Chinese
相应无记性摄。虽一一识三性不俱。六识聚中有容俱义。卒尔等流眼等五识或少或多容俱起故。若五识中三性俱转。意随偏注与彼性同。无偏注者便无记性。次下第六释心所相。应论生起云。六识与几心所相应。颂曰。 此心所遍行 别境善烦恼 随烦恼不定 皆三受容俱 释曰。于心所中总分为二。初有一颂总标六位。后有五颂广释差别。此总标也。颂言此者此六转识。言心所者总举六位。遍行等者烈六位名。显此六识总与六位心所相应。谓遍行等恒依心起与心相应系属于心故名心所。如属我物立我所名。心于所缘唯取总相。心所于彼亦取别相助成心事。得心所名。如画师资作模填彩。其相应义如前已说。虽诸心所名义无量。而有六位种类差别。谓遍行五。别境亦五。善有十一。烦恼有六。随烦恼有二十。不定有四。如是六位合五十一。一切心中定可得故。缘别别境而得生故。唯善心中可得生故。性是根本烦恼摄故。唯是根本等流性故。于善染等皆不定故。故有如是六位差别 皆三受相应者此即第七受相应门。此六转识易脱不定。非但与此心所相应。亦与三受而得俱起。皆领顺违非二相故。领顺境相遍悦身心说名乐受。领违境相逼迫身心说名苦受。领中容境相于身于心非逼非悦名不苦乐受。如是三 现代汉语译本： 相应的还有无记性（既非善也非恶的性质）的摄持。虽然每一个识的三性（善、恶、无记）不会同时具备，但六识（眼识、耳识、鼻识、舌识、身识、意识）的聚合中，可以容纳同时具备多种性质的情况。在突然发生的情况下，比如等流（相似的性质），眼识等前五识可能少量或大量地同时生起。如果五识中三种性质同时运转，意识会随着偏向的一方而与该性质相同。如果没有偏向，那就是无记性。接下来是第六识，解释心所（心的附属作用）的相状。应该讨论生起的问题，即六识与多少心所相应。颂文说： ‘此心所遍行，别境善烦恼，随烦恼不定，皆三受容俱。’ 解释说，在心所中，总共分为两部分。首先有一颂总括六位（六种类别），然后有五颂广泛解释差别。这是总括。颂文中的‘此’指的是这六个转识（六识）。‘心所’是总括地举出六位。‘遍行’等是列出六位的名称，显示这六识总是与六位心所相应。所谓的遍行等，总是依靠心而生起，与心相应，隶属于心，所以叫做心所。就像属于我的东西，就立名为‘我所’。心对于所缘（认识的对象）只取总的相状，心所对于所缘也取个别的相状，帮助成就心的作用，所以得到心所的名称。就像画师和助手，一个负责打底稿，一个负责填颜色。它们相应的意义，前面已经说过了。虽然各种心所的名称和意义数不胜数，但有六种类别的差别，即遍行有五种，别境也有五种，善有十一种，烦恼有六种，随烦恼有二十种，不定有四种。这六位总共五十一种。因为在一切心中一定可以得到，因为缘于不同的境而生起，因为只能在善心中得到，因为性质是根本烦恼所摄，因为只是根本烦恼的等流性质，因为对于善和染等都是不定的，所以有这样的六位差别。‘皆三受相应者’，这就是第七受相应门。这六个转识容易脱离不定，不仅仅与这些心所相应，也与三种感受同时生起，因为都领纳顺境、违境和非二（不顺不违）的相状。领纳顺境的相状，普遍使身心愉悦，叫做乐受。领纳违境的相状，逼迫身心，叫做苦受。领纳中容境的相状，对于身心既不逼迫也不愉悦，叫做不苦不乐受。像这样三种感受。
English
English version: Correspondingly, there is also the inclusion of the indeterminate nature (neither good nor evil). Although the three natures (good, evil, and indeterminate) of each consciousness do not occur simultaneously, the aggregation of the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) can accommodate the simultaneous presence of multiple natures. In sudden situations, such as the equable flow (similar nature), the five senses such as eye-consciousness may arise simultaneously in small or large quantities. If the three natures operate simultaneously in the five senses, the mind-consciousness will be the same as the nature to which it is biased. If there is no bias, then it is of an indeterminate nature. Next is the sixth consciousness, explaining the characteristics of the mental factors (subsidiary functions of the mind). The issue of arising should be discussed, that is, how many mental factors do the six consciousnesses correspond to. The verse says: 'These mental factors are pervasive, specific, wholesome, afflictive, secondary afflictive, and indeterminate, all accommodating the three feelings.' The explanation says that mental factors are divided into two parts in total. First, there is a verse that summarizes the six categories, and then there are five verses that extensively explain the differences. This is the summary. The 'these' in the verse refers to these six transformed consciousnesses (the six consciousnesses). 'Mental factors' is a general reference to the six categories. 'Pervasive' and so on are the names of the six categories, showing that these six consciousnesses always correspond to the six categories of mental factors. The so-called pervasive and so on always arise depending on the mind, correspond to the mind, and belong to the mind, so they are called mental factors. Just like something that belongs to me is named 'mine'. The mind only takes the general appearance of what is cognized, and the mental factors also take the individual appearance of what is cognized, helping to accomplish the function of the mind, so they get the name mental factors. Like a painter and an assistant, one is responsible for the draft, and the other is responsible for filling in the colors. Their corresponding meanings have been said before. Although the names