English
English version What is perception born of mind-contact? It is when, with mind (意) and dharma (法, phenomena) as conditions, consciousness arises; because of the conjunction of these three, there is contact (触); with contact as condition, there is perception (想). Here, mind is the dominant condition (增上缘, adhipati-pratyaya), dharma is the object (所缘, alambana), mind-contact is the cause (因, hetu), mind-contact is the collection (集, samudaya), the variety of mind-contact, mind-contact is the condition (缘, pratyaya), corresponding to the attention (作意, manasikara) born of mind-contact, regarding the dharma cognized by the mind, the various perceptions, similar perceptions, distinct perceptions, present perceptions, past perceptions, future perceptions; this is called perception born of mind-contact. What is volition born of eye-contact? It is when, with eye (眼) and rupa (色, form) as conditions, eye-consciousness arises; because of the conjunction of these three, there is contact; with contact as condition, there is volition (思). Here, eye is the dominant condition, rupa is the object, eye-contact is the cause, eye-contact is the collection, the variety of eye-contact, eye-contact is the condition, corresponding to the attention born of eye-contact, regarding the rupa cognized by the eye, the various volitions, similar volitions, distinct volitions, present volitions, past volitions, future volitions, the mental and intentional karma created by volition; this is called volition born of eye-contact. What is volition born of ear (耳), nose (鼻), tongue (舌), body (身), and mind-contact? It is when, with mind and dharma as conditions, consciousness arises; because of the conjunction of these three, there is contact; with contact as condition, there is volition. Here, mind is the dominant condition, dharma is the object, mind-contact is the cause, mind-contact is the collection, the variety of mind-contact, mind-contact is the condition, corresponding to the attention born of mind-contact, regarding the dharma cognized by the mind, the various volitions, similar volitions, distinct volitions, present volitions, past volitions, future volitions, the mental and intentional karma created by volition; this is called volition born of mind-contact. What is craving born of eye-contact? It is when, with eye and rupa as conditions, eye-consciousness arises; because of the conjunction of these three, there is contact; with contact as condition, there is feeling (受); with feeling as condition, there is craving (爱). Here, eye is the dominant condition, rupa is the object, regarding the rupa cognized by the eye, the various forms of greed (贪), such as grasping, protecting, delighting