English
English version: All are associated with two dharmas; there are none that are not associated. With regard to desire for the realm of form (Rūpa-rāga) and desire for the formless realm (Arūpa-rāga), there are none that are associated; all are unassociated. With regard to doubt (Vicikicchā), all unwholesome doubts are associated with two dharmas; there are none that are not associated; the remaining doubts are not associated, and are definitely unassociated. Among the five wrong views (Diṭṭhi), two views are not associated; all are unassociated. With regard to three views, all unwholesome three views are associated with two dharmas; there are none that are not associated; the remaining three views are not associated; all are unassociated. With regard to contact with resistance (Sappaṭigha-sparśa), contact with speech (Saññā-sparśa), and contact with ignorance (Avijjā-sparśa), all unwholesome contacts are associated with two dharmas; there are none that are not associated; the remaining three contacts are not associated; all are unassociated. Contact with knowledge (Vijjā-sparśa) and contact that is neither knowledge nor ignorance (Nevavijjā-nāvijjā-sparśa) are not associated; all are unassociated. With regard to the feeling of pleasure (Sukha-indriya), all unwholesome feelings of pleasure are associated with two dharmas; there are none that are not associated; the remaining feelings of pleasure are not associated, and are definitely unassociated. Just like the feeling of pleasure, so too are the feelings of suffering (Dukkha-indriya), joy (Somanassa-indriya), sorrow (Domanassa-indriya), and equanimity (Upekkhā-indriya). With regard to initial application of thought (Vitakka), sustained application of thought (Vicāra), and consciousness-dharma (Viññāṇa-dharma), all unwholesome dharmas are associated with two dharmas; there are none that are not associated; the remaining initial and sustained application of thought and consciousness-dharma are not associated; all are unassociated. Shamelessness (Ahirika) and lack of consideration (Anottappa) are definitely associated; there are none that are not associated; with shamelessness, they are definitely not associated; there are none that are associated. Lack of consideration and shamelessness are definitely associated; there are none that are not associated; with lack of consideration, they are definitely not associated; there are none that are associated. Eye-consciousness (Cakkhu-viññāṇa), all unwholesome eye-consciousness is associated with two dharmas; there are none that are not associated; the remaining eye-consciousness is not associated; all are unassociated. Just like eye-consciousness, so too are ear-consciousness (Sota-viññāṇa), nose-consciousness (Ghāna-viññāṇa), tongue-consciousness (Jivhā-viññāṇa), body-consciousness (Kāya-viññāṇa), and mind-consciousness (Mano-viññāṇa). Just like the six bodies of consciousness, so too are the six bodies of contact (Cha-sparśa-kāya), the six bodies of feeling (Cha-vedanā-kāya), the six bodies of perception (Cha-saññā-kāya), and the six bodies of intention (Cha-cetanā-kāya). Craving born of contact with the eye, ear, body, and mind (Cakkhu-sota-kāya-mano-samphassa-ja-taṇhā), all unwholesome cravings are associated with two dharmas; there are none that are not associated; the remaining cravings born of contact with the eye, ear, body, and mind are not associated; all are unassociated. Craving born of contact with the nose and tongue (Ghāna-jivhā-samphassa-ja-taṇhā) are all associated with two dharmas; there are none that are not associated. 