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瑜伽師地論卷第三彌勒菩薩說

Yogācārabhūmi Treatise, Scroll Three, Taught by Bodhisattva Maitreya

三藏法師玄奘奉　詔譯

Translated by Tripiṭaka Dharma Master Xuánzàng, by Imperial Decree.

本地分中意地第二之三

In the Fundamental Ground Division, Mental-Ground (mano-bhumi), Second Part, Section Three

復次，即前所說自性乃至業等五事，當知皆由三處所攝。謂由色聚故，心心所品故，及無為故。除餘假有法。

Furthermore, the five factors previously mentioned, from intrinsic nature (自性) up to karma (業), should be understood as being included within three categories (三處所攝):

1. Material aggregates (由色聚故, rūpa-saṁghāta)

2. Mental and mental-associated phenomena (心心所品故, citta-caitta-prakāra)

3. Non-conditioned phenomena (無為故, asaṁskṛta)

Other conventionally existent (假有法, prajñapti-sat) phenomena are excluded.

今當先說色聚諸法。問：一切法生，皆從自種而起。云何說諸大種能生所造色耶？云何造色依彼，彼所建立，彼所任持，彼所長養耶？

Now, we shall first explain the various phenomena of material aggregates (色聚諸法, rūpa-saṁghāta-dharma).

Question:

All phenomena arise (一切法生) from their own seeds (皆從自種而起).
How, then, can it be said (云何說) that the four great elements (諸大種, mahābhūta) are able to generate derived matter (所造色, upādāya-rūpa)?
How does derived matter (造色, upādāya-rūpa) depend on the great elements (依彼, referring to mahābhūta)?
How is it established by them (彼所建立)?
How is it sustained by them (彼所任持)?
How is it nourished by them (彼所長養)?

答：由一切內外大種及所造色種子，皆悉依附內相續心。乃至諸大種子未生諸大以來，造色種子終不能生造色。要由彼生，造色方從自種子生，是故說彼能生造色，要由彼生為前導故。由此道理，說諸大種為彼生因。云何造色依於彼耶？由造色生已，不離大種處而轉故。云何彼所建立？由大種損益，彼同安危故。云何彼所任持？由隨大種等量不壞故。云何彼所長養？由因飲食、睡眠、修習梵行三摩地等，依彼造色倍復增廣，故說大種為彼養因。如是諸大種望所造色有五種作用應知。

Answer:

All internal and external great elements (一切內外大種, sarva-ādhyātmika-bāhya-mahābhūta) and their derived matter seeds (所造色種子, upādāya-rūpa-bīja) all entirely depend on the continuity of inner consciousness (皆悉依附內相續心, sarva āśrayati āntara-saṁtati-citta).
Until the seeds of the great elements (諸大種子, mahābhūta-bīja) produce the great elements themselves, the seeds of derived matter (造色種子, upādāya-rūpa-bīja) can never generate derived matter (造色, upādāya-rūpa).
Only when the great elements arise (要由彼生, tatotpādāt) can derived matter be produced from its own seed (造色方從自種子生, upādāya-rūpa eva svabīja-utpadyate).
Therefore, it is said that the great elements can generate derived matter (是故說彼能生造色, ataḥ ucyate mahābhūtāḥ upādāya-rūpaṁ janayanti).
The great elements serve as the necessary precursors (要由彼生為前導故, tatotpādāt pūrvaka-bhāvena).
For this reason, the great elements are said to be the cause of their production (由此道理，說諸大種為彼生因, anena hetunā mahābhūtāḥ tat-janaka-hetuḥ).

How Does Derived Matter Depend on the Great Elements?

Once derived matter is produced (由造色生已, upādāya-rūpa-utpannam), it does not function apart from the place of the great elements (不離大種處而轉故, na mahābhūta-deśāt vyavatiṣṭhate).
Thus, it is said to be dependent on them (云何造色依於彼耶, kathaṁ upādāya-rūpaṁ teṣām āśritaṁ?).

How Is Derived Matter Established by the Great Elements?

Because when the great elements increase or decrease (由大種損益, mahābhūta-hāni-vṛddhi),
derived matter follows accordingly in safety or harm (彼同安危故, tat-saha hita-apāya).
Thus, it is said to be established by them (云何彼所建立, kathaṁ tat-pratiṣṭhā?).

How Is Derived Matter Sustained by the Great Elements?

Because it remains unbroken (不壞, avināśitva)
as long as it corresponds to the amount of the great elements present (隨大種等量, mahābhūta-samatā).
Thus, it is said to be sustained by them (云何彼所任持, kathaṁ tat-dhāryate?).

How Is Derived Matter Nourished by the Great Elements?

Because due to food (飲食, āhāra), sleep (睡眠, svapna), and the cultivation of meditative practices (修習梵行三摩地, brahmacarya-samādhi),
the derived matter increases and expands (依彼造色倍復增廣, upādāya-rūpaṁ tat-āśritya punaḥ saṁvardhate).
Therefore, the great elements are called the cause of nourishment (故說大種為彼養因, ato mahābhūtāḥ tat-poṣaka-hetuḥ).

Conclusion:

Thus, the great elements have five functions (如是諸大種望所造色有五種作用, evaṁ mahābhūtāḥ upādāya-rūpaṁ prati pañca-vidhaṁ kriyāṁ kurvanti).

1. Generating it (能生, janayati).

2. Supporting it (依彼, āśrayati).

3. Establishing it (所建立, pratiṣṭhāpayati).

4. Sustaining it (所任持, dhārayati).

5. Nourishing it (所長養, poṣayati).

復次，於色聚中、曾無極微生。若從自種生時，唯聚集生，或細或中或大。又非極微集成色聚。但由覺慧分析諸色極量邊際，分別假立以為極微。又色聚亦有方分，極微亦有方分，然色聚有分非極微。何以故？由極微即是分，此是聚色所有，非極微復有餘極微，是故極微非有分。

Furthermore, within a material aggregate (色聚, rūpa-saṁghāta), no smallest particles (極微, paramāṇu) have ever arisen on their own.

When something arises from its own seed, it arises only as a collection (唯聚集生)—whether small, medium, or large (或細或中或大).

Also, it is not the case that a color-form aggregate is composed of assembled smallest particles (又非極微集成色聚).

Rather, through discriminative awareness (覺慧, prajñā), when one analyzes the outermost limits of material forms (諸色極量邊際), one conceptually designates (假立) a smallest particle as a construct.

Moreover, a material aggregate (色聚) is said to have spatial parts (方分), and so is the so-called smallest particle (極微).

However, although a material aggregate has parts, the smallest particle does not.

Why is that?

Because the smallest particle is itself already a part (由極微即是分)—it is the portion belonging to an aggregate of matter, and there is not another even smaller particle within it (非極微復有餘極微).

Therefore, the smallest particle (極微) is said to be without parts (是故極微非有分).

又不相離有二種。一、同處不相離。謂大種極微與色香味觸等，於無根處有離根者，於有根處有有根者，是名同處不相離。二、和雜不相離。謂即此大種極微與餘聚集，能造、所造色處俱故，是名和雜不相離。

Furthermore, there are two kinds of inseparability (不相離, asaṁbhinna):

1. Same-location inseparability (同處不相離)

This refers to the great-element particles (大種極微, mahābhūta-paramāṇu) being inseparable from the derived qualities—color, smell, taste, and touch (色香味觸等):

In places without sense faculties (無根處), these qualities exist with rootless bases (離根者);
In places with sense faculties (有根處), these qualities exist with rooted bases (有根者).

This is called same-location inseparability (同處不相離), because these qualities always coexist in the same location as the elemental particle.

2. Mixed inseparability (和雜不相離)

This refers to the fact that a given great-element particle (即此大種極微) is mixed with other aggregates, such that:

The producer (能造) and the produced (所造) forms of matter exist together in the same place (色處俱故).

This is called mixed inseparability (和雜不相離), because the elemental particles and the material forms they produce are blended together in such a way that they cannot be distinguished in separation.

又此遍滿聚色，應知如種種物，石磨為末，以水和合，互不相離；非如胡麻、綠豆、粟、稗等聚。

Furthermore, this pervasively filled aggregate of matter (遍滿聚色) should be understood to be like various substances that, when ground to powder with a stone mill and mixed with water, become inseparably blended—

not like aggregates of sesame seeds, mung beans, millet, or barnyard grass, which remain distinct even when combined.

又一切所造色皆即依止大種處，不過大種處量；乃至大種所據處所，諸所造色還即據此；由此因緣，說所造色依於大種。即以此義，說諸大種名為大種。由此大種其性大故，為種生故。

Furthermore, all derived matter (所造色) depends on the place of the great elements (大種處), and does not exceed the measure of the great elements (大種處量).

Even the place where the great elements are located (大種所據處所), the derived matter (所造色) is still based on this place.