in, and being attached to; this is called craving born of eye-contact. What is craving born of ear, nose, tongue, body, and mind-contact? It is when, with mind and dharma as conditions, consciousness arises; because of the conjunction of these three, there is contact; with contact as condition, there is feeling; with feeling as condition, there is craving. Here, mind is the dominant condition, dharma is the object, regarding the dharma cognized by the mind, the various forms of greed, such as grasping, protecting, delighting in, and being attached to; this is called craving born of mind-contact. Chapter on Discrimination -------------------------------------------------------------------------------- 二中初门 门有八十八， 初异类三门， 谓受并识身， 及无惭无愧； 余门八十五， 谓受等次第， 相应不相应， 一行界处蕴。
Chinese
五受根，谓乐根、苦根、喜根、忧根、舍根。大地法受与五受根，几相应、几不相应？乃至意触所生爱与五受根，几相应、几不相应？大地法受，五受根无相应者，皆不相应。大地法想，五受根一切相应，无不相应者。如想，思、触、作意、欲、胜解、念、三摩地、慧亦尔。不信五受根，五根相应，五根不相应。如不信，余大烦恼地法亦尔。忿、恨、恼、嫉、害，二根相应，谓忧、舍，五根不相应。覆、诳、谄三根相应除乐、苦，五根不相应。憍，四根相应除苦，五根不相应。悭，二根相应谓喜、舍，五根不相应。欲贪、色贪，三根相应除苦、忧，五根不相应。无色贪，一根相应，谓舍，五根不相应。瞋，三根相应除乐、喜，五根不相应。疑，四根相应除苦，五根不相应。五见中邪见，四根相应除苦，五根不相应。余四见，三根相应除苦、忧，五根不相应。有对触，三根相应除喜、忧，四根不相应除苦。增语触，四根相应除苦，三根不相应除喜、忧。明触，三根相应除苦、忧，五根不相应。无明触及非明非无明触，五根相应，五根不相应。乐根，无相应者 ，皆不相应。如乐根，苦根、喜根、忧根、舍根亦尔。寻、伺，五根相应，三根不相应除苦、忧。识，五根相应，无不相应者。无惭、无愧，五根相应，五根不相应。眼识，三根相应除喜、忧，五根不相应。如眼识，耳鼻舌身识亦尔。意识，四根相应除苦，三根不相应除喜、忧。如六识身，六触身、六想身、六思身亦尔。眼触所生受，五受根无相应者，皆不相应。如眼触所生受，余受身亦尔。眼触所生爱，二根相应谓乐、舍，五根不相应。如眼触所生爱，耳鼻舌身触所生爱亦尔。意触所生爱，三根相应除苦、忧，五根不相应。 分别品第二中第二门 六识身，谓眼识、耳识、鼻识、舌识、身识、意识。大地法受与六识身，几相应、几不相应？乃至意触所生爱与六识身，几相应、几不相应？大地法受，六识身一切相应，无不相应者。如大地法受，余大地法亦尔。不信，六识相应，六识不相应。如不信，余大烦恼地法亦尔。忿，一识相应谓意，六识不相应。如忿，余小烦恼地法亦尔。欲贪，六识相应，六识不相应。如欲贪，瞋亦尔。色贪，四识相应除鼻、舌，六识不相应。无色贪、疑，一识相应谓意，六识不相应。五见，一识相应谓意，六识不相应。有对触，五识相应除意，一识不相应谓意。增语触，一识相 应谓意，五识不相应除意。明触，一识相应谓意，六识不相应。无明触及非明非无明触，六识相应，六识不相应。乐根、舍根，六识相应，六识不相应。苦根，五识相应除意，六识不相应。喜根、忧根，一识相应谓意，六识不相应。寻、伺，六识相应，一识不相应谓意。识法，六识身无相应者，皆不相应。无惭、无愧，六识相应，六识不相应。眼识六识身，无相应者，皆不相应。如眼识，耳鼻舌身意识亦尔。眼触，一识相应谓眼，五识不相应除眼。如眼触，耳鼻舌身意触随所应亦尔。如六触身，六受身、六想身、六思身亦尔。眼触所生爱，一识相应谓眼，六识不相应。如眼触所生爱，耳鼻舌身意触所生爱随所应亦尔。 分别品第二中第三门 二法，谓无惭、无愧。大地法受与此二法，几相应、几不相应？乃至意触所生爱与此二法，几相应、几不相应？大地法受，诸不善者，二法相应，无不相应者；余受无相应者，皆不相应。如大地法受，余大地法亦尔。不信诸不善者，二法相应，无不相应者；余不信无相应者，皆不相应。如不信，余大烦恼地法亦尔。忿、恨、覆、恼、嫉、悭、害，皆二法相应，无不相应者。诳、谄、憍诸不善者，二法相应，无不相应者；余诳、谄、憍，无相应者，皆不相应。欲贪、瞋恚 现代汉语译本 ‘应谓意’，五识（眼识、耳识、鼻识、舌识、身识）不相应，排除意（意识）。‘明触’，一识（意识）相应，六识不相应。‘无明触’及‘非明非无明触’，六识相应，六识不相应。‘乐根’、‘舍根’，六识相应，六识不相应。‘苦根’，五识相应，排除意（意识），六识不相应。‘喜根’、‘忧根’，一识（意识）相应，六识不相应。‘寻’、‘伺’，六识相应，一识（意识）不相应。‘识法’，六识身无相应者，皆不相应。‘无惭’、‘无愧’，六识相应，六识不相应。眼识六识身，无相应者，皆不相应。如眼识，耳鼻舌身意识亦如此。‘眼触’，一识（眼识）相应，五识不相应，排除眼识。如眼触，耳鼻舌身意触随所应亦如此。如六触身，六受身、六想身、六思身亦如此。‘眼触所生爱’，一识（眼识）相应，六识不相应。如眼触所生爱，耳鼻舌身意触所生爱随所应亦如此。 分别品第二中第三门 二法，谓‘无惭’、‘无愧’。大地法受与此二法，几相应、几不相应？乃至意触所生爱与此二法，几相应、几不相应？大地法受，诸不善者，二法相应，无不相应者；其余受无相应者，皆不相应。如大地法受，其余大地法亦如此。不信，诸不善者，二法相应，无不相应者；其余不信，无相应者，皆不相应。如不信，其余大烦恼地法亦如此。忿、恨、覆、恼、嫉、悭、害，皆二法相应，无不相应者。诳、谄、憍，诸不善者，二法相应，无不相应者；其余诳、谄、憍，无相应者，皆不相应。欲贪、瞋恚
