Chinese
信不相应十八界、十二处、五蕴。懈怠相应，何所摄？谓心、心所法八界、二处、四蕴。此何为余？谓懈怠自性、色、无为、心不相应行十八界、十二处、五蕴。不信不相应等如前说。如以不信对懈怠，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。不信相应、忿不相应，忿相应、不信不相应，随所应当广说。如以不信对忿，对余小烦恼地法、无色贪、疑、五见、明触、六爱身亦尔。不信相应、色贪不相应，色贪相应、不信不相应，随所应当广说。不信相应、有对触不相应，有对触相应、不信不相应，随所应当广说。不信相应、增语触不相应，增语触相应、不信不相应，随所应当广说。不信相应、乐根不相应，乐根相应、不信不相应，随所应当广说。如以不信对乐根，对舍根亦尔。不信相应、苦根不相应，苦根相应、不信不相应，随所应当广说。不信相应、喜根不相应，喜根相应、不信不相应，随所应当广说。如以不信对喜根，对忧根亦尔。以不信对寻、伺、识法、六识身、六触身、六受身、六想身、六思身，随所应当广说。 分别品第二中第十五门 由斯理趣，其懈怠等诸差别门，应依前说一行方便如理当思。此诸门中有差别者，相似异位皆不应说。乃至眼识相应、眼触不相应 现代汉语译本： 不信不相应于十八界（Dhatus，构成经验的十八种元素）、十二处（Ayatanas，感官与对象相互作用的十二个领域）、五蕴（Skandhas，构成个体的五种聚合）。懈怠相应于什么呢？ 说是心、心所法（Caitasikas，心理因素）的八界、二处、四蕴。 哪些是剩余的呢？ 说是懈怠自性、色（Rupa，物质）、无为（Asamskrta，非因缘和合的）、心不相应行（Citta-viprayukta-samskaras，不与心识相应的行蕴）、十八界、十二处、五蕴。 不信不相应等等，如前所述。 就像用不信来对比懈怠，对于其余的大烦恼地法（Mahaklesabhumi，大烦恼生起之地）、欲贪（Raga，欲望）、瞋（Dvesha，嗔恨）、无明触（Avidya-sparsha，与无明相应的触）、非明非无明触、无惭（Ahrikya，无惭愧心）、无愧（Anapatrapya，无羞耻心）也是如此。 不信相应、忿（Krodha，愤怒）不相应，忿相应、不信不相应，应当根据情况广泛解说。 就像用不信来对比忿，对于其余的小烦恼地法（Upaklesabhumi，小烦恼生起之地）、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（Vidya-sparsha，与明相应的触）、六爱身（Sad ayatana-tanha-kaya，六种爱著的集合）也是如此。 不信相应、色贪（Rupa-raga，对色界的贪著）不相应，色贪相应、不信不相应，应当根据情况广泛解说。 不信相应、有对触（Sapratiha-sparsha，有对的触）不相应，有对触相应、不信不相应，应当根据情况广泛解说。 不信相应、增语触（Adhivacana-sparsha，增语的触）不相应，增语触相应、不信不相应，应当根据情况广泛解说。 不信相应、乐根（Sukha-indriya，乐受的根）不相应，乐根相应、不信不相应，应当根据情况广泛解说。 就像用不信来对比乐根，对于舍根（Upeksa-indriya，舍受的根）也是如此。 不信相应、苦根（Duhkha-indriya，苦受的根）不相应，苦根相应、不信不相应，应当根据情况广泛解说。 不信相应、喜根（Saumanasya-indriya，喜受的根）不相应，喜根相应、不信不相应，应当根据情况广泛解说。 就像用不信来对比喜根，对于忧根（Daurmanasya-indriya，忧受的根）也是如此。 用不信来对比寻（Vitarka，粗略的思考）、伺（Vicara，精细的思考）、识法（Vijnana-dharma，意识的法则）、六识身（Sad-vijnana-kaya，六种意识的集合）、六触身（Sad-sparsha-kaya，六种触的集合）、六受身（Sad-vedana-kaya，六种感受的集合）、六想身（Sad-samjna-kaya，六种想的集合）、六思身（Sad-cetana-kaya，六种思的集合），应当根据情况广泛解说。 分别品第二中第十五门 由于这些道理，对于懈怠等等的各种差别之门，应当依照前面所说的一行方便，如理如实地思考。 这些门中如果有差别，相似或不同的位置都不应当说。 乃至眼识相应、眼触不相应。
English
English version: 'Lack of faith' is not associated with the eighteen Dhatus (elements of experience), the twelve Ayatanas (sense fields), and the five Skandhas (aggregates). What is 'laziness' associated with? It is said to be associated with eight Dhatus, two Ayatanas, and four Skandhas, which are mind and mental factors (Caitasikas). What are the remainders? It is said to be the nature of laziness, Rupa (form/matter), Asamskrta (unconditioned), Citta-viprayukta-samskaras (formations dissociated from mind), the eighteen Dhatus, the twelve Ayatanas, and the five Skandhas. 'Lack of faith' not associated, etc., is as previously explained. Just as 'lack of faith' is contrasted with 'laziness', so it is with the remaining Mahaklesabhumi (great defilement grounds), Raga (desire/lust), Dvesha (hatred/aversion), Avidya-sparsha (contact with ignorance), contact that is neither clear nor unclear, Ahrikya (shamelessness), and Anapatrapya (lack of embarrassment). 'Lack of faith' associated, Krodha (anger) not associated; Krodha associated, 'lack of faith' not associated; should be extensively explained as appropriate. Just as 'lack of faith' is contrasted with 'Krodha', so it is with the remaining Upaklesabhumi (minor defilement grounds), Arupa-raga (desire for the formless realms), Vicikitsa (doubt), Panca-drsti (five wrong views), Vidya-sparsha (contact with knowledge), and Sad ayatana-tanha-kaya (the six aggregates of craving). 'Lack of faith' associated, Rupa-raga (desire for the form realm) not associated; Rupa-raga associated, 'lack of faith' not associated; should be extensively explained as appropriate. 