Chinese
。答以修力故。初静虑地三识现前。令彼三根有见闻触。依如是义故有问言。颇有余地身余地眼余地色余地眼识生耶。答有。谓生第二静虑地者。用第四静虑地眼。见第三静虑地色。彼第二静虑地身。第四静虑地眼。第三静虑地色。初静虑地眼识生此中。五识身各有二种。一者异熟。二者等流。意识身有三种。一者异熟。二者等流。三者刹那。此中刹那。谓苦法智忍相应意识。问颇有一因道现在前。一刹那顷所舍之心。或有是同类因。自性非有同类因。或有。有同类因非同类因自性。或有是同类因自性亦有同类因。或有非同类因自性亦非有同类因。答道类智忍时应作四句。第一句者。谓已生苦法智忍相应心。第二句者。谓未来见道相应心。第三句者。谓除已生苦法智忍相应心。诸余已生见道相应心。第四句者。谓除前说。问颇有一因道现在前。一刹那顷所舍之心。或有是有漏有漏缘。或有是有漏无漏缘。或有是无漏无漏缘。或有是无漏有漏缘耶。答有。道类智忍时应作四句。第一句者。谓色无色界系见道所断有漏缘随眠相应心。第二句者。谓色无色界系见道所断无漏缘随眠相应心。第三句者。谓灭道忍智相应心。第四句者。谓苦集忍智相应心。问颇有无事烦恼对治道现在前。一刹那顷所舍之心。或有无漏缘非无漏缘缘 现代汉语译本：答：以修习的力量的缘故。在初禅（初静虑地）时，前三种识（眼识、耳识、身识）现前，使得那三种根（眼根、耳根、身根）具有见、闻、触的功能。依据这样的意义，所以有人问：‘是否有一种情况，身体在某个禅定境界，眼睛在另一个禅定境界，所见的颜色在又一个禅定境界，而眼识又在另一个禅定境界生起？’答：有。例如，生在第二禅（第二静虑地）的人，用第四禅（第四静虑地）的眼睛，看见第三禅（第三静虑地）的颜色。他的身体在第二禅，眼睛在第四禅，颜色在第三禅，而眼识在初禅生起。这里，五识（五识身）各有两种：一是异熟果报，二是等流果报。意识（意识身）有三种：一是异熟果报，二是等流果报，三是刹那生灭。这里所说的刹那生灭，是指与苦法智忍相应的意识。 问：是否有一种情况，当修道（道）的因现在前，在一刹那间所舍弃的心，有些是同类因的自性，有些不是同类因的自性，有些是同类因但不是同类因的自性，有些是同类因的自性也是同类因，有些不是同类因的自性也不是同类因？答：在道类智忍时，应该作四句分别。第一句：指已经生起的与苦法智忍相应的心。第二句：指未来将要生起的与见道相应的心。第三句：指除了已经生起的与苦法智忍相应的心之外，其余已经生起的与见道相应的心。第四句：指除了前面所说的。 问：是否有一种情况，当修道（道）的因现在前，在一刹那间所舍弃的心，有些是有漏（有漏）的，以有漏为缘，有些是有漏的，以无漏为缘，有些是无漏（无漏）的，以无漏为缘，有些是无漏的，以有漏为缘？答：有。在道类智忍时，应该作四句分别。第一句：指与色界和无色界（色无**系）见道所断的有漏缘随眠相应的心。第二句：指与色界和无色界见道所断的无漏缘随眠相应的心。第三句：指灭道忍智相应的心。第四句：指苦集忍智相应的心。 问：是否有一种情况，当无事烦恼的对治道现在前，在一刹那间所舍弃的心，有些是以无漏为缘，不是以无漏为缘的缘。
English
English version: Answer: Because of the power of cultivation. In the first Dhyana (first Dhyana realm), the first three consciousnesses (eye consciousness, ear consciousness, body consciousness) manifest, enabling those three roots (eye root, ear root, body root) to have the functions of seeing, hearing, and touching. Based on this meaning, someone asks: 'Is there a situation where the body is in one meditative state, the eyes are in another meditative state, the color seen is in yet another meditative state, and the eye consciousness arises in yet another meditative state?' Answer: Yes. For example, someone born in the second Dhyana (second Dhyana realm) uses the eyes of the fourth Dhyana (fourth Dhyana realm) to see the color of the third Dhyana (third Dhyana realm). His body is in the second Dhyana, his eyes are in the fourth Dhyana, the color is in the third Dhyana, and the eye consciousness arises in the first Dhyana. Here, the five consciousnesses (five consciousness bodies) each have two types: one is the result of differentiated maturation (异熟), and the other is the result of outflow (等流). The mind consciousness (mind consciousness body) has three types: one is the result of differentiated maturation, the second is the result of outflow, and the third is momentary (刹那). The momentary here refers to the consciousness corresponding to the forbearance of the knowledge of suffering (苦法智忍). Question: Is there a situation where, when the cause of the path (道) is present, the mind relinquished in an instant, some are of the nature of homogeneous cause, some are not of the nature of homogeneous cause, some are homogeneous cause but not of the nature of homogeneous cause, some are of the nature of homogeneous cause and also homogeneous cause, and some are neither of the nature of homogeneous cause nor homogeneous cause? Answer: At the time of the knowledge of conformity to the path (道类智忍), four distinctions should be made. The first distinction: refers to the mind that has already arisen corresponding to the forbearance of the knowledge of suffering. The second distinction: refers to the mind that will arise in the future corresponding to the path of seeing (见道). The third distinction: refers to the minds that have already arisen corresponding to the