《Abhidharma-dhātukāya-pāda-śāstra》, Volume 1 Taisho Tripitaka Volume 26, No. 1540, 《Abhidharma-dhātukāya-pāda-śāstra》 -------------------------------------------------------------------------------- 阿毗达磨界身足论卷中 尊者世友造 三藏法师玄奘奉 诏译 ◎分别品第二中第四门
Chinese
受相应、想不相应十八界、十二处、五蕴。受相应，何所摄？谓心、心所法八界、二处、三蕴。此何为余？谓受自性、色、无为、心不相应行十一界、十一处、三蕴。想不相应，何所摄？谓想自性、色、无为、心不相应行十一界、十一处、三蕴。此何所问？谓除受相应及想不相应法，即除一切法：十八界、十二处、五蕴。此下二事虽各除一，而文影略显各除二，不尔不应除一切法，受等自体不被除故。想相应、受不相应十八界、十二处、五蕴。想相应，何所摄？谓心、心所法八界、二处、三蕴。此何为余？谓想自性、色、无为、心不相应行十一界、十一处、三蕴。受不相应，何所摄？谓受自性、色、无为、心不相应行十一界、十一处、三蕴。此何所问？谓除想相应及受不相应法，即除一切法：十八界、十二处、五蕴。如以受对想，乃至以受对慧亦尔。 受相应、不信不相应十八界、十二处、五蕴。受相应，何所摄？谓心、心所法八界、二处、三蕴。此何为余？谓受自性、色、无为、心不相应行十一界、十一处、三蕴。不信不相应，何所摄？谓不信自性、色、无为、心不相应行十八界、十二处、五蕴 现代汉语译本 《阿毗达磨界身足论》卷中 尊者世友造 三藏法师玄奘奉 诏译 ◎分别品第二中第四门 受相应、想不相应十八界（十八种构成要素）、十二处（十二种感官领域）、五蕴（五种聚集）。受相应，包含哪些？指心（จิต्त，意识）、心所法（เจตสิก，心理作用）八界、二处、三蕴。哪些是剩余的？指受自性（感受的本质）、色（รูป，物质）、无为（วิสังขาร，非因缘和合的，涅槃）、心不相应行（จิตตวิปปยุตตสังขาร，不与心识相应的行蕴）十一界、十一处、三蕴。想不相应，包含哪些？指想自性（คิด，思维的本质）、色、无为、心不相应行十一界、十一处、三蕴。这里问的是什么？指除去受相应及想不相应的法，即除去一切法：十八界、十二处、五蕴。此处下面两件事虽然各自除去一个，但文中的暗示略微显示各自除去两个，否则不应除去一切法，因为受等自体没有被除去。想相应、受不相应十八界、十二处、五蕴。想相应，包含哪些？指心、心所法八界、二处、三蕴。哪些是剩余的？指想自性、色、无为、心不相应行十一界、十一处、三蕴。受不相应，包含哪些？指受自性、色、无为、心不相应行十一界、十一处、三蕴。这里问的是什么？指除去想相应及受不相应的法，即除去一切法：十八界、十二处、五蕴。如同以受对想，乃至以受对慧也是这样。 受相应、不信不相应十八界、十二处、五蕴。受相应，包含哪些？指心、心所法八界、二处、三蕴。哪些是剩余的？指受自性、色、无为、心不相应行十一界、十一处、三蕴。不信不相应，包含哪些？指不信自性（不信任的本质）、色、无为、心不相应行十八界、十二处、五蕴。
English
English version Abhidharma-dhātukāya-pāda-śāstra, Volume 2 Composed by Venerable Vasumitra Translated by Tripitaka Master Xuanzang under Imperial Decree ◎ Section 4 of the Second Chapter on Differentiation Eighteen dhātus (elements), twelve āyatanas (sense fields), and five skandhas (aggregates) in association with feeling (vedanā) and not in association with perception (saṃjñā). What is included in association with feeling? It refers to the eight dhātus, two āyatanas, and three skandhas of mind (citta) and mental factors (cetasika). What remains? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of feeling, form (rūpa), the unconditioned (asaṃskṛta, nirvana), and formations not associated with mind (cittaviprayukta-saṃskāra). What is included in not being associated with perception? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of perception, form, the unconditioned, and formations not associated with mind. What is being asked here? It refers to removing the dharmas associated with feeling and not associated with perception, which means removing all dharmas: eighteen dhātus, twelve āyatanas, and five skandhas. Although the following two matters each remove one thing, the implication in the text slightly shows that each removes two; otherwise, it would not be appropriate to remove all dharmas, because the self-nature of feeling, etc., is not removed. Eighteen dhātus, twelve āyatanas, and five skandhas in association with perception and not in association with feeling. What is included in association with perception? It refers to the eight dhātus, two āyatanas, and three skandhas of mind and mental factors. What remains? