Chinese
相应，忿相应、触不相应，随所应当广说。如以触对忿，对余小烦恼地法、无色贪、疑、五见、六爱身亦尔。触相应、色贪不相应，色贪相应、触不相应，随所应当广说。触相应、乐根不相应，乐根相应、触不相应，随所应当广说。如以触对乐根，对舍根亦尔。触相应、苦根不相应，苦根相应、触不相应，随所应当广说。触相应、喜根不相应，喜根相应、触不相应，随所应当广说。如以触对喜根，对忧根亦尔。以触对寻、伺、识法、六识身、六受身、六想身、六思身，随所应当广说。 分别品第二中第八门 作意相应、欲不相应十八界、十二处、五蕴。作意相应等如前说。欲不相应，何所摄？谓欲自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？如前说。欲相应、作意不相应十八界、十二处、五蕴。欲相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓欲自性、色、无为、心不相应行十一界、十一处、二蕴。作意不相应等如前说。如以作意对欲，乃至对慧亦尔。作意相应、不信不相应，不信相应、作意不相应，随所应当广说。如以作意对不信，对余大烦恼地法、欲贪、瞋、无明触、非明非无明触、无惭、无愧亦尔。作意相应、忿不相应，忿相应、作意不相应，随所应当广说。如 现代汉语译本： 相应地，忿相应、触不相应，随所应当广泛解说。如同以触对治忿，对治其余小烦恼地法、无色贪（对色界的贪欲）、疑（怀疑）、五见（五种错误的见解）、六爱身（六种爱欲的集合）也是如此。触相应、色贪不相应，色贪相应、触不相应，随所应当广泛解说。触相应、乐根（快乐的感受）不相应，乐根相应、触不相应，随所应当广泛解说。如同以触对治乐根，对治舍根（不苦不乐的感受）也是如此。触相应、苦根（痛苦的感受）不相应，苦根相应、触不相应，随所应当广泛解说。触相应、喜根（喜悦的感受）不相应，喜根相应、触不相应，随所应当广泛解说。如同以触对治喜根，对治忧根（忧愁的感受）也是如此。以触对治寻（粗略的思考）、伺（细致的思考）、识法（认识作用）、六识身（六种意识的集合）、六受身（六种感受的集合）、六想身（六种想象的集合）、六思身（六种思绪的集合），随所应当广泛解说。 分别品第二中第八门 作意（注意）相应、欲（欲望）不相应十八界（十八种感官和对象）、十二处（十二种感官和对象）、五蕴（五种构成要素）。作意相应等如前所说。欲不相应，属于什么？指欲的自性、色（物质）、无为（不生不灭的境界）、心不相应行（不与心识相应的行为）十一界、十一处、二蕴。这是什么问题？如前所说。欲相应、作意不相应十八界、十二处、五蕴。欲相应，属于什么？指心（意识）、心所法（心理活动）八界、二处、四蕴。这剩余的是什么？指欲的自性、色、无为、心不相应行十一界、十一处、二蕴。作意不相应等如前所说。如同以作意对治欲，乃至对治慧（智慧）也是如此。作意相应、不信（不信任）不相应，不信相应、作意不相应，随所应当广泛解说。如同以作意对治不信，对治其余大烦恼地法、欲贪（对欲望的贪婪）、瞋（嗔恨）、无明触（因无明而产生的接触）、非明非无明触（非明非无明产生的接触）、无惭（不知羞耻）、无愧（不感到惭愧）也是如此。作意相应、忿（愤怒）不相应，忿相应、作意不相应，随所应当广泛解说。如
English
English version: Correspondingly, 'anger' is associated, 'contact' is not associated; 'contact' is not associated, 'anger' is associated. Explain extensively as appropriate. Just as 'contact' is used against 'anger', so it is also used against other minor afflictive mental factors, 'formless realm desire' (desire for the formless realm), 'doubt' (uncertainty), the 'five views' (five types of wrong views), and the 'six aggregates of love' (six collections of attachments). 'Contact' is associated, 'form realm desire' (desire for the form realm) is not associated; 'form realm desire' is associated, 'contact' is not associated. Explain extensively as appropriate. 'Contact' is associated, 'pleasure faculty' (feeling of pleasure) is not associated; 'pleasure faculty' is associated, 'contact' is not associated. Explain extensively as appropriate. Just as 'contact' is used against 'pleasure faculty', so it is also used against 'neutral feeling' (feeling of neither pleasure nor pain). 'Contact' is associated, 'pain faculty' (feeling of pain) is not associated; 'pain faculty' is associated, 'contact' is not associated. Explain extensively as appropriate. 'Contact' is associated, 'joy faculty' (feeling of joy) is not associated; 'joy faculty' is associated, 'contact' is not associated. Explain extensively as appropriate. Just as 'contact' is used against 'joy faculty', so it is also used against 'sorrow faculty' (feeling of sorrow). 