English
English version: Thus it is said. As it is said, the joy of the appearance of all Buddhas, etc. In the aggregation of the four great elements (earth, water, fire, wind), an increase of water and fire causes smoothness; an increase of earth and wind causes roughness; an increase of earth and water causes heaviness; an increase of fire and wind causes lightness; an increase of water and wind causes coldness; an increase of wind causes hunger; an increase of fire causes thirst. 'Non-manifesting form' (form that cannot be directly observed) refers to: that which can itself express the transformations and differences of various minds (different states of mind) and mental factors (functions of the mind), hence it is called 'manifesting'. That which is of the same kind as 'manifesting' but cannot express, hence it is called 'non-manifesting'. This establishes a restriction on similar things, just as one says to Kshatriyas (ruling class) 'not Brahmins (priestly class)', etc. 'Characteristic of non-manifesting' (the characteristic of non-manifesting form) refers to: due to the differences in the manifesting mind (the mind that can express) and the four great elements, during sleep, wakefulness, disturbed mind, undisturbed mind, and states of no-mind (states without mental activity), there is a continuous flow of good or bad form, but it cannot be accumulated. This is the cause for establishing Bhikshus (ordained male monastics), etc. This is the characteristic of non-manifesting. If this non-manifesting were absent, it should not be possible to establish Bhikshus, etc. As the World Honored One said: 'For those who engage in meritorious deeds with a basis, their merit constantly increases.' Thus, there are three types of non-manifesting in total, namely, those included in vows (ethical conduct), non-vows (violation of ethical conduct), and both contradictory (neither vows nor non-vows). There are three types of vows, namely, the distinctions of Pratimoksha vows (vows to prevent evil deeds), meditative vows (vows arising from meditative concentration), and non-outflow vows (vows arising from enlightenment). The Pratimoksha vows have eight types: 1. Bhikshu vows (vows of a Bhikshu), 2. Bhikshuni vows (vows of a Bhikshuni), 3. Shramanera vows (vows of a novice monk), 4. Shikshamana vows (vows of a probationary nun), 5. Shramanerika vows (vows of a novice nun), 6. Upasaka vows (vows of a male lay follower), 7. Upasika vows (vows of a female lay follower), 8. Upavasatha vows (eight precepts). These eight types of vows belong only to the desire realm (the realm of beings with sensual and material desires). Meditative vows refer to the form that transforms along with Samadhi (concentrated state). This belongs only to the form realm (the realm that has transcended crude desires but is still related to material form). Non-outflow vows refer to the form that transforms along with non-outflow Samadhi (concentrated state without defilements). This belongs only to the formless realm (the realm that has completely transcended material form). Non-vows refer to: such as butchers, hunters, bird catchers, fishermen, robbers, prison guards, those who bind prisoners, dog cookers, those who set traps, executioners, etc. In these people, bad non-manifesting form continuously flows. Neither vows nor non-vows refer to: building Viharas (monasteries), Stupas (reliquary mounds), Sangharamas (monastic