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of perception, form, the unconditioned, and formations not associated with mind. What is included in not being associated with feeling? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of feeling, form, the unconditioned, and formations not associated with mind. What is being asked here? It refers to removing the dharmas associated with perception and not associated with feeling, which means removing all dharmas: eighteen dhātus, twelve āyatanas, and five skandhas. It is the same as using feeling against perception, and even using feeling against wisdom (prajñā). Eighteen dhātus, twelve āyatanas, and five skandhas in association with feeling and not in association with lack of faith (aśraddhā). What is included in association with feeling? It refers to the eight dhātus, two āyatanas, and three skandhas of mind and mental factors. What remains? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of feeling, form, the unconditioned, and formations not associated with mind. What is included in not being associated with lack of faith? It refers to the eighteen dhātus, twelve āyatanas, and five skandhas of the nature of lack of faith, form, the unconditioned, and formations not associated with mind. --------------------------------------------------------------------------------
Chinese
。此何所问？谓除受相应及不信不相应法，即除一切法：十八界、十二处、五蕴。不信相应、受不相应十八界、十二处、五蕴。不信相应，何所摄？谓心心所法八界、二处、四蕴。此何为余？谓不信自性、色、无为、心不相应行十八界、十二处、五蕴。受不相应，何所摄？谓受自性、色、无为、心不相应行十一界、十一处、三蕴。此何所问？谓除不信相应及受不相应法，即除一切法：十八界、十二处、五蕴。如以受对不信，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。 受相应、忿不相应十八界、十二处、五蕴。受相应，何所摄？谓心、心所法八界、二处、三蕴。此何为余？谓受自性、色、无为、心不相应行十一界、十一处、三蕴。忿不相应，何所摄？谓忿自性、色、无为、心不相应行十八界、十二处、五蕴。此何所问？谓除受相应及忿不相应法，即除一切法：十八界、十二处、五蕴。忿相应、受不相应十八界、十二处、五蕴。忿相应，何所摄。谓心、心所法三界、二处、四蕴。此何为余？谓忿自性、色、无为、心不相应行十八界、十二处、五蕴。受不相应，何所摄？谓受自性、色、无为、心不相应行十一界、十一处、三蕴。此何所问？谓除忿相应及受不相应法，即除一切法：十八界 现代汉语译本：这是什么问题？如果去除与‘受’（Vedana，感受）相应的法以及与‘不信’（Asraddha，不信任）不相应的法，那就是去除了一切法：十八界（Dhatu，十八界）、十二处（Ayatana，十二处）、五蕴（Skandha，五蕴）。与‘不信’相应、与‘受’不相应的十八界、十二处、五蕴。与‘不信’相应，包含什么？包含心（Citta，心识）、心所法（Caitasika，心所）的八界、二处、四蕴。这里剩余的是什么？剩余的是‘不信’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）的十八界、十二处、五蕴。与‘受’不相应，包含什么？包含‘受’自性、色、无为、心不相应行的十一界、十一处、三蕴。这是什么问题？如果去除与‘不信’相应的法以及与‘受’不相应的法，那就是去除了一切法：十八界、十二处、五蕴。如同以‘受’对‘不信’一样，对于其余大烦恼地法（Maha-klesa-bhumi，大烦恼地法）、欲贪（Kama-raga，欲贪）、瞋（Dvesa，嗔恚）、无明触（Avidya-sparsa，无明触）、非明非无明触（Na-vidya-na-avidya-sparsa，非明非无明触）、无惭（Ahrikya，无惭）、无愧（Anapatrapya，无愧）也是如此。 与‘受’相应、与‘忿’（Krodha，忿怒）不相应的十八界、十二处、五蕴。与‘受’相应，包含什么？包含心、心所法的八界、二处、三蕴。这里剩余的是什么？剩余的是‘受’自性、色、无为、心不相应行的十一界、十一处、三蕴。与‘忿’不相应，包含什么？包含‘忿’自性、色、无为、心不相应行的十八界、十二处、五蕴。这是什么问题？如果去除与‘受’相应的法以及与‘忿’不相应的法，那就是去除了一切法：十八界、十二处、五蕴。与‘忿’相应、与‘受’不相应的十八界、十二处、五蕴。与‘忿’相应，包含什么？包含心、心所法的三界、二处、四蕴。这里剩余的是什么？剩余的是‘忿’自性、色、无为、心不相应行的十八界、十二处、五蕴。与‘受’不相应，包含什么？包含‘受’自性、色、无为、心不相应行的十一界、十一处、三蕴。这是什么问题？如果去除与‘忿’相应的法以及与‘受’不相应的法，那就是去除了一切法：十八界