English
Not produced. What is the body faculty (Śarīrendriya)? It means taking touch as its object and having pure matter as its nature. It means that in the body, pure matter pervades. Because this nature exists, body consciousness can arise. Without it, it cannot arise. What is form (Rūpa)? It means the object of the eye. Manifest form, shape form, and expressive form, etc. Manifest form has four types: namely, blue, yellow, red, and white. Shape form means long, short, etc. What is sound (Śabda)? It means the object of the ear. Sound caused by the appropriated great elements, sound not caused by the appropriated great elements, and sound caused by both great elements. All mental activities and mental phenomena are appropriating. Sentient beings are what is appropriated. Sound caused by the appropriated great elements is like the sound of hands clapping, speech, etc. Sound not caused by the appropriated great elements is like the sound of wind in the forest, rushing water, etc. Sound caused by both great elements is like the sound of striking a drum, etc. What is smell (Gandha)? It means the object of the nose. Good smell, bad smell, and neutral smell. Good smell means that when it comes into contact with the nose, it benefits the continuity of the aggregates. Bad smell means that when it comes into contact with the nose, it harms the continuity of the aggregates. Neutral smell means that when it comes into contact with the nose, it neither harms nor benefits. What is taste (Rasa)? It means the object of the tongue. Sweet, sour, salty, bitter, spicy, bland, etc. What is a division of touch (Spṛṣṭavya)? It means the object of the body, excluding the great elements, namely, smoothness, roughness, heaviness, lightness, cold, hunger, thirst, etc. Smooth means fine and soft. Rough means coarse and strong. Heavy means weighable. Light means the opposite. Wanting warmth but feeling cold; touch is the cause of cold. This is establishing the name of the result based on the cause. For example, it is said that the Buddhas appearing in the world is joy, expounding the true Dharma is joy, the Sangha being in harmony is joy, and practicing diligent effort together is joy. Diligent effort is laborious and toilsome, but although it is the cause of joy, it is called joy. This is also like that. Wanting to eat is hunger, wanting to drink is thirst. The explanation is also like that. The seven kinds of produced touch have been explained, as well as the previous four great elements and eleven kinds, etc. What are non-manifest forms (Avijñapti-rūpa) etc.? It means non-revealing form etc. produced by manifest karma (Vijñapti-karma) and Samādhi. Manifest karma means bodily and verbal expressions. This includes both good and bad. --------------------------------------------------------------------------------
Chinese
