Chinese
云何懈怠。谓精进所治。于诸善品。心不勇进为性。能障勤修众善为业。 云何放逸。谓依贪瞋痴懈怠故。于诸烦恼。心不防护。于诸善品。不能修习为性。不善增长。善法退失。所依为业。 云何失念。谓染污念。于诸善法。不能明记为性。染污念者。谓烦恼俱。于善不明记者。谓于正教授。不能忆持义能与散乱所依为业。 云何散乱。谓贪瞋痴分。令心心法流散为性。能障离欲为业。 云何不正知。谓烦恼相应慧。能起不正身语意行为性。违犯律行所依为业。谓于去来等。不正观察故。而不能知应作不应作。致犯律仪。 云何恶作。谓心变悔为性。谓恶所作故名恶作。此恶作体非即变悔。由先恶所作。后起追悔故。此即以果从因为目。故名恶作。譬如六触处说为先业。此有二位。谓善不善。于二位中。复各有二。若善位中。先不作善。后起悔心。彼因是善。悔亦是善。若先作恶。后起悔心。彼因不善。悔即是善。若不善位。先不作恶。后起悔心。彼因不善。悔亦不善。若先作善。后起悔心。彼因是善。悔是不善。 云何睡眠。谓不自在转。昧略为性。不自在者。谓令心等不自在转。是痴之分。又此自性不自在故。令心心法极成昧略。此善不善。及无记性。能与过失。所 现代汉语译本 什么是懈怠（Kaiśīdya）？是指精进的反面。对于各种善行，内心不勇猛前进是它的特性。它能够阻碍勤奋修行各种善行，是它的作用。 什么是放逸（Pramāda）？是指由于贪（rāga）、嗔（dveṣa）、痴（moha）和懈怠的缘故，对于各种烦恼，内心不加以防护；对于各种善行，不能够修习是它的特性。导致不善增长，善法退失，是它所依赖的作用。 什么是失念（Muṣitasmṛtitā）？是指被染污的念头。对于各种善法，不能够清楚地忆念是它的特性。染污的念头是指与烦恼相应。对于善法不能清楚忆念，是指对于正确的教导，不能忆持，它的作用是能够成为散乱的所依。 什么是散乱（Vikṣepa）？是指贪、嗔、痴的部分，使心和心法（caitta）流散是它的特性。它能够阻碍脱离欲望，是它的作用。 什么是不正知（Asamprajanya）？是指与烦恼相应的智慧。能够引起不正的身语意行为是它的特性。违犯戒律行为的所依是它的作用。这是指对于过去、未来等等，不正观察的缘故，而不能够知道应该做什么不应该做什么，导致违犯戒律。 什么是恶作（Kaukṛtya）？是指内心变化而产生后悔是它的特性。因为做了不好的事情，所以叫做恶作。这个恶作的本体并非就是变化后悔。而是由于先前做了不好的事情，后来才产生追悔。这实际上是以结果来称呼原因，所以叫做恶作。譬如六触处（ṣaṭ sparśa-āyatanāni）被说为先业。这有善和不善两种情况。在这两种情况中，又各有两种。如果在善的情况下，先前没有做善事，后来产生后悔的心，那么它的原因是善，后悔也是善。如果先前做了恶事，后来产生后悔的心，那么它的原因是不善，后悔却是善。如果是不善的情况下，先前没有做恶事，后来产生后悔的心，那么它的原因是不善，后悔也是不善。如果先前做了善事，后来产生后悔的心，那么它的原因是善，后悔却是不善。 什么是睡眠（Middha）？是指不自在地运转，昏昧是它的特性。不自在是指使心等等不能够自在地运转，是痴的部分。而且这个自性不自在的缘故，使心和心法极度地昏昧。这有善、不善以及无记性。能够成为过失的所依。
English
English version What is Kaiśīdya (懈怠, sloth)? It is the opposite of diligence. Its characteristic is that the mind does not advance courageously towards various virtuous qualities. Its function is to obstruct the diligent cultivation of various virtuous deeds. What is Pramāda (放逸, heedlessness)? It means that due to greed (rāga, 贪), hatred (dveṣa, 嗔), delusion (moha, 痴), and sloth, the mind does not protect itself against various afflictions; it cannot cultivate various virtuous qualities. Its characteristic is that it causes unwholesome things to increase and wholesome things to decline. Its function is to be the basis for these. What is Muṣitasmṛtitā (失念, forgetfulness)? It refers to a defiled thought. Its characteristic is that it cannot clearly remember various virtuous dharmas. A defiled thought means being associated with afflictions. Not clearly remembering virtuous dharmas means not being able to retain correct teachings in memory. Its function is to be the basis for distraction. What is Vikṣepa (散乱, distraction)? It is the aspect of greed, hatred, and delusion that causes the mind and mental factors (caitta, 心法) to be scattered. Its characteristic is that it obstructs detachment from desire. Its function is to obstruct detachment from desire. What is Asamprajanya (不正知, non-awareness)? It refers to wisdom associated with afflictions. Its characteristic is that it can give rise to incorrect actions of body, speech, and mind. Its function is to be the basis for violating ethical conduct. This means that due to incorrect observation of the past, future, etc., one cannot know what should and should not be done, leading to violations of precepts. What is Kaukṛtya (恶作, regret)? It is characterized by mental change and remorse. Because of bad actions, it is called regret. The essence of this regret is not simply change and remorse. Rather, it is because of bad actions done previously that remorse arises later. This