path of seeing, except for the mind that has already arisen corresponding to the forbearance of the knowledge of suffering. The fourth distinction: refers to what was not mentioned before. Question: Is there a situation where, when the cause of the path (道) is present, the mind relinquished in an instant, some are defiled (有漏), conditioned by defilement, some are defiled, conditioned by undefilement (无漏), some are undefiled, conditioned by undefilement, and some are undefiled, conditioned by defilement? Answer: Yes. At the time of the knowledge of conformity to the path, four distinctions should be made. The first distinction: refers to the mind corresponding to the defiled latent tendencies conditioned by defilement, which are severed by the path of seeing in the form realm and formless realm (色无**系). The second distinction: refers to the mind corresponding to the undefiled latent tendencies conditioned by undefilement, which are severed by the path of seeing in the form realm and formless realm. The third distinction: refers to the mind corresponding to the forbearance and knowledge of cessation and the path (灭道忍智). The fourth distinction: refers to the mind corresponding to the forbearance and knowledge of suffering and origination (苦集忍智). Question: Is there a situation where, when the antidote to afflictions without object (无事烦恼) is present, the mind relinquished in an instant, some are conditioned by undefilement, and not conditioned by undefilement. --------------------------------------------------------------------------------
Chinese
。或有无漏缘缘非无漏缘。或有无漏缘亦无漏缘缘。或有非无漏缘亦非无漏缘缘。如是四句准义应思。问颇有刹那心现在前所灭之心。或有非定非定缘。或有非定是定缘。或有是定是定缘。或有是定非定缘。如是四句准义应思。问颇有刹那心现在前所灭之心。或有已生非已生心为因。或有已生心为因非已生。或有已生亦已生心为因。或有非已生亦非已生心为因。如是四句准义应思。 分别心所法品第三 问已知非一所依所缘行相流转犹如幻事。极难调伏如恶象马。由有贪等差别之心。今复欲闻心所法相。何谓心所法如何知别有。答所有受等名心所法。经为量故知别有体。如世尊说。眼色二缘生于眼识。三和合故。触与触俱起有受想思。乃至广说。萨他筏底契经中言。复有思惟。诸心所法依心而起系属于心。又舍利子问俱胝罗。何故想思说名意行。俱胝罗言。此二心所法依心起属心。乃至广说。由如是等无量契经。知心所法定别有体。又心所法若无别体。则奢摩他毗钵舍那。善根识住诸食念住诸蕴六六觉支道支诸结学法。及有支等契经应减。又不应立大地法等。然经所说法门无减。大地法等实可建立。故知别有诸心所法。问宁知心所与心相应。答经为量故。如世尊说。见为根信证智相应。故知心所有相应义 现代汉语译本 或者存在无漏缘（Anasrava-pratyaya，指无烦恼的因缘）作为缘，但并非无漏缘作为因缘。或者存在无漏缘也作为无漏缘的因缘。或者存在非无漏缘也非无漏缘的因缘。这四句应根据意义仔细思考。 问：是否存在刹那生灭的心，作为现在前（vartamana，指当下）所灭之心的因缘？或者存在非定（aniyata，指不确定）非定缘？或者存在非定是定（niyata，指确定）缘？或者存在是定是定缘？或者存在是定非定缘？这四句应根据意义仔细思考。 问：是否存在刹那生灭的心，作为现在前所灭之心？或者存在已生（utpanna，指已产生）但非已生之心作为因？或者存在已生之心作为因但非已生？或者存在已生也已生之心作为因？或者存在非已生也非已生之心作为因？这四句应根据意义仔细思考。 分别心所法品第三 问：既然已经知道心并非唯一的所依（asraya，指依靠处）、所缘（alambana，指对象）、行相（akara，指状态）和流转，犹如幻事一般，极难调伏，如同恶象恶马，又因为有贪等差别之心，现在想听闻心所法（caitta-dharma，指心理活动）的法相。什么是心所法？如何知道心所法是独立存在的？ 答：所有受（vedana，指感受）等都称为心所法。因为经典是衡量标准，所以知道心所法是独立存在的。例如世尊说：‘眼和色两种因缘产生眼识（caksu-vijnana，指视觉意识），三者和合，触（sparsa，指接触）与触俱起，有受、想（samjna，指认知）、思（cetana，指意志）。’乃至广说。萨他筏底（Sthavira）契经中说：‘还有思惟。诸心所法依心而起，系属于心。’又舍利子（Sariputra）问俱胝罗（Kotika）：‘为什么想和思被称为意行（manas-karma，指心理行为）？’俱胝罗说：‘这两种心所法依心而起，属于心。’乃至广说。由于像这样的无数契经，知道心所法确实是独立存在的。 又，心所法如果不是独立存在的，那么奢摩他（samatha，指止）、毗钵舍那（vipasyana，指观）、善根（kusala-mula，指善的根源）、识住（vijnana-sthiti，指意识的住所）、诸食（ahara，指食物）、念住（smrti-upasthana，指正念的建立）、诸蕴（skandha，指五蕴）、六六觉支（bodhyanga，指觉悟的因素）、道支（marga-anga，指道的组成部分）、诸结（bandhana，指束缚）、学法（saiksa-dharma，指学习的法）以及有支（bhava-anga，指存在的因素）等契经就应该减少。而且不应该建立大地法（mahabhumika-dharma，指普遍存在的心理因素）等。然而经典所说的法门没有减少，大地法等确实可以建立。所以知道存在独立的心所法。 问：如何知道心所法与心相应（samprayukta，指共同运作）？ 答：因为经典是衡量标准。例如世尊说：‘见为根，与信（sraddha，指信仰）、证（abhijna，指证悟）、智（jnana，指智慧）相应。’所以知道心所法有相应的意义。
English
