English
English version: The corresponding cases are as previously described. What is included in that which is not associated with wisdom? It refers to the nature of wisdom itself, form (rupa), the unconditioned (asamskrta), and the eleven categories of mind-independent phenomena: eleven realms, eleven sense fields, and two aggregates. What is being asked here? As previously stated. What is included in that which is associated with wisdom but not associated with Samadhi (concentration)? It includes the eighteen realms, twelve sense fields, and five aggregates. What is included in that which is associated with wisdom? It refers to mind and mental factors: eight realms, two sense fields, and four aggregates. What else is included? It refers to the nature of wisdom itself, form, the unconditioned, and the eleven categories of mind-independent phenomena: eleven realms, eleven sense fields, and two aggregates. The cases not associated with Samadhi are as previously described. That which is associated with Samadhi but not associated with disbelief, and that which is associated with disbelief but not associated with Samadhi, should be explained extensively according to what is appropriate. Just as Samadhi is used to counteract disbelief, it is also used to counteract other great afflictive mental factors, desire, hatred, ignorance-contact, non-illumination and non-non-illumination contact, shamelessness, and lack of embarrassment. That which is associated with Samadhi but not associated with anger, and that which is associated with anger but not associated with Samadhi, should be explained extensively according to what is appropriate. Just as Samadhi is used to counteract anger, it is also used to counteract other minor afflictive mental factors, formless desire, doubt, the five views, illumination-contact, and the six bodies of love. That which is associated with Samadhi but not associated with desire for form, and that which is associated with desire for form but not associated with Samadhi, should be explained extensively according to what is appropriate. That which is associated with Samadhi but not associated with contact with resistance, and that which is associated with contact with resistance but not associated with Samadhi, should be explained extensively according to what is appropriate. That which is associated with Samadhi but not associated with conceptual contact, and that which is associated with conceptual contact but not associated with Samadhi, should be explained extensively according to what is appropriate. That which is associated with Samadhi but not associated with the feeling of pleasure, and that which is associated with the feeling of pleasure but not associated with Samadhi, should be explained extensively according to what is appropriate. Just as Samadhi is used to counteract the feeling of pleasure, it is also used to counteract the feeling of equanimity. That which is associated with Samadhi but not associated with the feeling of suffering, and that which is associated with the feeling of suffering but not associated with Samadhi, should be explained extensively according to what is appropriate. That which is associated with Samadhi but not associated with the feeling of joy, and that which is associated with the feeling of joy but not associated with Samadhi, should be explained extensively according to what is appropriate. Just as Samadhi is used to counteract the feeling of joy, it is also used to counteract the feeling of sorrow. Using Samadhi to counteract initial thought and sustained thought. --------------------------------------------------------------------------------
Chinese
、识法、六识身、六触身、六受身、六想身、六思身，随所应当广说。 分别品第二中第十三门 慧相应、不信不相应，不信相应、慧不相应，随所应当广说。如以慧对不信，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。慧相应、忿不相应，忿相应、慧不相应，随所应当广说。如以慧对忿，余小烦恼地法、无色贪、疑、五见、明触、六爱身亦尔。慧相应、色贪不相应，色贪相应、慧不相应，随所应当广说。慧相应、有对触不相应，有对触相应、慧不相应，随所应当广说。慧相应、增语触不相应，增语触相应、慧不相应，随所应当广说。慧相应、乐根不相应，乐根相应、慧不相应，随所应当广说。如以慧对乐根，对舍根亦尔。慧相应、苦根不相应，苦根相应、慧不相应，随所应当广说。慧相应、喜根不相应，喜根相应、慧不相应，随所应当广说。如以慧对喜根，对忧根亦尔。以慧对寻、伺、识法、六识身、六触身、六受身、六想身、六思身，随所应当广说。 分别品第二中第十四门 不信相应、懈怠不相应十八界、十二处、五蕴。不信相应等如前说。懈怠不相应，何所摄？谓懈怠自性、色、无为、心不相应行十八界、十二处、五蕴。此何所问？如前说。懈怠相应、不 现代汉语译本：识别法（shì fǎ）、六识身（liù shí shēn，眼识、耳识、鼻识、舌识、身识、意识的集合）、六触身（liù chù shēn，六种根与境接触产生的触觉集合）、六受身（liù shòu shēn，六种感受的集合，即苦、乐、喜、忧、舍）、六想身（liù xiǎng shēn，六种想法的集合）、六思身（liù sī shēn，六种思绪的集合），应根据具体情况详细阐述。 分别品第二中第十三门 与慧（huì，智慧）相应的，与不信（bù xìn，不信任）不相应；与不信相应的，与慧不相应，应根据具体情况详细阐述。如同用智慧对抗不信任一样，对抗其余的大烦恼地法（dà fán nǎo dì fǎ）、欲贪（yù tān，对欲望的贪恋）、瞋（chēn，嗔恨）、无明触（wú míng chù，因无明而产生的触觉）、非明非无明触（fēi míng fēi wú míng chù，非明非无明状态下的触觉）、无惭（wú cán，不知羞耻）、无愧（wú kuì，不感到惭愧）也是如此。与慧相应的，与忿（fèn，愤怒）不相应；与忿相应的，与慧不相应，应根据具体情况详细阐述。如同用智慧对抗愤怒一样，其余的小烦恼地法（xiǎo fán nǎo dì fǎ）、无色贪（wú sè tān，对无色界的贪恋）、疑（yí，怀疑）、五见（wǔ jiàn，五种错误的见解，即身见、边见、邪见、见取见、戒禁取见）、明触（míng chù，因明智而产生的触觉）、六爱身（liù ài shēn，六种爱欲的集合）也是如此。与慧相应的，与色贪（sè tān，对色界的贪恋）不相应；与色贪相应的，与慧不相应，应根据具体情况详细阐述。与慧相应的，与有对触（yǒu duì chù，有对立的触觉）不相应；与有对触相应的，与慧不相应，应根据具体情况详细阐述。与慧相应的，与增语触（zēng yǔ chù，增加言语的触觉）不相应；与增语触相应的，与慧不相应，应根据具体情况详细阐述。与慧相应的，与乐根（lè gēn，快乐的根源）不相应；与乐根相应的，与慧不相应，应根据具体情况详细阐述。如同用智慧对抗乐根一样，对抗舍根（shě gēn，舍弃的根源）也是如此。与慧相应的，与苦根（kǔ gēn，痛苦的根源）不相应；与苦根相应的，与慧不相应，应根据具体情况详细阐述。与慧相应的，与喜根（xǐ gēn，喜悦的根源）不相应；与喜根相应的，与慧不相应，应根据具体情况详细阐述。如同用智慧对抗喜根一样，对抗忧根（yōu gēn，忧愁的根源）也是如此。用智慧对抗寻（xún，寻思）、伺（sì，伺察）、识法（shì fǎ）、六识身（liù shí shēn）、六触身（liù chù shēn）、六受身（liù shòu shēn）、六想身（liù xiǎng shēn）、六思身（liù sī shēn），应根据具体情况详细阐述。 分别品第二中第十四门 与不信相应的，与懈怠（xiè dài，懈怠）不相应，十八界（shí bā jiè，十八界）、十二处（shí èr chù，十二处）、五蕴（wǔ yùn，五蕴）。与不信相应等如前所述。与懈怠不相应的，包含什么？指的是懈怠自性、色（sè，物质）、无为（wú wéi，无为法）、心不相应行（xīn bù xiāng yìng xíng，心不相应行法）、十八界、十二处、五蕴。这是什么问题？如前所述。与懈怠相应的，与不...