is actually using the result to name the cause, so it is called regret. For example, the six sense bases (ṣaṭ sparśa-āyatanāni, 六触处) are described as past karma. This has two aspects: wholesome and unwholesome. Within these two aspects, there are again two possibilities for each. In the wholesome case, if one did not do good deeds previously and later feels regret, then the cause is wholesome, and the regret is also wholesome. If one did bad deeds previously and later feels regret, then the cause is unwholesome, but the regret is wholesome. In the unwholesome case, if one did not do bad deeds previously and later feels regret, then the cause is unwholesome, and the regret is also unwholesome. If one did good deeds previously and later feels regret, then the cause is wholesome, but the regret is unwholesome. What is Middha (睡眠, sleep)? It is characterized by involuntary turning and dullness. Involuntary means causing the mind, etc., to turn involuntarily; it is a part of delusion. Moreover, because this nature is involuntary, it causes the mind and mental factors to become extremely dull. This can be wholesome, unwholesome, or neutral. It can be the basis for faults. -------------------------------------------------------------------------------- 依为业。
Chinese
云何寻。谓思慧差别。意言寻求。令心粗相分别为性。意言者。谓是意识。是中或依思。或依慧而起。分别粗相者。谓寻求瓶衣车乘等之粗相。乐触苦触等所依为业。 云何伺。谓思慧差别。意言伺察。令心细相分别为性。细相者。谓于瓶衣等。分别细相成不成等差别之义。 云何心不相应行。谓依色心等。分位假立。谓此与彼不可施设。异不异性。此复云何。谓得．无想定．灭尽定．无想天．命根．众同分．生．老．住．无常．名身．句身．文身．异生性。如是等。 云何得。谓若获。若成就。此复三种。谓种子成就。自在成就。现起成就。如其所应。 云何无想定。谓离遍净染未离上染。以出离想作意为先所有不恒行心心法灭为性。 云何灭尽定。谓已离无所有处染。从第一有更起胜进。暂止息想作意为先。所有不恒行。及恒行一分。心心法灭为性不恒行。谓六转识。恒行。谓摄藏识。及染污意。是中六转识品。及染污意灭。皆灭尽定。 云何无想天。谓无想定所得之果。生彼天已。所有不恒行。心心法灭为性。 云何命根。谓于众同分。先业所引住时分限为性。 云何众同分。谓诸群生各各自类相似为性。 云何生。谓于众同分。所 现代汉语译本： 依之为业。 什么是寻（Vitarka）？指的是思和慧的差别，是意念上的寻求，使心专注于粗略的表象，以分别粗略的表象为特性。这里说的‘意念’，指的是意识。在这种情况下，寻可能依赖于思，也可能依赖于慧而生起。‘分别粗相’，指的是寻求瓶子、衣服、车乘等粗略的表象。其作用是作为乐触、苦触等的基础。 什么是伺（Vicara）？指的是思和慧的差别，是意念上的伺察，使心专注于细微的表象，以分别细微的表象为特性。‘细相’，指的是对于瓶子、衣服等，分别其细微的表象，例如是否完整等差别之义。 什么是不相应行法？指的是依赖于色法、心法等，根据位置假立的法。意思是说，这个和那个之间，不能施设为相同或不相同。这些不相应行法又是什么呢？包括：得（Prapti）、无想定（Asamjnasamadapatti）、灭尽定（Nirodhasamadapatti）、无想天（Asamjnadeva）、命根（Jivitendriya）、众同分（Nikayasabhaga）、生（Jati）、老（Jara）、住（Sthiti）、无常（Anityata）、名身（Namakaya）、句身（Padakaya）、文身（Vyanjanakaya）、异生性（Prthagjanatva）等等。 什么是得（Prapti）？指的是获得或成就。这又分为三种：种子成就、自在成就、现起成就，各自对应不同的情况。 什么是无想定（Asamjnasamadapatti）？指的是已经离开了遍净天的染污，但还没有离开更高层次的染污，以出离想的作意为先导，所有不恒常生起的心和心所法的灭尽为特性。 什么是灭尽定（Nirodhasamadapatti）？指的是已经离开了无所有处的染污，从第一有更进一步提升，以暂时止息想的作意为先导，所有不恒常生起以及恒常生起的一部分心和心所法的灭尽为特性。‘不恒常生起’，指的是六转识。‘恒常生起’，指的是摄藏识（Alaya-vijnana）以及染污意（Klista-manas）。其中，六转识及其品类，以及染污意的灭尽，都属于灭尽定。 什么是无想天（Asamjnadeva）？指的是通过修习无想定所获得的果报。生到那个天界之后，所有不恒常生起的心和心所法的灭尽为特性。 什么是命根（Jivitendriya）？指的是在众同分中，由先前的业力所牵引，维持生命的时间限度为特性。 什么是众同分（Nikayasabhaga）？指的是各个群体的众生，各自具有与其同类相似的特性。 什么是生（Jati）？指的是在众同分中，
English
English version: It relies on this as its function. What is Vitarka (initial application of thought)? It refers to the distinction between thinking (Samjna) and wisdom (Prajna). It is a mental seeking, causing the mind to focus on coarse appearances, with the characteristic of distinguishing coarse appearances. ‘Mental’ here refers to consciousness (Vijnana). In this case, Vitarka may arise based on either thinking or wisdom. ‘Distinguishing coarse appearances’ refers to seeking coarse appearances such as