'Lack of faith' associated, Sapratiha-sparsha (obstructive contact) not associated; Sapratiha-sparsha associated, 'lack of faith' not associated; should be extensively explained as appropriate. 'Lack of faith' associated, Adhivacana-sparsha (verbal designation contact) not associated; Adhivacana-sparsha associated, 'lack of faith' not associated; should be extensively explained as appropriate. 'Lack of faith' associated, Sukha-indriya (faculty of pleasure) not associated; Sukha-indriya associated, 'lack of faith' not associated; should be extensively explained as appropriate. Just as 'lack of faith' is contrasted with Sukha-indriya, so it is with Upeksa-indriya (faculty of equanimity). 'Lack of faith' associated, Duhkha-indriya (faculty of pain) not associated; Duhkha-indriya associated, 'lack of faith' not associated; should be extensively explained as appropriate. 'Lack of faith' associated, Saumanasya-indriya (faculty of joy) not associated; Saumanasya-indriya associated, 'lack of faith' not associated; should be extensively explained as appropriate. Just as 'lack of faith' is contrasted with Saumanasya-indriya, so it is with Daurmanasya-indriya (faculty of sadness). 'Lack of faith' is contrasted with Vitarka (initial application of thought), Vicara (sustained application of thought), Vijnana-dharma (the law of consciousness), Sad-vijnana-kaya (the six bodies of consciousness), Sad-sparsha-kaya (the six bodies of contact), Sad-vedana-kaya (the six bodies of feeling), Sad-samjna-kaya (the six bodies of perception), Sad-cetana-kaya (the six bodies of intention); should be extensively explained as appropriate. Fifteenth Section in the Second Chapter on Differentiation Due to these reasons, the various differentiated aspects of laziness, etc., should be considered rationally and thoroughly, according to the previously mentioned single-practice method. If there are differences among these aspects, similar or different positions should not be stated. Even to the point that eye consciousness is associated, but eye contact is not associated. --------------------------------------------------------------------------------
Chinese
十八界、十二处、五蕴。眼识相应，何所摄？谓心所法一界、一处、三蕴。此何为余？谓眼识自性、色、无为、心不相应行十八界、十二处、五蕴。眼触不相应，何所摄？谓眼触自性、色、无为、心不相应行十七界、十二处、五蕴。此何所问？谓除眼识相应及眼触不相应法，即除一切法：十八界、十二处、五蕴。眼触相应、眼识不相应十八界、十二处、五蕴。眼触相应，何所摄？谓心、心所法三界、二处、四蕴。此何为余？谓眼触自性、色、无为、心不相应行十七界、十二处、五蕴。眼识不相应，何所摄？谓眼识自性、色、无为、心不相应行十八界、十二处、五蕴。此何所问？谓除眼触相应及眼识不相应法，即除一切法：十八界、十二处、五蕴。如以眼识对眼触，乃至对意触、六思身，随所应当广说。 眼识相应、眼触所生受不相应十八界、十二处、五蕴。眼识相应，何所摄？谓心所法一界、一处、三蕴。此何为余？谓眼识自性、色、无为、心不相应行十八界、十二处、五蕴。眼触所生受不相应，何所摄？谓眼触所生受自性、色、无为、心不相应行十七界、十二处、五蕴。此何所问？谓除眼识相应及眼触所生受不相应法，即除一切法：十八界、十二处、五蕴。眼触所生受相应、眼识不相应十八界、十二处、五蕴 现代汉语译本 十八界（Dhatus，构成经验的十八种元素）、十二处（Ayatanas，感官与对象相互作用的十二个领域）、五蕴（Skandhas，构成个体的五种聚合）。与眼识（Eye Consciousness）相应的法，包含在哪些要素中？答：包含在心所法（Caitasikas，心理因素）的一界（Dhatu）、一处（Ayatana）、三蕴（Skandhas）中。那么，剩余的又是什么呢？答：剩余的是眼识自性（Nature of Eye Consciousness）、色（Rupa，物质）、无为（Asamskrta，非条件性的事物）、心不相应行（Citta-viprayukta-samskaras，与心不相应的行）这十八界、十二处、五蕴。与眼触（Eye Contact）不相应的法，包含在哪些要素中？答：包含在眼触自性、色、无为、心不相应行这十七界、十二处、五蕴中。这里要问的是什么呢？答：要问的是，除去与眼识相应的法以及与眼触不相应的法，也就是除去一切法：十八界、十二处、五蕴。与眼触相应、与眼识不相应的十八界、十二处、五蕴又是什么呢？与眼触相应的法，包含在哪些要素中？答：包含在心（Citta，心识）、心所法这三界、二处、四蕴中。那么，剩余的又是什么呢？答：剩余的是眼触自性、色、无为、心不相应行这十七界、十二处、五蕴。与眼识不相应的法，包含在哪些要素中？答：包含在眼识自性、色、无为、心不相应行这十八界、十二处、五蕴中。这里要问的是什么呢？答：要问的是，除去与眼触相应的法以及与眼识不相应的法，也就是除去一切法：十八界、十二处、五蕴。如同以眼识对眼触一样，乃至对意触（Mind Contact）、六思身（Six Bodies of Thought），都应当根据情况广泛地说明。 眼识相应、眼触所生受（Feeling Arising from Eye Contact）不相应的十八界、十二处、五蕴。眼识相应，包含在哪些要素中？答：包含在心所法的一界、一处、三蕴中。那么，剩余的又是什么呢？答：剩余的是眼识自性、色、无为、心不相应行这十八界、十二处、五蕴。眼触所生受不相应，包含在哪些要素中？答：包含在眼触所生受自性、色、无为、心不相应行这十七界、十二处、五蕴中。这里要问的是什么呢？答：要问的是，除去与眼识相应的法以及眼触所生受不相应的法，也就是除去一切法：十八界、十二处、五蕴。眼触所生受相应、眼识不相应的十八界、十二处、五蕴。
