Chinese
依外入。以是义故，唯说内入不说外入。” 问曰：“何故名触？” 答曰：“对到名触。” 问曰：“此以何义？” 答曰：“于念境界中识相对法故，以眼识等于彼色等诸境界中彼此相对，是名为触。复有触者，近对和合到一处等，名异义一。又和合生意地法，故名为触。” 问曰：“说触因缘犹不满足，以三种法和合因缘而生触故。此以何义？以有三法和合生触，佛如是说。此中唯说六入因缘而生于触，是故此中不具足说生触因缘，此是过咎。” 答曰：“以说内因缘摄得外故，如彼鼓声。此以何义？如人鼓桴和合生声，唯说鼓声，如是三法和合生触，虽依内说而摄得外，是故无过。又不同义如种子芽。此以何义？如虽有时及地水等和合能作生芽因缘，而说种子名为胜因。子能生芽是芽胜因，此是稻芽此是麦芽不说共因。触亦如是，有不同义，虽有三法和合故生，唯说内入不说共因。 “又以胜因故。此以何义？虽有三事和合生触，以依根能生而说内因，以彼胜故，以依根故诸识能生，以盲聋等无识等故，以色等法识境界故。是故依根三法和合能生彼法，虽三法生而根是胜，是故如来唯说胜法如说六入。又虽说六入而摄得三法和合成触，以说入名即说六识，以彼相 现代汉语译本：因为（诸法）依赖于内在的（六处）而生起，所以只说内六入，而不说外六入。 问：为什么称为‘触’？（Sparsha，感觉） 答：相对而至，名为‘触’。 问：这是什么意思？ 答：在念的境界中，识与相对的法相遇，因此眼识等与色等诸境界彼此相对，这称为‘触’。还有一种‘触’，是接近、相对、和合到一处等，名称不同而意义相同。又是和合生意的地法，所以称为‘触’。 问：说‘触’的因缘还不完全，因为三种法和合的因缘才能生‘触’。这是什么意思？因为有三种法和合才能生‘触’，佛是这样说的。这里只说六入的因缘才能生‘触’，所以这里没有完整地说出生‘触’的因缘，这是过失。 答：因为说了内在的因缘就包含了外在的因缘，就像鼓声一样。这是什么意思？就像人、鼓槌和鼓和合才能发出声音，但只说鼓声。同样，三种法和合才能生‘触’，虽然依据内在的（六入）来说，却包含了外在的（境界），所以没有过失。又如种子和芽不同。这是什么意思？就像有时时间、土地和水等和合才能作为生芽的因缘，但只说种子是主要的因。种子能生芽是芽的主要原因，这是稻芽，这是麦芽，不说共同的因。‘触’也是这样，有不同的意义，虽然有三种法和合才能产生，但只说内在的（六入），而不说共同的因。 又因为是主要的因。这是什么意思？虽然有三件事和合才能生‘触’，但因为依靠根才能产生，所以说内在的因，因为根是主要的。因为依靠根，诸识才能产生，因为盲人、聋人等没有识等。因为色等法是识的境界。所以依靠根，三种法和合才能产生那个法，虽然是三种法产生，但根是主要的，所以如来只说主要的法，就像说六入一样。又虽然说了六入，却包含了三种法和合而成‘触’，因为说了‘入’这个名称，就说了六识，因为它们相互关联。
English
English version: 'Because (all dharmas) arise dependent on the internal (six entrances/Ayatanas), therefore only the internal six entrances are spoken of, and not the external six entrances.' Question: 'Why is it called ‘Sparsha’ (contact/feeling)?' Answer: 'To come together in opposition is called ‘Sparsha’.' Question: 'What does this mean?' Answer: 'In the realm of thought, consciousness encounters opposing dharmas, therefore eye-consciousness, etc., are mutually related to the realms of form, etc.; this is called ‘Sparsha’. There is also ‘Sparsha’ which is approaching, relating, uniting in one place, etc.; the names are different but the meaning is the same. Also, it is the earth-dharma of united intention, therefore it is called ‘Sparsha’.' Question: 'The explanation of the causes and conditions of ‘Sparsha’ is still not complete, because ‘Sparsha’ arises from the causes and conditions of the union of three dharmas. What does this mean? Because ‘Sparsha’ arises from the union of three dharmas, the Buddha said so. Here, it is only said that ‘Sparsha’ arises from the causes and conditions of the six entrances, so the causes and conditions for the arising of ‘Sparsha’ are not fully explained here, and this is a fault.' Answer: 'Because speaking of