English
English version The six dhātus (elements), the two āyatanas (sense sources), and the four skandhas (aggregates). What is remaining here? It refers to rūpa-rāga-svabhāva (the nature of desire for form), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is included in manas-asaṃprayukta (not associated with mind)? It refers to manas-svabhāva (the nature of mind), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the eleven dhātus (ekādaśa dhātavaḥ, eleven elements), the eleven āyatanas (ekādaśa āyatanāni, eleven sense sources), and the two skandhas (dve skandhāḥ, two aggregates). What is being asked here? It refers to removing rūpa-rāga-saṃprayukta (associated with desire for form) and manas-asaṃprayukta dharma (phenomena not associated with mind), which means removing all phenomena: the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). Manas-saṃprayukta (associated with mind) and sa-pratigha-sparśa-asaṃprayukta (not associated with contact with resistance), the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is included in manas-saṃprayukta (associated with mind)? It refers to citta (mind), caitta dharma (mental factors), the eight dhātus (aṣṭa dhātavaḥ, eight elements), the two āyatanas (dve āyatanāni, two sense sources), and the four skandhas (catvāra skandhāḥ, four aggregates). What is remaining here? It refers to manas-svabhāva (the nature of mind), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the eleven dhātus (ekādaśa dhātavaḥ, eleven elements), the eleven āyatanas (ekādaśa āyatanāni, eleven sense sources), and the two skandhas (dve skandhāḥ, two aggregates). What is included in sa-pratigha-sparśa-asaṃprayukta (not associated with contact with resistance)? It refers to sa-pratigha-sparśa-svabhāva (the nature of contact with resistance), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the thirteen dhātus (trayodaśa dhātavaḥ, thirteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is being asked here? It refers to removing manas-saṃprayukta (associated with mind) and sa-pratigha-sparśa-asaṃprayukta dharma (phenomena not associated with contact with resistance), which means removing all phenomena: the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). Sa-pratigha-sparśa-saṃprayukta (associated with contact with resistance) and manas-asaṃprayukta (not associated with mind), the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is included in sa-pratigha-sparśa-saṃprayukta (associated with contact with resistance)? It refers to citta (mind), caitta dharma (mental factors), the seven dhātus (sapta dhātavaḥ, seven elements), the two āyatanas (dve āyatanāni, two sense sources), and the four skandhas (catvāra skandhāḥ, four aggregates). What is remaining here? It refers to sa-pratigha-sparśa-svabhāva (the nature of contact with resistance), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the thirteen dhātus (trayodaśa dhātavaḥ, thirteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is included in manas-asaṃprayukta (not associated with mind)? It refers to manas-svabhāva (the nature of mind), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the eleven dhātus (ekādaśa dhātavaḥ, eleven elements), the eleven āyatanas (ekādaśa āyatanāni, eleven sense sources), and the two skandhas (dve skandhāḥ, two aggregates). What is being asked here? It refers to removing sa-pratigha-sparśa-saṃprayukta (associated with contact with resistance) and manas-asaṃprayukta dharma (phenomena not associated with mind), which means removing all phenomena: the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). Manas-saṃprayukta (associated with mind) and adhivacana-sparśa-asaṃprayukta (not associated with contact with expression), the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). Manas-saṃprayukta (associated with mind) is as before, up to the two skandhas (dve skandhāḥ, two aggregates). Adhivacana-sparśa-asaṃprayukta (not associated with contact with expression) is as before, up to the five skandhas (pañca skandhāḥ, five aggregates). Just as manas-saṃprayukta (associated with mind) and adhivacana-sparśa-asaṃprayukta (not associated with contact with expression), so too adhivacana-sparśa-saṃprayukta (associated with contact with expression) and manas-asaṃprayukta (not associated with mind) should be explained in detail as appropriate. Manas-saṃprayukta (associated with mind) --------------------------------------------------------------------------------
Chinese