and meanings of various mental factors are countless, there are six types of differences, namely, there are five pervasive ones, there are also five specific ones, there are eleven wholesome ones, there are six afflictive ones, there are twenty secondary afflictive ones, and there are four indeterminate ones. These six categories total fifty-one. Because they can definitely be obtained in all minds, because they arise from different objects, because they can only be obtained in wholesome minds, because the nature is included in the fundamental afflictions, because it is only the equable flow nature of the fundamental afflictions, because they are indeterminate for good and defilement, so there are such six types of differences. 'All corresponding to the three feelings', this is the seventh feeling correspondence gate. These six transformed consciousnesses are easy to detach from indeterminacy, not only corresponding to these mental factors, but also arising simultaneously with the three feelings, because they all receive the appearances of favorable, unfavorable, and non-dual (neither favorable nor unfavorable) situations. Receiving the appearance of a favorable situation, universally making the body and mind happy, is called pleasant feeling (Sukha). Receiving the appearance of an unfavorable situation, oppressing the body and mind, is called painful feeling (Dukkha). Receiving the appearance of a neutral situation, neither oppressing nor pleasing the body and mind, is called neither-pleasant-nor-unpleasant feeling (Adhukkhamasukha). Like these three feelings. --------------------------------------------------------------------------------
Chinese
受或各分二。五识相应说名身受。别依身故。意识相应说名心受。唯依心故。又通有漏无漏二相。苦受亦由无漏起故。或各分三。谓见所断修所断非所断。又学无学非二为三。或总分四。谓善不善有覆无覆二无记受。或总分五。谓苦乐忧喜舍。三中苦乐各分为二。逼悦身心相各异故。由无分别有分别故。尤重轻微有差别故。不苦不乐不分二者。非逼非悦相无异故。无分别故。平等转故。然此三受五识容俱。顺违中境容俱受故。意不定与五识同故。于偏注境起一受故。无偏注者唯起舍故。未自在位三受容俱。得自在位唯喜乐舍。诸佛已断苦忧事故。次下广辨六位心所。有五行颂分为五节。初有一颂显前二相。次有一颂释善心所。次有半颂释根本惑。次有两颂释随烦恼。后有半颂显四不定。论中生起初二相云。且初二位其相云何。颂曰。 初遍行触等 次别境谓欲 胜解念定慧 所缘事不同 释曰。颂初一句显遍行相。六位中初遍行心所即触作意受想思五。颂中举触等余四故 触谓三和分别变异令心心所触境为性。受想思等所依为业。谓根境识更相随顺故名三和。触依彼生令彼和合故说为依。三和合位皆有顺生心所功能说名变异。触似彼起故名分别。和合一切心及心所令同触境。是触自性。既似顺起心所 现代汉语译本：感受可以分为两种。与五识相应的称为身受，因为它特别依赖于身体。与意识相应的称为心受，因为它只依赖于心。此外，感受可以通于有漏和无漏两种状态，因为苦受也可以由无漏产生。或者，感受可以分为三种，即见所断、修所断和非所断。或者，可以分为有学、无学和非二者三种。或者，总的来说，可以分为四种，即善、不善、有覆无记和无覆无记两种无记受。或者，总的来说，可以分为五种，即苦、乐、忧、喜、舍。其中，苦和乐又各自分为两种，因为逼迫和悦乐的身心感受各不相同。这是由于有无分别，以及轻重微小的差别所致。不苦不乐之所以不分为两种，是因为非逼迫和非悦乐的感受没有不同之处，没有分别，并且平等运转。然而，这三种感受五识可以同时具备，因为顺境、违境和中境可以同时被感受。意识不确定，有时与五识相同。对于专注的境界，只产生一种感受。对于没有专注的境界，只产生舍受。在未自在的阶段，三种感受可以同时具备。在获得自在的阶段，只有喜、乐、舍。诸佛已经断除了苦和忧的因缘。接下来，将广泛辨析六位心所。有五行颂文，分为五个部分。首先有一颂，显示前两种相。其次有一颂，解释善心所。其次有半颂，解释根本惑。其次有两颂，解释随烦恼。最后有半颂，显示四不定。论中生起初二相说：‘且初二位，其相云何？’颂曰： ‘初遍行触等，次别境谓欲，胜解念定慧，所缘事不同。’ 释曰：颂初一句显遍行相。六位中初遍行心所即触、作意、受、想、思五。颂中举触等余四故。触谓三和分别变异，令心心所触境为性。受想思等所依为业。谓根、境、识更相随顺故名三和。触依彼生，令彼和合故说为依。三和合位皆有顺生心所功能说名变异。触似彼起故名分别。和合一切心及心所令同触境。是触自性。既似顺起心所
English
English version: Feeling (受, shou) can be divided into two categories. That which corresponds to the five consciousnesses (五识, wu shi) is called 'bodily feeling' (身受, shen shou), because it specifically relies on the body. That which corresponds to the mind consciousness (意识, yi shi) is called 'mental feeling' (心受, xin shou), because it only relies on the mind. Furthermore, feeling can be common to both the contaminated (有漏, you lou) and uncontaminated (无漏, wu lou) states, because painful feeling (苦受, ku shou) can also arise from the uncontaminated. Alternatively, feeling can be divided into three categories: that which is severed by seeing (见所断, jian suo duan), that which is severed by cultivation (修所断, xiu suo duan), and that which is not severed (非所断, fei