善无记性。所生色者。谓即从彼善不善表所生之色。此不可显示故名无表。三摩地所生色者。谓四静虑所生色等。此无表色。是所造性。名善律仪。不善律仪等亦名业。亦名种子。如是诸色。略为三种。一者可见有对。二者不可见有对。三者不可见无对。是中可见有对者。谓显色等。不可见有对者。谓眼根等。不可见无对者。谓无表色等。 云何受蕴。受有三种。谓乐受．苦受．不苦不乐受。乐受者。谓此灭时。有和合欲。苦受者。谓此生时。有乖离欲。不苦不乐受者。谓无二欲。无二欲者。谓无和合。及乖离欲。受谓识之领纳。 云何想蕴。谓能增胜。取诸境相。增胜取者。谓胜力能取。如大力者。说名胜力。 云何行蕴。谓除受想。诸余心法。及心不相应行。云何余心法。谓与心相应诸行。触．作意．思．欲．胜解．念．三摩地．慧．信．惭．愧．无贪．无瞋．无痴．精进．轻安．不放逸．舍．不害．贪．瞋．慢．无明．见．疑．无惭．无愧．昏沉．掉举．不信．懈怠．放逸．失念．散乱．不正知．恶作．睡眠．寻伺。 是诸心法。五是遍行。 此遍一切善不善无记心故名遍行。 五是别境。 此五一一。于差别境。展转决定。性不相离。是中有一。必有一切。 现代汉语译本 善无记性：指由善或不善的行为所产生的色法。因为这种色法无法直接显示出来，所以称为‘无表’（Avijñapti-rūpa，不可显示的色法）。 三摩地所生色：指由四种静虑（禅定）所产生的色法等等。这种无表色，是属于‘所造性’（Karmically produced），称为‘善律仪’（Śīla，戒律）。不善律仪等也称为‘业’（Karma），也称为‘种子’（Bīja）。 总而言之，这些色法可以概括为三种：一、可见有对（可见且有阻碍）；二、不可见有对（不可见但有阻碍）；三、不可见无对（不可见且无阻碍）。 可见有对：指显色等。 不可见有对：指眼根等。 不可见无对：指无表色等。 云何受蕴？受有三种：乐受、苦受、不苦不乐受。 乐受：指当乐受灭去时，会产生想要与乐受结合的欲望。 苦受：指当苦受产生时，会产生想要与苦受分离的欲望。 不苦不乐受：指没有这两种欲望。没有这两种欲望，就是指既没有想要结合的欲望，也没有想要分离的欲望。受，是指识的领纳作用。 云何想蕴？指能够增强和突出对各种境界的认识和把握。增强和突出地把握，是指具有强大的力量去把握。例如，大力士被称为具有强大的力量。 云何行蕴？指除了受和想之外，其余所有的心法，以及心不相应行。 云何余心法？指与心相应的各种行法，包括：触（Sparśa，感觉）、作意（Manaskāra，注意）、思（Cetanā，意志）、欲（Chanda，欲望）、胜解（Adhimokṣa，确信）、念（Smṛti，记忆）、三摩地（Samādhi，禅定）、慧（Prajñā，智慧）、信（Śraddhā，信仰）、惭（Hrī，羞耻）、愧（Apatrāpya，内疚）、无贪（Allobha，不贪婪）、无瞋（Adveṣa，不嗔恨）、无痴（Amoha，不愚痴）、精进（Vīrya，努力）、轻安（Praśrabdhi，轻快安适）、不放逸（Apramāda，不放纵）、舍（Upekṣā，舍弃）、不害（Avihiṃsā，不伤害）、贪（Lobha，贪婪）、瞋（Dveṣa，嗔恨）、慢（Māna，傲慢）、无明（Avidyā，无知）、见（Dṛṣṭi，见解）、疑（Vicikitsā，怀疑）、无惭（Āhrīkya，无羞耻）、无愧（Anapatrāpya，无内疚）、昏沉（Styāna，迟钝）、掉举（Auddhatya，浮躁）、不信（Aśraddhā，不信仰）、懈怠（Kauśīdya，懒惰）、放逸（Pramāda，放纵）、失念（Muṣitasmṛtitā，失去正念）、散乱（Vikṣepa，分心）、不正知（Asamprajanya，不正知）、恶作（Kaukṛtya，后悔）、睡眠（Middha，睡眠）、寻（Vitarka，粗略思考）、伺（Vicāra，精细思考）。 这些心法中，有五种是遍行（Sarvatraga）。 这五种心法普遍存在于一切善、不善和无记心中，所以称为遍行。 有五种是别境（Viniyata）。 这五种心法各自在不同的境界中，通过相互作用而确定。它们的性质是不可分离的，只要其中一个存在，其余的也必然存在。
English
English version ‘Good and indeterminate nature’: refers to the rūpa (form) produced from good or unwholesome actions. Because this rūpa cannot be directly shown, it is called ‘Avijñapti-rūpa’ (unmanifested form). ‘Rūpa produced from Samādhi’: refers to the rūpa produced from the four Dhyānas (meditative absorptions), etc. This Avijñapti-rūpa is of a ‘produced nature’ (Karmically produced), called ‘Śīla’ (precepts). Unwholesome precepts, etc., are also called ‘Karma’ (action), and also called ‘Bīja’ (seed). In summary, these rūpas can be generalized into three types: 1. Visible and obstructive; 2. Invisible but obstructive; 3. Invisible and non-obstructive. ‘Visible and obstructive’: refers to visible forms, etc. ‘Invisible but obstructive’: refers to the eye-faculty, etc. ‘Invisible and non-obstructive’: refers to Avijñapti-rūpa, etc. What is the Vedanā-skandha (aggregate of feeling)? There are three types of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. ‘Pleasant feeling’: refers to when this ceases, there is a desire to be united with it. ‘Painful feeling’: refers to when this arises, there is a desire to be separated from it. ‘Neither-pleasant-nor-painful feeling’: refers to having neither of these two desires. Having neither of these two desires means having neither the desire to be united nor the desire to be separated. Vedanā (feeling) refers to the reception of consciousness. What is the Saṃjñā-skandha (aggregate of perception)? It refers to the ability to enhance and excel in grasping the characteristics of various objects. To enhance and excel in grasping means to grasp with great power. For example, a strong man is said to have great power. What is the Saṃskāra-skandha (aggregate of mental