Chinese
合八离九彼体十此体十一重体十二液体。十三润十四行。火由几德说名有德。谓由十一。何者十一一色二触三数四量五别体六合七离八彼体九此体十液体十一行。风由几德说名有德。谓由九。何者九一数二量三别体四合五离六彼体七此体八触九行。空由几德说名有德。谓由六。何者六一数二量三别体四合五离六声。时由几德说名有德。谓由五。何者五一数二量三别体四合五离。如时方亦尔。我由几德说名有德。谓由十四。何者十四一数二量三别体四合五离六觉七乐八苦九欲十瞋十一勤勇十二法十三非法十四行。意由几德说名有德。谓由八。何者八一数二量三别体四合五离六彼体七此体八行。 如是色等二十四德几是现境几非现境。色味香触或是现境或非现境。云何现境。谓若依附大非一实是名现境。云何非现境。谓若依附极微及二极微果名非现境。声一切是现境如色味香触数量别体合离彼体此体液体润重体势用亦尔。觉乐苦欲瞋勤勇是我现境。法非法行唯非现境。此诸德中几是所作几非所作。觉乐苦欲瞋勤勇法非法行离彼体此体声唯是所作。余或所作或非所作。色味香触若地所有皆是所作。色味触液体润极微和合者非所作。二微果等和合者是所作。重体亦尔如非所作是所作常无常亦如是。如水所有火所有色触风 现代汉语译本： 合、八、离、九、彼体（paratva，远）、十、此体（aparatva，近）、十一、重体（gurutva，重性）、十二、液体（dravatva，液性）、十三、润（snigdhatva，滑性）、十四、行（gati，运动）。火由几种德（guna，属性）说名有德？谓由十一。何者十一？一、色（rupa，颜色），二、触（sparsha，触觉），三、数（sankhya，数量），四、量（parimana，大小），五、别体（prthaktva，个性），六、合（samyoga，结合），七、离（vibhaga，分离），八、彼体，九、此体，十、液体，十一、行。风由几种德说名有德？谓由九。何者九？一、数，二、量，三、别体，四、合，五、离，六、彼体，七、此体，八、触，九、行。空由几种德说名有德？谓由六。何者六？一、数，二、量，三、别体，四、合，五、离，六、声（shabda，声音）。时由几种德说名有德？谓由五。何者五？一、数，二、量，三、别体，四、合，五、离。如时，方（dik，方向）亦尔。我（atman，灵魂）由几种德说名有德？谓由十四。何者十四？一、数，二、量，三、别体，四、合，五、离，六、觉（buddhi，知觉），七、乐（sukha，快乐），八、苦（duhkha，痛苦），九、欲（iccha，欲望），十、瞋（dvesha，憎恨），十一、勤勇（prayatna，努力），十二、法（dharma，正法），十三、非法（adharma，非法），十四、行。意（manas，心）由几种德说名有德？谓由八。何者八？一、数，二、量，三、别体，四、合，五、离，六、彼体，七、此体，八、行。 如是色等二十四德，几是现境（pratyaksha，可感知）？几非现境？色、味（rasa，味道）、香（gandha，气味）、触或是现境或非现境。云何现境？谓若依附大（mahat，大的）非一实（dravya，实体），是名现境。云何非现境？谓若依附极微（paramanu，原子）及二极微果名非现境。声一切是现境，如色、味、香、触、数量、别体、合、离、彼体、此体、液体、润、重体、势用（vega，速度）亦尔。觉、乐、苦、欲、瞋、勤勇是我现境。法、非法、行唯非现境。此诸德中，几是所作（karya，结果）？几非所作（akarya，非结果）？觉、乐、苦、欲、瞋、勤勇、法、非法、行、离、彼体、此体、声唯是所作。余或所作或非所作。色、味、香、触若地（prthivi，地）所有，皆是所作。色、味、触、液体、润、极微和合者非所作。二微果等和合者是所作。重体亦尔，如非所作，是所作，常（nitya，永恒），无常（anitya，无常）亦如是。如水（ap，水）所有、火（tejas，火）所有色触风（vayu，风）。
English
English version: Combination, eight, separation, nine, paratva (remoteness), ten, aparatva (nearness), eleven, gurutva (heaviness), twelve, dravatva (liquidity), thirteen, snigdhatva (unctuousness), fourteen, gati (motion). By how many gunas (qualities) is fire said to possess qualities? It is said to be by eleven. What are the eleven? One, rupa (color), two, sparsha (touch), three, sankhya (number), four, parimana (size), five, prthaktva (distinctness), six, samyoga (conjunction), seven, vibhaga (disjunction), eight, paratva, nine, aparatva, ten, dravatva, eleven, gati. By how many gunas is wind said to possess qualities? It is said to be by nine. What are the nine? One, number, two, size, three, distinctness, four, conjunction, five, disjunction, six, paratva, seven, aparatva, eight, touch, nine, gati. By how many gunas is space said to possess qualities? It is said to be by six. What are the six? One, number, two, size, three, distinctness, four, conjunction, five, disjunction, six, shabda (sound). By how many gunas is time said to possess qualities? It is said to be by five. What are the