Therefore, it is said that derived matter depends on the great elements.

Based on this principle, the great elements are called “great elements” (大種).

Because of the greatness of their nature (性大故), they are the cause of the production of matter (為種生故).

復次，於諸色聚中，略有十四種事。謂地、水、火、風、色、聲、香、味、觸，及眼等五根。除唯意所行色。一切色聚，有色諸根所攝者，有一切，如所說事界。如有色諸根所攝聚如是，有色諸根所依大種所攝聚亦爾。所餘色聚，除有色諸根，唯有餘界。

Furthermore, within all material aggregates (色聚, rūpa-saṁghāta), there are fourteen aspects (十四種事, caturdaśa-dharmāḥ), namely:

Earth (地, pṛthivī)
Water (水, āp)
Fire (火, tejas)
Wind (風, vāyu)
Color (色, rūpa)
Sound (聲, śabda)
Smell (香, gandha)
Taste (味, rasa)
Touch (觸, sparśa)
And the five sense organs (眼等五根, cakṣus etc., pañca-indriya),
**Except for mind-consciousness phenomena (唯意所行色, manovijñāna).

All material aggregates, those encompassed by the sensory roots (有色諸根所攝者, rūpa-sensory roots), are considered to be of all these aspects as explained.

Likewise, material aggregates that are dependent on the sensory roots and the great elements (大種) follow the same rule.

For other material aggregates, apart from the sensory roots, they are only classified under other categories.

又約相攝有十四事，即由相攝施設事極微。若約界攝，隨於此聚有爾所界，即說此聚爾所事攝。若約不相離攝，或內、或外所有諸聚。隨於此聚中，乃至有爾所法相可得，即說此聚爾所事攝應知。所以者何？或有聚中唯一大種可得。如石、末尼、真珠、琉璃、珂貝、璧玉、珊瑚等中，或池、沼、溝、渠、江、河等中，或火焰、燈燭等中，或四方風輪有塵、無塵風等中，或有聚中，二大種可得。如雪、濕樹、葉、花、果等中，或熱末尼等中。或有聚中三大種可得。如即熱樹等中，或動搖中。或有聚中四大種可得。謂於內色聚中。如薄伽梵說：於各別內身、若髮毛等乃至糞穢，是內地界；若小便等，是內水界；若於身中所有煖等，是內火界；若上行等風，是內風界。如是若於此聚彼相可得，說彼相為有；若不可得，說彼相為無。

Furthermore, in terms of inseparability (相攝), there are fourteen things (十四事), namely:

Extreme smallness in terms of the matter’s units (極微, paramāṇu).

If considering based on the boundary (界攝):

Wherever this aggregation has a specific boundary, it is said that the aggregation is determined by that boundary.

If considering based on inseparability (不相離攝):

Either within or outside, there are material aggregates that are inseparable.
Within this aggregation, it is understood that wherever a characteristic appears, it is said to exist in the aggregation.

Why is this?

In certain aggregates, only one great element can be found. For example:
In stones, pearls, glass, corals, etc. (如石、末尼、真珠、琉璃、珂貝、璧玉、珊瑚等).
In pools, marshes, ditches, rivers, etc. (或池、沼、溝、渠、江、河等).
In flames, lamps, etc. (或火焰、燈燭等).
In wind wheels (four directions), whether dusty or not (或四方風輪有塵、無塵風等).
In other aggregates, two great elements may be present:
For example, snow, wet trees, leaves, flowers, fruits, and certain hot minerals (如雪、濕樹、葉、花、果等中，或熱末尼等中).
In some aggregates, three great elements may be found:
For example, heated trees, or shaking substances (或即熱樹等中，或動搖中).
In certain aggregates, all four great elements are present:
For example, in the internal material aggregates (內色聚中), as explained by the Buddha (薄伽梵說):
Hair, skin, and waste represent the earth element (內地界).
Urine represents the water element (內水界).
Heat within the body represents the fire element (內火界).
Upward movement in the body represents the wind element (內風界).
In this way, if a characteristic is found in this aggregation, it is said to exist in it.
If it is not found, it is said to not exist.

復次，聲於一切色聚中，界故說有，相即不定。由現在方便生故。風有二種。謂恒相續及不恒相續。恒相續者，謂於彼彼聚有恒旋轉風。不恒相續者，謂旋風及空行風。又闇色、明色，說名空界及孔隙。又諸闇色恒相續者，謂世界中間；不恒相續者，謂於餘處。如是明色恒相續者，謂於自然光明天中；不恒相續者，謂於餘處。又明闇色，謂於顯色增聚應知。又由依止色聚種子功能故，若遇相似緣時，或小聚無間大聚生，或大聚無間小聚生。

Furthermore, sound (聲) in all material aggregates (色聚) is said to exist due to the boundary (界), but its characteristics are not fixed (相即不定), arising due to current causal conditions (由現在方便生故).

Wind (風) is of two kinds:

1. Constantly continuous (恒相續, śashvata),

This refers to wind that constantly rotates within specific aggregates (於彼彼聚有恒旋轉風).

2. Non-continuous (不恒相續, anāśashvata),

This refers to whirlwinds (旋風, vātavṛtta) and air currents (空行風, ākāśavāyu).

Also, darkness and light (闇色、明色) are termed as space (空界, ākāśa) and voids (孔隙, kośa).

Among these:

Darkness that is continuously present (諸闇色恒相續者) refers to the middle of the world (世界中間).
Non-continuous darkness (不恒相續者) refers to other places (餘處).

Similarly,

Light that is continuously present (明色恒相續者) refers to natural light in the heavens (自然光明天中).
Non-continuous light (不恒相續者) refers to other places (餘處).

Also,

Darkness and light (明闇色) refer to the accumulation of phenomena in the visible spectrum (顯色增聚應知).

Furthermore, due to the function of seeds (種子功能) dependent on the material aggregates,

When conditions arise that are similar (相似緣時),
Small aggregates may give rise to larger aggregates without gap (或小聚無間大聚生),
Or large aggregates may give rise to smaller aggregates without gap (或大聚無間小聚生).

由此因緣，施設諸聚有增有減。如經言：若堅、堅攝、近攝、非近攝、執受，乃至廣說。堅云何？謂地。堅攝云何？謂彼種子。又堅者，即彼界。堅攝者，謂髮毛等，或土塊等。近攝云何？謂有執受。執受云何？謂內所攝。非近攝云何？謂無執受。無執受云何？謂外所攝。又心心所所執種子，名近攝，名執受；與此相違，名非近攝，名非執受。又隨逐自身故，名近攝、執受，如前說。如是水等界，如理應知。

Due to this cause and condition, aggregates (聚) increase and decrease. As the scripture says:

When there are solidifying (堅, kaṭu), solidification (堅攝, kaṭukāra), close apprehension (近攝, nighṛta), non-close apprehension (非近攝, anighṛta), and holding or grasping (執受, graha), etc., these should be explained in detail.
What is solidifying (堅)? It refers to the earth (地, pṛthivī).
What is solidification (堅攝)? It refers to that seed (種子, bīja).
Solidifying refers to that boundary (堅者，即彼界).
Solidification refers to hair, skin, and pieces of earth, etc. (堅攝者，謂髮毛等，或土塊等).

Close Apprehension (近攝):

What is close apprehension (近攝)? It refers to grasping or holding (執受, graha).
What is grasping or holding (執受)? It refers to that which is internal and captured (內所攝, nāntarābhijñā).

Non-Close Apprehension (非近攝):

What is non-close apprehension (非近攝)? It refers to absence of grasping or holding (無執受, nirgraha).
What is absence of grasping (無執受)? It refers to that which is external and captured (外所攝, bāhyābhijñā).
Moreover, the seeds of the mind and mental factors (心心所所執種子) are named close apprehension and holding (名近攝，名執受).
In contrast, those that do not grasp are called non-close apprehension and non-holding (名非近攝，名非執受).
Following their own nature, they are termed close apprehension and holding (名近攝、執受) as explained earlier.

In the same way, water and other boundaries should be understood according to logic (如是水等界，如理應知).

又於一切色聚中，一切時具有一切大種界。如世間現見乾薪等物，鑽即火生，擊石等亦爾。又銅鐵金銀等、極火所燒即銷為水。從月愛珠，水便流出。又得神通者，由心勝解力，變大地等成金銀等。

Furthermore, in all material aggregates (色聚), at all times, the boundaries of all great elements (大種界) are present.

For example, in the world, when dry wood (乾薪) and similar things are rubbed (鑽), fire arises immediately, and the same happens with striking stones (擊石).
Likewise, metals like copper (銅), iron (鐵), gold (金), and silver (銀), when exposed to extreme fire (極火), melt into water.
Similarly, from moonlight and pearls (月愛珠), water flows out.
Furthermore, those who have spiritual power (神通), through the strength of their mind and higher understanding (心勝解力), can transform the earth (大地) into gold, silver, and so on.

