English
English version: There are also six kinds of feelings. These are the feelings arising from eye-contact, and so on, up to the feelings arising from mind-contact. The feelings arising together with the first five consciousnesses are called bodily feelings, and the feelings arising with consciousness are called mental feelings. Due to the difference in the sense faculties, five faculties are established: the faculty of pleasure (Sukha-indriya), the faculty of pain (Dukkha-indriya), the faculty of joy (Somanassa-indriya), the faculty of sorrow (Domanassa-indriya), and the faculty of indifference (Upekkha-indriya). Pleasant bodily feelings, and the pleasant mental feelings of the third dhyana (meditative absorption), are called the faculty of pleasure. 'Pleasant' means having the characteristic of benefiting. Unpleasant bodily feelings are called the faculty of pain. 'Unpleasant' means having the characteristic of harming and afflicting. Except for the third dhyana, the remaining pleasant mental feelings are called the faculty of joy. Unpleasant mental feelings are called the faculty of sorrow. Feelings that are neither pleasant nor unpleasant in body and mind are called the faculty of indifference. These distinctions are explained in detail in the section on the faculties, etc. The meaning of 'perception' (saṃjñā) is: the ability to understand by hypothetically combining the characteristics, names, and meanings of things. That is, to understand the characteristics, names, and meanings of colors such as blue, yellow, long, and short; sounds such as conch shells and drums; scents such as eaglewood and musk; tastes such as salty and bitter; tactile sensations such as hard and soft; and phenomena such as male and female, by hypothetically combining them. Because it is the cause of investigation (vitarka) and analysis (vicāra), it is called perception. This perception, like feeling, has six types according to the type of consciousness. There are three types of differences in terms of smallness, greatness, and boundlessness: perceiving a small object is called small perception; perceiving sublime and superior great objects is called great perception; following the sphere of infinite space, etc., is called boundless perception. Or, these three names are established according to the three realms (of existence). There are two kinds of formations (saṃskāra): associated formations and dissociated formations. Associated formations refer to: thought (cetanā), contact (sparśa), volition (chanda), attention (manaskāra), conviction (adhimokṣa), mindfulness (smṛti), concentration (samādhi), wisdom (prajñā), investigation (vitarka), analysis (vicāra), faith (śraddhā), effort (vīrya), shame (hrī), embarrassment (apatrāpya), non-negligence (apramāda), pliancy (praśrabdhi), non-harming (avihiṃsā), equanimity (upekṣā), joy (hrī), aversion (apatrāpya), lack of faith (āśraddhya), laziness (kausīdya), negligence (pramāda), wholesome roots (kuśala-mūla), unwholesome roots (akuśala-mūla), indeterminate roots (avyākṛta-mūla), fetters (saṃyojana), bonds (bandhana), latent tendencies (anuśaya), secondary defilements (upakleśa), entanglements (paryavasthāna), outflows (āsrava), floods (ogha), yokes (yoga), grasping (upādāna), bodily ties (kāya-grantha), hindrances (nīvaraṇa), and faculties such as intelligence (jñāna) and forbearance (kṣānti). These mental factors are called associated because they are the same as the mind in five aspects: basis, object, aspect, time, and event. What