English
English version: 'Non-correspondence with faith, correspondence with non-faith,' 'Non-correspondence with desire, explain extensively as appropriate': Non-correspondence with faith, correspondence with non-faith; non-correspondence with desire, explain in detail according to the specific circumstances. For example, using desire to counteract non-faith, as well as to counteract other afflictions of the great affliction ground (referring to mental activities corresponding to great afflictions), desire-attachment (attachment to desires), aversion (hatred), ignorant contact (contact arising from ignorance), neither clear nor unclear contact (contact that is neither clear nor unclear), shamelessness (not knowing shame), and lack of remorse (not feeling remorse) is also the same. 'Correspondence with desire, non-correspondence with anger; correspondence with anger, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with anger; correspondence with anger, non-correspondence with desire, explain in detail according to the specific circumstances. For example, using desire to counteract anger, as well as to counteract other afflictions of the minor affliction ground (referring to mental activities corresponding to minor afflictions), formless realm attachment (attachment to the formless realm), doubt (uncertainty), the five views (five erroneous views), clear contact (contact arising from clarity), and the six bodies of love (six objects of attachment) is also the same. 'Correspondence with desire, non-correspondence with form realm attachment; correspondence with form realm attachment, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with form realm attachment (attachment to the form realm); correspondence with form realm attachment, non-correspondence with desire, explain in detail according to the specific circumstances. 'Correspondence with desire, non-correspondence with obstructive contact; correspondence with obstructive contact, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with obstructive contact (contact with obstruction); correspondence with obstructive contact, non-correspondence with desire, explain in detail according to the specific circumstances. 'Correspondence with desire, non-correspondence with verbal contact; correspondence with verbal contact, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with verbal contact (contact expressed through language); correspondence with verbal contact, non-correspondence with desire, explain in detail according to the specific circumstances. 'Correspondence with desire, non-correspondence with the root of pleasure; correspondence with the root of pleasure, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with the root of pleasure (the feeling of happiness); correspondence with the root of pleasure, non-correspondence with desire, explain in detail according to the specific circumstances. For example, using desire to counteract the root of pleasure, as well as to counteract the root of equanimity (the feeling of neither pleasure nor pain) is also the same. 'Correspondence with desire, non-correspondence with the root of suffering; correspondence with the root of suffering, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with the root of suffering (the feeling of pain); correspondence with the root of suffering, non-correspondence with desire, explain in detail according to the specific circumstances. 