English
English version: The eighteen dhatus (elements), twelve ayatanas (sources of sensation), and five skandhas (aggregates) that are associated with contact (sparsha) and not associated with thought (manasikara). What is included in that which is associated with contact? It refers to the eight dhatus, two ayatanas, and four skandhas of mind (citta) and mental factors (caittas). What remains here? It refers to the nature of contact itself, rupa (form/matter), asamskrta (unconditioned), and the eleven dhatus, eleven ayatanas, and two skandhas of citta-viprayukta-samskaras (formations not associated with mind). What is included in that which is not associated with thought? It refers to the nature of thought itself, rupa, asamskrta, and the eleven dhatus, eleven ayatanas, and two skandhas of citta-viprayukta-samskaras. What is the question here? It refers to removing the dharmas associated with contact and not associated with thought, which is to remove all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. It is like using thought to compare with contact, and it is the same even when comparing with wisdom (prajna). The eighteen dhatus, twelve ayatanas, and five skandhas that are associated with thought and not associated with disbelief (asraddha). What is included in that which is associated with thought? It refers to the eight dhatus, two ayatanas, and four skandhas of mind and mental factors. What remains here? It refers to the nature of thought itself, rupa, asamskrta, and the eleven dhatus, eleven ayatanas, and two skandhas of citta-viprayukta-samskaras. What is included in that which is not associated with disbelief? It refers to the nature of disbelief itself, rupa, asamskrta, and the eighteen dhatus, twelve ayatanas, and five skandhas of citta-viprayukta-samskaras. What is the question here? It refers to removing the dharmas associated with thought and not associated with disbelief, which is to remove all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. The eighteen dhatus, twelve ayatanas, and five skandhas that are associated with disbelief and not associated with thought. What is included in that which is associated with disbelief? It refers to the eight dhatus, two ayatanas, and four skandhas of mind and mental factors. What remains here? It refers to the nature of disbelief itself, rupa, asamskrta, and the eighteen dhatus, twelve ayatanas, and five skandhas of citta-viprayukta-samskaras. What is included in that which is not associated with thought? It refers to the nature of thought itself, rupa, asamskrta, and the eleven dhatus, eleven ayatanas, and two skandhas of citta-viprayukta-samskaras. What is the question here? It refers to removing the dharmas associated with disbelief and not associated with thought, which is to remove all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. It is like using thought to compare with disbelief, and it is the same even when comparing with the other great defilement-ground dharmas, kama-raga (desire-attachment), dvesha (hatred), avidya-sparsha (contact associated with ignorance), neither clear nor not-clear contact, ahrikya (shamelessness), and anapatrapya (lack of embarrassment). Thought --------------------------------------------------------------------------------
Chinese