'Contact' is used against 'coarse thought' (initial application of mind), 'subtle thought' (sustained application of mind), 'consciousness-dharma' (the nature of consciousness), the 'six aggregates of consciousness' (six collections of consciousness), the 'six aggregates of feeling' (six collections of feelings), the 'six aggregates of perception' (six collections of perceptions), and the 'six aggregates of volition' (six collections of volitions). Explain extensively as appropriate. Eighth Section in the Second Chapter on Differentiation 'Attention' (mental engagement) is associated, 'desire' (craving) is not associated with the eighteen realms (eighteen elements of sense perception), the twelve sense bases (twelve sources of sense experience), and the five aggregates (five components of existence). 'Attention' being associated, etc., is as previously explained. What does 'desire' not being associated encompass? It refers to the nature of desire itself, 'form' (physical matter), 'unconditioned' (that which is not subject to conditions), and 'mental formations not associated with mind' (factors that are neither mental nor physical) in eleven realms, eleven sense bases, and two aggregates. What question does this address? As previously explained. 'Desire' is associated, 'attention' is not associated with the eighteen realms, the twelve sense bases, and the five aggregates. What does 'desire' being associated encompass? It refers to 'mind' (consciousness) and 'mental factors' (mental events) in eight realms, two sense bases, and four aggregates. What remains? It refers to the nature of desire itself, 'form', 'unconditioned', and 'mental formations not associated with mind' in eleven realms, eleven sense bases, and two aggregates. 'Attention' not being associated, etc., is as previously explained. Just as 'attention' is used against 'desire', so it is also used against 'wisdom' (understanding). 'Attention' is associated, 'lack of faith' (disbelief) is not associated; 'lack of faith' is associated, 'attention' is not associated. Explain extensively as appropriate. Just as 'attention' is used against 'lack of faith', so it is also used against other major afflictive mental factors, 'desire-greed' (craving for desire), 'hatred' (aversion), 'ignorance-contact' (contact born of ignorance), 'neither-ignorance-nor-non-ignorance-contact' (contact that is neither ignorant nor non-ignorant), 'shamelessness' (lack of moral shame), and 'lack of embarrassment' (lack of moral embarrassment). 'Attention' is associated, 'anger' (wrath) is not associated; 'anger' is associated, 'attention' is not associated. Explain extensively as appropriate. As --------------------------------------------------------------------------------
Chinese
