English
English version: 'Eye-contact-born feeling associated with and eye-contact-born thought disassociated from'—the eighteen Dhatus (界, elements), twelve Ayatanas (处, sense fields), and five Skandhas (蕴, aggregates). What does 'eye-contact-born feeling associated with' include? It includes mind (Citta, 心), mental factors (Caitasika, 心所) – three Dhatus, two Ayatanas, and three Skandhas. What remains? What remains is the nature of eye-contact-born feeling, Rūpa (色, form), Asamskrita (无为, unconditioned), Citta-viprayukta-samskara (心不相应行, mind-disassociated formations) – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born thought disassociated from' include? It includes the nature of eye-contact-born thought, form, the unconditioned, mind-disassociated formations – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the phenomena associated with eye-contact-born feeling and disassociated from eye-contact-born thought, that is, excluding all phenomena: eighteen Dhatus, twelve Ayatanas, and five Skandhas. 'Eye-contact-born thought associated with and eye-contact-born feeling disassociated from'—the eighteen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born thought associated with' include? It includes mind, mental factors – three Dhatus, two Ayatanas, and four Skandhas. What remains? What remains is the nature of eye-contact-born thought, form, the unconditioned, mind-disassociated formations – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born feeling disassociated from' include? It includes the nature of eye-contact-born feeling, form, the unconditioned, mind-disassociated formations – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the phenomena associated with eye-contact-born thought and disassociated from eye-contact-born feeling, that is, excluding all phenomena: eighteen Dhatus, twelve Ayatanas, and five Skandhas. Just as with eye-contact-born feeling in relation to eye-contact-born thought, so it is even with mind-contact-born thought. 'Eye-contact-born feeling associated with and eye-contact-born craving disassociated from'—the eighteen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born feeling associated with' include? It includes mind, mental factors – three Dhatus, two Ayatanas, and three Skandhas. What remains? What remains is the nature of eye-contact-born feeling, form, the unconditioned, mind-disassociated formations – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born craving disassociated from' include? It includes the nature of eye-contact-born craving, form, the unconditioned, mind-disassociated formations – eighteen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the phenomena associated with eye-contact-born craving and disassociated from eye-contact-born craving, that is, excluding all phenomena: eighteen Dhatus, twelve --------------------------------------------------------------------------------
Chinese
处、五蕴。眼触所生爱相应、眼触所生受不相应十八界、十二处、五蕴。眼触所生爱相应，何所摄？谓心、心所法三界、二处、四蕴。此何为余？谓眼触所生爱自性、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？谓除眼触所生爱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。如以眼触所生受对眼触所生爱，乃至对意触所生爱亦尔。如眼触所生受门，如是乃至意触所生受五门，随所应当广说。如六受身六门，六想身六门、六思身六门，随所应当广说。如是略说有十六门，若广说有八十八门。 说一切有部界身足论卷下 界身足论后序 沙门释基制 《界身足论》者，说一切有部《发智》六足之一足也。详夫邃旨冲微，非大圣无以扬其奥；梵言幽秘，非上哲何以绎其真。是以夕𥧌金容、晨驰白马，译经者结辙、津义者联踪，至于婆沙八蕴，缺五蕴之幽趣；发智六足，无五足之玄文，余旨虽存，尚多纰绠，故使三秦匠彦穿凿于异端、九土缁英滞惑于真伪。故我亲教三藏法师玄奘，业该群籍、志隆弘抚，欲使有宗俊颖不延颈于五天、对法雄杰怀慷慨于四主、遂以大 现代汉语译本 处、五蕴（skandha）。眼触所生爱相应，眼触所生受不相应，包含十八界（dhatu）、十二处（ayatana）、五蕴（skandha）。眼触所生爱相应，包含哪些？包含心、心所法，三界（trayo dhatavah）、二处（dve ayatanani）、四蕴（catvari skandhah）。这些之外还包含什么？包含眼触所生爱的自性、色（rupa）、无为（asamskrta）、心不相应行，十八界（dhatu）、十二处（ayatana）、五蕴（skandha）。眼触所生受不相应，包含哪些？包含眼触所生受的自性、色（rupa）、无为（asamskrta）、心不相应行，十七界（dhatu）、十二处（ayatana）、五蕴（skandha）。这里问的是什么？问的是除去眼触所生爱相应以及眼触所生受不相应的法，也就是除去一切法：十八界（dhatu）、十二处（ayatana）、五蕴（skandha）。如同用眼触所生受来对比眼触所生爱，乃至对比意触所生爱也是一样。如同眼触所生受这一门，像这样乃至意触所生受这五门，都应当根据情况详细解说。如同六受身这六门，六想身这六门、六思身这六门，都应当根据情况详细解说。这样简略地说有十六门，如果详细地说有八十八门。 《说一切有部界身足论》卷下 《界身足论》后序 沙门释基制 《界身足论》这部论典，是说一切有部《发智论》的六足之一。详细来说，深邃的旨意和精微的道理，不是伟大的圣人无法阐扬它的奥妙；梵文的幽深隐秘，不是高明的哲人无法翻译它的真谛。因此，夕阳下追逐佛陀的金身，清晨奔驰寻找白马，翻译佛经的人络绎不绝，研究经义的人接踵而至，但是《婆沙论》八蕴，缺少五蕴的幽深趣味；《发智论》六足，没有五足的玄妙文采，其余的旨意虽然存在，但仍然有很多错误，所以使得三秦的工匠在不同的理论中穿凿附会，九州的僧人在真假之间迷惑不解。因此，我的亲教师三藏法师玄奘，精通各种典籍、志向远大，想要使有宗的俊才不必远赴印度求学，对法论的杰出人才不必对四主感到遗憾，于是以大
English