five? One, number, two, size, three, distinctness, four, conjunction, five, disjunction. Similarly, for time, also for dik (direction). By how many gunas is atman (self) said to possess qualities? It is said to be by fourteen. What are the fourteen? One, number, two, size, three, distinctness, four, conjunction, five, disjunction, six, buddhi (cognition), seven, sukha (pleasure), eight, duhkha (pain), nine, iccha (desire), ten, dvesha (aversion), eleven, prayatna (effort), twelve, dharma (merit), thirteen, adharma (demerit), fourteen, gati. By how many gunas is manas (mind) said to possess qualities? It is said to be by eight. What are the eight? One, number, two, size, three, distinctness, four, conjunction, five, disjunction, six, paratva, seven, aparatva, eight, gati. Of these twenty-four gunas such as color, how many are pratyaksha (perceptible)? How many are not perceptible? Color, rasa (taste), gandha (smell), touch are either perceptible or not perceptible. What is perceptible? That which depends on mahat (great) non-single dravya (substance) is called perceptible. What is not perceptible? That which depends on paramanu (atom) and the result of two atoms is called not perceptible. Sound is entirely perceptible, as are color, taste, smell, touch, number, distinctness, conjunction, disjunction, paratva, aparatva, liquidity, unctuousness, heaviness, vega (velocity). Cognition, pleasure, pain, desire, aversion, effort are perceptible to me. Dharma, adharma, gati are only not perceptible. Among these gunas, how many are karya (effects)? How many are akarya (non-effects)? Cognition, pleasure, pain, desire, aversion, effort, dharma, adharma, gati, disjunction, paratva, aparatva, sound are only effects. The rest are either effects or non-effects. Color, taste, smell, touch, whatever belongs to prthivi (earth), are all effects. Color, taste, touch, liquidity, unctuousness, the combination of atoms are non-effects. The combination of two atomic results etc. are effects. Heaviness is also like that, as are non-effects, effects, nitya (eternal), anitya (non-eternal). Like water (ap), whatever belongs to fire (tejas), color, touch, wind (vayu). --------------------------------------------------------------------------------
Chinese
所有触亦尔。地火所有液体一切是所作。一数二别体随所作非所作实和合成所作非所作。二体等数二等别体一切是所作。大体微体短体长体一切是所作。圆体一切非所作。诸质碍及质碍非质碍合是所作。如所作非所作常无常亦如是。此诸德中声触色味香各一根所取。数量别体合离彼体此体液体润势用眼触所取。如是诸德谁何为因。色味香触同类为因者谓二微果等和合。火合为因者谓地所有诸极微色味香触。地及火所有液体地水所有重体。及水所有液体润二微果等和合同类为因。一数一别体二微果等和合同类为因。二体等数二别体等别体同类不同类为因。一体别体彼觉为因。大体长体因多体。大体长体积集差别为因。微体短体因二体为因。合离随一业俱业合离为因。彼体此体一等时相属待远近觉为因。智有二种谓现及比。现有四种一犹豫智二审决智三邪智四正智犹豫智以何为因。非一同法现量为先待各别异念我意和合为因。为何物智名犹豫智。审决智以何为因。犹豫智为先待各别异印我意和合为因。定是此智名审决智。邪智以何为因。非一同法现量为先待各别异见我意和合为因。暗决断智是名邪智。正智以何为因。非一同法现量为先待各别异现量我意和合为因。无颠倒智是名正智。如现比亦尔。