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English version Eleven realms (Ekādaśa dhātavaḥ), eleven bases (Ekādaśa āyatanāni), two aggregates (Dve skandhāḥ). Non-concomitance with conviction (Adhimokṣa), etc., is as previously stated. Just as conviction is considered in relation to mindfulness (Smṛti), so too with concentration (Samādhi) and wisdom (Prajñā). Conviction being concomitant, disbelief (Aśraddhā) being non-concomitant; disbelief being concomitant, conviction being non-concomitant; explain in detail as appropriate. Just as conviction is considered in relation to disbelief, so too with the remaining pervasive afflictive mental factors (Mahāklesabhūmika dharmāḥ), desire-attachment (Kāmarāga), hatred (Dveṣa), contact with ignorance (Avidyāsparśa), contact with neither ignorance nor non-ignorance (Na vidyā na avidyāsparśa), shamelessness (Ahrikya), and lack of embarrassment (Anapatrāpya). Conviction being concomitant, anger (Krodha) being non-concomitant; anger being concomitant, conviction being non-concomitant; explain in detail as appropriate. Just as conviction is considered in relation to anger, so too with the remaining minor afflictive mental factors (Parīttaklesabhūmika dharmāḥ), attachment to the formless (Arūparāga), doubt (Vicikitsā), the five views (Pañca dṛṣṭayaḥ), contact with clarity (Vidyāsparśa), and the six aggregates of craving (Ṣaṭ tṛṣṇākāyāḥ). Conviction being concomitant, attachment to form (Rūparāga) being non-concomitant; attachment to form being concomitant, conviction being non-concomitant; explain in detail as appropriate. Conviction being concomitant, contact with resistance (Sapratigha sparśa) being non-concomitant; contact with resistance being concomitant, conviction being non-concomitant; explain in detail as appropriate. Conviction being concomitant, contact with verbal proliferation (Adhivacana sparśa) being non-concomitant; contact with verbal proliferation being concomitant, conviction being non-concomitant; explain in detail as appropriate. Conviction being concomitant, the feeling of pleasure (Sukhendriya) being non-concomitant; the feeling of pleasure being concomitant, conviction being non-concomitant; explain in detail as appropriate. Just as conviction is considered in relation to the feeling of pleasure, so too with the feeling of equanimity (Upekṣendriya). Conviction being concomitant, the feeling of pain (Dukhendriya) being non-concomitant; the feeling of pain being concomitant, conviction being non-concomitant; explain in detail as appropriate. Conviction being concomitant, the feeling of joy (Saumanasyendriya) being non-concomitant; the feeling of joy being concomitant, conviction being non-concomitant; explain in detail as appropriate. Just as conviction is considered in relation to the feeling of joy, so too with the feeling of sorrow (Daurmanasyendriya). Consider conviction in relation to investigation (Vitarka), discernment (Vicāra), the dharma of consciousness (Vijñāna dharma), the six aggregates of consciousness (Ṣaṭ vijñānakāyāḥ), the six aggregates of contact (Ṣaṭ sparśakāyāḥ), the six aggregates of feeling (Ṣaṭ vedanākāyāḥ), the six aggregates of perception (Ṣaṭ saṃjñākāyāḥ), and the six aggregates of intention (Ṣaṭ cetanākāyāḥ); explain in detail as appropriate. The Eleventh Section in the Second Chapter on Distinctions Mindfulness (Smṛti) being concomitant, concentration (Samādhi) being non-concomitant: eighteen realms (Aṣṭādaśa dhātavaḥ), twelve bases (Dvādaśa āyatanāni), five aggregates (Pañca skandhāḥ). Concomitance with mindfulness, etc., is as previously stated. What does non-concomitance with concentration encompass? Namely, the nature of concentration itself, form (Rūpa), the unconditioned (Asaṃskṛta), and mental formations not associated with mind (Citta viprayukta saṃskāra): eleven realms (Ekādaśa dhātavaḥ), eleven bases (Ekādaśa āyatanāni), two aggregates (Dve skandhāḥ). What is the question here? --------------------------------------------------------------------------------