相应、忿不相应十八界、十二处、五蕴。思相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓思自性、色、无为、心不相应行十一界、十一处、二蕴。忿不相应，何所摄？谓忿自性、色、无为、心不相应行十八界、十二处、五蕴。此何所问？谓除思相应及忿不相应法，即除一切法：十八界、十二处、五蕴。忿相应、思不相应十八界、十二处、五蕴。忿相应，何所摄？谓心、心所法三界、二处、四蕴。此何为余？谓忿自性、色、无为、心不相应行十八界、十二处、五蕴。思不相应，何所摄？谓思自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？谓除忿相应及思不相应法，即除一切法：十八界、十二处、五蕴。如以思对忿，对余小烦恼地法、无色贪、疑、五见、明触、六爱身亦尔。 思相应、色贪不相应十八界、十二处、五蕴。思相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓思自性、色、无为、心不相应行十一界、十一处、二蕴。色贪不相应，何所摄？谓色贪自性、色、无为、心不相应行十八界、十二处、五蕴。此何所问？谓除思相应及色贪不相应法，即除一切法：十八界、十二处、五蕴。色贪相应、思不相应十八界、十二处、五蕴。色贪相应，何所摄？谓心、心所法 现代汉语译本： 思相应、忿（krodha，愤怒）不相应十八界、十二处、五蕴（skandha，蕴）。思相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓思自性、色（rūpa，色）、无为（asaṃskṛta，无为）、心不相应行（citta-viprayukta-saṃskāra，心不相应行）十一界、十一处、二蕴。忿不相应，何所摄？谓忿自性、色、无为、心不相应行十八界、十二处、五蕴。此何所问？谓除思相应及忿不相应法，即除一切法：十八界、十二处、五蕴。忿相应、思不相应十八界、十二处、五蕴。忿相应，何所摄？谓心、心所法三界、二处、四蕴。此何为余？谓忿自性、色、无为、心不相应行十八界、十二处、五蕴。思不相应，何所摄？谓思自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？谓除忿相应及思不相应法，即除一切法：十八界、十二处、五蕴。如以思对忿，对余小烦恼地法、无色贪（arūpa-rāga，无色贪）、疑（vicikitsa，疑）、五见（pañca dṛṣṭi，五见）、明触（vidyā-sparśa，明触）、六爱身（ṣaṭ tṛṣṇā-kāyāḥ，六爱身）亦尔。 思相应、色贪（rūpa-rāga，色贪）不相应十八界、十二处、五蕴。思相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓思自性、色、无为、心不相应行十一界、十一处、二蕴。色贪不相应，何所摄？谓色贪自性、色、无为、心不相应行十八界、十二处、五蕴。此何所问？谓除思相应及色贪不相应法，即除一切法：十八界、十二处、五蕴。色贪相应、思不相应十八界、十二处、五蕴。色贪相应，何所摄？谓心、心所法
English
English version: Associated with thinking, not associated with anger: the eighteen realms (dhātu, 界), twelve sense bases (āyatana, 处), and five aggregates (skandha, 蕴). What is included in association with thinking? It includes the eight realms, two sense bases, and four aggregates of mind and mental factors. What remains? It includes the nature of thinking itself, form (rūpa, 色), the unconditioned (asaṃskṛta, 无为), and the eleven realms, eleven sense bases, and two aggregates of formations not associated with mind (citta-viprayukta-saṃskāra, 心不相应行). What is included in not being associated with anger (krodha, 愤怒)? It includes the nature of anger itself, form, the unconditioned, and the eighteen realms, twelve sense bases, and five aggregates of formations not associated with mind. What is asked here? It is that by excluding the phenomena associated with thinking and not associated with anger, all phenomena are excluded: the eighteen realms, twelve sense bases, and five aggregates. Associated with anger, not associated with thinking: the eighteen realms, twelve sense bases, and five aggregates. What is included in association with anger? It includes the three realms, two sense bases, and four aggregates of mind and mental factors. What remains? It includes the nature of anger itself, form, the unconditioned, and the eighteen realms, twelve sense bases, and five aggregates of formations not associated with mind. What is included in not being associated with thinking? It includes the nature of thinking itself, form, the unconditioned, and the eleven realms, eleven sense bases, and two aggregates of formations not associated with mind. What is asked here? It is that by excluding the phenomena associated with anger and not associated with thinking, all phenomena are excluded: the eighteen realms, twelve sense bases, and five aggregates. Just as thinking is contrasted with anger, so it is with other minor afflictions, desire for the formless (arūpa-rāga, 无色贪), doubt (vicikitsa, 疑), the five views (pañca dṛṣṭi, 五见), clear contact (vidyā-sparśa, 明触), and the six bodies of craving (ṣaṭ tṛṣṇā-kāyāḥ, 六爱身). Associated with thinking, not associated with desire for form (rūpa-rāga, 色贪): the eighteen realms, twelve sense bases, and five aggregates. What is included in association with thinking? It includes the eight realms, two sense bases, and four aggregates of mind and mental factors. What remains? It includes the nature of thinking itself, form, the unconditioned, and the eleven realms, eleven sense bases, and two aggregates of formations not associated with mind. What is included in not being associated with desire for form? It includes the nature of desire for form itself, form, the unconditioned, and the eighteen realms, twelve sense bases, and five aggregates of formations not associated with mind. What is asked here? It is that by excluding the phenomena associated with thinking and not associated with desire for form, all phenomena are excluded: the eighteen realms, twelve sense bases, and five aggregates. Associated with desire for form, not associated with thinking: the eighteen realms, twelve sense bases, and five aggregates. What is included in association with desire for form? It includes mind and mental factors --------------------------------------------------------------------------------