English version Or there is Anasrava-pratyaya (untainted condition) as a condition, but not Anasrava-pratyaya as a condition. Or there is Anasrava-pratyaya also as a condition of Anasrava-pratyaya. Or there is neither Anasrava-pratyaya nor a condition of Anasrava-pratyaya. These four sentences should be carefully considered according to their meaning. Question: Is there a momentary mind that arises and ceases, as a condition for the mind that is currently ceasing? Or is there an Aniyata (undetermined) and not an Aniyata condition? Or is there an Aniyata that is a Niyata (determined) condition? Or is there a Niyata that is a Niyata condition? Or is there a Niyata that is not an Aniyata condition? These four sentences should be carefully considered according to their meaning. Question: Is there a momentary mind that arises and ceases, as a condition for the mind that is currently ceasing? Or is there an Utpanna (arisen) but not an Utpanna mind as a cause? Or is there an Utpanna mind as a cause but not Utpanna? Or is there an Utpanna and also an Utpanna mind as a cause? Or is there neither Utpanna nor an Utpanna mind as a cause? These four sentences should be carefully considered according to their meaning. Chapter Three: Distinguishing Mental Factors Question: Since it is already known that the mind is not the only Asraya (support), Alambana (object), Akara (aspect), and transformation, like an illusion, extremely difficult to tame, like a rogue elephant or horse, and because there are different minds such as greed, now I want to hear about the characteristics of Caitta-dharma (mental factors). What are mental factors? How do we know that mental factors exist independently? Answer: All Vedana (feeling) and so on are called mental factors. Because the scriptures are the standard of measurement, we know that mental factors exist independently. For example, the World Honored One said: 'The two conditions of eye and form produce Caksus-vijnana (visual consciousness), and when the three come together, Sparsa (contact) arises together with contact, and there are Vedana, Samjna (perception), and Cetana (volition).' And so on. The Sthavira Sutra says: 'There is also thinking. All mental factors arise depending on the mind and are related to the mind.' Also, Sariputra asked Kotika: 'Why are Samjna and Cetana called Manas-karma (mental action)?' Kotika said: 'These two mental factors arise depending on the mind and belong to the mind.' And so on. Because of countless sutras like these, we know that mental factors do indeed exist independently. Furthermore, if mental factors did not exist independently, then the Samatha (tranquility), Vipasyana (insight), Kusala-mula (roots of virtue), Vijnana-sthiti (abodes of consciousness), the various Ahara (foods), Smrti-upasthana (establishments of mindfulness), the various Skandha (aggregates), the six six Bodhyanga (factors of enlightenment), the Marga-anga (limbs of the path), the various Bandhana (fetters), Saiksa-dharma (teachings for learners), and Bhava-anga (factors of existence) and other sutras should be reduced. And the Mahabhumika-dharma (universal mental factors) and so on should not be established. However, the teachings spoken of in the scriptures have not been reduced, and the Mahabhumika-dharma and so on can indeed be established. Therefore, we know that independent mental factors exist. Question: How do we know that mental factors are Samprayukta (associated) with the mind? Answer: Because the scriptures are the standard of measurement. For example, the World Honored One said: 'Seeing is the root, associated with Sraddha (faith), Abhijna (direct knowledge), and Jnana (wisdom).' Therefore, we know that mental factors have the meaning of association. --------------------------------------------------------------------------------