English
English version: Therefore, as the World Honored One said: 'All form (rūpa) possessed by a Bhikkhu, whether past, future, or present, whether internal or external, whether coarse or subtle, whether superior or inferior, whether near or far, is all collectively summarized as one aggregate of form (Rūpa-skandha, aggregate of matter).' Furthermore, there are twelve sense bases (Āyatana, sensory spheres), namely the eye base (cakṣur-āyatana, visual organ), form base (rūpāyatana, colors and shapes), ear base (śrotrāyatana, auditory organ), sound base (śabdāyatana, sounds), nose base (ghrāṇāyatana, olfactory organ), smell base (gandhāyatana, odors), tongue base (jihvāyatana, gustatory organ), taste base (rasāyatana, tastes), body base (kāyāyatana, tactile organ), touch base (spraṣṭavyāyatana, tactile sensations), mind base (manāyatana, mental organ), and dharma base (dharmāyatana, mental objects). The five sense bases such as the eye, and the form, sound, smell, and taste bases, have been explained previously. The touch base refers to the various great elements (mahābhūta, fundamental elements) and a portion of touch. The mind base is the aggregate of consciousness (Vijñāna-skandha, aggregate of consciousness). The dharma base refers to the aggregates of feeling (Vedanā-skandha, aggregate of feeling), perception (Saṃjñā-skandha, aggregate of perception), and mental formations (Saṃskāra-skandha, aggregate of volitions), as well as non-manifesting form, and all unconditioned dharmas (Asaṃskṛta, unconditioned phenomena). What are unconditioned dharmas? They refer to unconditioned space (ākāśa-asaṃskṛta, unconditioned space), unconditioned non-cessation through lack of discrimination (apratisaṃkhyā-nirodha-asaṃskṛta, unconditioned cessation not through wisdom), unconditioned cessation through discrimination (pratisaṃkhyā-nirodha-asaṃskṛta, unconditioned cessation through wisdom), and suchness (tathatā, the true nature of things), etc. Space refers to that which can accommodate all forms. Non-cessation through lack of discrimination refers to a cessation that is not achieved through detachment from bonds. What is 'not detached from bonds'? It refers to the counteracting of afflictions, where the aggregates (skandha, five aggregates, elements constituting individual existence) ultimately do not arise. What is cessation through discrimination? It refers to a cessation that is achieved through detachment from bonds. What is 'detached from bonds'? It refers to the counteracting of afflictions, where the aggregates ultimately do not arise. What is suchness? It refers to the dharma-nature (dharmatā, the nature of dharmas) and the dharma-non-self nature (dharmanairātmya, the nature of dharma-non-self) of all dharmas. Question: What is the meaning of 'base'? Answer: The gateways through which various consciousnesses grow; that is the meaning of 'base'. Furthermore, there are eighteen elements (Dhātu, elements), namely the eye element (cakṣur-dhātu, visual element), form element (rūpa-dhātu, color and shape element), eye-consciousness element (cakṣur-vijñāna-dhātu, visual consciousness element), ear element (śrotra-dhātu, auditory element), sound element (śabda-dhātu, sound element), ear-consciousness element (śrotra-vijñāna-dhātu, auditory consciousness element), nose element (ghrāṇa-dhātu, olfactory element), smell element (gandha-dhātu, odor element), nose-consciousness element (ghrāṇa-vijñāna-dhātu, olfactory consciousness element), tongue element (jihvā-dhātu, gustatory element), taste element (rasa-dhātu, taste element), tongue-consciousness element (jihvā-vijñāna-dhātu, gustatory consciousness element), body element (kāya-dhātu, tactile element), touch element (spraṣṭavya-dhātu, tactile sensation element), body-consciousness element (kāya-vijñāna-dhātu, tactile consciousness element), mind element (mano-dhātu, mental element), dharma element (dharma-dhātu, mental object element), and mind-consciousness element (mano-vijñāna-dhātu, mental consciousness element). The elements such as the eye, and the elements such as form, have been explained in the context of the twelve bases. The six consciousness elements refer to the nature of distinguishing based on the sense organs such as the eye, and objects such as form. The mind element refers to the immediately preceding cessation, etc. This is to show the support of the sixth consciousness and to extensively establish the eighteen elements. Thus, the aggregate of form is the ten bases, the ten elements, and a portion of the dharma base and dharma element. The aggregate of consciousness is the mind base and the seven mind elements. The remaining three aggregates and a portion of the aggregate of form, as well as all unconditioned dharmas, are the dharma base and dharma element. Question: What is the meaning of 'element'? --------------------------------------------------------------------------------
Chinese
答任持无作用性自相是界义。问以何义故说蕴界处等。答对治三种我执故。所谓一性我执。受者我执。作者我执。如其次第。 复次此十八界几有色。谓十界一少分。即色蕴自性。几无色。谓所余界。 几有见。谓一色界。几无见。谓所余界。 几有对。谓十色界。若彼于此有所碍故。几无对。谓所余界。 几有漏。谓十五界。及后三少分。谓于是处烦恼起故。现所行处故。几无漏。谓后三少分。几欲界系。谓一切。几色界系。谓十四。除香味及鼻舌识。几无色界系。谓后三。几不系。谓即彼无漏。几蕴所摄。谓除无为。几取蕴所摄。谓有漏。几善。几不善。几无记。谓十通三性。七心界色声。及法界一分。八无记性。几是内。谓十二。除色声香味触及法界。几是外。谓所余六。 几有缘。谓七心界及法界少分。心所法性。几无缘。谓余十及法界少分。 几有分别。谓意识界。意界。及法界少分。 几有执受。谓五内界。及四界少分。谓色香味触。几非执受。谓余九及四少分。 几同分。谓五内有色界。与彼自识等境界故。 几彼同分。谓彼自识空时。与自类等故。 大乘广五蕴论一卷 现代汉语译本：问：什么是界的定义，即任持无作用性的自性？答：界的定义就是任持无作用性的自性。问：因为什么缘故要说蕴、界、处等等？答：为了对治三种我执的缘故。所谓一性我执（认为事物具有单一不变的自性），受者我执（认为存在一个感受的主体），作者我执（认为存在一个行为的作者）。这些我执是依次对应的。 其次，这十八界中有多少是有色的？答：有十界和一个少分是有色的，即色蕴的自性。有多少是无色的？答：其余的界是无色的。 有多少是有见的？答：只有一个**（此处原文有误，应为色界）是有见的。有多少是无见的？答：其余的界是无见的。 有多少是有对的？答：有十个**（此处原文有误，应为色界）是有对的，因为它们彼此之间有所障碍。有多少是无对的？答：其余的界是无对的。 有多少是有漏的？答：有十五界以及后三界的少分是有漏的，因为在这些地方烦恼会生起，是烦恼现行的地方。有多少是无漏的？答：后三界的少分是无漏的。 有多少是欲界所系的？答：一切都是欲界所系的。有多少是**界（此处原文有误，应为色界）所系的？答：有十四个，除了香味以及鼻识和舌识。有多少是无**界（此处原文有误，应为色界）所系的？答：是后三个。有多少是不系的？答：就是那些无漏的。有多少是蕴所摄的？答：除了无为法。有多少是取蕴所摄的？答：是有漏的。有多少是善的？有多少是不善的？有多少是无记的？答：十个界通于三种性质（善、不善、无记），七个心界是色声，以及法界的一部分，八个是无记性质的。 有多少是内的？答：有十二个，除了色、声、香、味、触以及法界。有多少是外的？答：其余的六个。 有多少是有缘的？答：七个心界以及法界的一部分，即心所法的自性。有多少是无缘的？答：其余的十个以及法界的一部分。 有多少是有分别的？答：意识界、意界以及法界的一部分。 有多少是有执受的？答：五个内界以及四个界的少分，即色、香、味、触。有多少是非执受的？答：其余的九个以及四个界的少分。 有多少是同分的？答：五个内有**（此处原文有误，应为色界），因为它们与各自的识有相同的境界。 有多少是彼同分的？答：当各自的识空时，与自己的同类相等。 《大乘广五蕴论》一卷
English
English version: Question: What is the definition of a realm (界, *dhātu*), namely, the self-nature of bearing without function? Answer: The definition of a realm is the self-nature of bearing without function. Question: For what reason are the aggregates (蕴, *skandha*), realms, bases (处, *āyatana*), etc., spoken of? Answer: It is to counteract the three kinds of self-grasping (我执, *ātma-graha*). Namely, the self-grasping of oneness (一性我执, *ekatva-ātma-graha*), the self-grasping of the receiver (受者我执, *bhoktṛ-ātma-graha*), and the self-grasping of the agent (作者我执, *kartṛ-ātma-graha*). These self-graspings correspond in that order. Furthermore, of these eighteen realms, how many are with form (有色, *rūpa*)? Answer: Ten realms and