English
English version: Just as with attention (manasikara, mental activity of attention or direction) against anger (krodha), so it is with the remaining minor afflictive mental factors (upaklesa-bhumi-dharma, secondary afflictions), formless realm desire (arupa-raga, attachment to the formless realms), doubt (vicikitsa, skepticism), the five views (panca-drsti, five wrong views), cognitive contact (vijnana-sparsha, contact arising from consciousness), and the six aggregates of craving (sad-trsna-kaya, six kinds of craving for sense objects). 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with form realm desire (rupa-raga-visamprayukta, not associated with form realm desire),' 'associated with form realm desire (rupa-raga-samprayukta, associated with form realm desire), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with contact with resistance (sapratigha-sparsha-visamprayukta, not associated with contact with resistance),' 'associated with contact with resistance (sapratigha-sparsha-samprayukta, associated with contact with resistance), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with verbal contact (adhivacana-sparsha-visamprayukta, not associated with verbal contact),' 'associated with verbal contact (adhivacana-sparsha-samprayukta, associated with verbal contact), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with the pleasure faculty (sukha-indriya-visamprayukta, not associated with the pleasure faculty),' 'associated with the pleasure faculty (sukha-indriya-samprayukta, associated with the pleasure faculty), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. Just as with attention against the pleasure faculty, so it is with the equanimity faculty (upeksha-indriya, the faculty of equanimity). 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with the pain faculty (duhkha-indriya-visamprayukta, not associated with the pain faculty),' 'associated with the pain faculty (duhkha-indriya-samprayukta, associated with the pain faculty), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with the joy faculty (saumanasya-indriya-visamprayukta, not associated with the joy faculty),' 'associated with the joy faculty (saumanasya-indriya-samprayukta, associated with the joy faculty), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. Just as with attention against the joy faculty, so it is with the sorrow faculty (daurmanasya-indriya, the faculty of sorrow). With attention against initial thought (vitarka, gross thought), sustained thought (vicara, subtle thought), consciousness-dharma (vijnana-dharma, the dharma of consciousness), the six bodies of consciousness (sad-vijnana-kaya, the six consciousnesses), the six bodies of contact (sad-sparsha-kaya, the six contacts), the six bodies of feeling (sad-vedana-kaya, the six feelings), the six bodies of perception (sad-samjna-kaya, the six perceptions), the six bodies of intention (sad-cetana-kaya, the six intentions), should be explained extensively as appropriate. Ninth Section in the Second Chapter on Discrimination The eighteen elements (asta-dasa-dhatu, eighteen elements), twelve sense bases (dvadasa-ayatana, twelve sense bases), and five aggregates (panca-skandha, five aggregates) that are associated with desire (chanda-samprayukta, associated with desire) and not associated with conviction (adhimoksha-visamprayukta, not associated with conviction). 