suo duan). Or, it can be divided into three: those in learning (有学, you xue), those beyond learning (无学, wu xue), and neither of the two. Or, generally speaking, it can be divided into four: wholesome (善, shan), unwholesome (不善, bu shan), obscured-unspecified (有覆无记, you fu wu ji), and unobscured-unspecified (无覆无记, wu fu wu ji) two kinds of unspecified feeling. Or, generally speaking, it can be divided into five: pain (苦, ku), pleasure (乐, le), sorrow (忧, you), joy (喜, xi), and equanimity (舍, she). Among these, pain and pleasure are each further divided into two, because the bodily and mental sensations of oppression and delight are different. This is due to the presence or absence of discrimination, as well as the differences in severity and subtlety. That which is neither painful nor pleasurable is not divided into two, because the sensations of neither oppression nor delight are not different, there is no discrimination, and it operates equally. However, these three feelings can be simultaneously present in the five consciousnesses, because agreeable, disagreeable, and neutral objects can be simultaneously experienced. The mind consciousness is uncertain, sometimes being the same as the five consciousnesses. For a focused object, only one feeling arises. For an unfocused object, only equanimity arises. In the stage of not being self-mastered, three feelings can be simultaneously present. In the stage of attaining self-mastery, there are only joy, pleasure, and equanimity. The Buddhas have already severed the causes of pain and sorrow. Next, the six categories of mental factors (心所, xin suo) will be extensively analyzed. There are five lines of verses, divided into five sections. First, there is one verse, showing the first two characteristics. Second, there is one verse, explaining wholesome mental factors. Third, there is a half-verse, explaining the root defilements (根本惑, gen ben huo). Fourth, there are two verses, explaining the secondary afflictions (随烦恼, sui fan nao). Finally, there is a half-verse, showing the four uncertain ones. The treatise begins the discussion of the first two characteristics by saying: 'Now, what are the characteristics of the first two categories?' The verse says: 'The first are the pervasive ones, such as contact (触, chu), etc.; the next are the specific objects, namely desire (欲, yu), ascertainment (胜解, sheng jie), mindfulness (念, nian), concentration (定, ding), and wisdom (慧, hui); the objects they apprehend are different.' Explanation: The first line of the verse reveals the characteristic of the pervasive ones. Among the six categories, the first pervasive mental factors are contact, attention (作意, zuo yi), feeling, conception (想, xiang), and volition (思, si). The verse mentions contact, etc., implying the other four. Contact means the differentiation and transformation of the three confluences (三和, san he), causing the mind and mental factors to touch the object as its nature. Feeling, conception, volition, etc., take this as their basis. The root, object, and consciousness mutually accord, hence the name 'three confluences.' Contact relies on their arising, causing them to harmonize, hence it is said to be the basis. In the state of the three confluences, there is the function of giving rise to mental factors, hence it is called transformation. Contact resembles their arising, hence it is called differentiation. It harmonizes all minds and mental factors, causing them to share the same object. This is the nature of contact. Since it resembles the arising of mental factors --------------------------------------------------------------------------------