English
Those three feelings, the five faculties such as the eye, and the eight faculties will cease. In the desire realm, it is ten, nine, or eight. For a hermaphrodite, those eight and the male and female faculties, ten will cease. If it is a single-sexed person, then it is nine. If it is a sexless person, then it is eight. For those who die gradually, there are four. If dying gradually, the body, life, consciousness, and the faculty of equanimity will cease. Dying with an afflicted and unspecified mind is also the same principle. Also with a virtuous mind. In virtue, all are five. All the faculties as previously mentioned, especially the five faculties of faith, etc., should be understood as the case of dying with a virtuous mind. In the chapter on faculties, all the dharmas of faculties should be examined. Then, through how many faculties does a practitioner obtain the fruits? The last two fruits are obtained through nine faculties. The fruits of stream-enterer and arhat are obtained through nine faculties. Among them, the fruit of stream-enterer is obtained through the faculties of faith, etc., except for the faculty of having omniscience, and the faculties of consciousness and equanimity, these nine faculties. The two undefiled fruits are also obtained through separation, because they are guiding and abiding, so they should be understood sequentially. Arhatship is obtained through the faculties of faith, etc., except for the faculties that can know everything, and any one of the faculties of consciousness, pleasure, and equanimity, through nine faculties. The two fruits are obtained through seven, eight, and nine faculties. Among them, if the once-returner fruit is finally obtained, and it is obtained through the worldly path, then it is obtained through the five faculties of faith, etc., equanimity, and the faculty of consciousness, these seven faculties. However, if it is through the supramundane path, then it is the eighth faculty of omniscience. If in most cases it is obtained by one who is free from desire, then it is obtained through nine faculties, just like obtaining the fruit of stream-enterer alone. If the non-returner fruit is finally obtained, and it is obtained through the worldly and supramundane paths, then like the once-returner fruit, it is obtained through seven and eight faculties. If it is obtained through one who is free from desire, then
Chinese
以这九种（根）可以获得，如同进入圣流果位一样。又，在此，根据所依之不同，乐受、喜受、舍受的根中，任何一种都可以。那么，在《法蕴论》中，以多少根可以获得阿罗汉果呢？回答说：说是以十一种。怎么会是以九种呢？这是仅仅以九种就可以获得，以十一种获得阿罗汉果，是为了某些情况而说的。某些人完全退失，完全退失后，以乐受、喜受、舍受的根可以获得阿罗汉果是可能的，因此才说以十一种。如果具有哪种根，必定不被损害，应该考察具有多少根。对此，舍以及命以及意，具有则必定具有三者。这是必定不被损害的三者，这些是互相没有则不具有的，但与其余的则不一定，具有的也有，不具有的也有。乐身具有则具有四种。如果具有乐受和身受，那就是四种根，因为在那三种的基础上增加了一个。具有眼等则具有五种。如果具有眼根，那么必定不被损害地具有舍、命、意、身之根，以及眼根，总共五种。具有耳、鼻、舌根也应知与此相同。具有喜受也是。如果具有喜受之根，那么必定不被损害地具有舍、命、意、乐、喜受五种根。具有苦受，则具有七种。如果具有苦受之根，那么必定不被损害地具有身、命、意以及四种受根，总共七种。具有女根等，则具有八种。如果具有女根，那么必定不被损害地具有那七种以及女根，总共八种。等等之声，是指男根、忧受、信等。具有这些，每一个也具有八种，即具有那七种以及男根。忧
English
These are obtained by these nine (roots), just like the fruit of entering the stream. Also, here, depending on the difference of the basis, any of the roots of pleasure, joy, and equanimity is possible. Then, in the Abhidharma, how many roots are needed to attain Arhatship? It is said that it is eleven. How can it be nine? It is only obtained by nine, and the Arhatship is obtained by eleven, which is said for some cases. It is possible for some people to completely degenerate, and after completely degenerating, to obtain Arhatship with the roots of pleasure, joy, and equanimity, so it is said with eleven. If one has which root, one will definitely not be harmed, and it should be examined how many roots one has. To this, equanimity, life, and mind, if one has them, one must have three. These are the three that are definitely not harmed, and these are not possessed if they do not have each other, but it is not certain with the rest, some have them, and some do not. If one has pleasure and body, one has four. If one has pleasure and body, then there are four roots, because one is added to the three. If one has eyes, etc., one has five. If one has the eye root, then one must have the roots of equanimity, life, mind, and body without being harmed, and that and the five roots. It should be known that having the ear, nose, and tongue roots is the same. Having joy is also the same. If one has the root of joy, then one must have the five roots of equanimity, life, mind, pleasure, and joy without being harmed. Having suffering, one has seven. If one has the root of suffering, then one must have the body, life, mind, and four roots of feeling without being harmed, a total of seven. Having the female root, etc., one has eight. If one has the female root, then one must have those seven and the female and eight without being harmed. The sound of etc. refers to the male root, sorrow, faith, etc. Having these, each also has eight, that is, having those seven and the male root. Sorrow
Chinese
