English
Many subtle distinctions concerning these are difficult to comprehend here and would be cumbersome in writing, so they should be understood from the Abhidharma treatises. T2. Second, regarding the exposition of Dhatus (elements/constituents) (200a), there are two: Th1. Identification of the essence. Th2. Exposition of the divisions. Th1. First, concerning the former: Eighteen Dhatus, holding their own characteristics as seeds. Inner and outer, six-six consciousness Dhatus. The term "Dhatu" (界) is so called because it holds seeds or holds its own characteristics. Its essence is: the six inner Dhatus such as the eye, the six outer Dhatus such as form, and the six consciousness Dhatus such as eye-consciousness, making eighteen in total. In the Abhidharmakosha commentary, it is stated: "The term 'Dhatu' (界) refers to 'gotra' (种姓/lineage). For instance, just as in certain regions there are many kinds (gotra) of gold, silver, copper, iron, etc., and they are called their respective 'dhatus' or 'sources', similarly, in a single continuum of the body (support), mind, and mental factors, there are eighteen kinds or dhatus, and thus they are called 'the eighteen Dhatus'." When these operate on their respective objects, they are unmoving (or without agency), and because they hold their own characteristics, or hold their current activity, or hold seeds, they are the inner Dhatus such as the eye; because they hold the characteristics of their respective objects, they are the outer Dhatus such as form; and because they rely on the faculties and hold the specific characteristics of vividly apprehending the essence of the object, they are the consciousness Dhatus. Their individual characteristics have been extensively explained in the fundamental text of the Stages of the Path (Lamrim Chenmo). Th2. Second, the exposition of divisions has two parts: D1. Concise presentation. D2. Detailed explanation. D1. First, concerning the former: Dhatus included by aggregates, not included by aggregates, and the Dharma Dhatu. Summarizing all Dhatus, there are three: Dhatus included by aggregates, Dhatus not included by aggregates, and specifically, the Dharma Dhatu. D2. Second, [detailed explanation] has three parts: N1. Included (by aggregates). N2. Not included (by aggregates). N3. Dharma Dhatu. N1. First, concerning the former: The form aggregate, ten form-related Dhatus of faculties and objects. Along with a part of the Dharma-born (Dharma-Dhatu), (200b) included by form. Feeling, perception, and formations, because they are objects of the mind. A part of the Dharma-born Dhatu is included by Dharma. The consciousness aggregate, six collections including the defiled mind. Called the seven consciousness Dhatus, included by mind. In the context of aggregates, the form...
Chinese
所谓“蕴”之一者，在“界”之场合，称为“十色界”，即眼等五根色界，以及色等五境色界，共十种。从法处所摄色等五种所生之色等五者，为界之一部分，即十一界半摄于色。 \t\t\t在“蕴”之场合，所谓“受蕴”、“想蕴”、“行蕴”三者，在“界”之场合，因为仅是意之所缘，故安立为法处所摄界之一部分，摄于法。 \t\t\t在“蕴”之场合，所谓“识蕴”之一者，在“界”之场合，称为“七识界”，即从眼识乃至意识之六识，以及烦恼意之界。 \t\t\t并且，在声闻乘之宗义中，此六者刚灭尽者，虽不异于六识聚，但为显示意识之所依，故安立为意界。 \t\t\t依大乘宗义，意界即是烦恼意，而阿赖耶识亦是此七者之种子，故于彼等之势下所诠，即是心所摄。 \t\t\t二、[不为五蕴所摄之界]： \t\t\t非因缘集聚，不为蕴所摄， \t\t\t法界一分，无为之界。 \t\t\t如是真如三，虚空二灭尽， \t\t\t不动以及受想灭，此为八种。 \t\t\t若问是否有不为五蕴所摄之界？答曰：有。因为任何法，非由因缘所生，亦非过去等诸法聚集堆积之义，故不为五蕴所摄，属于法界一分之无为法界。 \t\t\t并且，虽有如《五蕴论》中说无为法为四种等不同说法，但在此宗义中说为八种：即真如三、虚空、非择灭、择灭、不动、受想灭。 \t\t\t其中，最初三者，法性虽无差别，但通过法相所依之不同而安立为三，即此...
