English
English version: With contact (sparśa), feeling (vedanā) arises as a condition. Here, when the eye (cakṣus, visual organ) arises, form (rūpa, color and shape) arises, eye-consciousness (cakṣurvijñāna, visual consciousness) arises, and eye-contact (cakṣuḥsparśa, visual contact) arises, it is impossible that feeling born of eye-contact does not arise. When the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is possible that feeling born of eye-contact also arises. Here, when the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is impossible that feeling born of eye-contact does not cease. When the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is possible that feeling born of eye-contact also ceases. Furthermore, eye-consciousness arises dependent on the eye and form; because of the conjunction of the three, there is contact; dependent on contact, perception (saṃjñā, perception) arises. Here, when the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is impossible that perception born of eye-contact does not arise. When the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is possible that perception born of eye-contact also arises. Here, when the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is impossible that perception born of eye-contact does not cease. When the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is possible that perception born of eye-contact also ceases. Furthermore, eye-consciousness arises dependent on the eye and form; because of the conjunction of the three, there is contact; dependent on contact, thought (cetanā, volition) arises. Here, when the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is impossible that thought born of eye-contact does not arise. When the eye arises, form arises, eye-consciousness arises, and eye-contact arises, it is possible that thought born of eye-contact also arises. Here, when the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is impossible that thought born of eye-contact does not cease. When the eye ceases, form ceases, eye-consciousness ceases, and eye-contact ceases, it is possible that thought born of eye-contact also ceases. Thus, these dharmas, with contact as the fifth, arise together, abide together, and cease together; when one arises, all arise; when one ceases, all cease. Therefore, the person (pudgala, self) with these dharmas, with contact as the fifth, is unattainable, unprovable, non-existent, and unequal; therefore, there is no person. Just like eye-consciousness, so too are ear (śrotra, auditory organ), nose (ghrāṇa, olfactory organ), tongue (jihvā, gustatory organ), body (kāya, physical body), and mind-consciousness (manovijñāna, mental consciousness). There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Eye-consciousness arises dependent on the eye and form; thus, eye-consciousness can cognize forms, but it is not contact, not feeling, not perception, not thought, because it is eye-consciousness due to its ability to cognize characteristics. Furthermore, with the eye and form --------------------------------------------------------------------------------