现量有三种一四和合生二 现代汉语译本 所有触也是如此。地、火所有的液体，一切都是所作（karma，业）。一数、二别体（distinct entities），随所作、非所作（non-karma），实体和合成为所作、非所作。二体等数、二等别体，一切都是所作。大体、微体、短体、长体，一切都是所作。圆体一切非所作。诸质碍（qualities of obstruction）及质碍非质碍合是所作。如所作、非所作，常、无常也是如此。此诸德（qualities）中，声、触、色、味、香各一根所取。数量、别体、合离，彼体、此体、液体、润势用眼触所取。如是诸德，谁何为因？ 色、味、香、触同类为因者，谓二微果等和合。火合为因者，谓地所有诸极微色味香触。地及火所有液体，地水所有重体，及水所有液体润二微果等和合同类为因。一数一别体二微果等和合同类为因。二体等数二别体等别体同类不同类为因。一体别体彼觉为因。大体长体因多体。大体长体积集差别为因。微体短体因二体为因。合离随一业俱业合离为因。彼体此体一等时相属待远近觉为因。智有二种，谓现及比。现有四种：一犹豫智、二审决智、三邪智、四正智。犹豫智以何为因？ 非一同法现量为先，待各别异念我意和合为因。为何物智名犹豫智？审决智以何为因？犹豫智为先，待各别异印我意和合为因。定是此智名审决智。邪智以何为因？非一同法现量为先，待各别异见我意和合为因。暗决断智是名邪智。正智以何为因？非一同法现量为先，待各别异现量我意和合为因。无颠倒智是名正智。如现比亦尔。现量有三种：一四和合生、二
English
English version All touch is also like that. All liquids belonging to earth and fire are karma (所作). One number, two distinct entities (别体), according to karma, non-karma (非所作), substance combined becomes karma and non-karma. Two entities equal in number, two equal distinct entities, all are karma. Large body, minute body, short body, long body, all are karma. Round body is all non-karma. All qualities of obstruction (质碍) and the combination of qualities of obstruction and non-obstruction are karma. Like karma and non-karma, permanence and impermanence are also like that. Among these qualities (德), sound, touch, color, taste, and smell are each perceived by one sense organ. Number, distinct entity, combination and separation, that body, this body, liquid, moistening force are perceived by the eye and touch. What are the causes for these qualities? Those for whom color, taste, smell, and touch of the same kind are the cause, it means the combination of two minute fruits and so on. Those for whom fire combination is the cause, it means the color, taste, smell, and touch of all the ultimate particles belonging to earth. The liquids belonging to earth and fire, the heavy bodies belonging to earth and water, and the moistening of the liquids belonging to water, the combination of two minute fruits and so on, the same kind is the cause. One number, one distinct entity, the combination of two minute fruits and so on, the same kind is the cause. Two entities equal in number, two distinct entities equal, distinct entities of the same kind and different kinds are the cause. One entity, distinct entity, that perception is the cause. Large body, long body, many bodies are the cause. Large body, long body, the accumulation of volume and difference is the cause. Minute body, short body, two bodies are the cause. Combination and separation, whichever one action or simultaneous action, combination and separation are the cause. That body, this body, equal time, belonging to each other, depending on near and far perception is the cause. There are two kinds of knowledge: perception