a small portion are with form, namely, the self-nature of the aggregate of form (色蕴, *rūpa-skandha*). How many are without form (无色, *arūpa*)? Answer: The remaining realms are without form. How many are visible (有见, *sanidarśana*)? Answer: Only one **(should be *rūpa-dhātu* 色界, the realm of form)** is visible. How many are invisible (无见, *anidarśana*)? Answer: The remaining realms are invisible. How many are with resistance (有对, *sapratiha*)? Answer: Ten **(should be *rūpa-dhātu* 色界, the realm of form)** are with resistance, because they obstruct each other. How many are without resistance (无对, *apratiha*)? Answer: The remaining realms are without resistance. How many are with outflows (有漏, *sāsrava*)? Answer: Fifteen realms and a small portion of the last three are with outflows, because afflictions (烦恼, *kleśa*) arise in these places, and they are the places where afflictions manifest. How many are without outflows (无漏, *anāsrava*)? Answer: A small portion of the last three are without outflows. How many are bound to the desire realm (欲界系, *kāma-dhātu-saṃyojana*)? Answer: All are bound to the desire realm. How many are bound to the **realm of form (should be *rūpa-dhātu* 色界系, *rūpa-dhātu-saṃyojana*)**? Answer: Fourteen, except for smell, taste, and nose consciousness (鼻识, *ghrāṇa-vijñāna*) and tongue consciousness (舌识, *jihvā-vijñāna*). How many are not bound to the **realm of form (should be *rūpa-dhātu* 无色界系, *arūpa-dhātu-saṃyojana*)**? Answer: The last three. How many are unbound (不系, *asaṃyojana*)? Answer: Those that are without outflows. How many are included in the aggregates? Answer: Except for the unconditioned (无为, *asaṃskṛta*). How many are included in the aggregates of grasping (取蕴, *upādāna-skandha*)? Answer: Those with outflows. How many are wholesome (善, *kuśala*)? How many are unwholesome (不善, *akuśala*)? How many are neutral (无记, *avyākṛta*)? Answer: Ten realms are common to the three natures (wholesome, unwholesome, and neutral), the seven mind-realms are form and sound, and a portion of the dharma-realm (法界, *dharma-dhātu*), eight are of neutral nature. How many are internal (内, *ādhyātmika*)? Answer: Twelve, except for form, sound, smell, taste, touch, and the dharma-realm. How many are external (外, *bāhya*)? Answer: The remaining six. How many have an object (有缘, *sālambana*)? Answer: The seven mind-realms and a portion of the dharma-realm, namely, the self-nature of mental factors (心所法, *caitta-dharma*). How many are without an object (无缘, *anālambana*)? Answer: The remaining ten and a portion of the dharma-realm. How many have discrimination (有分别, *savikalpa*)? Answer: The consciousness-realm (意识界, *vijñāna-dhātu*), the mind-realm (意界, *mano-dhātu*), and a portion of the dharma-realm. How many are apprehended (有执受, *upādāna*)? Answer: The five internal realms and a small portion of the four realms, namely, form, smell, taste, and touch. How many are not apprehended (非执受, *anupādāna*)? Answer: The remaining nine and a small portion of the four realms. How many are of the same division (同分, *sabhāga*)? Answer: The five internal have **(should be *rūpa-dhātu* 色界, the realm of form)**, because they have the same object as their own consciousness. How many are of that same division (彼同分, *tad-sabhāga*)? Answer: When their own consciousness is empty, they are equal to their own kind. 《Mahāyāna Extensive Treatise on the Five Aggregates》, one fascicle --------------------------------------------------------------------------------