又色聚有三種流轉。一者、長養，二者、等流，三者、異熟生。長養有二種。一、處遍滿長養，二、相增盛長養。等流有四種。一、長養等流，二、異熟等流，三、變異等流，四、自性等流。異熟生有二種。一、異熟體生，名異熟生；二、從異熟生，名異熟生。

Furthermore, material aggregates (色聚) have three types of transformations (流轉):

1. Nourishment (長養, pālana),

2. Equal flow (等流, samānādhikāra),

3. Matured transformation (異熟生, vipāka-jñāna).

Nourishment (長養) has two types:

1. Complete nourishment (處遍滿長養, pūrṇapālana),

2. Increasing nourishment (相增盛長養, vṛddhipālana).

Equal flow (等流) has four types:

1. Nourishment as equal flow (長養等流, pālana-samānādhikāra),

2. Matured transformation as equal flow (異熟等流, vipāka-samānādhikāra),

3. Transformation as equal flow (變異等流, pariṇāma-samānādhikāra),

4. Self-nature as equal flow (自性等流, svabhāva-samānādhikāra).

Matured transformation (異熟生) has two types:

1. Matured transformation body birth (異熟體生, vipāka-śarīra), called matured transformation birth (異熟生, vipāka-jñāna).

2. Birth from matured transformation (從異熟生, vipāka-janma), called matured transformation birth (異熟生, vipāka-jñāna).

又諸色聚，略說依六處轉。謂建立處、覆藏處、資具處、根所依處、根處、三摩地所行處。

Furthermore, the material aggregates (色聚) are briefly explained as turning or transforming depending on six places (六處). These places are:

1. The place of establishment (建立處, sthāpanakṣetra),

2. The place of concealment (覆藏處, āvṛtakṣetra),

3. The place of resources (資具處, upakaraṇakṣetra),

4. The place of dependence of the roots (根所依處, indriya-adhīnakṣetra),

5. The place of the roots themselves (根處, indriyakṣetra),

6. The place where meditation is practiced (三摩地所行處, samādhi-kṣetra).

復次，於心心所品中，有心可得，及五十三心所可得。謂作意等，乃至尋伺為後邊，如前說。

Furthermore, within the mind and mental factors (心心所品), the mind (心) can be found, as well as the fifty-three mental factors (五十三心所). These include volition (作意), and so on, up to investigation and attention (尋伺), which are the last of the mental factors, as previously explained.

問：如是諸心所，幾依一切處心生，一切地、一切時、一切耶？答：五。謂作意等，思為後邊。幾依一切處心生，一切地，非一切時、非一切耶？答：亦五。謂欲等，慧為後邊。幾唯依善，非一切處心生；然一切地，非一切時、非一切耶？答：謂信等，不害為後邊。幾唯依染污，非一切處心生，非一切地、非一切時、非一切耶？答：謂貪等，不正知為後邊。幾依一切處心生，非一切地、非一切時、非一切耶？答：謂惡作等，伺為後邊。

Question: Regarding the mental factors, how many arise dependent on all places, all regions, and all times?

Answer: Five. These include volition (作意), and thought (思) as the last among them.

Question: How many arise dependent on all places, all regions, but not all times or all conditions?

Answer: Five. These include desire (欲) and wisdom (慧) as the last among them.

Question: How many arise only dependent on good conditions, not all places, but all regions, and not all times or all conditions?

Answer: These include faith (信) and non-harm (不害) as the last among them.

Question: How many arise only dependent on defilement, not all places, not all regions, not all times, or all conditions?

Answer: These include greed (貪) and wrong knowledge (不正知) as the last among them.

Question: How many arise dependent on all places, but not all regions, not all times, or all conditions?

Answer: These include evil actions (惡作) and investigation (伺) as the last among them.

復次，根不壞境界現前，能生作意正起，爾時從彼識乃得生。云何根不壞？謂有二種因。一、不滅壞故；二、不羸劣故。云何境界現前？謂或由所依處故，或由自性故，或由方故，或由時故，或由顯了不顯了故，或由全分及一分故。若四種障所不障礙，亦非極遠。謂覆蔽障、隱沒障、映奪障、幻惑障。極遠有二種。謂處所極遠、損減極遠。云何能生作意正起？由四因故。一、由欲力，二、由念力，三、由境界力，四、由數習力。云何由欲力？謂若於是處心有愛著，心則於彼多作意生。云何由念力？謂若於彼已善取其相、已極作想，心則於彼多作意生。云何由境界力？謂若彼境界或極廣大、或極可意正現在前，心則於彼多作意生。云何由數習力？若於彼境界已極串習、已極諳悉，心即於彼多作意生。若異此者，應於一所緣境，唯一作意一切時生。

Furthermore, when the sense faculty is not damaged and the object is present, attention (作意) can arise properly. At that time, consciousness (識) is born from that.

What is meant by the sense faculty being not damaged (根不壞)?

It has two causes:

1. Because it is not destroyed (不滅壞)

2. Because it is not weakened (不羸劣)

What is meant by the object being present (境界現前)?

It is due to:

Its basis or location (所依處)
Its own nature (自性)
Its direction or position (方)
The time (時)
Whether it is clear or unclear (顯了 or 不顯了)
Whether it is present in whole or in part (全分及一分)

And, it must not be blocked by the four types of obstruction (障) and must not be too far away (非極遠).

The four kinds of obstruction are:

1. Covering obstruction (覆蔽障)

2. Concealing obstruction (隱沒障)

3. Obstructing brilliance (映奪障)

4. Delusive obstruction (幻惑障)

Too far has two types:

1. Spatial distance (處所極遠)

2. Perceptual diminishment (損減極遠)

What is meant by attention properly arising (能生作意正起)?

It is due to four causes:

1. The power of desire (欲力)

2. The power of mindfulness (念力)

3. The power of the object (境界力)

4. The power of repeated familiarization (數習力)

What is meant by the power of desire?

If the mind is attached to something, it repeatedly directs attention to it.

What is meant by the power of mindfulness?

If the mind has clearly apprehended the object and strongly conceptualized it, it repeatedly directs attention to it.

What is meant by the power of the object?

If the object is either very vast or very agreeable, and is presently in front of the mind, then the mind repeatedly directs attention to it.

What is meant by the power of repeated familiarization?

If the mind is thoroughly habituated to and intimately familiar with the object, it repeatedly directs attention to it.

If these conditions are not present, then only one moment of attention should arise toward one object of perception, at one time.

又非五識身有二剎那相隨俱生，亦無展轉無間更互而生。又一剎那五識身生已，從此無間，必意識生。從此無間，或時散亂，或耳識生，或五識身中隨一識生。若不散亂，必定意識中第二決定心生。由此尋求、決定二意識故，分別境界。又由二種因故，或染污，或善法生。謂分別故，及先所引故。意識中所有，由二種因。在五識者，唯由先所引故。所以者何？由染污及善意識力所引故，從此無間，於眼等識中，染污及善法生。不由分別，彼無分別故。由此道理，說眼等識隨意識轉。如經言：起一心，若眾多心。云何安立此一心耶？謂世俗言說一心剎那，非生起剎那。云何世俗言說一心剎那？謂一處為依止，於一境界事有爾所了別生，總爾所時名一心剎那。又相似相續，亦說名一，與第二念極相似故。

又非五識身有二剎那相隨俱生，亦無展轉無間更互而生。

Also, the five sense consciousnesses (pañcendriya-vijñāna) do not have two mind-moments (kṣaṇa) that arise simultaneously in succession,

nor do they arise in mutual succession (anyonyānuparivartin) without interval.

又一剎那五識身生已，從此無間，必意識生。

Further, when in one moment the five sense consciousnesses arise,

immediately after that (anantarataḥ), mental consciousness (manovijñāna) necessarily arises.

從此無間，或時散亂，或耳識生，或五識身中隨一識生。

Following that, without interval, either mental distraction (vikṣepa) occurs,

or auditory consciousness (śrotra-vijñāna) arises,

or one among the five sense consciousnesses (pañcavijñāna) arises again.

若不散亂，必定意識中第二決定心生。

If there is no distraction, then necessarily, within the mental consciousness, a second moment of determination (niścaya-citta) arises.

由此尋求、決定二意識故，分別境界。

It is through these two types of mental consciousness—namely,

“seeking (尋, vitarka)” and “determining (伺, vicāra)”—that the object is discriminated (vibhajyate viṣayaḥ).

又由二種因故，或染污，或善法生。謂分別故，及先所引故。

Also due to two conditions, either defiled (saṃkleśa) or wholesome (kuśala) dharmas arise:

namely, because of discrimination (vikalpa / vibhāga), and because of prior conditioning (pūrvabhāgahetu).