Chinese
为缘生眼识，三和合故有触。如是眼触能触诸色，非受非想非思非识，由能触相是眼触故。又眼色为缘生眼识，三和合故有触，触为缘故生受。如是眼触所生受能受诸色，非想非思非识非触，由能受相是眼触所生受故。又眼色为缘生眼识，三和合故有触，触为缘故生想。如是眼触所生想能想诸色，非思非识非触非受，由能想相是眼触所生想故。又眼色为缘生眼识，三和合故有触，触为缘故生思。如是眼触所生思能思诸色，非识非触非受非想，由能思相是眼触所生思故。如是诸法触为第五，同生同住同灭，一生时一切生、一灭时一切灭。既生起已，各各别作自所作事，不作其余他所作事。由此诸法触为第五补特伽罗，非可得、非可证、非现有、非等有，是故无有补特伽罗。如眼识，耳鼻舌身意识亦尔。 有六识身，谓眼识耳鼻舌身意识。问：眼识何所了别？答：眼识了别诸色。何所不了别？谓十一处。问：耳识何所了别？答：耳识了别诸声。何所不了别？谓十一处。问：鼻识何所了别？答：鼻识了别诸香。何所不了别？谓十一处。问：舌识何所了别？答：舌识了别诸味。何所不了别？谓十一处。问：身识何所了别？答：身识了别诸触。何所不了别？谓十一处。问：意识何所了别？答：意识了别眼色及眼识、耳声及 现代汉语译本： 以眼和色为条件产生眼识，三者和合的缘故产生触（Sparsha，接触）。像这样，眼触能够接触各种色（Rupa，形态），但不是受（Vedana，感受）、想（Samjna，知觉）、思（Chetana，意志）或识（Vijnana，意识），因为它能够接触到色相，所以是眼触。又，以眼和色为条件产生眼识，三者和合的缘故产生触，以触为条件产生受。像这样，眼触所生的受能够感受各种色，但不是想、思、识或触，因为它能够感受色相，所以是眼触所生的受。又，以眼和色为条件产生眼识，三者和合的缘故产生触，以触为条件产生想。像这样，眼触所生的想能够知觉各种色，但不是思、识、触或受，因为它能够知觉色相，所以是眼触所生的想。又，以眼和色为条件产生眼识，三者和合的缘故产生触，以触为条件产生思。像这样，眼触所生的思能够思考各种色，但不是识、触、受或想，因为它能够思考色相，所以是眼触所生的思。像这样，这些法以触为第五，一同生起、一同存在、一同灭去，一个生起时一切都生起，一个灭去时一切都灭去。已经生起之后，各自分别完成自己所应做的事，不去做其他的他所应做的事。由于这些法以触为第五，补特伽罗（Pudgala，补特伽罗，意为‘人’或‘个体’）是不可得、不可证、非现有、非等有的，所以没有补特伽罗。如同眼识一样，耳识、鼻识、舌识、身识、意识也是如此。 有六识身，即眼识、耳识、鼻识、舌识、身识、意识。问：眼识了别什么？答：眼识了别各种色。什么不能了别？答：不能了别十一个处（Ayatana，处，指感觉的来源和对象）。问：耳识了别什么？答：耳识了别各种声。什么不能了别？答：不能了别十一个处。问：鼻识了别什么？答：鼻识了别各种香。什么不能了别？答：不能了别十一个处。问：舌识了别什么？答：舌识了别各种味。什么不能了别？答：不能了别十一个处。问：身识了别什么？答：身识了别各种触。什么不能了别？答：不能了别十一个处。问：意识了别什么？答：意识了别眼和色以及眼识、耳和声以及
English
English version: Eye-consciousness arises dependent on the eye and forms; contact (Sparsha) arises due to the conjunction of the three. Thus, this eye-contact is able to contact various forms (Rupa), but it is not feeling (Vedana), perception (Samjna), volition (Chetana), or consciousness (Vijnana), because it is eye-contact due to its ability to contact forms. Furthermore, eye-consciousness arises dependent on the eye and forms; contact arises due to the conjunction of the three, and feeling arises dependent on contact. Thus, the feeling born of eye-contact is able to experience various forms, but it is not perception, volition, consciousness, or contact, because it is feeling born of eye-contact due to its ability to experience forms. Furthermore, eye-consciousness arises dependent on the eye and forms; contact arises due to the conjunction of the three, and perception arises dependent on contact. Thus, the perception born of eye-contact is able to perceive various forms, but it is not volition, consciousness, contact, or feeling, because it is perception born of eye-contact due to its ability to perceive forms. Furthermore, eye-consciousness arises dependent on the eye and forms; contact arises due to the conjunction of the three, and volition arises dependent on contact. Thus, the volition born of eye-contact is able to think about various forms, but it is not consciousness, contact, feeling, or perception, because it is volition born of eye-contact due to its ability to think about forms. Thus, these dharmas, with contact as the fifth, arise together, abide together, and cease together; when one arises, all arise; when one ceases, all cease. Having arisen, each separately performs its own function, not performing the functions of others. Because these dharmas have contact as the fifth, a Pudgala (Pudgala, meaning 'person' or 'individual') is not obtainable, not demonstrable, not existent, and not equally existent; therefore, there is no Pudgala. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. There are six aggregates of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Question: What does eye-consciousness discern? Answer: Eye-consciousness discerns various forms. What does it not discern? Answer: It does not discern the eleven ayatanas (Ayatana, meaning 'sense bases' or 'sources of perception'). Question: What does ear-consciousness discern? Answer: Ear-consciousness discerns various sounds. What does it not discern? Answer: It does not discern the eleven ayatanas. Question: What does nose-consciousness discern? Answer: Nose-consciousness discerns various smells. What does it not discern? Answer: It does not discern the eleven ayatanas. Question: What does tongue-consciousness discern? Answer: Tongue-consciousness discerns various tastes. What does it not discern? Answer: It does not discern the eleven ayatanas. Question: What does body-consciousness discern? Answer: Body-consciousness discerns various tactile sensations. What does it not discern? Answer: It does not discern the eleven ayatanas. Question: What does mind-consciousness discern? Answer: Mind-consciousness discerns the eye and forms, as well as eye-consciousness, the ear and sounds, as well as --------------------------------------------------------------------------------
Chinese
耳识、鼻香及鼻识、舌味及舌识、身触及身识、意法及意识。如是六识身是能了别，有了别性，非无了别性。补特伽罗无如是性，是故无有补特伽罗。 有十二处，谓眼处色处、耳处声处、鼻处香处、舌处味处、身处触处、意处法处。问：眼处几识所识，乃至法处几识所识？答：色处二识所识，谓眼识及意识。声处二识所识，谓耳识及意识。香处二识所识，谓鼻识及意识。味处二识所识，谓舌识及意识。触处二识所识，谓身识及意识。余七处唯意识所识。如是十二处，是所识，有所识性，非无所识性。补特伽罗无如是性，是故无有补特伽罗。 有六识身，谓眼识耳鼻舌身意识。眼色为缘生眼识，三和合故有触，与触俱生有受想思，由此识法触为第五。补特伽罗，非可得、非可证、非现有、非等有，是故无有补特伽罗。如眼识，耳鼻舌身意识亦尔。 于可爱事由无智故便生等贪，此中无智即是无明，等贪即行，了别事相即是其识，识俱四蕴即是名色，名色依根即是六处，六处和合即是其触，此中领纳即是其受，受生欣喜即是其爱，此爱增广即名为取，能生后有业即名有，诸蕴现起则名为生，诸蕴成熟即名为老，诸蕴弃舍即名为死，于内热恼即名为愁，发言怨嗟即名为叹，五识相应不平安受说名为苦， 现代汉语译本 耳识、鼻香以及鼻识、舌味以及舌识、身触以及身识、意法以及意识。像这样，六识身是能够了别的，具有了别的性质，不是没有了别的性质。补特伽罗（pudgala，意为人我、补赎迦罗，一种认为存在不灭的‘我’的理论）没有这样的性质，所以没有补特伽罗。 有十二处，即眼处色处、耳处声处、鼻处香处、舌处味处、身处触处、意处法处。问：眼处被几种识所识别，乃至法处被几种识所识别？答：色处被两种识所识别，即眼识和意识。声处被两种识所识别，即耳识和意识。香处被两种识所识别，即鼻识和意识。味处被两种识所识别，即舌识和意识。触处被两种识所识别，即身识和意识。其余七处只被意识所识别。像这样，十二处是被识别的，具有被识别的性质，不是没有被识别的性质。补特伽罗（pudgala，意为人我、补赎迦罗，一种认为存在不灭的‘我’的理论）没有这样的性质，所以没有补特伽罗。 有六识身，即眼识、耳识、鼻识、舌识、身识、意识。眼和色为缘而生眼识，三者和合的缘故产生触，与触一同产生有受、想、思，由此识、法、触为第五。补特伽罗（pudgala，意为人我、补赎迦罗，一种认为存在不灭的‘我’的理论）是不可得、不可证、非现有、非等有的，所以没有补特伽罗。如同眼识一样，耳识、鼻识、舌识、身识、意识也是如此。 对于可爱的事物，由于没有智慧的缘故便产生贪婪，这里所说的没有智慧就是无明，贪婪就是行，了别事物的相状就是识，与识一同产生的四蕴就是名色，名色所依赖的根就是六处，六处和合就是触，这里面的领纳就是受，受产生欣喜就是爱，这种爱增长扩大就叫做取，能够产生后有的业就叫做有，诸蕴现起就叫做生，诸蕴成熟就叫做老，诸蕴弃舍就叫做死，内心的热恼就叫做愁，发出怨恨的叹息就叫做叹，五识相应的不平安的感受就叫做苦。