formations)? It refers to all other mental factors besides Vedanā (feeling) and Saṃjñā (perception), as well as the citta-viprayukta-saṃskāras (formations not associated with mind). What are the other mental factors? They refer to the various mental factors associated with the mind, including: Sparśa (contact), Manaskāra (attention), Cetanā (volition), Chanda (desire), Adhimokṣa (conviction), Smṛti (memory), Samādhi (concentration), Prajñā (wisdom), Śraddhā (faith), Hrī (shame), Apatrāpya (embarrassment), Allobha (non-attachment), Adveṣa (non-hatred), Amoha (non-delusion), Vīrya (energy), Praśrabdhi (tranquility), Apramāda (non-negligence), Upekṣā (equanimity), Avihiṃsā (non-harming), Lobha (attachment), Dveṣa (hatred), Māna (pride), Avidyā (ignorance), Dṛṣṭi (views), Vicikitsā (doubt), Āhrīkya (shamelessness), Anapatrāpya (lack of embarrassment), Styāna (sloth), Auddhatya (excitement), Aśraddhā (lack of faith), Kauśīdya (laziness), Pramāda (negligence), Muṣitasmṛtitā (forgetfulness), Vikṣepa (distraction), Asamprajanya (lack of clear comprehension), Kaukṛtya (remorse), Middha (sleep), Vitarka (initial application of thought), Vicāra (sustained application of thought). Among these mental factors, five are Sarvatraga (omnipresent). These five mental factors are universally present in all wholesome, unwholesome, and indeterminate minds, hence they are called Sarvatraga. Five are Viniyata (specifically defined). These five mental factors each operate in different realms, determined through mutual interaction. Their nature is inseparable; if one exists, all the others necessarily exist. --------------------------------------------------------------------------------
Chinese
十一为善。六为烦恼。余是随烦恼。四为不定。此不定四。非正随烦恼以通善及无记性故。触等体性及业。应当解释。 云何触。谓三和合。分别为性。 三和。谓眼色识。如是等。此诸和合心心法生故名为触。与受所依为业。 云何作意。谓令心发悟为性。令心心法现前警动。是忆念义任持攀缘心为业。 云何思。谓于功德过失。及以俱非。令心造作意业为性。 此性若有。识攀缘用。即现在前。犹如磁石引铁令动。能推善不善无记心为业。 云何欲。谓于可爱乐事。希望为性。爱乐事者。所谓可爱见闻等事。是愿乐希求之义能与精进所依为业。 云何胜解。谓于决定境。如所了知。印可为性。决定境者。谓于五蕴等。如日亲说。色如聚沫。受如水泡。想如阳炎。行如芭蕉。识如幻境。如是决定。或如诸法所住自相。谓即如是而生决定。言决定者即印持义。余无引转为业。此增胜故。余所不能引。 云何念。谓于惯习事。心不忘失。明记为性。惯习事者。谓曾所习行。与不散乱所依为业。 云何三摩地。谓于所观事。心一境性。所观事者。谓五蕴等。及无常苦空无我等。心一境者。是专注义。与智所依为业。由心定故。如实了知。 云何慧。谓 现代汉语译本 十一为善法（kusala dharma）。六为烦恼（klesha）。其余的是随烦恼（upaklesha）。四为不定法（aniyata）。这四个不定法，不是真正的烦恼或随烦恼，因为它们通于善性（kusala）和无记性（avyakrita）。触（sparsha）等的体性（svabhava）和作用（karman），应当解释。 什么是触？ 触是指根、境、识三者和合，以分辨为自性。 三和合，是指眼、色、识的和合，等等。这些和合时，心和心所法（caitasika dharma）生起，所以称为触。它的作用是作为受（vedana）的所依。 什么是作意（manaskara）？ 作意是指令心发动的能力，以启发为自性。它使心和心所法现前，具有警觉和启动的作用。它的意义是忆念，作用是任持和攀缘心。 什么是思（cetana）？ 思是指对于功德、过失以及非功德非过失的事物，令心造作意业（karma）为自性。 如果这个自性存在，识（vijnana）的攀缘作用就会立即显现，就像磁石吸引铁块使其移动一样。它的作用是推动善、不善和无记的心。 什么是欲（chanda）？ 欲是指对于可爱乐的事物，希望为特性。可爱乐的事物，是指可爱见的、可听闻的事物等。它的意义是愿乐和希求，作用是能作为精进（virya）的所依。 什么是胜解（adhimoksha）？ 胜解是指对于已决定的境，如所了解的那样，印可为自性。已决定的境，是指对于五蕴（panca-skandha）等，如日亲（Adityabandhu）所说：色（rupa）如聚沫，受如水泡，想（samjna）如阳焰，行（samskara）如芭蕉，识如幻境。像这样决定，或者如诸法所住的自相，即如其是而生起决定。所谓决定，就是印持的意思，没有其他可以引转的力量。因为胜解增胜，所以其他力量不能转移它。 什么是念（smrti）？ 念是指对于惯习的事物，心不忘失，明记为自性。惯习的事物，是指曾经习行过的事物。它的作用是作为不散乱的所依。 什么是三摩地（samadhi）？ 三摩地是指对于所观察的事物，心一境性。所观察的事物，是指五蕴等，以及无常（anitya）、苦（duhkha）、空（sunyata）、无我（anatman）等。心一境性，是专注的意思。它的作用是作为智慧（prajna）的所依。由于心安定，所以能如实了知。 什么是慧（prajna）？ 慧是指...