以作意对忿，对余小烦恼地法、无色贪、疑、五见、明触、六爱身亦尔。作意相应、色贪不相应，色贪相应、作意不相应，随所应当广说。作意相应、有对触不相应，有对触相应、作意不相应，随所应当广说。作意相应、增语触不相应，增语触相应、作意不相应，随所应当广说。作意相应、乐根不相应，乐根相应、作意不相应，随所应当广说。如以作意对乐根，对舍根亦尔。作意相应、苦根不相应，苦根相应、作意不相应，随所应当广说。作意相应、喜根不相应，喜根相应、作意不相应，随所应当广说。如以作意对喜根，对忧根亦尔。以作意对寻、伺、识法、六识身、六触身、六受身、六想身、六思身，随所应当广说。 分别品第二中第九门 欲相应、胜解不相应十八界、十二处、五蕴。欲相应等如前说。胜解不相应，何所摄？谓胜解自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？谓除欲相应及胜解不相应法，即除一切法：十八界、十二处、五蕴。胜解相应、欲不相应十八界、十二处、五蕴。胜解相应，何所摄？谓心心所法八界、二处、四蕴。此何为余？谓胜解自性、色、无为、心不相应行十一界、十一处、二蕴。欲不相应等如前说。如以欲对胜解，对念、三摩地、慧亦尔。欲相应、不 现代汉语译本：以作意（manasikara，心理活动中的注意或定向）对抗忿恨（krodha，愤怒），对于其余的小烦恼地法（upaklesa-bhumi-dharma，次要烦恼）、无色贪（arupa-raga，对无色界的贪著）、疑（vicikitsa，怀疑）、五见（panca-drsti，五种错误的见解）、明触（vijnana-sparsha，由意识产生的接触）、六爱身（sad-trsna-kaya，六种对感官对象的渴爱）也是如此。作意相应（manasikara-samprayukta，与作意相应）、色贪不相应（rupa-raga-visamprayukta，与色贪不相应），色贪相应（rupa-raga-samprayukta，与色贪相应）、作意不相应（manasikara-visamprayukta，与作意不相应），根据情况应当广泛地解释。 作意相应（manasikara-samprayukta，与作意相应）、有对触不相应（sapratigha-sparsha-visamprayukta，与有对触不相应），有对触相应（sapratigha-sparsha-samprayukta，与有对触相应）、作意不相应（manasikara-visamprayukta，与作意不相应），根据情况应当广泛地解释。作意相应（manasikara-samprayukta，与作意相应）、增语触不相应（adhivacana-sparsha-visamprayukta，与增语触不相应），增语触相应（adhivacana-sparsha-samprayukta，与增语触相应）、作意不相应（manasikara-visamprayukta，与作意不相应），根据情况应当广泛地解释。作意相应（manasikara-samprayukta，与作意相应）、乐根不相应（sukha-indriya-visamprayukta，与乐根不相应），乐根相应（sukha-indriya-samprayukta，与乐根相应）、作意不相应（manasikara-visamprayukta，与作意不相应），根据情况应当广泛地解释。如同以作意对抗乐根，对于舍根（upeksha-indriya，舍受）也是如此。 作意相应（manasikara-samprayukta，与作意相应）、苦根不相应（duhkha-indriya-visamprayukta，与苦根不相应），苦根相应（duhkha-indriya-samprayukta，与苦根相应）、作意不相应（manasikara-visamprayukta，与作意不相应），根据情况应当广泛地解释。作意相应（manasikara-samprayukta，与作意相应）、喜根不相应（saumanasya-indriya-visamprayukta，与喜根不相应），喜根相应（saumanasya-indriya-samprayukta，与喜根相应）、作意不相应（manasikara-visamprayukta，与作意不相应），根据情况应当广泛地解释。如同以作意对抗喜根，对于忧根（daurmanasya-indriya，忧受）也是如此。以作意对抗寻（vitarka，粗略的思考）、伺（vicara，细致的思考）、识法（vijnana-dharma，意识的法）、六识身（sad-vijnana-kaya，六种意识）、六触身（sad-sparsha-kaya，六种接触）、六受身（sad-vedana-kaya，六种感受）、六想身（sad-samjna-kaya，六种想法）、六思身（sad-cetana-kaya，六种思），根据情况应当广泛地解释。 分别品第二中第九门 欲相应（chanda-samprayukta，与欲望相应）、胜解不相应（adhimoksha-visamprayukta，与胜解不相应）的十八界（asta-dasa-dhatu，十八界）、十二处（dvadasa-ayatana，十二处）、五蕴（panca-skandha，五蕴）。欲相应等如同前面所说。胜解不相应（adhimoksha-visamprayukta，与胜解不相应），被什么所包含？ 谓胜解自性（adhimoksha-svabhava，胜解的自性）、色（rupa，色法）、无为（asamskrta，无为法）、心不相应行（citta-viprayukta-samskara，心不相应行）的十一界（ekadasa-dhatu，十一界）、十一处（ekadasa-ayatana，十一处）、二蕴（dvi-skandha，二蕴）。这是在问什么？ 谓除去欲相应（chanda-samprayukta，与欲望相应）及胜解不相应法（adhimoksha-visamprayukta-dharma，与胜解不相应的法），即除去一切法：十八界（asta-dasa-dhatu，十八界）、十二处（dvadasa-ayatana，十二处）、五蕴（panca-skandha，五蕴）。胜解相应（adhimoksha-samprayukta，与胜解相应）、欲不相应（chanda-visamprayukta，与欲望不相应）的十八界（asta-dasa-dhatu，十八界）、十二处（dvadasa-ayatana，十二处）、五蕴（panca-skandha，五蕴）。胜解相应（adhimoksha-samprayukta，与胜解相应），被什么所包含？ 谓心心所法（citta-caitta-dharma，心和心所法）的八界（asta-dhatu，八界）、二处（dvi-ayatana，二处）、四蕴（catur-skandha，四蕴）。这剩余的是什么？ 谓胜解自性（adhimoksha-svabhava，胜解的自性）、色（rupa，色法）、无为（asamskrta，无为法）、心不相应行（citta-viprayukta-samskara，心不相应行）的十一界（ekadasa-dhatu，十一界）、十一处（ekadasa-ayatana，十一处）、二蕴（dvi-skandha，二蕴）。欲不相应等如同前面所说。如同以欲对抗胜解，对于念（smrti，正念）、三摩地（samadhi，禅定）、慧（prajna，智慧）也是如此。欲相应、不