意識中所有，由二種因。

In the case of mental consciousness (manovijñāna), both conditions apply.

在五識者，唯由先所引故。

But in the case of the five sense consciousnesses, only prior conditioning applies.

所以者何？由染污及善意識力所引故，從此無間，於眼等識中，染污及善法生。

Why?

Because the power of defiled or wholesome mental consciousness (kleśakuśala-manovijñāna-śakti) leads, without interval,

to the arising of defiled or wholesome dharmas within eye consciousness and the rest (cakṣur-ādīni vijñānāni).

不由分別，彼無分別故。

Not by way of discrimination (vikalpa), since they (the sense consciousnesses) are non-discriminating (nirvikalpaka).

由此道理，說眼等識隨意識轉。

Therefore, it is said that the eye consciousness and others follow the transformation of mental consciousness.

如經言：起一心，若眾多心。

As the scripture says: “One mind arises, or many minds arise.”

云何安立此一心耶？謂世俗言說一心剎那，非生起剎那。

How is this “one mind” established?

It is conventionally (saṃvṛti) spoken of as “one mental moment”,

not in terms of its actual arising (utpatti-kṣaṇa).

云何世俗言說一心剎那？謂一處為依止，於一境界事有爾所了別生，總爾所時名一心剎那。

What is meant by the conventional expression “one mind moment”?

It refers to a single basis (āśraya), in relation to a single object (viṣaya),

in which a series of cognitions (vijñapti / prativedha) arise —

the entire duration of those is termed “one mind moment”.

又相似相續，亦說名一，與第二念極相似故。

Also, due to similarity and continuity (sārūpyānupūrva), it is likewise said to be “one,”

because it is extremely similar to the second moment of thought (dvitīya-citta).

又意識任運散亂，緣不串習境時無欲等生，爾時意識名率爾墮心，唯緣過去境。五識無間所生意識，或尋求、或決定，唯應說緣現在境，若此即緣彼境生。又識能了別事之總相。即此所未了別所了境相，能了別者，說名作意。即此可意、不可意、俱相違相，由觸了別。即此攝受、損害、俱相違相，由受了別。即此言說因相，由想了別。即此邪、正、俱相違行因相，由思了別。是故說彼作意等，思為後邊，名心所有法。遍一切處、一切地、一切時、一切生。

意識任運散亂，緣不串習境時無欲等生，爾時意識名率爾墮心，唯緣過去境。

Furthermore, when mental consciousness (意識, manovijñāna) is spontaneously scattered (任運散亂, sva-saṃcāra-vikṣepa),

and it takes as object a non-habituated object (不串習境, anabhyasta-ālambana),

then desire and similar factors (欲等, rāgādayaḥ) do not arise.

At that time, this consciousness is called a heedless, careless mind (率爾墮心, pramāda-citta),

and it takes only a past object (過去境, atīta-viṣaya) as its object.

五識無間所生意識，或尋求、或決定，唯應說緣現在境，若此即緣彼境生。

The mental consciousness that arises immediately following (無間, anantara) the five sense consciousnesses (五識, pañcavijñāna),

either as seeking (尋求, vitarka) or determining (決定, vicāra),

should be said to take as object only the present object (現在境, pratyutpanna-viṣaya),

since it arises in dependence on that object.

又識能了別事之總相。即此所未了別所了境相，能了別者，說名作意。

Moreover, consciousness (識, vijñāna) is capable of discriminating the general aspect (總相, sāmānyalakṣaṇa) of a thing.

The aspect of the object not yet discriminated and the agent that discriminates it—

that agent of discrimination is called attention (作意, manaskāra).

即此可意、不可意、俱相違相，由觸了別。

Whether the object is agreeable (可意, manāpya), disagreeable (不可意, amanāpya), or mixed/opposed (俱相違相)—

this is discerned through contact (觸, sparśa).

即此攝受、損害、俱相違相，由受了別。

Whether the object is supportive (攝受, upagraha), harmful (損害, upaghāta), or mixed—

this is discerned through feeling (受, vedanā).

即此言說因相，由想了別。

The basis for verbal designation (言說因相, abhilāpa-nimitta) is discerned through perception (想, saṃjñā).

即此邪、正、俱相違行因相，由思了別。

The cause of wrong, right, or mixed actions (邪、正、俱相違行因相)

is discerned through volition (思, cetanā).

是故說彼作意等，思為後邊，名心所有法。

Therefore, those dharmas such as attention (作意, manaskāra),

with volition (思, cetanā) as the final one,

are called mental concomitants (心所有法, caitasikā dharmāḥ).

遍一切處、一切地、一切時、一切生。

They pervade all locations (處, sthāna),

all levels (地, bhūmi),

all times (時, kāla),

and all births or arisings (生, jāti).

作意云何？謂心迴轉。觸云何？謂三和合。受云何？謂領納。想云何？謂了像。思云何？謂心造作。欲云何？謂於可樂事，隨彼彼行，欲有所作性。勝解云何？謂於決定事，隨彼彼行，印可隨順性。念云何？謂於串習事，隨彼彼行，明了記憶性。三摩地云何？謂於所觀察事，隨彼彼行，審慮所依心一境性。慧云何？謂即於所觀察事，隨彼彼行，簡擇諸法性。或由如理所引，或由不如理所引，或由非如理非不如理所引。

作意云何？謂心迴轉。

What is Attention (作意, manaskāra)?

It is the turning of the mind (心迴轉, citta-parāvr̥tti).

觸云何？謂三和合。

What is Contact (觸, sparśa)?

It is the threefold conjunction (tri-samnipāta):

1. Sense organ (indriya)

2. Sense object (viṣaya)

3. Corresponding consciousness (vijñāna)

受云何？謂領納。

What is Feeling (受, vedanā)?

It is receiving and experiencing (領納, upalabdhi / anubhava).

想云何？謂了像。

What is Perception (想, saṃjñā)?

It is the apprehension of marks or images (了像, nimitta-pratyavamarśa).

思云何？謂心造作。

What is Volition (思, cetanā)?

It is mental fabrication or activity (心造作, citta-abhisaṃskāra).

欲云何？謂於可樂事，隨彼彼行，欲有所作性。

What is Desire (欲, chanda)?

It is the dispositional inclination to act,

regarding a desirable object (可樂事, iṣṭa-artha),

with the tendency to engage with it in various ways (隨彼彼行).

勝解云何？謂於決定事，隨彼彼行，印可隨順性。

What is Firm Conviction (勝解, adhimokṣa)?

It is the tendency to affirm and conform,

regarding a determined object (決定事),

with the nature of approval and assent (印可隨順性).

念云何？謂於串習事，隨彼彼行，明了記憶性。

What is Mindfulness (念, smṛti)?

It is the clear recollection,

regarding what has been previously practiced or familiarized (串習事, abhyasta-artha),

and a tendency to stay present to it (明了記憶性).

三摩地云何？謂於所觀察事，隨彼彼行，審慮所依心一境性。

What is Concentration (三摩地, samādhi)?

It is the one-pointedness of mind (心一境性)

with respect to an object of contemplation (所觀察事),

serving as the basis for careful reflection (審慮所依).

慧云何？謂即於所觀察事，隨彼彼行，簡擇諸法性。

What is Wisdom (慧, prajñā)?

It is the discriminative knowing of dharmas (簡擇諸法性)

regarding an object of investigation (所觀察事, ālambana),

with the function of analysis or discernment (簡擇, viniścaya).

或由如理所引，或由不如理所引，或由非如理非不如理所引。

And this wisdom arises either:

Through correct reasoning (如理, yathābhūta),
Through incorrect reasoning (不如理, ayathābhūta), or
Through neither correct nor incorrect reasoning.

又作意作何業？謂引心為業。觸作何業？謂受、想、思所依為業。受作何業？謂愛生所依為業。想作何業？謂於所緣，令心發起種種言說為業。思作何業？謂發起尋伺身語業等為業。欲作何業？謂發勤為業。勝解作何業？謂於所緣，任持功德過失為業。念作何業？謂於久遠所思、所作、所說，憶念為業。三摩地作何業？謂智所依為業。慧作何業？謂於戲論所行染污清淨，隨順推求為業。

又作意作何業？謂引心為業。

What is the function (業, karma) of attention (作意, manaskāra)?

It is to draw or direct the mind (引心).

觸作何業？謂受、想、思所依為業。

What is the function of contact (觸, sparśa)?

It serves as the support or basis (所依) for feeling (受, vedanā), perception (想, saṃjñā), and volition (思, cetanā).

受作何業？謂愛生所依為業。

What is the function of feeling (受, vedanā)?

It serves as the basis for the arising of craving (愛, tṛṣṇā).

想作何業？謂於所緣，令心發起種種言說為業。

What is the function of perception (想, saṃjñā)?

With respect to the object (所緣, ālambana), it brings forth mental formations of various verbal designations (種種言說).