the internal causes and conditions includes the external ones, like the sound of a drum. What does this mean? Just as a person, a drumstick, and a drum must unite to produce a sound, but only the sound of the drum is spoken of. Similarly, three dharmas must unite to produce ‘Sparsha’, but although it is spoken of based on the internal (six entrances), it includes the external (realms), so there is no fault. Also, it is different from the meaning of a seed and a sprout. What does this mean? Just as sometimes time, earth, water, etc., must unite to act as the causes and conditions for the sprouting of a sprout, but only the seed is said to be the main cause. The seed can produce the sprout and is the main cause of the sprout; this is a rice sprout, this is a wheat sprout, and the common cause is not spoken of. ‘Sparsha’ is also like this, with different meanings; although it arises from the union of three dharmas, only the internal (six entrances) are spoken of, and not the common cause.' Also, because it is the main cause. What does this mean? Although three things must unite to produce ‘Sparsha’, because it arises dependent on the root, the internal cause is spoken of, because the root is the main one. Because consciousness can arise dependent on the root, because the blind, the deaf, etc., do not have consciousness, etc. Because form, etc., are the realms of consciousness. Therefore, dependent on the root, three dharmas must unite to produce that dharma; although it is produced by three dharmas, the root is the main one, so the Tathagata only speaks of the main dharma, just as he speaks of the six entrances. Also, although the six entrances are spoken of, it includes the union of three dharmas to form ‘Sparsha’, because speaking of the name ‘entrance’ speaks of the six consciousnesses, because they are related to each other. --------------------------------------------------------------------------------
Chinese
随，以说眼等入即摄色等入。何以故？不离色等入有眼等入。以是义故，如说六入，此亦如是。” 问曰：“六入缘触，此是何因？” 答曰：“以盲等人无眼等触，余者有故。此以何义？以有眼等根有眼等触，离眼等根无眼等触，如盲等人唯有意识，此亦如是六入缘触。” 问曰：“依触缘受，此是何因？” 答曰：“以乐受等境界和合有乐受等。此以何义？如人患热依热逼恼，求于雪冷摩尼珠等及以荫凉。又如有人依寒逼恼，求火求衣求温水等一切暖触。” 问曰：“触缘受者，此义不然。何以故？共触生故。此以何义？触共受生，以是义故触缘受者此义不成，如两角共生，右角不作左角因缘、左角不作右角因缘。此亦如是，是故应依余因缘生，非触因缘。又若共生而触能作受因缘者，以何义故，受不能与触为因缘？以受触生相应因故。” 答曰：“虽复共生，而一是因，一非是因。此以何义？有二种法，虽复共生而有一法能作彼因，非第二法作彼法因，如明与焰虽复共生，焰是明因、明非焰因。又如日与光二法共生，而日能与光明作因、光明不能与日作因。又如芽共生芽作影因，影非芽因。触亦如是，虽共受生，触为受因、受非触因，是疑已断。复有异义，我此法中非触 现代汉语译本：随顺地说，凭借眼等六入就能摄取色等六入。为什么呢？因为眼等六入不离色等六入而存在。