English
That which is taught as "skandha" (aggregate) as one, in the context of "dhatu" (element/sphere), is called the "ten form dhatus", namely the five form dhatus of the faculties such as the eye, and the five form dhatus of the objects such as form, making ten. From the five forms included in the dharma-ayatana and derived therefrom, it constitutes one part of the dhatus, thus eleven and a half are subsumed under form. \t\t\tIn the context of "skandhas", that which is taught as the three: "feeling skandha", "perception skandha", and "volition skandha", in the context of "dhatus", because they are solely objects of mind, they are established as one part of the dharma-ayatana dhatu, subsumed under dharma. \t\t\tIn the context of "skandhas", that which is taught as the "consciousness skandha" as one, in the context of "dhatus", is called the "seven consciousness dhatus", namely the six collections of consciousness from eye-consciousness to mind-consciousness, along with the defiled mind dhatu. \t\t\tMoreover, according to the Sravaka tradition, the six that have just ceased, although not separate from the six consciousness aggregates, are posited as the mind dhatu to show the basis of mind consciousness. \t\t\tAccording to the Mahayana tradition, the mind dhatu is the defiled mind (klista-manas), and the alaya-vijnana is also the seed of these seven, thus what is implied by their force is subsumed under mind. \t\t\tTwo, [Dhatus Not Subsumed by the Five Skandhas]: \t\t\tNot from causes and conditions assembled, not by aggregates subsumed, \t\t\tOne part of the dharma-dhatu, the unconditioned dhatus. \t\t\tSuchness three, space, cessation two, \t\t\tImmovable, and cessation of feeling and perception, these are eight. \t\t\tIf one asks if there are dhatus not subsumed by the five skandhas? The answer is: yes. Because any dharma, not produced by causes and conditions, and not having the meaning of a single accumulation or aggregation of past and so forth, is therefore not subsumed by the five skandhas, these are called the unconditioned dhatus belonging to one part of the dharma-dhatu. \t\t\tMoreover, although there are different assertions, such as in the Five Aggregates where four unconditioned dharmas are explained, in this tradition, eight are taught: namely, the three suchnesses, space, unexamined cessation, examined cessation, immovability, and the cessation of perception and feeling. \t\t\tAmong these, the initial three, although the dharma-nature has no distinction, are posited as three through the distinct bases of phenomena, namely this...
Chinese
善法之如性，不善法之如性，无记法之如性，此为三种。 \t\t\t它们的自性是：善、不善、无记各自所具有的法性。被执著为常、一、自在等的“我”——人我，以及被视为所取和能取法之“我”——法我，两者皆空，故成为二无我的自性。 \t\t\t彼如性之异名亦有多种，如：空性、无相、真际、胜义、法界等。 \t\t\t第四，虚空，是指唯一与色法相违，故其特征是没有色法实体的一种法；它是意识的对境，能为有碍色法的生、灭等提供空间。这并非是从往来之门提供空间，而是指不阻碍有碍色法（201b）产生之空隙。 \t\t\t第五，非抉择灭，是指所遮止之法，因其因缘不具足，暂时不生，但其种子或随眠并未被摧毁，所断之法也未被做到永不复返，故非永远断离。例如，眼识专注于色法时，其他心识不生起。 \t\t\t第六，抉择灭，是指当无漏对治道生起于相续中时，能断除各自一切应断之法。这是因为无论何种对治生起，皆能彻底摧毁烦恼及其种子随眠，使其被断除后永不复返，从而与应断之法永远分离。 \t\t\t第七，不动，是指脱离世间第三禅以下之贪欲，并能止息一切苦乐感受。因其不为八过所动，特别是其能转化的苦乐不动，故称之为不动。此八过为：寻、伺二者，呼、吸二者，乐、苦二者，悦、不悦二者。 \t\t\t第八，想受灭，是指脱离无所有处以下之贪欲，并舍弃有顶之某些应断之法后，向上修习的想和受。
English
The suchness of wholesome dharmas, the suchness of unwholesome dharmas, and the suchness of undetermined dharmas, these are the three. \t\t\tTheir nature is the dharmata inherent in wholesome, unwholesome, and undetermined (dharmas) respectively. It becomes the nature of the two non-selves, being empty of both the self of persons (personal self), which is apprehended as a permanent, singular, and independent self, and the self of phenomena (phenomenal self), which is conceptualized as the phenomena of apprehended object and apprehending subject. \t\t\tThe synonyms for that suchness also include numerous names such as emptiness, signlessness, ultimate truth, ultimate reality, dharmadhatu, and so forth. \t\t\tFourth, space: It is a dharma whose characteristic is the absence of material form, being solely the opposite of material form. It is an object of mental consciousness. It provides the space for the arising, ceasing, etc., of obstructive material forms. This provision of space is not in terms of coming and going, but rather refers to the mere non-obstruction of the arising of obstructive material forms (201b). \t\t\tFifth, non-analytical cessation: This refers to the cessation of that which is to be abandoned, temporarily due to the incompleteness of its causes and conditions, without its seeds or latent tendencies being destroyed, and without the abandonment being made irreversible, so it is not a permanent separation. For example, when eye consciousness is distracted by visual forms, other consciousnesses do not arise. \t\t\tSixth, analytical cessation: This refers to the cessation of all respective abandonments when the antidote, the path free from defilements, arises in the mental continuum. This is a permanent separation from the abandonments, as any antidote that arises thoroughly destroys defilements and their seeds and latent tendencies, making the abandonment irreversible. \t\t\tSeventh, immovability: This refers to being free from attachment up to and including the third mundane meditation, and ceasing all feelings of pleasure and suffering. It is called immovability because it is not disturbed by eight faults, especially the immovability of transformative pleasure and suffering. These eight are: two kinds of investigation (vitarka) and discernment (vicara), two kinds of exhalation and inhalation, two kinds of pleasure and suffering, and two kinds of mental joy and mental displeasure. \t\t\tEighth, cessation of perception and feeling: This refers to being free from attachment up to and including the sphere of nothingness, and after abandoning certain abandonments from the peak of existence (Bhavagra), the perception and feeling that ascend upwards.