and inference. There are four kinds of perception: first, hesitant knowledge, second, decisive knowledge, third, wrong knowledge, fourth, right knowledge. What is the cause of hesitant knowledge? Not the same dharma (法) direct perception as the first, waiting for each different thought, my mind combining is the cause. What kind of knowledge is called hesitant knowledge? What is the cause of decisive knowledge? Hesitant knowledge is the first, waiting for each different impression, my mind combining is the cause. Determining this knowledge is called decisive knowledge. What is the cause of wrong knowledge? Not the same dharma direct perception as the first, waiting for each different view, my mind combining is the cause. Dark decisive knowledge is called wrong knowledge. What is the cause of right knowledge? Not the same dharma direct perception as the first, waiting for each different direct perception, my mind combining is the cause. Non-inverted knowledge is called right knowledge. Like perception, inference is also like that. There are three kinds of direct perception: first, born from the combination of four elements, second, --------------------------------------------------------------------------------
Chinese
三和合生三二和合生四和合生。现量云何。谓了相于至色味香触数量别体合离彼体此体重体液体润势用。地水火实取等业有性。除声和合有能无能声性。于俱分有能无能所有智。我根意境四和合为因。三和合生。现量云何。谓于声及声和合有能无能声性有性境所有智我根意三和合为因。二和合生现量云何。谓于乐苦欲瞋勤勇境及彼有能无能俱分有性境所有智。我意二和合。为因比量谓所和合一义和合相违智为先。待合等相属念我意合为因。乐苦待法非法四三二和合为因。欲瞋待乐苦念邪智我意合为因。勤勇待欲瞋我意合为因及命缘为因。不欲故与入出息等业为因。势用以何为因攒掷生业势用为因。法非法欲瞋为先待闻念远离法非法能成净不净密趣俱我意合为因。念因行待现比智行我意合为因。声有三种一合生二离生三声生。一合生者有触实合势用俱有触实空处合为因。离生者有触实离势用俱有触实空处离为因。声生者有触实合离势用待无障空处声为因。如是二十四德几依一实几依非一实。色味香触量彼体此体觉乐。苦欲瞋勤勇法非法行重体。液体润势用声此二十一皆依一实。合离依二实。数或依一实或依非一实。何者依一实谓一数。何者依非一实谓二体等数。如数别体亦尔。如是二十四德几遍所依。几不遍所依色味香 现代汉语译本： 三和合产生，三二和合产生，四和合产生。现量（Pratyaksha，直接认知）是什么？ 也就是对至色（supreme color）、味（taste）、香（smell）、触（touch）、数量（number）、别体（distinct entity）、合离（conjunction and disjunction），彼体（that entity）、此体（this entity）、重体（heavy entity）、液体（liquid）、润（smoothness）、势用（momentum）的了别。地（earth）、水（water）、火（fire）真实地取等等业（karma）具有自性。除了声音，和合有能无能的声音自性。对于俱分（parts）有能无能的所有智慧。我（Atman，自我）、根（Indriya，感官）、意（Manas，心）境（Vishaya，对象）四和合为因。三和合产生。现量是什么？ 也就是对于声音以及声音和合有能无能的声音自性有自性境的所有智慧。我、根、意三和合为因。二和合产生现量是什么？ 也就是对于乐（Sukha，快乐）、苦（Duhkha，痛苦）、欲（Iccha，欲望）、瞋（Dvesha，嗔恨）、勤勇（Prayatna，努力）、境（object）以及它们有能无能俱分有自性境的所有智慧。我意二和合为因。比量（Anumana，推论）是指所和合一义和合相违智为先。待合等相属念我意合为因。乐苦待法（Dharma，法）非法（Adharma，非法）四三二和合为因。欲瞋待乐苦念邪智我意合为因。勤勇待欲瞋我意合为因为及命缘为因。不欲故与入出息等业为因。势用以什么为因？攒掷生业势用为因。法非法欲瞋为先待闻念远离法非法能成净不净密趣俱我意合为因。念因行待现比智行我意合为因。 声音有三种，一合生，二离生，三声生。一合生者，有触实合势用俱有触实空处合为因。离生者，有触实离势用俱有触实空处离为因。声生者，有触实合离势用待无障空处声为因。如是二十四德（Guna，属性），几依一实（Dravya，实体），几依非一实。色（Rupa，颜色）、味、香、触、量、彼体、此体、觉（Buddhi，知觉）、乐、苦、欲、瞋、勤勇、法、非法、行（Samkhya，数）、重体、液体、润、势用、声，此二十一皆依一实。合离依二实。数或依一实或依非一实。何者依一实？谓一数。何者依非一实？谓二体等数。如数别体亦尔。如是二十四德几遍所依，几不遍所依色味香