complexes), etc., as well as worshipping Cetiyas (shrines or sacred places), burning incense, scattering flowers, praising, making vows, etc., and the various good or bad non-manifesting forms that continuously flow from beating, etc. There are also non-manifesting forms that exist for only a moment (an extremely short time). Because it is spoken of in terms of general categories, it is said to be continuous. Pratimoksha vows are obtained through vows, the first seven last until the end of life, and the eighth lasts for one day. --------------------------------------------------------------------------------
Chinese
昼夜。又前七种舍由四缘。一舍所学故。二命尽故。三善根断故。四二形生故。第八律仪即由前四及夜尽舍。静虑律仪由得色界善心故得。由舍色界善心故舍。属彼心故。无漏律仪得舍亦尔。随无漏心而得舍故。得不律仪由作及受。由四缘故舍不律仪。一受律仪故。二命尽故。三二形生故。四法尔得。色界善心处中无表。或由作故得。谓殷净心猛利烦恼。礼赞制多及捶打等。或由受故得。谓作是念。若不为佛造曼茶罗终不先食。如是等愿。或由舍故得。谓造寺舍敷具园林施苾刍等。舍此无表。由等起心及所作事俱断怀故。如是无表及前所说。眼等五根唯是意识所了别境。齐此名为初色句义。然诸法相略有三种。一自共相。二分共相。三遍共相。自共相者。如变坏故。或变碍故说名为色。如是即说可恼坏义。如法王说。苾刍当知。由变坏故名色取蕴。谁能变坏。谓手触故即便变坏。乃至广说。如能疾行故名为马。以能行故说名牛等。分共相者。如非常性及苦性等。遍共相者。如非我性及空性等。由此方隅。于一切法。应知三相。 受句义者。谓三种领纳。一乐二苦三不苦不乐。即是领纳三随触义。从爱非爱非二触生。身心分位差别所起。于境欢戚非二为相。能为爱因故名受。如世尊说。触缘受受缘爱。此复随识差 现代汉语译本：昼夜。前七种舍戒律的因缘有四种：一是舍弃所学，二是寿命终尽，三是善根断绝，四是变成男女双性人。第八种律仪（指无表色）的舍弃，由前四种原因以及夜晚结束而舍弃。静虑律仪（指禅定中的戒律）由于获得殊胜的善心而获得，由于舍弃殊胜的善心而舍弃，因为它属于那个心。无漏律仪（指圣者的戒律）的获得和舍弃也是如此，随着无漏心的生起和消失而获得和舍弃。获得不律仪（指恶行）是由于造作和接受（恶行），舍弃不律仪有四种因缘：一是接受律仪，二是寿命终尽，三是变成男女双性人，四是自然而然地失去（作恶的）机会。殊胜的善心所产生的处中无表色，或者由于造作而获得，比如以殷勤清净的心和猛烈的烦恼，礼赞佛塔、捶打他人等；或者由于接受（誓愿）而获得，比如发愿说：‘如果我不为佛建造曼茶罗，就决不先吃饭。’等等这样的誓愿；或者由于舍弃（财物）而获得，比如建造寺庙房舍、提供卧具园林、布施给比丘等等。舍弃这种无表色，是由于等起心（动机）以及所作的事情都断绝的缘故。像这样的无表色以及前面所说的眼等五根，仅仅是意识所了别的境界。到此为止，称为初色句的意义。然而诸法的体相略有三种：一是自共相，二是分共相，三是遍共相。自共相，比如由于变坏的缘故，或者变碍的缘故，被称为色。这样就是说可恼坏的意义。如法王（佛陀）所说：‘比丘们，应当知道，由于变坏的缘故，名为色取蕴。’谁能变坏？比如用手触摸就会变坏，乃至广说。如同能够快速行走所以称为马，因为能够行走所以称为牛等等。分共相，比如无常的性质以及苦的性质等等。遍共相，比如非我的性质以及空的性质等等。由此方方面面，对于一切法，应当了解这三种体相。 受句的意义是：三种领纳，一是乐，二是苦，三是不苦不乐。也就是领纳三种随触的意义，从可爱、不可爱、非可爱非不可爱的触而产生，是身心分位差别所引起的，以对于境界的欢喜、忧愁、非欢喜非忧愁为体相，能够成为爱的因缘所以名为受。如世尊所说：‘触缘受，受缘爱。’这又随着识的差别而不同。
English
English version: Day and night. Furthermore, the first seven types of relinquishment (of precepts) arise from four conditions: 1. Relinquishing what has been learned; 2. The end of life; 3. The severance of wholesome roots; 4. The arising of two genders. The eighth type of discipline (referring to non-revealing form) is relinquished by the previous four conditions and the end of the night. The meditative discipline (referring to precepts in meditative states) is obtained by gaining superior wholesome mind and relinquished by abandoning superior wholesome mind, because it belongs to that mind. The undefiled discipline (referring to the precepts of the noble ones) is also obtained and relinquished in the same way, obtained and relinquished according to the undefiled mind. Non-discipline (referring to evil deeds) is obtained by action and acceptance (of evil deeds), and non-discipline is relinquished by four conditions: 1. Accepting discipline; 2. The end of life; 3. The arising of two genders; 4. Natural attainment (of losing the opportunity to do evil). The neutral non-revealing form produced by superior wholesome mind is obtained either by action, such as with diligent pure mind and intense afflictions, praising stupas and striking others, etc.; or obtained by acceptance (of vows), such as making the vow: 'If I do not build a mandala for the Buddha, I will never eat first,' and so on; or obtained by relinquishment (of possessions), such as building temples and