因为这个道理，就像说六入一样，这里也是如此。 问：‘六入缘于触，这是什么原因呢？’ 答：‘因为盲人没有眼等触，而其他人有。这是什么意思呢？因为有眼等根，所以有眼等触；离开眼等根，就没有眼等触，就像盲人只有意识一样，这里也是如此，六入缘于触。’ 问：‘依触缘于受，这是什么原因呢？’ 答：‘因为乐受等境界和合，所以有乐受等。这是什么意思呢？比如人患热病，被热逼迫恼乱，就寻求雪、冷摩尼珠（能散发冷光的宝珠）等以及阴凉。又比如有人被寒冷逼迫恼乱，就寻求火、衣服、温水等一切温暖的触感。’ 问：‘触缘于受，这个道理不对。为什么呢？因为触和受是共同产生的。这是什么意思呢？触和受共同产生，因为这个道理，触缘于受的说法不能成立，就像两只角共同生长，右边的角不能作为左边的角的因缘，左边的角也不能作为右边的角的因缘。这里也是如此，所以应该依靠其他的因缘产生受，而不是触作为因缘。而且，如果共同产生而触能作为受的因缘，那么为什么受不能作为触的因缘呢？因为受和触是相应而生的。’ 答：‘虽然是共同产生，但一个是因，一个不是因。这是什么意思呢？有两种法，虽然是共同产生，但有一种法能作为另一种法的因，而不是第二种法作为第一种法的因，比如光明和火焰虽然是共同产生，但火焰是光明的因，光明不是火焰的因。又比如太阳和光芒两种法共同产生，而太阳能作为光明的因，光明不能作为太阳的因。又比如芽和影共同产生，芽作为影的因，影不是芽的因。触也是如此，虽然和受共同产生，触是受的因，受不是触的因，这个疑问已经断除了。还有其他的道理，在我这个法中，不是触……’
English
English version: Following along, by speaking of the six entrances such as the eye, one immediately includes the entrances of form, etc. Why is this? Because the entrances of the eye, etc., are not separate from the entrances of form, etc. Because of this meaning, just as the six entrances are spoken of, so it is here as well. Question: 'The six entrances condition contact; what is the cause of this?' Answer: 'Because blind people do not have contact of the eye, etc., while others do. What is the meaning of this? Because having the root of the eye, etc., there is contact of the eye, etc.; apart from the root of the eye, etc., there is no contact of the eye, etc., just as blind people only have consciousness; so it is here as well, the six entrances condition contact.' Question: 'Dependent on contact, feeling arises; what is the cause of this?' Answer: 'Because the aggregation of realms such as pleasant feeling gives rise to pleasant feeling, etc. What is the meaning of this? For example, a person suffering from heat is oppressed and troubled by the heat, and seeks snow, cold mani jewels (jewels that emit cold light), etc., as well as shade. Also, for example, a person oppressed and troubled by cold seeks fire, clothing, warm water, etc., all warm touches.' Question: 'That contact conditions feeling is not correct. Why is this? Because they arise together. What is the meaning of this? Contact and feeling arise together; because of this meaning, the statement that contact conditions feeling cannot be established, just as two horns grow together, the right horn does not cause the left horn, and the left horn does not cause the right horn. So it is here as well; therefore, feeling should arise dependent on other conditions, not contact as a condition. Moreover, if they arise together and contact