'Associated with desire,' etc., as previously stated. What is included in 'not associated with conviction (adhimoksha-visamprayukta, not associated with conviction)'? Namely, the nature of conviction (adhimoksha-svabhava, the nature of conviction), form (rupa, form), the unconditioned (asamskrta, the unconditioned), and the eleven elements (ekadasa-dhatu, eleven elements), eleven sense bases (ekadasa-ayatana, eleven sense bases), and two aggregates (dvi-skandha, two aggregates) that are mental factors not associated with mind (citta-viprayukta-samskara, mental factors not associated with mind). What is being asked here? Namely, excluding the dharmas associated with desire (chanda-samprayukta, associated with desire) and not associated with conviction (adhimoksha-visamprayukta-dharma, not associated with conviction), that is, excluding all dharmas: the eighteen elements (asta-dasa-dhatu, eighteen elements), twelve sense bases (dvadasa-ayatana, twelve sense bases), and five aggregates (panca-skandha, five aggregates). The eighteen elements (asta-dasa-dhatu, eighteen elements), twelve sense bases (dvadasa-ayatana, twelve sense bases), and five aggregates (panca-skandha, five aggregates) that are associated with conviction (adhimoksha-samprayukta, associated with conviction) and not associated with desire (chanda-visamprayukta, not associated with desire). What is included in 'associated with conviction (adhimoksha-samprayukta, associated with conviction)'? Namely, the eight elements (asta-dhatu, eight elements), two sense bases (dvi-ayatana, two sense bases), and four aggregates (catur-skandha, four aggregates) that are mind and mental factors (citta-caitta-dharma, mind and mental factors). What remains here? Namely, the nature of conviction (adhimoksha-svabhava, the nature of conviction), form (rupa, form), the unconditioned (asamskrta, the unconditioned), and the eleven elements (ekadasa-dhatu, eleven elements), eleven sense bases (ekadasa-ayatana, eleven sense bases), and two aggregates (dvi-skandha, two aggregates) that are mental factors not associated with mind (citta-viprayukta-samskara, mental factors not associated with mind). 'Not associated with desire,' etc., as previously stated. Just as with desire against conviction, so it is with mindfulness (smrti, mindfulness), concentration (samadhi, concentration), and wisdom (prajna, wisdom). Associated with desire, not --------------------------------------------------------------------------------
Chinese
信不相应，不信相应、欲不相应，随所应当广说。如以欲对不信，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。欲相应、忿不相应，忿相应、欲不相应，随所应当广说。如以欲对忿，对余小烦恼地法、无色贪、疑、五见、明触、六爱身亦尔。欲相应、色贪不相应，色贪相应、欲不相应，随所应当广说。欲相应、有对触不相应，有对触相应、欲不相应，随所应当广说。欲相应、增语触不相应，增语触相应、欲不相应，随所应当广说。欲相应、乐根不相应，乐根相应、欲不相应，随所应当广说。如以欲对乐根，对舍根亦尔。欲相应、苦根不相应，苦根相应、欲不相应，随所应当广说。欲相应、喜根不相应，喜根相应、欲不相应，随所应当广说。如以欲对喜根，对忧根亦尔。以欲对寻、伺、识法、六识身、六触身、六受身、六想身、六思身，随所应当广说。 分别品第二中第十门 胜解相应、念不相应十八界、十二处、五蕴。胜解相应等如前说。念不相应，何所摄？谓念自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？如前说。念相应、胜解不相应十八界、十二处、五蕴。念相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓念自性、色、无为、心不相应行 现代汉语译本： ‘信不相应，不信相应’，‘欲不相应，随所应当广说’：信念不相应，不信念相应；欲望不相应，应根据具体情况详细解释。例如，以欲望对治不信念，以及对治其他大烦恼地法（指与大烦恼相应的心理活动）、欲贪（对欲望的贪著）、瞋（嗔恨）、无明触（由无明产生的触觉）、非明非无明触（既非明了也非无明的触觉）、无惭（不知羞耻）、无愧（不觉羞愧）也是如此。 ‘欲相应、忿不相应，忿相应、欲不相应，随所应当广说’：欲望相应，忿怒不相应；忿怒相应，欲望不相应，应根据具体情况详细解释。例如，以欲望对治忿怒，以及对治其他小烦恼地法（指与小烦恼相应的心理活动）、无色贪（对无色界的贪著）、疑（怀疑）、五见（五种错误的见解）、明触（由明产生的触觉）、六爱身（六种爱著的对象）也是如此。 ‘欲相应、色贪不相应，色贪相应、欲不相应，随所应当广说’：欲望相应，色贪（对色界的贪著）不相应；色贪相应，欲望不相应，应根据具体情况详细解释。 ‘欲相应、有对触不相应，有对触相应、欲不相应，随所应当广说’：欲望相应，有对触（有阻碍的触觉）不相应；有对触相应，欲望不相应，应根据具体情况详细解释。 ‘欲相应、增语触不相应，增语触相应、欲不相应，随所应当广说’：欲望相应，增语触（通过语言表达的触觉）不相应；增语触相应，欲望不相应，应根据具体情况详细解释。 ‘欲相应、乐根不相应，乐根相应、欲不相应，随所应当广说’：欲望相应，乐根（快乐的感受）不相应；乐根相应，欲望不相应，应根据具体情况详细解释。例如，以欲望对治乐根，以及对治舍根（不苦不乐的感受）也是如此。 ‘欲相应、苦根不相应，苦根相应、欲不相应，随所应当广说’：欲望相应，苦根（痛苦的感受）不相应；苦根相应，欲望不相应，应根据具体情况详细解释。 ‘欲相应、喜根不相应，喜根相应、欲不相应，随所应当广说’：欲望相应，喜根（喜悦的感受）不相应；喜根相应，欲望不相应，应根据具体情况详细解释。例如，以欲望对治喜根，以及对治忧根（忧愁的感受）也是如此。 以欲望对治寻（粗略的思考）、伺（细致的思考）、识法（认识作用）、六识身（六种意识）、六触身（六种触觉）、六受身（六种感受）、六想身（六种想象）、六思身（六种思虑），应根据具体情况详细解释。 分别品第二中第十门 ‘胜解相应、念不相应’：胜解（深刻的理解）相应，念（忆念）不相应，涉及十八界（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）。胜解相应等如前所述。 ‘念不相应，何所摄？’：念不相应，包含哪些内容？ 包含念的自性、色（物质）、无为（非因缘和合的境界）、心不相应行（不与心识相应的行为）十一界、十一处、二蕴。‘此何所问？’：这是什么问题？ 如前所述。 ‘念相应、胜解不相应’：念相应，胜解不相应，涉及十八界、十二处、五蕴。 ‘念相应，何所摄？’：念相应，包含哪些内容？ 包含心（心识）、心所法（心理活动）八界、二处、四蕴。‘此何为余？’：这还剩下什么？ 包含念的自性、色、无为、心不相应行。