Chinese
六界、二处、四蕴。此何为余？谓色贪自性、色、无为、心不相应行十八界、十二处、五蕴。思不相应，何所摄？谓思自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？谓除色贪相应及思不相应法，即除一切法：十八界、十二处、五蕴。 思相应、有对触不相应十八界、十二处、五蕴。思相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓思自性、色、无为、心不相应行十一界、十一处、二蕴。有对触不相应，何所摄？谓有对触自性、色、无为、心不相应行十三界、十二处、五蕴。此何所问？谓除思相应及有对触不相应法，即除一切法：十八界、十二处、五蕴。有对触相应、思不相应十八界、十二处、五蕴。有对触相应，何所摄？谓心、心所法七界、二处、四蕴。此何为余？谓有对触自性、色、无为、心不相应行十三界、十二处、五蕴。思不相应，何所摄？谓思自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？谓除有对触相应及思不相应法，即除一切法：十八界、十二处、五蕴。 思相应、增语触不相应十八界、十二处、五蕴。思相应如前，乃至二蕴。增语触不相应如前，乃至五蕴。如思相应、增语触不相应，如是增语触相应、思不相应，随所应当广说。思相应 现代汉语译本 六界（dhātu，构成要素）、二处（āyatana，感觉来源）、四蕴（skandha，聚合）。这里什么是剩余的？指的是色贪自性（rūpa-rāga-svabhāva，对色的贪欲的自性）、色（rūpa，物质）、无为（asaṃskṛta，非造作）、心不相应行（citta-viprayukta-saṃskāra，与心不相应的行）十八界（aṣṭādaśa dhātavaḥ，十八界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。思不相应（manas-asaṃprayukta，与思不相应），被什么所包含？指的是思自性（manas-svabhāva，思的自性）、色（rūpa，物质）、无为（asaṃskṛta，非造作）、心不相应行（citta-viprayukta-saṃskāra，与心不相应的行）十一界（ekādaśa dhātavaḥ，十一界）、十一处（ekādaśa āyatanāni，十一处）、二蕴（dve skandhāḥ，二蕴）。这里问的是什么？指的是除去色贪相应（rūpa-rāga-saṃprayukta，与色贪相应）以及思不相应法（manas-asaṃprayukta dharma，与思不相应的法），即除去一切法：十八界（aṣṭādaśa dhātavaḥ，十八界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。 思相应（manas-saṃprayukta，与思相应）、有对触不相应（sa-pratigha-sparśa-asaṃprayukta，与有对触不相应）十八界（aṣṭādaśa dhātavaḥ，十八界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。思相应（manas-saṃprayukta，与思相应），被什么所包含？指的是心（citta，心）、心所法（caitta dharma，心所法）八界（aṣṭa dhātavaḥ，八界）、二处（dve āyatanāni，二处）、四蕴（catvāra skandhāḥ，四蕴）。这里什么是剩余的？指的是思自性（manas-svabhāva，思的自性）、色（rūpa，物质）、无为（asaṃskṛta，非造作）、心不相应行（citta-viprayukta-saṃskāra，与心不相应的行）十一界（ekādaśa dhātavaḥ，十一界）、十一处（ekādaśa āyatanāni，十一处）、二蕴（dve skandhāḥ，二蕴）。有对触不相应（sa-pratigha-sparśa-asaṃprayukta，与有对触不相应），被什么所包含？指的是有对触自性（sa-pratigha-sparśa-svabhāva，有对触的自性）、色（rūpa，物质）、无为（asaṃskṛta，非造作）、心不相应行（citta-viprayukta-saṃskāra，与心不相应的行）十三界（trayodaśa dhātavaḥ，十三界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。这里问的是什么？指的是除去思相应（manas-saṃprayukta，与思相应）以及有对触不相应法（sa-pratigha-sparśa-asaṃprayukta dharma，与有对触不相应的法），即除去一切法：十八界（aṣṭādaśa dhātavaḥ，十八界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。有对触相应（sa-pratigha-sparśa-saṃprayukta，与有对触相应）、思不相应（manas-asaṃprayukta，与思不相应）十八界（aṣṭādaśa dhātavaḥ，十八界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。有对触相应（sa-pratigha-sparśa-saṃprayukta，与有对触相应），被什么所包含？指的是心（citta，心）、心所法（caitta dharma，心所法）七界（sapta dhātavaḥ，七界）、二处（dve āyatanāni，二处）、四蕴（catvāra skandhāḥ，四蕴）。这里什么是剩余的？指的是有对触自性（sa-pratigha-sparśa-svabhāva，有对触的自性）、色（rūpa，物质）、无为（asaṃskṛta，非造作）、心不相应行（citta-viprayukta-saṃskāra，与心不相应的行）十三界（trayodaśa dhātavaḥ，十三界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。思不相应（manas-asaṃprayukta，与思不相应），被什么所包含？指的是思自性（manas-svabhāva，思的自性）、色（rūpa，物质）、无为（asaṃskṛta，非造作）、心不相应行（citta-viprayukta-saṃskāra，与心不相应的行）十一界（ekādaśa dhātavaḥ，十一界）、十一处（ekādaśa āyatanāni，十一处）、二蕴（dve skandhāḥ，二蕴）。这里问的是什么？指的是除去有对触相应（sa-pratigha-sparśa-saṃprayukta，与有对触相应）以及思不相应法（manas-asaṃprayukta dharma，与思不相应的法），即除去一切法：十八界（aṣṭādaśa dhātavaḥ，十八界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。 思相应（manas-saṃprayukta，与思相应）、增语触不相应（adhivacana-sparśa-asaṃprayukta，与增语触不相应）十八界（aṣṭādaśa dhātavaḥ，十八界）、十二处（dvādaśa āyatanāni，十二处）、五蕴（pañca skandhāḥ，五蕴）。思相应（manas-saṃprayukta，与思相应）如前，乃至二蕴（dve skandhāḥ，二蕴）。增语触不相应（adhivacana-sparśa-asaṃprayukta，与增语触不相应）如前，乃至五蕴（pañca skandhāḥ，五蕴）。如思相应（manas-saṃprayukta，与思相应）、增语触不相应（adhivacana-sparśa-asaṃprayukta，与增语触不相应），如是增语触相应（adhivacana-sparśa-saṃprayukta，与增语触相应）、思不相应（manas-asaṃprayukta，与思不相应），随所应当广说。思相应（manas-saṃprayukta，与思相应）