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？如前说。三摩地相应、念不相应十八界、十二处、五蕴。三摩地相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓三摩地自性、色、无为、心不相应行十一界、十一处、二蕴。念不相应等如前说。如以念对三摩地，对慧亦尔。念相应、不信不相应，不信相应、念不相应，随所应当广说。如以念对不信，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。念相应、忿不相应，忿相应、念不相应，随所应当广说。如以念对忿，对余小烦恼地法、无色贪、疑、五见、明触、六爱身亦尔。念相应、色贪不相应，色贪相应、念不相应，随所应当广说。念相应、有对触不相应，有对触相应、念不相应，随所应当广说。念相应、增语触不相应，增语触相应、念不相应，随所应当广说。念相应、乐根不相应，乐根相应、念不相应，随所应当广说。如以念对乐根，对舍根亦尔。念相应、苦根不相应，苦根相应、念不相应，随所应当广说。念相应、喜根不相应，喜根相应、念不相应，随所应当广说。如以念对喜根，对忧根亦尔。以念对寻、伺、识法、六识身、六触身、六受身、六想身、六思身，随所应当广说。 分别品第二中第十二门 三摩地相应、慧不相应十八界、十二处、五蕴。三摩地 现代汉语译本： 问：如前所说，三摩地（Samadhi，禅定）相应、念（Smrti，正念）不相应的十八界、十二处、五蕴是什么？ 答：三摩地相应，包含哪些？包含心、心所法（Caitasika dharma，心所法）的八界、二处、四蕴。 问：这里面什么算是剩余的？ 答：所谓三摩地自性、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、十一处、二蕴。 念不相应等，如前所说。如同以念对治三摩地，对治慧（Prajna，智慧）也是一样。念相应、不信（Asraddha，不信）不相应，不信相应、念不相应，应当根据情况广泛解说。 如同以念对治不信，对治其余大烦恼地法（Maha-klesa-bhumika dharma，大烦恼地法）、欲贪（Kama-raga，欲贪）、瞋（Dvesa，嗔恚）、无明触（Avidya-sparsha，无明触）、非明非无明触、无惭（Ahrikya，无惭）、无愧（Anapatrapya，无愧）也是一样。念相应、忿（Krodha，忿怒）不相应，忿相应、念不相应，应当根据情况广泛解说。 如同以念对治忿，对治其余小烦恼地法（Paritta-klesa-bhumika dharma，小烦恼地法）、无色贪（Arupa-raga，无色贪）、疑（Vicikitsa，怀疑）、五见（Panca-drsti，五种邪见）、明触（Vidya-sparsha，明触）、六爱身（Sad ayatana-nikaya trsna，六爱身）也是一样。念相应、色贪（Rupa-raga，色贪）不相应，色贪相应、念不相应，应当根据情况广泛解说。 念相应、有对触（Sapatigha-sparsha，有对触）不相应，有对触相应、念不相应，应当根据情况广泛解说。念相应、增语触（Prajna-sparsha，增语触）不相应，增语触相应、念不相应，应当根据情况广泛解说。 念相应、乐根（Sukha-indriya，乐根）不相应，乐根相应、念不相应，应当根据情况广泛解说。如同以念对治乐根，对治舍根（Upeksa-indriya，舍根）也是一样。念相应、苦根（Duhkha-indriya，苦根）不相应，苦根相应、念不相应，应当根据情况广泛解说。 念相应、喜根（Saumanasya-indriya，喜根）不相应，喜根相应、念不相应，应当根据情况广泛解说。如同以念对治喜根，对治忧根（Daurmanasya-indriya，忧根）也是一样。以念对治寻（Vitarka，寻）、伺（Vicara，伺）、识法（Vijnana dharma，识法）、六识身（Sad vijnana-kaya，六识身）、六触身（Sad sparsha-kaya，六触身）、六受身（Sad vedana-kaya，六受身）、六想身（Sad samjna-kaya，六想身）、六思身（Sad cetana-kaya，六思身），应当根据情况广泛解说。 分别品第二中第十二门 三摩地相应、慧不相应十八界、十二处、五蕴。三摩地
English
English version: Question: As previously stated, what are the eighteen realms, twelve sense bases, and five aggregates that are associated with Samadhi (concentration) but not associated with Smrti (mindfulness)? Answer: What does 'associated with Samadhi' include? It includes the eight realms, two sense bases, and four aggregates of mind and mental factors (Caitasika dharma). Question: What is considered remaining in this? Answer: What is remaining are the eleven realms, eleven sense bases, and two aggregates of the nature of Samadhi itself, Rupa (form), Asamskrta (unconditioned), and Citta-viprayukta-samskara (mind-independent formations). Regarding 'not associated with mindfulness,' it is as previously stated. Just as mindfulness is used to counter Samadhi, it is also used to counter Prajna (wisdom). 'Associated with mindfulness, not associated with Asraddha (lack of faith),' 'associated with lack of faith, not associated with mindfulness,' should be explained extensively as appropriate. Just as mindfulness is used to counter lack of faith, it is also used to counter the other Maha-klesa-bhumika dharma (great defilement-ground dharmas), Kama-raga (desire-attachment), Dvesa (hatred), Avidya-sparsha (ignorance-contact), non-illumination and non-non-illumination contact, Ahrikya (shamelessness), and Anapatrapya (lack of consideration). 