Chinese
不畏惧卑劣的行为。昏沉是身心沉重，不适于工作。掉举是心不寂静。不信是不信的同类，是与信心相违背的邪见之因。放逸是与不放逸相违背，不珍惜善法，任其耗尽毁灭。懈怠是与精进相违背，内心不乐于善法。忘失是心念未被忆念抓住。散乱是障碍禅定。不正知是与智慧相违背。后悔是对善或不善的行为感到后悔。睡眠容易理解。寻和伺。《俱舍论》中说：寻与伺，粗细二者。因此，对事物的本质和差别的形态进行粗略观察的心所是寻，细致观察是伺。分别说部认为心和心所都没有自证分，只能通过外境来认识。 第四，不相应行法的所依是，简而言之，有十四种：获得、未获得、同分、无想、无想定、灭尽定（两种定）、命根、四相（生、老、住、灭）、名身，以及从其范畴中指出的句身和字身。又，通过“又”字，包括僧众的破裂和不腐烂的物品。为什么称这些为不相应行法呢？因为它们既不像心一样相应，也不是色法的自性，因此在五蕴中，这些行蕴的自性既非物质也非意识。第一，获得分为新获得和失而复得两种。新获得如在加行道中，忍位之后，获得第一个无漏刹那的见道。失而复得如在获得禅定和无色定的正行时，也像获得了先前失去的禅定一样。具有获得分为常时具有和本来具有两种，常时具有如获得别解脱戒的第二个刹那到未舍戒体之间。本来具有如鬼
English
Not fearing base actions. Dullness is the heaviness of body and mind, making one unfit for work. Excitement is the mind not being pacified. Disbelief is the counterpart of faith, the cause of wrong views that are similar to disbelief. Carelessness is the opposite of carefulness, not cherishing virtuous Dharma, allowing it to be exhausted and destroyed. Laziness is the opposite of diligence, the mind not being delighted in virtue. Forgetfulness is when the mind is not grasped by mindfulness. Distraction is what interrupts samadhi. Non-intelligence is the opposite of wisdom. Regret is regretting any virtuous or non-virtuous action. Sleep is easy to understand. Investigation and Analysis: The Abhidharmakosha states: "Investigation and Analysis are coarse and subtle." Therefore, the mental factor that roughly examines the essence and distinct characteristics of things is investigation, and the one that examines in detail is analysis. The Vaibhashikas assert that neither the mind nor mental factors have self-awareness; they can only be known through external objects. Fourth, the basis of non-associated compositional factors is, in brief, fourteen in number: attainment, non-attainment, homogeneity, non-conceptualization, the state of non-conceptualization, the cessation attainment (two types), life force, the four characteristics (birth, aging, duration, decay), name aggregates, and from within its category, the aggregates of phrases and letters are also indicated. Furthermore, by the word "furthermore," it includes the schism of the Sangha and non-perishable substances. Why are these called non-associated compositional factors? Because they are neither associated like the mind nor are they the nature of form; therefore, among the five aggregates, these compositional aggregates are neither material nor consciousness in their essence. First, attainment is divided into two types: newly attained and regained. Newly attained is like the path of seeing, the first moment of uncontaminated wisdom after the stage of supreme Dharma in the path of application. Regained is like when one attains the actual state of dhyana and formless samadhi, it is as if one has also regained the previously lost samadhis. Possession attainment is divided into two types: constant possession and innate possession. Constant possession is like from the second moment of obtaining the Pratimoksha vows until one has not relinquished them. Innate possession is like ghosts.