思作何業？謂發起尋伺身語業等為業。

What is the function of volition (思, cetanā)?

It initiates mental application (尋伺, vitarka–vicāra), and physical and verbal actions (身語業, kāya–vāk-karma), etc.

欲作何業？謂發勤為業。

What is the function of desire (欲, chanda)?

It arouses effort or energy (發勤, vīrya).

勝解作何業？謂於所緣，任持功德過失為業。

What is the function of firm conviction (勝解, adhimokṣa)?

With respect to its object (所緣), it holds and affirms merit and fault (功德過失, guṇa–doṣa).

念作何業？謂於久遠所思、所作、所說，憶念為業。

What is the function of mindfulness (念, smṛti)?

It is recollection (憶念) of what has long ago been thought, done, or said (所思、所作、所說).

三摩地作何業？謂智所依為業。

What is the function of concentration (三摩地, samādhi)?

It serves as the basis for wisdom (智所依, prajñā-āśraya).

慧作何業？謂於戲論所行染污清淨，隨順推求為業。

What is the function of wisdom (慧, prajñā)?

It is to inquire and investigate (推求) into conceptual proliferation (戲論, prapañca),

and into the paths of defilement (染污, saṃkleśa) and purity (清淨, viśuddhi), following their tendencies (隨順).

云何建立三世？謂諸種子不離法故，如法建立。又由與果、未與果故。若諸果法，若已滅相，是過去；有因未生相，是未來；已生未滅相，是現在。

How is the establishment of the three times (三世, tri-kāla) made?

It is that all seeds (種子, bīja), being not separate from dharmas (不離法故, adharma-vyatireka),

are established according to dharma (如法建立, yathā-dharma-sthāpanā).

Also, based on whether a result has been given or not (與果、未與果, phala-pradāna / a-pradāna),

the classification is made.

As for resultant dharmas (果法, phala-dharma):

If they have the aspect of having ceased (已滅相, niruddha-lakṣaṇa), they are called past (過去, atīta).
If they have the aspect of having causes but not yet arisen (有因未生相, hetumat-aprādurbhūta-lakṣaṇa), they are future (未來, anāgata).
If they have arisen but not yet ceased (已生未滅相, prādurbhūta-aniruddha-lakṣaṇa), they are present (現在, pratyutpanna).

云何建立生、老、住、無常？謂於一切處識相續中，一切種子相續俱行建立。由有緣力故，先未相續生法，今最初生，是名生有為相。即此變異性，名老有為相。此復二種。一、異性變異性，二、變性變異性。由有相似生故，立異性變異性。由有不相似生故、立變性變異性。即已生時，唯生剎那隨轉故，名住有為相。生剎那後，剎那不住故，名無常有為相。如是即約諸法分位差別，建立四相。

云何建立生、老、住、無常？

How are birth (生), aging (老), duration (住), and impermanence (無常) established?

(katham jāra-sthiti-aniṭyatva-janma utpatti-lakṣaṇāḥ sthāpyante?)

謂於一切處識相續中，一切種子相續俱行建立。

It is in all continua of consciousness (識相續, vijñāna-santāna)

that all seeds (種子, bīja) proceed in continuous co-functioning (相續俱行, sahabhūta-santāna),

and are thus established.

由有緣力故，先未相續生法，今最初生，是名生有為相。

Due to the force of conditions (緣力, pratyaya-bala),

a dharma that was not previously arisen in the continuum (先未相續生法)

but now arises for the first time,

is called the arising conditioned characteristic (生有為相, utpāda-lakṣaṇa).

即此變異性，名老有為相。

The very nature of its alteration (變異性, pariṇāma-lakṣaṇa)

is called the aging conditioned characteristic (老有為相, jarā-lakṣaṇa).

此復二種：一、異性變異性；二、變性變異性。

This (aging) is of two kinds:

1. Change in type (異性變異性, bheda-pariṇāma),

2. Change in state (變性變異性, svarūpa-pariṇāma).

由有相似生故，立異性變異性。

Because there is a similar arising (相似生, sādṛśya-utpāda),

we designate this as change of type.

由有不相似生故、立變性變異性。

Because there is a dissimilar arising (不相似生, asādṛśya-utpāda),

we designate this as change in state.

即已生時，唯生剎那隨轉故，名住有為相。

At the moment something has just arisen (已生時),

it abides only in that arising moment (生剎那)

with succession (隨轉, anvaya),

and is called the endurance conditioned characteristic (住有為相, sthiti-lakṣaṇa).

生剎那後，剎那不住故，名無常有為相。

After that moment of arising,

because it does not remain even for a single moment (剎那不住),

it is called the impermanence conditioned characteristic (無常有為相, anityatā-lakṣaṇa).

如是即約諸法分位差別，建立四相。

Thus, from the standpoint of the distinctions in the phases (分位差別, avasthā-bheda)

of all conditioned dharmas (諸法),

the four characteristics (四相, catvāri lakṣaṇāni) are established.

又有四緣。一、因緣，二、等無間緣，三、所緣緣，四、增上緣。因緣者，謂種子。等無間緣者，謂若此識無間，諸識決定生，此是彼等無間緣。所緣緣者，謂諸心心所所緣境界。增上緣者，謂除種子，餘所依，如眼及助伴法。望眼識，所餘識亦爾。

又有四緣。

Further, there are four conditions (四緣, catvāraḥ pratyayāḥ):

一、因緣，二、等無間緣，三、所緣緣，四、增上緣。

1. Causal condition (因緣, hetu-pratyaya)

2. Immediately preceding condition (等無間緣, anantara-pratyaya)

3. Object condition (所緣緣, ālambana-pratyaya)

4. Dominant or augmenting condition (增上緣, adhipati-pratyaya)

因緣者，謂種子。

As for the causal condition (hetu-pratyaya): it refers to the seed (種子, bīja).

等無間緣者，謂若此識無間，諸識決定生，此是彼等無間緣。

The immediately preceding condition (anantara-pratyaya) is as follows:

When a certain cognition (識, vijñāna) arises,

and then immediately without gap (無間) a subsequent cognition definitely arises,

that prior moment is called the anantara-pratyaya of the latter.

所緣緣者，謂諸心心所所緣境界。

The object condition (ālambana-pratyaya) is:

the object (所緣境界, ālambana-viṣaya) which is grasped by mental consciousness and its associated factors (心心所, citta-caitasikāḥ).

增上緣者，謂除種子，餘所依，如眼及助伴法。望眼識，所餘識亦爾。

The dominant condition (adhipati-pratyaya) refers to:

everything that is a supporting condition (所依, āśraya) apart from the seed,

such as the eye faculty (眼, cakṣur-indriya) and assisting factors (助伴法, sahakārin-dharmāḥ).

For example, in relation to eye consciousness (眼識, cakṣur-vijñāna),

other consciousnesses also follow this same principle.

又善不善性能取愛非愛果。如是等類，名增上緣。又由種子故，建立因緣。由自性故，立等無間緣。由所緣境故，立所緣緣。由所依及助伴等故，立增上緣。如經言：諸因諸緣能生識者，彼即此四。因緣一種，亦因亦緣，餘唯是緣。

又善不善性能取愛非愛果。

Moreover, wholesome (善, kuśala) and unwholesome (不善, akuśala) mental qualities

have the capacity (性, śakti) to produce desirable or undesirable results (愛非愛果, iṣṭa–aniṣṭa-phala).

如是等類，名增上緣。

Such things are called dominant conditions (增上緣, adhipati-pratyaya).

又由種子故，建立因緣。

Furthermore, because of seeds (種子, bīja),

the causal condition (因緣, hetu-pratyaya) is established.

由自性故，立等無間緣。

Because of their own nature (自性, svabhāva),

the immediately preceding condition (等無間緣, anantara-pratyaya) is established.

Note: “自性” here refers to the natural continuity between moments of consciousness, not involving an external force.

由所緣境故，立所緣緣。

Because of the object of cognition (所緣境, ālambana-viṣaya),

the object condition (所緣緣, ālambana-pratyaya) is established.

由所依及助伴等故，立增上緣。

Because of the basis of support (所依, āśraya) and accompanying factors (助伴等, sahabhū-dharmāḥ),

the dominant condition (增上緣, adhipati-pratyaya) is established.

如經言：諸因諸緣能生識者，彼即此四。

As the sūtra says:

“The various causes and conditions that produce consciousness (生識, vijñāna),

are precisely these four.”

因緣一種，亦因亦緣，餘唯是緣。

Among these, the causal condition (因緣, hetu-pratyaya)

is both a cause and a condition (亦因亦緣).

The remaining three are conditions only (唯是緣).