can be a condition for feeling, then why cannot feeling be a condition for contact? Because feeling and contact arise in correspondence.' Answer: 'Although they arise together, one is a cause, and one is not a cause. What is the meaning of this? There are two kinds of dharmas, although they arise together, one dharma can be the cause of the other, but the second dharma is not the cause of the first dharma, just as brightness and flame arise together, but flame is the cause of brightness, and brightness is not the cause of flame. Also, just as the sun and light, two dharmas, arise together, but the sun can be the cause of light, and light cannot be the cause of the sun. Also, just as a sprout and a shadow arise together, the sprout is the cause of the shadow, and the shadow is not the cause of the sprout. Contact is also like this; although it arises together with feeling, contact is the cause of feeling, and feeling is not the cause of contact; this doubt has been dispelled. There is also a different meaning; in this Dharma of mine, it is not contact...' --------------------------------------------------------------------------------
Chinese
共生次第因缘。此以何义？我此法中非受与触一时俱生。云何而生？依过去时，即与后时受法作因次第缘生。此云何知？以说一因。此以何义？以说依触因缘生受，不说依受因缘生触。此以何义？若此二法共俱生者，应说迭因。以是义故，说次第缘，不说一时。” 问曰：“依受缘爱，此是何因？” 答曰：“以受为因，欲取乐故而生于爱。” 问曰：“若如是者，苦不应生？” 答曰：“以求离故。” 问曰：“求乐受者见乐故求，不应求苦，以不用故。” 答曰：“虽不求苦而亦有爱，以不欲得彼苦受故，求欲离苦彼即是爱，是故苦受亦爱因缘。又乐受者欲爱因缘，苦受远离有爱因缘。此以何义？如人有苦依苦逼恼，不知无力为杀害身，以不求苦以不求乐而爱因缘。又依无明盲故取苦，如彼渴人闇夜饮于粪和合水。此亦如是。” 问曰：“色等境界皆是爱缘，何故但说受为爱缘？” 答曰：“为乐受故求彼色等。此以何义？乐受之生必有伴侣。以是义故，于色等法皆生爱心，受为胜因非色香等，是故但说受为爱因不说色等。” 问曰：“取有何义？” 答曰：“取近染着皆名为取，求于有支及资生等一切染着，以得染着不相舍离名之为取。此有四 现代汉语译本：共生次第因缘，这是什么意思呢？在我所说的法中，感受（受，Vedanā）和触（触，Sparśa）不是同时产生的。那么它们是如何产生的呢？是依据过去的时间，与之后时间的感受之法作为因，次第相因而生。这是如何知道的呢？因为佛经中说的是‘一因’。这是什么意思呢？因为佛经中说的是依靠触的因缘而产生感受，而不是说依靠感受的因缘而产生触。这是什么意思呢？如果这两种法是共同同时产生的，就应该说是互相为因。正因为这个缘故，佛经中说的是次第缘，而不是说同时。 问：‘依靠感受而产生爱（爱，Tṛṣṇā），这是什么因缘呢？’ 答：‘因为以感受为因，人们为了追求快乐而产生爱。’ 问：‘如果像你所说的那样，那么苦（苦，Duḥkha）就不应该产生了？’ 答：‘因为人们也寻求脱离痛苦。’ 问：‘追求快乐感受的人，是因为看到了快乐才去追求，不应该追求痛苦，因为痛苦是没有用的。’ 答：‘虽然人们不追求痛苦，但也会有爱，因为不希望得到那痛苦的感受，所以寻求脱离痛苦，这种寻求脱离痛苦的愿望就是爱，因此痛苦的感受也是爱的因缘。而且，快乐的感受是欲望之爱的因缘，远离痛苦的感受也是爱的因缘。这是什么意思呢？比如有人因为痛苦的逼迫恼乱，不知道自己没有力量，以至于杀害自己的身体，这不是因为他追求痛苦，也不是因为他追求快乐，而是因为爱的因缘。还有，依靠无明（无明，Avidyā）的蒙蔽而承受痛苦，就像那口渴的人在黑暗的夜晚喝下与粪便混合的水一样。情况也是如此。’ 问：‘色（色，Rūpa）等境界都是爱的因缘，为什么只说感受是爱的因缘呢？’ 答：‘为了快乐的感受，人们才去追求那些色等境界。这是什么意思呢？快乐感受的产生必然有伴随的事物。正因为这个缘故，对于色等法都会产生爱心，感受是主要的因，而不是色香等，所以只说感受是爱的因，而不说色等。’ 问：‘取（取，Upādāna）是什么意思？’ 答：‘取就是接近和染着，都叫做取，追求有支（有支，Bhavaṅga）以及资生等一切染着，因为得到染着而不肯舍离，就叫做取。’取有四种。