is contrary to this is called dissociated. That is, attainment (prāpti), non-attainment (aprāpti), cessation of perception (asaṃjñā-samāpatti), cessation of feeling and perception (nirodha-samāpatti), non-perceptual matter (asaṃjñika), life-faculty (jīvitendriya), class identity (nikāya-sabhāga), birth (jāti), duration (sthiti), decay (jarā), impermanence (anityatā), name-entity (nāma-kāya), phrase-entity (pada-kāya), and letter-entity (vyañjana-kāya), etc. Thus, associated and dissociated formations are collectively called the aggregate of formations. Therefore, the great sage said that the accumulation of the aggregate of formations is like the stem of a banana tree. Thought (cetanā) refers to that which enables the mind to create, which is mental karma, and also means to move the mind. Because of the difference between wholesome, unwholesome, and indeterminate, there are three distinctions. Contact (sparśa) refers to the arising from the combination of sense faculty, object, and consciousness, causing the mind to... --------------------------------------------------------------------------------
Chinese
触境。以能养活心所为相。顺乐受等差别有三。欲谓希求。作事业随顺。精进谓我当作如是事业。作意谓能令心警觉。即是引心趣境为义。亦是忆持。曾受等此有三种。谓学无学非学非无学。七有学身中无漏作意名学。阿罗汉身中无漏作意名无学。一切有漏作意名非学非无学。胜解谓能于境印可。即是令心于所缘境无怯弱义。念谓令心于境明记。即是不忘。已正当作谓事业义。定谓令心专注一境。即是制如猿猴心。唯于一境而转义。毗婆沙者作如是说。如蛇在筒行便不曲。心若在定正直而转。慧谓于法能有简择。即是于摄相应成就诸因缘果。自相共相八种法中。随其所应观察为义。寻谓于境令心粗为相。亦名分别思惟。想风所系粗动而转。此法即是五识转因。伺谓于境令心细为相。此法即是随顺意识于境转因。 信谓令心于境澄净。谓于三宝因果相属有性等中。现前忍许故名为信。是能除遣心浊秽法。如清水珠置于池内。令浊秽水皆即澄清。如是信珠在心池内。心诸浊秽皆即除遣。信佛证菩提信法是善说信僧具妙行。亦信一切外道所迷。缘起法性是信事业。精进谓于善不善法生灭事中勇悍为性。即是沉溺生死泥者。能策励心令速出义。惭谓随顺正理白法。增上所生违爱等流心自在性。由此势力于诸功德及有德者 现代汉语译本 触境：以能够养活心所为特征。顺应乐受等差别，有三种。欲，指的是希求，做事业时随顺。精进，指的是‘我应当做这样的事业’。作意，指的是能够使心警觉，也就是引导心趋向目标境界的意思，也是忆持曾经接受的事物等。这有三种，即学、无学、非学非无学。七有学身中的无漏作意称为学。阿罗汉身中的无漏作意称为无学。一切有漏作意称为非学非无学。胜解，指的是能够对目标境界认可，也就是使心对于所缘境界没有怯弱的意思。念，指的是使心对于目标境界清楚地记住，也就是不忘记。‘已正当作’指的是事业的意义。定，指的是使心专注于一个目标境界，也就是控制像猿猴一样的心，只在一个目标境界上转动的意思。《毗婆沙论》的作者这样说：‘就像蛇在筒中行走就不会弯曲一样，心如果在禅定中，就会正直地转动。’慧，指的是对于法能够有所简择，也就是对于摄相应成就的诸因缘果，自相、共相八种法中，根据其所应观察的意思。寻，指的是使心对于目标境界粗略地认识，也叫做分别思惟，像被想的风所牵系一样，粗略地动转。这种法就是五识转动的因。伺，指的是使心对于目标境界细致地认识，这种法就是随顺意识在目标境界上转动的因。 信，指的是使心对于目标境界澄净。指的是对于三宝、因果相属、有性等，现前认可，所以叫做信。是能够去除心里的污浊的法。就像清水珠放在池塘里，使污浊的水都立即澄清一样。这样，信珠在心池内，心里的各种污浊都立即去除。信佛证菩提，信法是善说，信僧具妙行，也相信一切外道所迷惑的缘起法性，这是信的事业。精进，指的是对于善和不善法的生灭之事，勇猛刚强为特性，也就是沉溺在生死泥潭中的人，能够策励心，使之迅速脱离的意思。惭，指的是随顺正理白法，增上所生违爱等流心自在性。由此势力，对于各种功德以及有德之人
English
English version Contacting Objects: Characterized by being able to nourish the mental factors. According to the differences in pleasant feelings, etc., there are three types. 'Desire' refers to aspiration, acting in accordance with one's endeavors. 'Effort' refers to 'I shall do such and such a task.' 'Attention' refers to being able to awaken the mind, which means guiding the mind towards an objective realm. It also means remembering what has been received, etc. There are three types of this: learning, non-learning, and neither learning nor non-learning. The undefiled attention in the seven types of learners is called 'learning.' The undefiled attention in the body of an Arhat is called 'non-learning.' All defiled attention is called 'neither learning nor non-learning.' 'Conviction' refers to being able to approve of an objective realm, which means making the mind unafraid of the object it focuses on. 'Mindfulness' refers to making the mind clearly remember an objective realm, which means not forgetting. 'Already, correctly, and about to do' refers to the meaning of action. 