English version Realms, twelve sources, and five aggregates (skandha). Affection associated with eye-contact, and feeling not associated with eye-contact, encompass the eighteen realms (dhatu), twelve sources (ayatana), and five aggregates (skandha). What does affection associated with eye-contact encompass? It encompasses mind, mental factors, the three realms (trayo dhatavah), two sources (dve ayatanani), and four aggregates (catvari skandhah). What else does it include? It includes the nature of affection arising from eye-contact, form (rupa), the unconditioned (asamskrta), and mind-disassociated formations, eighteen realms (dhatu), twelve sources (ayatana), and five aggregates (skandha). What does feeling not associated with eye-contact encompass? It encompasses the nature of feeling arising from eye-contact, form (rupa), the unconditioned (asamskrta), and mind-disassociated formations, seventeen realms (dhatu), twelve sources (ayatana), and five aggregates (skandha). What is being asked here? It is asking about the exclusion of phenomena associated with affection arising from eye-contact and phenomena not associated with feeling arising from eye-contact, which means excluding all phenomena: eighteen realms (dhatu), twelve sources (ayatana), and five aggregates (skandha). Just as feeling arising from eye-contact is contrasted with affection arising from eye-contact, so too is it with affection arising from mind-contact. Just as with the gateway of feeling arising from eye-contact, so too should the five gateways up to feeling arising from mind-contact be explained in detail as appropriate. Just as with the six bodies of feeling, the six gateways, the six bodies of perception, the six gateways, the six bodies of thought, the six gateways, so too should they be explained in detail as appropriate. Thus, briefly speaking, there are sixteen gateways; if explained in detail, there are eighty-eight gateways. Treatise on the Body of Realms of the Sarvastivada School, Volume Two Postface to the Treatise on the Body of Realms By the Shramana释基制 (Shi Jizhi) The 'Treatise on the Body of Realms' is one of the six 'feet' of the Sarvastivada School's 'Jnanaprasthana' (发智). In detail, the profound meaning and subtle principles cannot be elucidated without a great sage; the deep and hidden Sanskrit language cannot be translated into truth without a superior philosopher. Therefore, chasing the golden body of the Buddha in the setting sun, and galloping to find the white horse in the morning, translators of scriptures follow one another, and those who interpret the meaning follow in their footsteps. However, the eight collections of the 'Mahavibhasa' lack the profound interest of the five aggregates; the six feet of the 'Jnanaprasthana' lack the mysterious writing of the five feet. Although the remaining meaning exists, there are still many errors, so that the artisans of Sanqin (三秦) make far-fetched interpretations in different theories, and the monks of Jiuzhou (九州) are confused between truth and falsehood. Therefore, my personal teacher, the Tripitaka Master Xuanzang, is proficient in all kinds of classics and has lofty aspirations. He wants to enable the talents of the Sarvastivada School not to have to go to India to study, and the outstanding talents of Abhidharma not to regret the four masters, so he uses great --------------------------------------------------------------------------------
Chinese
唐龙朔三年六月四日，于玉华宫八桂亭终译此论。原其大本颂有六千，后以文繁或致删略为九百颂、五百颂者。今此所翻，有八百三十颂，文遗广略、义离增减。详其论始说起能仁，大德流通遂师名称，尊者世友之所作也。既而道满待机、因圆伫列，神功妙思繄可殚言？但基虚簉操觚、谬倍函丈，承晖雕斫、受旨执文，惟恐爱海波腾、玄源秘泄。瞩法舟之沦丧，故叙其时事云。 现代汉语译本：唐龙朔三年六月四日，在玉华宫八桂亭最终翻译完成这部论著。原本它的根本颂有六千颂，后来因为文字繁琐或者导致删减，出现了九百颂、五百颂的版本。现在所翻译的这个版本，有八百三十颂，文字的遗漏和广博，义理的偏离和增减，都难以避免。详细考察这部论的起始，是从能仁（释迦牟尼佛的称号）说起，大德们流通传扬，于是有了老师的名号，这是尊者世友（Vasubandhu）所作的。既然已经功德圆满等待时机，因缘具足等待排列，神奇的功用和精妙的构思，怎么能用言语来穷尽呢？只是因为基础浅薄，如同拿着简陋的工具，错误百出，如同用小盒子来量度大的东西，承受着光辉进行雕琢，接受旨意来执笔行文，只恐怕爱欲之海波涛汹涌，玄妙的源头秘密泄露。担心佛法之舟沉没丧失，所以叙述了当时的情况。
English
English version: On the fourth day of the sixth month of the third year of the Longshuo era of the Tang Dynasty, this treatise was finally translated at the Osmanthus Pavilion in Yuhua Palace. Originally, its fundamental verses (mula-gatha) numbered six thousand, but later, due to verbose text or leading to omissions, versions of nine hundred and five hundred verses appeared. The version translated now contains eight hundred and thirty verses, with inevitable omissions and expansions in the text, and deviations and additions in the meaning. Examining the beginning of this treatise in detail, it starts with the Able Sage (Nara-simha, epithet of Shakyamuni Buddha), and the great virtues circulate and spread, hence the title of the teacher, which was composed by the Venerable Vasubandhu. Now that the merits are complete and awaiting the opportune moment, and the causes and conditions are sufficient and awaiting arrangement, how can the miraculous functions and exquisite conceptions be exhausted by words? It is only because the foundation is shallow, like holding a crude tool, full of errors, like measuring large things with a small box, receiving the brilliance for carving, and accepting the decree to write, fearing only that the sea of desire will surge, and the secrets of the profound source will be leaked. Fearing the sinking and loss of the Dharma boat, therefore, the circumstances of the time are narrated. --------------------------------------------------------------------------------