Chinese
现在具有是指从先前就存在。例如，凡夫俗子最初就具有与生俱来的烦恼。第二种是未获得，仅仅是无覆无记。由于断除了烦恼和善根衰竭的人都具有，因此它既非善亦非恶，是与获得相违背的无覆无记。未获得的无漏法根本不存在。具有无漏道之未获得的相续，被认为是凡夫俗子。这是因为圣者的法未生起的相续是凡夫俗子，而生起的相续则是圣者。第三种是同时，是指使众生的行为、自性和思想等相同和相似。定义是产生相似众生的事物。分类为非他体和他体两种。第一种，例如所有众生在众生种类上是相同的。第二种，通过出生地、种姓、男女、近事男、比丘、有学和无学等区分法，各自在种类上是相似的。第四种是无想，是指无想天众相续的心和心所的止息。这些天众位于色界第四禅中的被称为“大果”的一处。不在其他处所。在那里出生时，是能止息未来心和心所五百大劫的事物。仅仅是修习无想定所成熟的异熟果。这是长寿天，被列为八无暇处之一，也就是所说的长寿外道天。第五种是无想定，如前所述，无想定也是止息心和心所的，因为它是无想的因。至于所处的地，属于第四禅，因为此等定的异熟成熟于大果之中。然而，由于自认为这是解脱道而修习，因此由于发心的善念，属于善业。只有凡夫俗子才会进入此定，因为圣者们视其为歧途，所以不会进入。
English
Now, 'having' means existing from before. For example, ordinary beings initially possess innate afflictions. The second is 'not obtained,' which is solely unlabelled and neutral. Since it is possessed by both those who have abandoned afflictions and those whose roots of virtue have diminished, it is neither virtuous nor non-virtuous, and it is the unlabelled and neutral that is contrary to attainment. There is nothing that is unobtained and uncontaminated. The continuum of the unobtained of the uncontaminated path is considered to be that of an ordinary being, because the continuum in which the Dharma of the noble ones has not arisen is that of an ordinary being, while the continuum in which it has arisen is that of a noble person. The third is 'simultaneous,' which means making the behavior, nature, and thoughts of sentient beings similar and alike. The definition is the substance that produces similar sentient beings. The divisions are non-distinct and distinct. The first is like all sentient beings being of the same kind as sentient beings. The second is that each is similar in kind due to the different distinguishing characteristics such as birthplace, lineage, male and female, lay devotee, monk, trainee, and non-trainee. The fourth is 'non-perception,' which is the cessation of mind and mental factors in the continuum of the gods of non-perception. Those gods reside in one of the aspects called 'Great Fruit' within the fourth dhyana of the form realm, and not in other places. When born there, it is the substance that prevents future mind and mental factors for five hundred great kalpas. It is solely the ripened result of meditating on the attainment of non-perception. This is a long-life god, counted among the eight unfavorable conditions, which is the long-life barbarian god mentioned. The fifth is the 'attainment of non-perception.' As mentioned before, the attainment of non-perception is also the cessation of mind and mental factors, because it is the cause of non-perception. As for the ground, it belongs to the fourth dhyana, because the ripened result of this attainment ripens within the Great Fruit. However, because they cultivate it thinking it is the path to liberation, it belongs to virtuous action due to the virtuous intention of the motivation. Only ordinary beings enter this attainment, because noble ones see it as a wrong path and do not enter it.