English
English version The eighteen Dhatus (elements constituting experience), twelve Ayatanas (spheres of sense and object interaction), and five Skandhas (aggregates constituting the individual). With what is eye consciousness (Eye Consciousness) associated, and what does it encompass? It encompasses one Dhatu, one Ayatana, and three Skandhas, namely mental factors (Caitasikas). What, then, remains? What remains is the nature of eye consciousness, Rupa (form/matter), Asamskrta (the unconditioned), and Citta-viprayukta-samskaras (factors disassociated from mind)—these eighteen Dhatus, twelve Ayatanas, and five Skandhas. With what is eye contact (Eye Contact) not associated, and what does it encompass? It encompasses the nature of eye contact, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these seventeen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the elements associated with eye consciousness and those not associated with eye contact, which means excluding all elements: the eighteen Dhatus, twelve Ayatanas, and five Skandhas. What about the eighteen Dhatus, twelve Ayatanas, and five Skandhas that are associated with eye contact but not with eye consciousness? With what are the elements associated with eye contact encompassed? They encompass three Dhatus, two Ayatanas, and four Skandhas, namely Citta (mind/consciousness) and mental factors. What, then, remains? What remains is the nature of eye contact, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these seventeen Dhatus, twelve Ayatanas, and five Skandhas. With what is eye consciousness not associated, and what does it encompass? It encompasses the nature of eye consciousness, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these eighteen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the elements associated with eye contact and those not associated with eye consciousness, which means excluding all elements: the eighteen Dhatus, twelve Ayatanas, and five Skandhas. Just as eye consciousness is considered in relation to eye contact, so too should mind contact (Mind Contact) and the six bodies of thought (Six Bodies of Thought) be extensively explained as appropriate. The eighteen Dhatus, twelve Ayatanas, and five Skandhas associated with eye consciousness but not with feeling arising from eye contact (Feeling Arising from Eye Contact). With what is eye consciousness associated, and what does it encompass? It encompasses one Dhatu, one Ayatana, and three Skandhas, namely mental factors. What, then, remains? What remains is the nature of eye consciousness, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these eighteen Dhatus, twelve Ayatanas, and five Skandhas. With what is feeling arising from eye contact not associated, and what does it encompass? It encompasses the nature of feeling arising from eye contact, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these seventeen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the elements associated with eye consciousness and those not associated with feeling arising from eye contact, which means excluding all elements: the eighteen Dhatus, twelve Ayatanas, and five Skandhas. What about the eighteen Dhatus, twelve Ayatanas, and five Skandhas that are associated with feeling arising from eye contact but not with eye consciousness? --------------------------------------------------------------------------------