houses, providing bedding and gardens, giving to Bhikshus, etc. This non-revealing form is relinquished because the motivating mind and the actions performed are both cut off. Such non-revealing forms and the previously mentioned five sense organs, such as the eye, are only the objects discerned by consciousness. Up to this point, this is called the meaning of the initial form phrase. However, the characteristics of all dharmas are roughly of three types: 1. Self-common characteristics; 2. Partial-common characteristics; 3. Universal-common characteristics. Self-common characteristics are, for example, called form because of change and destruction, or because of change and obstruction. Thus, it is said to be the meaning of being able to be annoyed and destroyed. As the Dharma King (Buddha) said: 'Bhikshus, you should know that because of change and destruction, it is called the form aggregate.' Who can change and destroy it? For example, touching it with the hand will change and destroy it, and so on. Just as being able to walk quickly is called a horse, because it is able to walk it is called an ox, etc. Partial-common characteristics are, for example, impermanence and suffering, etc. Universal-common characteristics are, for example, non-self and emptiness, etc. From these aspects, for all dharmas, one should understand these three characteristics. The meaning of the feeling phrase is: three types of reception, one is pleasure, two is pain, and three is neither pleasure nor pain. That is, receiving the meaning of the three contacts, arising from lovable, unlovable, and neither lovable nor unlovable contacts, caused by the differences in the positions of body and mind, with the characteristics of joy, sorrow, and neither joy nor sorrow towards the object, and is called feeling because it can become the cause of love. As the World Honored One (Buddha) said: 'Contact conditions feeling, feeling conditions love.' This also varies with the differences in consciousness. --------------------------------------------------------------------------------
Chinese
别有六。谓眼触所生受。乃至意触所生受。五识俱生名身受。意识俱生名心受。由根差别建立五种。谓乐根苦根喜根忧根舍根。诸身悦受。及第三静虑心悦受名乐根。悦是摄益义。诸身不悦受名苦根。不悦是损恼义。除第三静虑。余心悦受名喜根。诸心不悦受名忧根。诸身及心非悦非不悦受名舍根。此广分别如根等处。 想句义者。谓能假合相名义解。即于青黄长短等色。螺鼓等声。沉麝等香。咸苦等味。坚软等触。男女等法相名义中假合而解。为寻伺因故名为想。此随识别有六如受。小大无量差别有三。谓缘少境故名小想。缘妙高等诸大法境故名大想。随空无边处等名无量想。或随三界立此三名。 行有二种。谓相应行不相应行。相应行者。谓思触欲作意胜解念定慧寻伺信精进惭愧不放逸轻安不害舍欣厌不信懈怠放逸善根不善根无记根结缚随眠随烦恼缠漏。瀑流轭取身系盖及智忍等。诸心所法。此皆与心所依所缘行相时事五义等故说名相应。与此相违名不相应。谓得非得无想定灭定无想事命根众同分生住老无常名身句身文身等。如是相应不相应行总名行蕴。故大仙说。行蕴聚集如芭蕉茎。 思谓能令心有造作。即是意业。亦是令心运动为义。此善不善无记异故。有三种别。触谓根境识和合生令心 现代汉语译本：还有六种感受。即眼触所生的感受，乃至意触所生的感受。前五识共同产生的感受称为身受，意识产生的感受称为心受。由于根的不同，建立了五种根：乐根、苦根、喜根、忧根、舍根。身体上的愉悦感受，以及第三禅定的心悦感受称为乐根（Sukha-indriya，快乐的官能）。‘悦’是摄取利益的意思。身体上的不悦感受称为苦根（Dukkha-indriya，痛苦的官能）。‘不悦’是损害恼乱的意思。除了第三禅定，其余的心悦感受称为喜根（Somanassa-indriya，喜悦的官能）。心中的不悦感受称为忧根（Domanassa-indriya，忧愁的官能）。身体和心中非愉悦非不愉悦的感受称为舍根（Upekkha-indriya，舍弃的官能）。这些详细的区分在根等处有详细说明。 想的含义是：能够通过假立的方式，结合事物的相、名、义进行理解。即对于青、黄、长、短等颜色，螺、鼓等声音，沉香、麝香等气味，咸、苦等味道，坚硬、柔软等触感，男女等法的相、名、义进行假立结合而理解。因为是寻和伺的原因，所以称为想。这种想随着识别有六种，如同感受一样。大小和无量的差别有三种：缘于少量的境，所以称为小想；缘于美妙高等诸大法境，所以称为大想；随着空无边处等，称为无量想。或者随着三界建立这三种名称。 行有两种：相应行和不相应行。相应行是指：思、触、欲、作意、胜解、念、定、慧、寻、伺、信、精进、惭、愧、不放逸、轻安、不害、舍、欣、厌、不信、懈怠、放逸、善根、不善根、无记根、结、缚、随眠、随烦恼、缠、漏、瀑流、轭、取、身系、盖以及智、忍等。这些心所法，都与心在所依、所缘、行相、时间、事情这五个方面相同，所以称为相应。与此相反的称为不相应。即得、非得、无想定、灭定、无想事、命根、众同分、生、住、老、无常、名身、句身、文身等。像这样，相应行和不相应行总称为行蕴。所以大仙说，行蕴的聚集就像芭蕉茎一样。 思是指能够使心有所造作，就是意业，也是使心运动的意思。因为善、不善、无记的不同，所以有三种区别。触是指根、境、识和合产生，使心...