English
English version 'Referred to as mind (意)', the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) are not corresponding, excluding mind (意识). 'Bright contact (明触)', one consciousness (mind-consciousness) is corresponding, the six consciousnesses are not corresponding. 'Ignorant contact (无明触)' and 'neither bright nor ignorant contact (非明非无明触)', the six consciousnesses are corresponding, the six consciousnesses are not corresponding. 'Pleasant feeling (乐根)', 'neutral feeling (舍根)', the six consciousnesses are corresponding, the six consciousnesses are not corresponding. 'Painful feeling (苦根)', the five consciousnesses are corresponding, excluding mind (意识), the six consciousnesses are not corresponding. 'Joyful feeling (喜根)', 'sorrowful feeling (忧根)', one consciousness (mind-consciousness) is corresponding, the six consciousnesses are not corresponding. 'Initial application (寻)', 'sustained application (伺)', the six consciousnesses are corresponding, one consciousness (mind-consciousness) is not corresponding. 'Cognitive phenomena (识法)', among the six consciousnesses, those without correspondence are all non-corresponding. 'Shamelessness (无惭)', 'lack of embarrassment (无愧)', the six consciousnesses are corresponding, the six consciousnesses are not corresponding. The eye-consciousness among the six consciousnesses, those without correspondence are all non-corresponding. Just like eye-consciousness, so are ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. 'Eye-contact (眼触)', one consciousness (eye-consciousness) is corresponding, the five consciousnesses are not corresponding, excluding eye-consciousness. Just like eye-contact, so are ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, as appropriate. Just like the six contact-bodies, so are the six feeling-bodies, the six perception-bodies, and the six volition-bodies. 'Craving born of eye-contact (眼触所生爱)', one consciousness (eye-consciousness) is corresponding, the six consciousnesses are not corresponding. Just like craving born of eye-contact, so is craving born of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, as appropriate. Third section in the second chapter on Differentiation (分别品第二中第三门) The two dharmas, namely 'shamelessness (无惭)' and 'lack of embarrassment (无愧)'. How many are corresponding and how many are non-corresponding between the great-earthly feeling (大地法受) and these two dharmas? And so on, how many are corresponding and how many are non-corresponding between the craving born of mind-contact (意触所生爱) and these two dharmas? The great-earthly feeling, those that are