又如經言：善、不善、無記者，彼差別云何？謂諸善法，或立一種。由無罪義故。或立二種。謂生得善及方便善。或立三種。謂自性善、相應善、等起善。或立四種。謂順福分善、順解脫分善、順決擇分善、及無漏善。或立五種。謂施性善、戒性善、修性善、愛果善、離繫果善。或立六種。謂善色、受、想、行、識及擇滅。或立七種。謂念住所攝善、正勤所攝善、神足所攝善、根所攝善、力所攝善、覺支所攝善、道支所攝善。或立八種。謂起迎、合掌、問訊、禮敬業所攝善，讚彼妙說、稱揚實德所攝善，供承病者所攝善，敬事師長所攝善，隨善所攝善，勸請所攝善，迴向所攝善，修無量所攝善。或立九種。謂方便、無間、解脫、勝進道所攝善，及軟、中、上、世、出世道所攝善。或立十種，謂有依善、無依善、聞所生善、思所生善、律儀所攝善、非律儀非不律儀所攝善、根本眷屬所攝善、聲聞乘所攝善、獨覺乘所攝善、大乘所攝善。又立十種。謂欲界繫善；初、二、三、四、靜慮繫善；空無邊處、識無邊處、無所有處、非想非非想處繫善；無漏所攝善。又有十種。謂十善業道。又有十種。謂無學正見，乃至正解脫、正智。又有十種。謂能感八福生，及轉輪王善，及趣不動善。如是等類，諸善差別。略說善有二種義。謂取愛果義，善了知事及彼果義。不善法者，謂與善法相違，及能為障礙，由能取不愛果故，及不正了知事故。無記法者，略有四種。謂異熟生，及一分威儀路、工巧處及變化。若諸工巧但為戲樂，不為活命，非習業想，非為簡擇，此工巧處業是染污；餘是無記。如工巧處，威儀路亦爾。變化有二種。謂善及無記。

又如經言：善、不善、無記者，彼差別云何？

As the scripture says: What is the distinction among wholesome (善, kuśala), unwholesome (不善, akuśala), and indeterminate (無記, avyākṛta) dharmas?

Wholesome Dharma (善法, kuśala-dharma) – Multiple Classifications:

謂諸善法，或立一種。由無罪義故。

Wholesome dharmas may be classified in one way:

As that which is free of fault or blame (無罪義, anavadyatva).

或立二種：謂生得善及方便善。

Or into two kinds:

1. Innate goodness (生得善, sahaja-kuśala),

2. Acquired or applied goodness (方便善, prayoga-kuśala).

或立三種：謂自性善、相應善、等起善。

Or into three kinds:

1. Essential goodness (自性善, svabhāva-kuśala),

2. Associated goodness (相應善, saṃprayukta-kuśala),

3. Simultaneously arisen goodness (等起善, sahabhū-kuśala).

或立四種：謂順福分善、順解脫分善、順決擇分善、及無漏善。

Or into four kinds:

1. Wholesome states conducive to merit (順福分善, puṇya-kuśala),

2. Conducive to liberation (順解脫分善, vimokṣa-kuśala),

3. Conducive to discriminative insight (順決擇分善, nirūpaṇa-kuśala),

4. Transcendent goodness (無漏善, anāsrava-kuśala).

或立五種：謂施性善、戒性善、修性善、愛果善、離繫果善。

Or into five kinds:

1. Generosity-based (施性善, dāna-kuśala),

2. Ethics-based (戒性善, śīla-kuśala),

3. Meditation-based (修性善, bhāvanā-kuśala),

4. Wholesome acts that lead to desirable results (愛果善, iṣṭa-phala-kuśala),

5. Those that lead to freedom from bondage (離繫果善, visaṃyoga-phala-kuśala).

或立六種：謂善色、受、想、行、識及擇滅。

Or into six kinds:

1. Wholesome form (善色, kuśala-rūpa),

2. Feeling (受, vedanā),

3. Perception (想, saṃjñā),

4. Formations (行, saṃskāra),

5. Consciousness (識, vijñāna),

6. Cessation through discrimination (擇滅, pratisaṃkhyā-nirodha).

或立七種：謂念住所攝善…道支所攝善。

Or into seven kinds of wholesome mental qualities grouped by the thirty-seven factors of awakening (bodhipākṣika-dharmāḥ):

1. Mindfulness (念住, smṛtyupasthāna),

2. Right effort (正勤, samyakpradhāna),

3. Bases of spiritual power (神足, ṛddhipāda),

4. Faculties (根, indriya),

5. Powers (力, bala),

6. Factors of awakening (覺支, bodhyaṅga),

7. Path factors (道支, mārgaṅga).

或立八種…修無量所攝善。

Or into eight kinds of wholesome bodily and verbal actions:

1. Approaching and welcoming (起迎),

2. Joining palms (合掌),

3. Inquiring (問訊),

4. Reverence (禮敬),

5. Praising teachings and qualities (讚說實德),

6. Caring for the sick (供承病者),

7. Honoring teachers and elders (敬事師長),

8. Practices like dedication, rejoicing, and cultivating boundless states (修無量).

或立九種：謂方便、無間、解脫、勝進道所攝善…

Or into nine:

Goodness associated with:

1. Skillful means (方便, upāya),

2. Immediate progress (無間, anantara),

3. Liberation (解脫, vimokṣa),

4. Supreme progress (勝進道, uttamapraśrabdhi-mārga),

5–9. Soft, medium, superior worldly, and supramundane paths (軟、中、上、世、出世道).

或立十種…大乘所攝善。

Or into ten:

1. Supported wholesome acts (有依善),

2. Unsupported ones (無依善),

3. Wholesome from hearing (聞所生善),

4. From reflection (思所生善),

5. Governed by discipline (律儀所攝善),

6. Not strictly moral but not immoral (非律儀非不律儀所攝善),

7. Root and associated acts (根本眷屬所攝善),

8. Of the Śrāvaka path (聲聞乘所攝善),

9. Of the Pratyekabuddha path (獨覺乘所攝善),

10. Of the Mahāyāna path (大乘所攝善).

又立十種…無漏所攝善。

Also:

Ten types connected with the desire realm (欲界繫善),
The four dhyānas (初–四靜慮繫善),
The four formless states (空無邊處…非想非非想處繫善),
And the supramundane (無漏所攝善, anāsrava-kuśala).

又有十種：謂十善業道。

The ten wholesome actions (十善業道, daśa-kuśala-karmapatha).

又有十種：謂無學正見…正智。

The ten wholesome factors of the arhat (無學, aśaikṣa) path:

Right view (正見) through to
Right liberation and wisdom (正解脫、正智).

又有十種：謂能感八福生…趣不動善。

And ten more:

Wholesome acts that give rise to the eight fortunate rebirths,
Turning the wheel (轉輪王) merits,
And acts leading to the immovable (不動, aniñjya) state.

復次，眼有一種。謂能見色。或立二種。謂長養眼、異熟生眼。或立三種。謂肉眼、天眼、慧眼。或立四種。謂有瞚眼、無瞚眼、恒相續眼、不恒相續眼。恒相續者，謂色界眼。或立五種。謂五趣所攝眼。或立六種。謂自相續眼、他相續眼、端嚴眼、醜陋眼、有垢眼、無垢眼、或立七種。謂有識眼、無識眼、強眼、弱眼、善識所依眼、不善識所依眼、無記識所依眼。或立八種。謂依處眼、變化眼、善業異熟生眼、不善業異熟生眼、食所長養眼、睡眠長養眼、梵行長養眼、定所長養眼。或立九種。謂已得眼、未得眼、曾得眼、未曾得眼、得已失眼、應斷眼、不應斷眼、已斷眼、非已斷眼。或立十種者、無。或立十一種。謂過去眼、未來眼、現在眼、內眼、外眼、麁眼、細眼、劣眼、妙眼、遠眼、近眼、如眼如是，耳等亦爾。

復次，眼有一種。謂能見色。

Further, the eye (眼, cakṣus) is classified as one kind:

That which can see form (能見色, rūpa-darśana-śakti).

或立二種。謂長養眼、異熟生眼。

Or into two kinds:

1. Nourished eye (長養眼, posita-cakṣus)

2. Eye born of karmic result (異熟生眼, vipāka-jāta-cakṣus)

或立三種。謂肉眼、天眼、慧眼。

Or into three kinds:

1. Physical eye (肉眼, māṃsa-cakṣus)

2. Divine eye (天眼, divya-cakṣus)

3. Wisdom eye (慧眼, prajñā-cakṣus)

或立四種。謂有瞚眼、無瞚眼、恒相續眼、不恒相續眼。恒相續者，謂色界眼。

Or into four kinds:

1. Blinking eye (有瞚眼, nimīlana-cakṣus)

2. Unblinking eye (無瞚眼, animīlana-cakṣus)

3. Continuously present eye (恒相續眼, satatam anuvartamāna-cakṣus)

4. Discontinuously present eye (不恒相續眼, asatatam anuvartamāna-cakṣus)

—The color realm eye (色界眼, rūpadhātu-cakṣus) is an example of the continuous type.