'Concentration' refers to making the mind focus on one objective realm, which means controlling the mind like a monkey, only turning towards one objective realm. The authors of the Vibhasha say, 'Just as a snake in a tube walks without bending, if the mind is in concentration, it will turn straight.' 'Wisdom' refers to being able to discern the Dharma, which means observing the causes, conditions, and results of the corresponding achievements, as well as the self-characteristics and common characteristics of the eight types of Dharma, according to what is appropriate. 'Initial Application of Thought' refers to making the mind coarsely aware of an objective realm. It is also called 'discrimination and thinking,' moving coarsely like being tied to the wind of thought. This Dharma is the cause of the turning of the five consciousnesses. 'Sustained Application of Thought' refers to making the mind subtly aware of an objective realm. This Dharma is the cause of the turning of consciousness in accordance with the objective realm. 'Faith' refers to making the mind clear and pure towards an objective realm. It refers to the present acceptance of the Three Jewels, the relationship between cause and effect, and the existence of inherent nature, etc., therefore it is called faith. It is the Dharma that can remove the turbidity of the mind. Just as a clear water pearl placed in a pond makes the turbid water clear immediately, so too, when the faith pearl is in the mind pond, all the turbidity of the mind is immediately removed. Believing that the Buddha attained Bodhi, believing that the Dharma is well-spoken, believing that the Sangha possesses wonderful conduct, and also believing in the dependent origination of Dharma-nature, which all external paths are deluded about, this is the work of faith. 'Effort' refers to having courage and strength as its characteristic in the arising and ceasing of good and bad Dharmas, which means that for those who are drowning in the mud of Samsara, it can encourage the mind to quickly escape. 'Shame' refers to following the correct principles and white Dharmas, the self-mastery of the mind that arises from the increasing flow of opposing love, etc. By this power, towards all merits and virtuous people --------------------------------------------------------------------------------
Chinese
恭敬而住。愧谓修习功德为先。违痴等流诃毁劣法。由此势力于罪见怖。不放逸谓修诸善法。违害放逸守护心性。心堪任性说名轻安。违害惛沈随顺善法。心坚善性说名不害。由此势力不损恼他。能违于他乐为损事。心平等性说名为舍。舍背非理及向理故。由此势力令心于理。及于非理无向无背。平等而住如持秤缕。欣谓欣尚于还灭品。见功德已令心欣慕。随顺修善。心有此故欣乐涅槃。与此相应名欣作意。厌谓厌患于流转品。见过失已令心厌离。随顺离染。心有此故厌恶生死。与此相应名厌作意。心不澄净名为不信。是前所说。信相违法心心不勇悍名为懈怠。与前所说精进相违。不修善法为放逸。违前所说不放逸性。即是不能守护心义。如是所说不信等三。不立随眠及缠垢者。过失轻故。易除遣故。 善根有三种。一无贪是违贪法。二无瞋是违瞋法。三无痴是违痴法。即前所说慧为自性。如是三法是善自性。亦能为根生余善法。故名善根。安隐义是善义。能引可爱有及解脱牙故。或已习学成巧便义是善义。由此能辨妙色像故。如彩画师造妙色像世称为善。不善根有三种。即前所治贪瞋痴三。贪谓欲界五部贪。瞋谓五部瞋。痴谓欲界三十四无明。除有身见及边执见相应无明。如是三法是不善自性。亦能为根生余 现代汉语译本： 恭敬安住于正法中。以羞愧之心认为修习功德最为重要。违背愚痴等烦恼的蔓延，呵斥毁谤低劣的法。由于这种力量，对罪恶产生恐惧。不放逸是指修习各种善法，违背和损害放逸，守护心性。心的堪能性称为轻安，违背昏沉，随顺善法。心坚固的善性称为不害，由于这种力量，不损害他人，能够违背那些以损害他人为乐的事情。心的平等性称为舍，舍弃背离真理和趋向真理的行为。由于这种力量，使心对于真理和非真理，既不趋向也不背离，平等安住，就像拿着天平的线一样。欣是指欣尚于还灭品（涅槃），见到功德后，使心欣慕，随顺修善。心中有这种欣，所以欣乐涅槃。与此相应称为欣作意。厌是指厌患于流转品（轮回），见过失后，使心厌离，随顺离染。心中有这种厌，所以厌恶生死。与此相应称为厌作意。心不清净称为不信，是不信的体相，与前面所说的信相反。心不勇悍称为懈怠，与前面所说的精进相反。不修习善法称为放逸，违背前面所说的不放逸性，也就是不能守护心的意义。像这样所说的不信等三种烦恼，不被立为随眠和缠垢，因为它们的过失轻微，容易去除。 善根有三种：一是无贪，是违背贪法的；二是无瞋，是违背瞋法的；三是无痴，是违背痴法的，也就是前面所说的以智慧为自性。这三种法是善的自性，也能作为根本产生其余的善法，所以称为善根。安稳的意义是善的意义，能够引导可爱的果报以及解脱的种子。或者已经学习成为巧妙方便的意义是善的意义，由此能够辨别美妙的色彩和形象。就像彩绘师创造美妙的色彩和形象，世人称赞为善。不善根有三种：就是前面所要对治的贪、瞋、痴三种。贪是指欲界五部的贪。瞋是指五部的瞋。痴是指欲界三十四种无明，除了有身见（认为五蕴是真实的我）和边执见（执着于断或常的极端见解）相应的无明。这三种法是不善的自性，也能作为根本产生其余的