信根的功用也与此相同。具有信心等五者，以及舍、命、意。具有遍知者，具足十一根。何者具有遍知之根，则必定具有乐、意乐、舍、命、意以及信心等，还有遍知之根，具足十一。同样，具有遍知之根者，也具有那十者以及具有遍知之根。具有遍知作用之根，具足十三，与语相应。意、命、身根，以及四种受根，信心等，以及具有遍知作用之根。若有内在少分者，具有多少根呢？无善之内在少分者，具有身、受、命、意八根。断绝一切善根者，若与内在少分相应，则具有五种受、身、意、命，共八根。如同没有善一样，无色界的婴儿也是如此。舍、命、意、善等，异生具有舍、命、意、以及信心等五者。又有内在具有众多根者，具有多少呢？具有众多者，具有十九，除了无垢者。双根，除了三种无漏者，双根者具有十九。还有哪些呢？有染污的圣者，除了一个根和两个无垢根。有学的未离贪欲者，除了具有一个遍知之根，或者二者中任何一个，具有十九。诸根的详细分类已经广说完毕。对此应当进行考察：这些有为法，既然体性各异，那么它们的生起也是各异的吗？或者说，是否有些是必定同时生起的呢？回答说：是的，这些法可以分为五类：色、心和心所、非心相应行、以及无为法。其中，
English
The function of the root of faith is also the same as this. Those who possess faith and the like have those five, as well as equanimity, life, and mind. Those who possess omniscience possess eleven faculties. Whoever possesses the faculty of omniscience undoubtedly possesses happiness, mental happiness, equanimity, life, mind, and faith and the like, as well as the faculty of omniscience, possessing eleven. Similarly, those who possess the faculty of omniscience also possess those ten and the faculty of omniscience. Those who possess the faculty of omniscience possess thirteen, being associated with speech. Mind, life, bodily faculties, as well as the four feeling faculties, faith and the like, and possessing the faculty of omniscience. If there is an inner minimal one, how many faculties does it possess? The inner minimal one without virtue possesses eight faculties: body, feeling, life, and mind. One who has completely severed the roots of virtue, if associated with the inner minimal ones, possesses five feelings, body, mind, life, and eight faculties. Just as there is no virtue, so too is the formless infant. Equanimity, life, mind, virtues, etc., ordinary beings possess equanimity, life, mind, and five such as faith. Furthermore, how many does one who has many faculties within possess? One who has many possesses nineteen, except for the undefiled ones. Two roots, except for the three without outflows, the one with two roots possesses nineteen. What else? A noble one with attachment, except for one root and two undefiled roots. A learner who has not separated from desire, except for possessing one of the two faculties of omniscience, possesses nineteen. The detailed classification of the faculties has been extensively explained. This should be examined: Are these conditioned dharmas, since their characteristics are different, also born differently? Or are there some that are necessarily born together? It is said: Yes, all these dharmas can be divided into five
Chinese
未造作则无生。有色法之决定即是此：若欲则无根，无声微细尘，八种物质。一切中最微细之色，名为积聚之微尘。若于欲界中，无声亦无根，则具八种物质而生，即四大、色、香、味、触。具身根者有九种物质。何者有八种物质及身根，则彼即与彼为九。具余根者有十种物质。何者有眼等任何一种，则彼即与彼为十。彼等若生为具声者，亦具九、十、十一种物质。物质之声，此处亦为变异之类之义。如是，色等各自，亦欲依于四大。色等物质之声，乃生处之义。如是，亦成立形状等。有色法之决定，已说共同生起，今当说其余者。心与心生必俱生，一切皆是有为之自性，或得，或得与有情显示者，唯与彼俱生，与余则否，为作差别故，说“或”字。说“心所生者”，何者是心所生者？心所五种，以地多等差别故。如是，多地等，善之地多者，烦恼之地多者，不善之地多者，小烦恼之地者。受与思惟与想，欲与触与智慧忆，作意与信与定，于一切心。其中，受已说竟。思惟乃心之现行。想已说竟。欲乃欲为。触乃根与境与识，由欲所生之触。智慧乃智慧，善能分别诸法。忆念乃不忘所缘。作意乃心之作用。信乃希欲。定
English
That which is unmade has no birth. The determination of forms is this: if desired, there is no sense faculty, no sound, subtle dust, eight substances. The most subtle form of all is called accumulated subtle dust. If in the desire realm, there is no sound and no sense faculty, then it is born with eight substances, namely the four great elements, form, smell, taste, and touch. Those with the body sense have nine substances. Whoever has eight substances and the body sense, then that is nine with it. Those with other senses have ten substances. Whoever has any one of the eyes, etc., then that is ten with it. If they are born with sound, they also have nine, ten, and eleven substances. The sound of substance here also means the category of change. Likewise, it is desired that form, etc., each rely on the four great elements. The sound of form, etc., as substance is the meaning of birthplace. Thus, shapes, etc., are also established. The determination of forms has been explained as arising together, and now the remainder will be spoken of. Mind and mental events necessarily arise together. All are characterized by conditioned nature, either attainment or that which shows attainment and sentient beings, arise only together with that, and not with others. The word "or" is spoken to make a distinction. Saying "those born from the mind," what are those born from the mind? There are five mental events, because of the differences in many grounds, etc. Like this, many grounds, those with many virtuous grounds, those with many afflicted grounds, those with many non-virtuous grounds, those with small afflictions. Feeling and thought and perception, desire and touch and wisdom memory, attention and faith and concentration, in all minds. Among them, feeling has already been explained. Thought is the activity of the mind. Perception has already been explained. Desire is the desire to act. Touch is the touch born from desire, from the root, object, and consciousness. Wisdom is wisdom, which distinguishes dharmas well. Memory is not forgetting the object. Attention is the activity of the mind. Faith is desire. Concentration