或立五種。謂五趣所攝眼。

Or into five kinds, classified according to the five destinies (五趣, pañcagati):

The eye as possessed in each realm of rebirth (hell, animal, ghost, human, celestial).

或立六種。謂自相續眼、他相續眼、端嚴眼、醜陋眼、有垢眼、無垢眼。

Or into six kinds:

1. Eye belonging to one’s own continuum (自相續眼, sva-santāna-cakṣus)

2. Eye belonging to another’s continuum (他相續眼, para-santāna-cakṣus)

3. Beautiful eye (端嚴眼, suśobhana-cakṣus)

4. Ugly eye (醜陋眼, aśobhana-cakṣus)

5. Defiled eye (有垢眼, saṃkleśa-cakṣus)

6. Stainless eye (無垢眼, viśuddha-cakṣus)

或立七種。謂有識眼、無識眼、強眼、弱眼、善識所依眼、不善識所依眼、無記識所依眼。

Or into seven kinds:

1. Eye with associated consciousness (有識眼, sacittaka-cakṣus)

2. Eye without associated consciousness (無識眼, acittaka-cakṣus)

3. Strong eye (強眼, balavat-cakṣus)

4. Weak eye (弱眼, durbala-cakṣus)

5. Support for wholesome consciousness (善識所依眼, kuśala-citta-āśraya-cakṣus)

6. Support for unwholesome consciousness (不善識所依眼, akuśala-citta-āśraya-cakṣus)

7. Support for neutral consciousness (無記識所依眼, avyākṛta-citta-āśraya-cakṣus)

或立八種。謂依處眼、變化眼、善業異熟生眼、不善業異熟生眼、食所長養眼、睡眠長養眼、梵行長養眼、定所長養眼。

Or into eight kinds:

1. Supportive-location eye (依處眼, āśraya-sthāna-cakṣus)

2. Eye by transformation (變化眼, vikṛti-cakṣus)

3. Eye born of wholesome karma (善業異熟生眼, kuśala-karma-vipāka-cakṣus)

4. Eye born of unwholesome karma (不善業異熟生眼, akuśala-karma-vipāka-cakṣus)

5. Eye nourished by food (食所長養眼, āhāra-posita-cakṣus)

6. Eye nourished by sleep (睡眠長養眼, nidrā-posita-cakṣus)

7. Eye nourished by celibacy (梵行長養眼, brahmacarya-posita-cakṣus)

8. Eye nourished by meditation (定所長養眼, samādhi-posita-cakṣus)

或立九種。謂已得眼、未得眼、曾得眼、未曾得眼、得已失眼、應斷眼、不應斷眼、已斷眼、非已斷眼。

Or into nine kinds:

1. Eye presently obtained (已得眼, prāpta-cakṣus)

2. Eye not yet obtained (未得眼, aprapta-cakṣus)

3. Eye once obtained (曾得眼, kadācit-prāpta-cakṣus)

4. Eye never obtained (未曾得眼, na-kadācit-prāpta-cakṣus)

5. Eye obtained and lost (得已失眼, prāpta-nāśita-cakṣus)

6. Eye to be abandoned (應斷眼, hātabhāgīya-cakṣus)

7. Eye not to be abandoned (不應斷眼, an-hātabhāgīya-cakṣus)

8. Eye already abandoned (已斷眼, hīna-cakṣus)

9. Eye not yet abandoned (非已斷眼, ahīna-cakṣus)

或立十種者、無。

There is no tenfold classification of the eye.

或立十一種。謂過去眼、未來眼、現在眼、內眼、外眼、麁眼、細眼、劣眼、妙眼、遠眼、近眼。

Or into eleven kinds:

1. Past eye (過去眼, atīta-cakṣus)

2. Future eye (未來眼, anāgata-cakṣus)

3. Present eye (現在眼, pratyutpanna-cakṣus)

4. Internal eye (內眼, ādhyātmika-cakṣus)

5. External eye (外眼, bāhya-cakṣus)

6. Coarse eye (麁眼, sthūla-cakṣus)

7. Subtle eye (細眼, sūkṣma-cakṣus)

8. Inferior eye (劣眼, hīna-cakṣus)

9. Excellent eye (妙眼, prabhūta-cakṣus)

10. Far-seeing eye (遠眼, dūra-darśin)

11. Near-seeing eye (近眼, sāmīpa-darśin)

如眼如是，耳等亦爾。

Just as with the eye, so too with the ear and the other faculties (耳等, śrotra-ādi)—similar classifications apply.

是中差別者，謂增三、增四。三種耳者，謂肉所纏耳、天耳、審諦耳。四種耳者，謂恒相續耳、不恒相續耳、高聽耳、非高聽耳。

是中差別者，謂增三、增四。

Among these, the distinctions (差別, bheda) refer to the additions of three and four kinds (saṃvṛddhi-traya, saṃvṛddhi-catuṣṭaya).

三種耳者，謂肉所纏耳、天耳、審諦耳。

The three kinds of ears (三種耳, śrotra-traya) are:

Physical ear enveloped in flesh (肉所纏耳, māṃsa-pariṣkṛta-śrotra)
Divine ear (天耳, divya-śrotra)
Discerning or truthful ear (審諦耳, samyagdarśana-śrotra or satya-śrotra)

Note: 審諦 (samtī or samyak-tattva) suggests deeply discerning or truthful cognition—possibly a synonym for “wisdom ear” in some systems.

四種耳者，謂恒相續耳、不恒相續耳、高聽耳、非高聽耳。

The four kinds of ears (四種耳, śrotra-catuṣṭaya) are:

Continuously present ear (恒相續耳, satatam anuvartamāna-śrotra)
Discontinuously present ear (不恒相續耳, asatatam anuvartamāna-śrotra)
Far-hearing ear (高聽耳, dūra-śravaṇa-śrotra)
Non-far-hearing ear (非高聽耳, adūra-śravaṇa-śrotra)

三種鼻舌者，謂光淨、不光淨、及被損。四種鼻舌者，謂恒相續、不恒相續、有識、無識。

三種鼻舌者，謂光淨、不光淨、及被損。

The three kinds of nose and tongue (trividha-nāsa-jihvā) are:

Bright and pure (光淨, prabhāsvara)
Not bright and not pure (不光淨, aprabhāsvara)
Damaged or impaired (被損, vihiṃsita or vighāta)

These likely refer to the physical clarity and functioning of the faculties: whether they are pristine, dull, or impaired due to karma, sickness, or external causes.

四種鼻舌者，謂恒相續、不恒相續、有識、無識。

The four kinds of nose and tongue (catuṣṭaya-nāsa-jihvā) are:

Continuously present (恒相續, satatam anuvartamāna)
Discontinuously present (不恒相續, asatatam anuvartamāna)
With associated consciousness (有識, sacittaka)
Without associated consciousness (無識, acittaka)

三種身者，謂滓穢處、非滓穢處、及一切遍諸根所隨逐故。四種身者，謂恒相續、不恒相續、有自然光、無自然光。

三種身者，謂滓穢處、非滓穢處、及一切遍諸根所隨逐故。

The three kinds of body (三種身, trividha-kāya) are:

Impure locations (滓穢處, mala-saṃkliṣṭa-deśa) – areas of the body associated with excretion or impurity.
Non-impure locations (非滓穢處, amala-deśa) – bodily regions not considered impure.
The body as that which universally accompanies all the sense faculties (一切遍諸根所隨逐故, sarvākara-indriya-anugata-kāya) – meaning the body as the support and vehicle for all sense faculties.

四種身者，謂恒相續、不恒相續、有自然光、無自然光。

The four kinds of body (四種身, caturvidha-kāya) are:

Continuously present body (恒相續, satatam anuvartamāna-kāya) – present without interruption (e.g., in some divine realms).
Discontinuously present body (不恒相續, asatatam anuvartamāna-kāya) – subject to interruption, sleep, or defilement.
Body with natural radiance (有自然光, svaprabha-kāya) – naturally luminous, such as divine bodies (天身).
Body without natural radiance (無自然光, asvaprabha-kāya) – lacking intrinsic light, such as human or animal bodies.

或立一種意。謂由識法義故。或立二種。謂墮施設意、不墮施設意。初謂了別名言者意，後謂嬰兒意。又初謂世間意，後謂出世間意。或立三種。謂心、意、識。或立四種。謂善、不善、有覆無記、無覆無記。或立五種。謂五位差別：一、因位，二、果位，三、樂位，四、苦位，五、不苦不樂位。或立六種。謂六識身。或立七種。謂依七識住。

或立一種意。謂由識法義故。

The mind (意, manas) may be classified as one kind:

Namely, that which has the characteristic of cognition (識法義, vijñāna-dharma-lakṣaṇa).