'Associated with mindfulness, not associated with Krodha (anger),' 'associated with anger, not associated with mindfulness,' should be explained extensively as appropriate. Just as mindfulness is used to counter anger, it is also used to counter the other Paritta-klesa-bhumika dharma (minor defilement-ground dharmas), Arupa-raga (formless-attachment), Vicikitsa (doubt), Panca-drsti (five wrong views), Vidya-sparsha (knowledge-contact), and Sad ayatana-nikaya trsna (six aggregates of craving). 'Associated with mindfulness, not associated with Rupa-raga (form-attachment),' 'associated with form-attachment, not associated with mindfulness,' should be explained extensively as appropriate. 'Associated with mindfulness, not associated with Sapatigha-sparsha (resistant-contact),' 'associated with resistant-contact, not associated with mindfulness,' should be explained extensively as appropriate. 'Associated with mindfulness, not associated with Prajna-sparsha (wisdom-contact),' 'associated with wisdom-contact, not associated with mindfulness,' should be explained extensively as appropriate. 'Associated with mindfulness, not associated with Sukha-indriya (pleasure faculty),' 'associated with pleasure faculty, not associated with mindfulness,' should be explained extensively as appropriate. Just as mindfulness is used to counter the pleasure faculty, it is also used to counter the Upeksa-indriya (equanimity faculty). 'Associated with mindfulness, not associated with Duhkha-indriya (pain faculty),' 'associated with pain faculty, not associated with mindfulness,' should be explained extensively as appropriate. 'Associated with mindfulness, not associated with Saumanasya-indriya (joy faculty),' 'associated with joy faculty, not associated with mindfulness,' should be explained extensively as appropriate. Just as mindfulness is used to counter the joy faculty, it is also used to counter the Daurmanasya-indriya (sadness faculty). Using mindfulness to counter Vitarka (initial application of thought), Vicara (sustained application of thought), Vijnana dharma (consciousness dharma), Sad vijnana-kaya (six bodies of consciousness), Sad sparsha-kaya (six bodies of contact), Sad vedana-kaya (six bodies of feeling), Sad samjna-kaya (six bodies of perception), Sad cetana-kaya (six bodies of volition), should be explained extensively as appropriate. Chapter Two, Section Twelve of the Differentiation Section Eighteen realms, twelve sense bases, and five aggregates associated with Samadhi but not associated with wisdom. Samadhi --------------------------------------------------------------------------------
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相应等如前说。慧不相应，何所摄？谓慧自性、色、无为、心不相应行十一界、十一处、二蕴。此何所问？如前说。慧相应、三摩地不相应十八界、十二处、五蕴。慧相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓慧自性、色、无为、心不相应行十一界、十一处、二蕴。三摩地不相应等如前说。三摩地相应、不信不相应，不信相应、三摩地不相应，随所应当广说。如以三摩地对不信，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。三摩地相应、忿不相应，忿相应、三摩地不相应，随所应当广说。如以三摩地对忿，对余小烦恼地法、无色贪、疑、五见、明触、六爱身亦尔。三摩地相应、色贪不相应，色贪相应、三摩地不相应，随所应当广说。三摩地相应、有对触不相应，有对触相应、三摩地不相应，随所应当广说。三摩地相应、增语触不相应，增语触相应、三摩地不相应，随所应当广说。三摩地相应、乐根不相应，乐根相应、三摩地不相应，随所应当广说。如以三摩地对乐根，对舍根亦尔。三摩地相应、苦根不相应，苦根相应、三摩地不相应，随所应当广说。三摩地相应、喜根不相应，喜根相应、三摩地不相应，随所应当广说。如以三摩地对喜根，对忧根亦尔。以三摩地对寻、伺 现代汉语译本： 相应等的情况如前面所说。与智慧不相应的，包含哪些？指智慧的自性、色法、无为法、心不相应行这十一界、十一处、二蕴。这是在问什么？如前面所说。与智慧相应的、与三摩地（Samadhi，禅定）不相应的，包含十八界、十二处、五蕴。与智慧相应的，包含哪些？指心、心所法这八界、二处、四蕴。这之外还包含什么？指智慧的自性、色法、无为法、心不相应行这十一界、十一处、二蕴。与三摩地不相应等的情况如前面所说。与三摩地相应的、与不信不相应的，不信相应的、与三摩地不相应的，根据应当的情况广泛解说。如同以三摩地对治不信，对治其余大烦恼地法、欲贪、嗔、无明触、非明非无明触、无惭、无愧也是一样。与三摩地相应的、与忿不相应的，忿相应的、与三摩地不相应的，根据应当的情况广泛解说。如同以三摩地对治忿，对治其余小烦恼地法、无色贪、疑、五见、明触、六爱身也是一样。与三摩地相应的、与色贪不相应的，色贪相应的、与三摩地不相应的，根据应当的情况广泛解说。与三摩地相应的、与有对触不相应的，有对触相应的、与三摩地不相应的，根据应当的情况广泛解说。与三摩地相应的、与增语触不相应的，增语触相应的、与三摩地不相应的，根据应当的情况广泛解说。与三摩地相应的、与乐根不相应的，乐根相应的、与三摩地不相应的，根据应当的情况广泛解说。如同以三摩地对治乐根，对治舍根也是一样。与三摩地相应的、与苦根不相应的，苦根相应的、与三摩地不相应的，根据应当的情况广泛解说。与三摩地相应的、与喜根不相应的，喜根相应的、与三摩地不相应的，根据应当的情况广泛解说。如同以三摩地对治喜根，对治忧根也是一样。以三摩地对治寻、伺