pots, clothes, carts, and vehicles. Its function is to serve as the basis for pleasant touch, painful touch, etc. What is Vicara (sustained application of thought)? It refers to the distinction between thinking and wisdom. It is a mental investigation, causing the mind to focus on subtle appearances, with the characteristic of distinguishing subtle appearances. ‘Subtle appearances’ refers to, for example, distinguishing the subtle aspects of pots, clothes, etc., such as whether they are complete or not. What are citta-viprayukta-samskaras (non-associated formations)? They are provisionally established based on form (Rupa), mind (Citta), etc., meaning that it cannot be asserted that ‘this’ and ‘that’ are either the same or different. What are these non-associated formations? They include: Prapti (attainment), Asamjnasamadapatti (cessation of perception and feeling), Nirodhasamadapatti (extinction attainment), Asamjnadeva (non-percipient heaven), Jivitendriya (life faculty), Nikayasabhaga (similarity of kind), Jati (birth), Jara (aging), Sthiti (duration), Anityata (impermanence), Namakaya (collection of names), Padakaya (collection of phrases), Vyanjanakaya (collection of letters), Prthagjanatva (state of being an ordinary person), and so on. What is Prapti (attainment)? It refers to obtaining or accomplishing. This is further divided into three types: seed attainment, self-mastery attainment, and manifest attainment, each corresponding to different situations. What is Asamjnasamadapatti (cessation of perception and feeling)? It refers to having departed from the defilements of the Pure Abode (Subhakrtsna), but not yet having departed from the higher defilements. It is characterized by the cessation of all non-constant mental activities and mental factors, preceded by the intention of detachment. What is Nirodhasamadapatti (extinction attainment)? It refers to having departed from the defilements of the Realm of Nothingness (Akincanyayatana), and further progressing from the First Existence (Prathamabhava), with the intention of temporarily ceasing thought as a precursor. It is characterized by the cessation of all non-constant and a portion of constant mental activities and mental factors. ‘Non-constant’ refers to the six consciousnesses (Sad-vijnana). ‘Constant’ refers to the Alaya-vijnana (storehouse consciousness) and the Klista-manas (afflicted mind). Among these, the cessation of the six consciousnesses and their categories, as well as the cessation of the afflicted mind, all belong to Nirodhasamadapatti. What is Asamjnadeva (non-percipient heaven)? It refers to the result obtained through the practice of Asamjnasamadapatti. Having been born in that heaven, it is characterized by the cessation of all non-constant mental activities and mental factors. What is Jivitendriya (life faculty)? It refers to the time limit for maintaining life within a group of beings, drawn by previous karma, as its characteristic. What is Nikayasabhaga (similarity of kind)? It refers to the characteristic of various groups of beings each having similarities within their own kind. What is Jati (birth)? It refers to, within a group of beings, -------------------------------------------------------------------------------- 有诸行。本无今有为性。 云何老。谓彼诸行相续。变坏为性。 云何住。谓彼诸行相续。随转为性。 云何无常。谓彼诸行相续。谢灭为性。