English
English version: The recognition of dharmas (shì fǎ), the six aggregates of consciousness (liù shí shēn, the collection of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), the six aggregates of contact (liù chù shēn, the collection of six types of contact arising from the interaction of the six roots and their corresponding objects), the six aggregates of feeling (liù shòu shēn, the collection of six types of feelings, namely, suffering, pleasure, joy, sorrow, and equanimity), the six aggregates of perception (liù xiǎng shēn, the collection of six types of perceptions), and the six aggregates of volition (liù sī shēn, the collection of six types of volitions) should be extensively explained as appropriate. Section Thirteen of the Second Chapter on Differentiation That which is associated with wisdom (huì) is not associated with disbelief (bù xìn); that which is associated with disbelief is not associated with wisdom, and should be extensively explained as appropriate. Just as wisdom opposes disbelief, so too it opposes the other great afflictive mental factors (dà fán nǎo dì fǎ), desire and craving (yù tān), hatred (chēn), ignorant contact (wú míng chù), neither-ignorant-nor-non-ignorant contact (fēi míng fēi wú míng chù), shamelessness (wú cán), and lack of remorse (wú kuì). That which is associated with wisdom is not associated with anger (fèn); that which is associated with anger is not associated with wisdom, and should be extensively explained as appropriate. Just as wisdom opposes anger, so too it opposes the other minor afflictive mental factors (xiǎo fán nǎo dì fǎ), formless realm craving (wú sè tān), doubt (yí), the five views (wǔ jiàn, the five wrong views: the view of a self, the extreme view, the wrong view, the view of holding to views, and the view of holding to precepts and rituals), clear contact (míng chù), and the six bodies of love (liù ài shēn). That which is associated with wisdom is not associated with form realm craving (sè tān); that which is associated with form realm craving is not associated with wisdom, and should be extensively explained as appropriate. That which is associated with wisdom is not associated with contact with resistance (yǒu duì chù); that which is associated with contact with resistance is not associated with wisdom, and should be extensively explained as appropriate. That which is associated with wisdom is not associated with contact with proliferation (zēng yǔ chù); that which is associated with contact with proliferation is not associated with wisdom, and should be extensively explained as appropriate. That which is associated with wisdom is not associated with the pleasure faculty (lè gēn); that which is associated with the pleasure faculty is not associated with wisdom, and should be extensively explained as appropriate. Just as wisdom opposes the pleasure faculty, so too it opposes the equanimity faculty (shě gēn). That which is associated with wisdom is not associated with the suffering faculty (kǔ gēn); that which is associated with the suffering faculty is not associated with wisdom, and should be extensively explained as appropriate. That which is associated with wisdom is not associated with the joy faculty (xǐ gēn); that which is associated with the joy faculty is not associated with wisdom, and should be extensively explained as appropriate. Just as wisdom opposes the joy faculty, so too it opposes the sorrow faculty (yōu gēn). Wisdom opposes thinking (xún), investigation (sì), the recognition of dharmas (shì fǎ), the six aggregates of consciousness (liù shí shēn), the six aggregates of contact (liù chù shēn), the six aggregates of feeling (liù shòu shēn), the six aggregates of perception (liù xiǎng shēn), and the six aggregates of volition (liù sī shēn), and should be extensively explained as appropriate. Section Fourteen of the Second Chapter on Differentiation That which is associated with disbelief is not associated with laziness (xiè dài), the eighteen realms (shí bā jiè), the twelve sense bases (shí èr chù), and the five aggregates (wǔ yùn). That which is associated with disbelief, etc., is as previously stated. That which is not associated with laziness, what does it include? It refers to the nature of laziness itself, form (sè), the unconditioned (wú wéi), mental formations not associated with consciousness (xīn bù xiāng yìng xíng), the eighteen realms, the twelve sense bases, and the five aggregates. What is the question here? As previously stated. That which is associated with laziness is not associated with... --------------------------------------------------------------------------------