unwholesome, the two dharmas are corresponding, there are none that are non-corresponding; the remaining feelings without correspondence are all non-corresponding. Just like the great-earthly feeling, so are the remaining great-earthly dharmas. Disbelief (不信), those that are unwholesome, the two dharmas are corresponding, there are none that are non-corresponding; the remaining disbelief, without correspondence, are all non-corresponding. Just like disbelief, so are the remaining great afflictive-earthly dharmas. Anger (忿), resentment (恨), concealment (覆), vexation (恼), jealousy (嫉), stinginess (悭), harm (害), all two dharmas are corresponding, there are none that are non-corresponding. Deceit (诳), flattery (谄), conceit (憍), those that are unwholesome, the two dharmas are corresponding, there are none that are non-corresponding; the remaining deceit, flattery, conceit, without correspondence, are all non-corresponding. Desire-attachment (欲贪), hatred (瞋恚) --------------------------------------------------------------------------------
Chinese
，俱二法相应，无不相应者。色贪、无色贪，无相应者，俱不相应。疑，诸不善者，二法相应，无不相应者；余疑，无相应者，定不相应。五见中二见，无相应者，俱不相应。三见，诸不善者，皆二法相应，无不相应者；余三见，无相应者，皆不相应。有对、增语、无明触，诸不善者，皆二法相应，无不相应者；余三触，无相应者，皆不相应。明触、非明非无明触，无相应者，俱不相应。乐根，诸不善者，二法相应，无不相应者；余乐根，无相应者，定不相应。如乐根，苦、喜、忧、舍根亦尔。寻、伺、识法，诸不善者，皆二法相应，无不相应者；余寻伺识法，无相应者，皆不相应。无惭与无愧，定相应，无不相应者；与无惭定不相应，无相应者。无愧与无惭定相应，无不相应者；与无愧定不相应，无相应者。眼识，诸不善者，二法相应，无不相应者；余眼识，无相应者，皆不相应。如眼识，耳鼻舌身意识亦尔。如六识身，六触身、六受身、六想身、六思身亦尔。眼耳身意触所生爱，诸不善者，皆二法相应，无不相应者。余眼耳身意触所生爱，无相应者，皆不相应。鼻舌触所生爱，俱二法相应，无不相应者。◎ 说一切有部界身足论卷上 大正藏第 26 册 No. 1540 阿毗达磨界身足论 现代汉语译本： 都与两种法相应，没有不相应的。对于色界的贪欲（Rūpa-rāga）和无色界的贪欲（Arūpa-rāga），没有相应的，都是不相应的。对于怀疑（Vicikicchā），所有不善的怀疑，都与两种法相应，没有不相应的；其余的怀疑，没有相应的，必定不相应。五种邪见（见：Diṭṭhi）中，有两种邪见，没有相应的，都是不相应的。三种邪见，所有不善的三种邪见，都与两种法相应，没有不相应的；其余的三种邪见，没有相应的，都是不相应的。有对触（Sappaṭigha-sparśa）、增语触（Saññā-sparśa）、无明触（Avijjā-sparśa），所有不善的这些触，都与两种法相应，没有不相应的；其余的三种触，没有相应的，都是不相应的。明触（Vijjā-sparśa）、非明非无明触（Nevavijjā-nāvijjā-sparśa），没有相应的，都是不相应的。乐根（Sukha-indriya），所有不善的乐根，都与两种法相应，没有不相应的；其余的乐根，没有相应的，必定不相应。如同乐根，苦根（Dukkha-indriya）、喜根（Somanassa-indriya）、忧根（Domanassa-indriya）、舍根（Upekkhā-indriya）也是如此。寻（Vitakka）、伺（Vicāra）、识法（Viññāṇa-dharma），所有不善的这些法，都与两种法相应，没有不相应的；其余的寻伺识法，没有相应的，都是不相应的。无惭（Ahirika）与无愧（Anottappa），必定相应，没有不相应的；与无惭必定不相应，没有相应的。无愧与无惭必定相应，没有不相应的；与无愧必定不相应，没有相应的。眼识（Cakkhu-viññāṇa），所有不善的眼识，都与两种法相应，没有不相应的；其余的眼识，没有相应的，都是不相应的。如同眼识，耳识（Sota-viññāṇa）、鼻识（Ghāna-viññāṇa）、舌识（Jivhā-viññāṇa）、身识（Kāya-viññāṇa）、意识（Mano-viññāṇa）也是如此。如同六识身，六触身（Cha-sparśa-kāya）、六受身（Cha-vedanā-kāya）、六想身（Cha-saññā-kāya）、六思身（Cha-cetanā-kāya）也是如此。眼耳身意触所生爱（Cakkhu-sota-kāya-mano-samphassa-ja-taṇhā），所有不善的这些爱，都与两种法相应，没有不相应的。其余的眼耳身意触所生爱，没有相应的，都是不相应的。鼻舌触所生爱（Ghāna-jivhā-samphassa-ja-taṇhā），都与两种法相应，没有不相应的。 《说一切有部界身足论》卷上 大正藏第 26 册 No. 1540 《阿毗达磨界身足论》