'Correspondence with desire, non-correspondence with the root of joy; correspondence with the root of joy, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with the root of joy (the feeling of joy); correspondence with the root of joy, non-correspondence with desire, explain in detail according to the specific circumstances. For example, using desire to counteract the root of joy, as well as to counteract the root of sorrow (the feeling of sorrow) is also the same. Using desire to counteract coarse thought (initial application of mind), subtle thought (sustained application of mind), consciousness-dharma (the function of cognition), the six consciousnesses (six types of consciousness), the six contacts (six types of contact), the six feelings (six types of feeling), the six perceptions (six types of perception), and the six intentions (six types of intention), explain in detail according to the specific circumstances. Chapter Two on Differentiation, Section Ten 'Correspondence with conviction, non-correspondence with mindfulness': Correspondence with conviction (deep understanding), non-correspondence with mindfulness (recollection), involves the eighteen realms (eighteen sense organs and objects), the twelve bases (twelve sense organs and objects), and the five aggregates (five constituent elements). Correspondence with conviction, etc., is as previously stated. 'Non-correspondence with mindfulness, what does it encompass?': Non-correspondence with mindfulness, what does it include? It includes the nature of mindfulness, form (matter), the unconditioned (the state of non-arising from conditions), and mental formations not corresponding to consciousness (behaviors not corresponding to consciousness), eleven realms, eleven bases, and two aggregates. 'What is this question?' As previously stated. 'Correspondence with mindfulness, non-correspondence with conviction': Correspondence with mindfulness, non-correspondence with conviction, involves the eighteen realms, the twelve bases, and the five aggregates. 'Correspondence with mindfulness, what does it encompass?': Correspondence with mindfulness, what does it include? It includes mind (consciousness) and mental factors (mental activities), eight realms, two bases, and four aggregates. 'What remains?' It includes the nature of mindfulness, form, the unconditioned, and mental formations not corresponding to consciousness. --------------------------------------------------------------------------------
Chinese
十一界、十一处、二蕴。胜解不相应等如前说。如以胜解对念，对三摩地、慧亦尔。胜解相应、不信不相应，不信相应、胜解不相应，随所应当广说。如以胜解对不信，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。胜解相应、忿不相应，忿相应、胜解不相应，随所应当广说。如以胜解对忿，对余小烦恼地法、无色贪、疑、五见、明触、六爱身亦尔。胜解相应、色贪不相应，色贪相应、胜解不相应，随所应当广说。胜解相应、有对触不相应，有对触相应、胜解不相应，随所应当广说。胜解相应、增语触不相应，增语触相应、胜解不相应，随所应当广说。胜解相应、乐根不相应，乐根相应、胜解不相应，随所应当广说。如以胜解对乐根，对舍根亦尔。胜解相应、苦根不相应，苦根相应、胜解不相应，随所应当广说。胜解相应、喜根不相应，喜根相应、胜解不相应，随所应当广说。如以胜解对喜根，对忧根亦尔。以胜解对寻、伺、识法、六识身、六触身、六受身、六想身、六思身，随所应当广说。 分别品第二中第十一门 念相应、三摩地不相应十八界、十二处、五蕴。念相应等如前说。三摩地不相应，何所摄？谓三摩地自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问 现代汉语译本 十一界（Ekādaśa dhātavaḥ）、十一处（Ekādaśa āyatanāni）、二蕴（Dve skandhāḥ）。胜解（Adhimokṣa）不相应等，如前文所说。如同以胜解对念（Smṛti），对三摩地（Samādhi）、慧（Prajñā）也是如此。胜解相应、不信（Aśraddhā）不相应，不信相应、胜解不相应，根据情况应当详细解说。如同以胜解对不信，对其他大烦恼地法（Mahāklesabhūmika dharmāḥ）、欲贪（Kāmarāga）、瞋（Dveṣa）、无明触（Avidyāsparśa）、非明非无明触（Na vidyā na avidyāsparśa）、无惭（Ahrikya）、无愧（Anapatrāpya）也是如此。胜解相应、忿（Krodha）不相应，忿相应、胜解不相应，根据情况应当详细解说。如同以胜解对忿，对其他小烦恼地法（Parīttaklesabhūmika dharmāḥ）、无色贪（Arūparāga）、疑（Vicikitsā）、五见（Pañca dṛṣṭayaḥ）、明触（Vidyāsparśa）、六爱身（Ṣaṭ tṛṣṇākāyāḥ）也是如此。胜解相应、色贪（Rūparāga）不相应，色贪相应、胜解不相应，根据情况应当详细解说。胜解相应、有对触（Sapratigha sparśa）不相应，有对触相应、胜解不相应，根据情况应当详细解说。胜解相应、增语触（Adhivacana sparśa）不相应，增语触相应、胜解不相应，根据情况应当详细解说。胜解相应、乐根（Sukhendriya）不相应，乐根相应、胜解不相应，根据情况应当详细解说。如同以胜解对乐根，对舍根（Upekṣendriya）也是如此。胜解相应、苦根（Dukhendriya）不相应，苦根相应、胜解不相应，根据情况应当详细解说。胜解相应、喜根（Saumanasyendriya）不相应，喜根相应、胜解不相应，根据情况应当详细解说。如同以胜解对喜根，对忧根（Daurmanasyendriya）也是如此。以胜解对寻（Vitarka）、伺（Vicāra）、识法（Vijñāna dharma）、六识身（Ṣaṭ vijñānakāyāḥ）、六触身（Ṣaṭ sparśakāyāḥ）、六受身（Ṣaṭ vedanākāyāḥ）、六想身（Ṣaṭ saṃjñākāyāḥ）、六思身（Ṣaṭ cetanākāyāḥ），根据情况应当详细解说。 分别品第二中第十一门 念（Smṛti）相应、三摩地（Samādhi）不相应，十八界（Aṣṭādaśa dhātavaḥ）、十二处（Dvādaśa āyatanāni）、五蕴（Pañca skandhāḥ）。念相应等，如前文所说。三摩地不相应，属于什么？ 也就是三摩地自性、色（Rūpa）、无为（Asaṃskṛta）、心不相应行（Citta viprayukta saṃskāra）十一界（Ekādaśa dhātavaḥ）、十一处（Ekādaśa āyatanāni）、二蕴（Dve skandhāḥ）。这是什么问题？