Chinese
结束。 第六，灭尽定：如前所述，是灭尽心和心所。能入于此定的补特伽罗唯有圣者，凡夫无法进入。入此定的意乐之作意，不是为了希求解脱的果位，而是为了平息未寂静的念和受，以及纷乱的心，为了安住于寂静而入定。圣者也是指那些能够于现法中入灭的人。受生的所依是最高有顶，即从非想非非想处生起，唯有生于此处才能入定。身体的所依在欲界也有。大乘菩萨们如果入此定，因为心识断灭，有鉴于此会妨碍利他事业，所以被禁止入定超过七天。 现在，聪明或愚笨的人都像风一样谈论“声闻灭定”，实际上是指欲界有身所依的补特伽罗入于此定。这两种定都是以欲界和色界为所依，没有以无色界为所依的。 第七，命根：是指三有之寿命。寿命是什么呢？即暖和识持续存在的所依，直到死亡为止。在下界，暖和识都是所依；在无色界，唯有识是所依。也是由三界各自的业力，能存活多久的时间界限已定，在此期间存在，就称为寿命。 第八，有为法的四相：如《俱舍论》所说：“体性即生、老、住、无常。”因此，产生有为法的生，使之衰老的老，使之安住的住，使之坏灭的无常，共有四种。生也有生的生、生的老、生的住、生的无常四种。例如瓶子等任何事物，以及生的生等八法，都是有为法，因为没有不生的，所以都加上“生”字。生的生之因就是它本身，没有其他事物，只属于一个生。
English
End. Sixth, the cessation attainment: As mentioned before, it is the cessation of mind and mental factors. The only individuals who can enter this attainment are the noble ones; ordinary beings cannot enter it. The intention of entering this state is not to seek the attainment of liberation, but to pacify the unpacified perceptions and feelings, and the turbulent mind, entering into samadhi for the sake of abiding in peace. The noble ones are also those who are capable of attaining nirvana in this very life. The basis of rebirth is the peak of existence, that is, arising from the sphere of neither perception nor non-perception, and only those born there can enter this state. The basis of the body is also present in the desire realm. If Mahayana Bodhisattvas were to abide in this samadhi, because the stream of consciousness ceases, considering that it would hinder their altruistic activities, they are prohibited from entering it for more than seven days. Now, whether wise or foolish, people talk about the "Shravaka cessation" like the wind, but it actually refers to an individual with a body-basis in the desire realm entering this samadhi. Both of these attainments are based on the desire and form realms; there is none based on the formless realm. Seventh, the life faculty: It refers to the life of the three realms. What is life? It is the basis upon which warmth and consciousness continuously exist, until death. In the lower realms, both warmth and consciousness are the basis; in the formless realm, only consciousness is the basis. Also, due to the power of karma of each of the three realms, the duration for which life can be sustained is determined, and existing for that period is called life. Eighth, the four characteristics of conditioned phenomena: As stated in the Abhidharmakosha, "The characteristics are birth, aging, abiding, and impermanence." Therefore, there are four: birth, which produces conditioned phenomena; aging, which makes them old; abiding, which makes them stay; and impermanence, which destroys them. Birth also has four: the birth of birth, the aging of birth, the abiding of birth, and the impermanence of birth. For example, any object such as a vase, and all eight phenomena such as the birth of birth, are conditioned phenomena. Because there is nothing that is not born, the word "birth" is added to each. The cause of the birth of birth is itself; there is no other substance, and it belongs to one birth.
Chinese
也应知晓衰老等。如柱子、瓶子等，作为所依的组合事物，使之具有生起之物的性质是生起的相。使哪些组合事物具有衰老之物的性质是衰老的相。使哪个组合事物具有住留之物的性质是住留的相。使哪个组合事物具有坏灭之物的性质是无常的相。第十二个是名称，仅仅是表达事物自性的非相应行。所依是柱子、瓶子等。第十三个是语和词，二者意义相同，是名称的同义词。那是什么样的呢？“一切组合事物都是无常的。”就像这样。第十四个是文字的相，是名称和词二者的安立处。那是什么样的呢？如“阿”字和“嘎”字。僧团的破裂很容易理解。世尊住世时，提婆达多伪装成佛陀，宣讲不同于佛陀教法的法，例如不喝牛奶，不吃肉，不使用盐，穿未缝制的衣服，住在城市的寺庙里，宣讲这五个基础，导致僧团的见解和行为不一致，这被称为法轮的破裂。造作善等业时，也能获得名为不耗损之物的果报。以上只是简略地解释了这些，后面两个会详细解释。第五个是非组合事物的所依是，前面在无漏的章节中提到的，虚空和，择灭和非择灭，共有三个。这些已经简略地叙述了毗婆沙宗的宗义。第二，经部的宗义是，大部分与毗婆沙宗相同，但不同之处在于，前面所说的色法的所依中，非显色是舍心、相续等，因此不是色法，因为依赖于有色法，所以被认为是假立的色法。非显色和三时都不认为是实有，只认为是假立存在。除了非显色之外，眼等诸根是识的主因，境色等也是在识上产生形象的所缘因。极微是无分