、乐根不相应，乐根相应、思不相应，随所应当广说。如以思对乐根，对舍根亦尔。思相应、苦根不相应，苦根相应、思不相应，随所应当广说。思相应、喜根不相应，喜根相应、思不相应，随所应当广说。如以思对喜根，对忧根亦尔。以思对寻、伺、识法、六识身、六触身、六受身、六想身，随所应当广说。◎ 说一切有部界身足论卷中 大正藏第 26 册 No. 1540 阿毗达磨界身足论 阿毗达磨界身足论卷下 尊者世友造 三藏法师玄奘奉 诏译 ◎分别品第二中第七门 触相应、作意不相应十八界、十二处、五蕴。触相应如前，乃至二蕴。作意不相应，何所摄？谓作意自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？谓除触相应及作意不相应法，即除一切法：十八界、十二处、五蕴。作意相应、触不相应十八界、十二处、五蕴。作意相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓作意自性、色、无为、心不相应行十一界、十一处、二蕴。触不相应等如前说。如以触对作意，乃至对慧亦尔。触相应、不信不相应，不信相应、触不相应，随所应当广说。如以触对不信，对余大烦恼地法、欲贪、瞋、无惭、无愧亦尔。触相应、忿不 现代汉语译本 乐根（sukha-indriya，乐受之根）不相应，乐根相应、思（manaskara，作意）不相应，随所应当广说。如以思对乐根，对舍根（upeksha-indriya，舍受之根）亦尔。思相应、苦根（duhkha-indriya，苦受之根）不相应，苦根相应、思不相应，随所应当广说。思相应、喜根（saumanasya-indriya，喜受之根）不相应，喜根相应、思不相应，随所应当广说。如以思对喜根，对忧根（daurmanasya-indriya，忧受之根）亦尔。以思对寻（vitarka，粗略的思考）、伺（vicara，精细的思考）、识法（vijnana-dharma，意识之法）、六识身（sad-vijnanakaya，六种意识的集合）、六触身（sat-sparshakaya，六种接触的集合）、六受身（sat-vedanakaya，六种感受的集合）、六想身（sat-samjnakaaya，六种想法的集合），随所应当广说。 《说一切有部界身足论》卷中 大正藏第 26 册 No. 1540 《阿毗达磨界身足论》 《阿毗达磨界身足论》卷下 尊者世友造 三藏法师玄奘奉 诏译 ◎分别品第二中第七门 触（sparsha，感觉）相应、作意不相应十八界（ashtadasa-dhatu，十八界）、十二处（dvadasa-ayatana，十二处）、五蕴（pancha-skandha，五蕴）。触相应如前，乃至二蕴。作意不相应，何所摄？谓作意自性、色（rupa，物质）、无为（asamskrita，非造作的）、心不相应行（citta-viprayukta-samskara，不与心相应的行法）十一界、十一处、二蕴。此何所问？谓除触相应及作意不相应法，即除一切法：十八界、十二处、五蕴。作意相应、触不相应十八界、十二处、五蕴。作意相应，何所摄？谓心（citta，心识）、心所法（caitta-dharma，心所有法）八界、二处、四蕴。此何为余？谓作意自性、色、无为、心不相应行十一界、十一处、二蕴。触不相应等如前说。如以触对作意，乃至对慧（prajna，智慧）亦尔。触相应、不信（asraddha，不信任）不相应，不信相应、触不相应，随所应当广说。如以触对不信，对余大烦恼地法（maha-klesha-bhumika-dharma，大烦恼地法）、欲贪（kama-raga，对欲望的贪婪）、瞋（dvesha，嗔恨）、无惭（ahrikya，无惭愧心）、无愧（anapatrapya，无羞耻心）亦尔。触相应、忿（krodha，愤怒）不
English
English version 'Sukha-indriya' (root of pleasure) not associated, 'sukha-indriya' associated, 'manaskara' (attention) not associated, should be explained extensively as appropriate. Just as 'manaskara' is paired with 'sukha-indriya', so it is with 'upeksha-indriya' (root of equanimity). 'Manaskara' associated, 'duhkha-indriya' (root of suffering) not associated, 'duhkha-indriya' associated, 'manaskara' not associated, should be explained extensively as appropriate. 'Manaskara' associated, 'saumanasya-indriya' (root of joy) not associated, 'saumanasya-indriya' associated, 'manaskara' not associated, should be explained extensively as appropriate. Just as 'manaskara' is paired with 'saumanasya-indriya', so it is with 'daurmanasya-indriya' (root of sorrow). Pairing 'manaskara' with 'vitarka' (initial application of thought), 'vicara' (sustained application of thought), 'vijnana-dharma' (consciousness-dharma), 'sad-vijnanakaya' (six bodies of consciousness), 'sat-sparshakaya' (six bodies of contact), 'sat-vedanakaya' (six bodies of feeling), 'sat-samjnakaaya' (six bodies of perception), should be explained extensively as appropriate. 《Abhidharma-dhatu-kaya-pada-shastra》, Middle Volume Taisho Tripitaka Volume 26 No. 1540 《Abhidharma-dhatu-kaya-pada-shastra》 《Abhidharma-dhatu-kaya-pada-shastra》, Lower Volume Composed by Venerable Vasumitra Translated by Tripitaka Master Xuanzang under Imperial Order ◎Second Chapter, Differentiation Section, Seventh Gate 'Sparsha' (contact) associated, 'manaskara' not associated: the eighteen 'dhatu' (elements), the twelve 'ayatana' (sense bases), the five 'skandha' (aggregates). 'Sparsha' associated as before, up to the two 'skandha'. 'Manaskara' not associated, what is included? Namely, the nature of 'manaskara', 'rupa' (form), 'asamskrita' (unconditioned), 'citta-viprayukta-samskara' (formations not associated with mind): eleven 'dhatu', eleven 'ayatana', two 'skandha'. What is asked here? Namely, excluding the 'dharma' associated with 'sparsha' and not associated with 'manaskara', that is, excluding all 'dharma': eighteen 'dhatu', twelve 'ayatana', five 'skandha'. 'Manaskara' associated, 'sparsha' not associated: eighteen 'dhatu', twelve 'ayatana', five 'skandha'. 'Manaskara' associated, what is included? Namely, 'citta' (mind), 'caitta-dharma' (mental factors): eight 'dhatu', two 'ayatana', four 'skandha'. What remains here? Namely, the nature of 'manaskara', 'rupa', 'asamskrita', 'citta-viprayukta-samskara': eleven 'dhatu', eleven 'ayatana', two 'skandha'. 'Sparsha' not associated, etc., as explained before. Just as 'sparsha' is paired with 'manaskara', so it is with 'prajna' (wisdom). 'Sparsha' associated, 'asraddha' (lack of faith) not associated, 'asraddha' associated, 'sparsha' not associated, should be explained extensively as appropriate. Just as 'sparsha' is paired with 'asraddha', so it is with the other 'maha-klesha-bhumika-dharma' (great defilement ground dharmas), 'kama-raga' (sensual desire), 'dvesha' (hatred), 'ahrikya' (shamelessness), 'anapatrapya' (lack of embarrassment). 'Sparsha' associated, 'krodha' (anger) not --------------------------------------------------------------------------------