或立二種。謂墮施設意、不墮施設意。

Or into two kinds:

Mind that falls under linguistic designation (墮施設意, vyavahāra-prapañcita-manas) – i.e., conceptual or discursive mind.
Mind that does not fall under linguistic designation (不墮施設意, avyavahāra-prapañcita-manas) – i.e., preverbal, such as in infants or non-conceptual states.

初謂了別名言者意，後謂嬰兒意。

The former refers to the mind that discriminates names and language;

the latter refers to the mind of an infant.

又初謂世間意，後謂出世間意。

Alternatively, the former is called the mundane mind (世間意, laukika-manas),

and the latter the supramundane mind (出世間意, lokottara-manas).

或立三種。謂心、意、識。

Or into three kinds:

Citta (心) – the fundamental mental continuity or “heart-mind”
Manas (意) – the self-reflective or discriminative function
Vijñāna (識) – specific consciousnesses related to objects and senses

或立四種。謂善、不善、有覆無記、無覆無記。

Or into four types:

Wholesome (善, kuśala)
Unwholesome (不善, akuśala)
Indeterminate with obscuration (有覆無記, sa-āvṛta-avyākṛta)
Indeterminate without obscuration (無覆無記, anāvṛta-avyākṛta)

或立五種。謂五位差別：一、因位，二、果位，三、樂位，四、苦位，五、不苦不樂位。

Or into five types, referring to the five experiential or karmic positions (五位差別, pañca-sthāna-bheda):

Causal position (因位, hetu-sthāna)
Resultant position (果位, phala-sthāna)
Pleasurable state (樂位, sukha-sthāna)
Painful state (苦位, duḥkha-sthāna)
Neutral state (不苦不樂位, aduhkha-asukha-sthāna)

或立六種。謂六識身。

Or into six types: the six consciousnesses (六識身, ṣaḍ-vijñāna-kāya):

Eye consciousness (cakṣur-vijñāna)
Ear consciousness (śrotra-vijñāna)
Nose consciousness (ghrāṇa-vijñāna)
Tongue consciousness (jihvā-vijñāna)
Body consciousness (kāya-vijñāna)
Mental consciousness (mano-vijñāna)

或立七種。謂依七識住。

Or into seven kinds, based on the seven consciousness abidings (七識住, sapta-vijñāna-sthiti):

或立八種。謂增語觸相應、有對觸相應、依耽嗜、依出離、有愛味、無愛味、世間、出世間。或立九種。謂依九有情居。或立十種者，無。或立十一種，如前說。

或立八種。謂增語觸相應、有對觸相應、依耽嗜、依出離、有愛味、無愛味、世間、出世間。

Or, the mind (意, manas) is classified into eight types:

Connected with intensified verbal contact (增語觸相應, abhivṛddha-vāg-śabdasaṃsparśa-sahagata) – mind associated with increased contact through speech.
Connected with objective (interpersonal) contact (有對觸相應, sākṣāt-saṃsparśa-sahagata) – mind functioning with direct contact involving objects or persons.
Based on attachment (依耽嗜, rāga-āśraya-manas) – mind rooted in craving or clinging.
Based on renunciation (依出離, niḥsaraṇa-āśraya-manas) – mind oriented toward detachment or liberation.
With relish or delight in objects (有愛味, rasa-sahagata) – mind with emotional flavor, attraction, or enjoyment.
Without relish or delight (無愛味, arasa-sahagata) – mind devoid of emotional taste or craving.
Mundane (世間, laukika) – conditioned mind involved in worldly phenomena.
Supramundane (出世間, lokottara) – mind beyond worldly entanglement, directed toward liberation.

或立九種。謂依九有情居。

Or classified into nine types, based on the nine abodes of sentient beings (九有情居, nava sattva-sthāna).

This refers to the nine types of sentient existence, often listed as:

Beings with gross body and gross perception
Gross body, subtle perception
Gross body, neither subtle nor gross perception
Subtle body, gross perception
Subtle body, subtle perception
Subtle body, neither subtle nor gross perception
Neither gross nor subtle body, but with perception
Neither body nor perception
Those in the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana)

或立十種者，無。

There is no classification into ten kinds (daśa-bheda-manas does not exist).

或立十一種，如前說。

Or, it is classified into eleven kinds, as stated earlier (yathā-pūrvam uktam).

或立十二種，即十二心。謂欲界善心、不善心、有覆無記心、無覆無記心。色界有三心，除不善；無色界亦爾。出世間心有二種。謂學及無學。

或立十二種，即十二心。

Or, the mind (*心, citta) is classified into twelve kinds—namely, the twelve minds (dvādaśa-cittāni).

謂欲界善心、不善心、有覆無記心、無覆無記心。

Namely, in the Desire Realm (欲界, kāmadhātu):

Wholesome mind (善心, kuśala-citta)
Unwholesome mind (不善心, akuśala-citta)
Indeterminate mind with defilement (有覆無記心, sāvaraṇāvyākṛta-citta)
Indeterminate mind without defilement (無覆無記心, anāvaraṇāvyākṛta-citta)

色界有三心，除不善；

In the Form Realm (色界, rūpadhātu), there are three kinds of mind, excluding unwholesome mind (akuśala-citta):

Wholesome mind (kuśala-citta)
Indeterminate with defilement (sāvaraṇāvyākṛta-citta)
Indeterminate without defilement (anāvaraṇāvyākṛta-citta)

無色界亦爾。

The same applies to the Formless Realm (無色界, ārūpyadhātu):

It also has three kinds of mind, excluding unwholesome.

出世間心有二種。謂學及無學。

The supramundane mind (出世間心, lokottara-citta) has two types:

The learner’s mind (學, śaikṣa-citta) – associated with those still on the path.
The non-learner’s mind (無學, aśaikṣa-citta) – associated with Arhats or Buddhas who have completed the path.

或立一種色。謂由眼所行義故。或立二種謂內色、外色。或立三種。謂顯色、形色、表色。或立四種。謂有依光明色、無依光明色、正不正光明色、積集住色。或立五種。謂由五趣差別故。或立六種。謂建立所攝色、覆藏所攝色、境界所攝色、有情數色、非有情數色、有見有對色。或立七種。謂由七種攝受事差別故。或立八種。謂依八世雜說：一、地分雜色，二、山雜色，三、園林池沼等雜色，四、宮室雜色，五、業處雜色，六、彩畫雜色，七、鍛業雜色，八、資具雜色。或立九種。謂若過去、若未來、若現在、若麁、若細、若劣、若妙、若遠、若近。或立十種。謂十種資具。

或立一種色。謂由眼所行義故。

Or, form (色, rūpa) may be classified as one kind:

That which is the object of the eye (由眼所行義, cakṣur-vijñāna-gocara).

或立二種，謂內色、外色。

Or into two kinds:

Internal form (內色, adhyātmika-rūpa) – such as the eye faculty.
External form (外色, bāhya-rūpa) – such as visible objects.

或立三種。謂顯色、形色、表色。

Or into three kinds:

Visible form (顯色, vyañjana-rūpa or pratibhāsa-rūpa) – basic color or appearance.
Form with shape (形色, saṃsthāna-rūpa) – includes configuration, length, width, etc.
Expressive form (表色, vyakta-rūpa or abhilāpya-rūpa) – form that conveys meaning (e.g., gestures, signs, words).

或立四種。謂有依光明色、無依光明色、正不正光明色、積集住色。

Or into four kinds:

Light-dependent form (有依光明色, āloka-nibandhana-rūpa) – form visible only when illuminated.
Light-independent form (無依光明色, anāloka-nibandhana-rūpa) – such as tactile qualities.
Proper and improper illumination form (正不正光明色, samyak-asamyak-āloka-rūpa) – distinguishing clarity under correct or incorrect light.
Stable aggregated form (積集住色, samavāya-sthita-rūpa) – form that persists through aggregation.

或立五種。謂由五趣差別故。

Or into five types, according to the five destinies (五趣, pañca-gati):

Hell beings
Animals
Hungry ghosts
Humans
Devas —Each with different qualities of form.

或立六種。謂建立所攝色、覆藏所攝色、境界所攝色、有情數色、非有情數色、有見有對色。

Or into six kinds:

Constructed form (建立所攝色, nirmita-rūpa) – intentionally made forms.
Concealed form (覆藏所攝色, paṭicchanna-rūpa) – hidden or covered forms.
Object-domain form (境界所攝色, viṣaya-rūpa) – object-form as perceived.
Form within the count of sentient beings (有情數色, sattva-saṃkhyāta-rūpa) – forms belonging to beings.
Form outside the count of sentient beings (非有情數色, asattva-saṃkhyāta-rūpa) – forms not belonging to sentient life (e.g., rocks, trees).
Visible and tangible form (有見有對色, saṃvidyamāna-sparśya-rūpa) – forms perceptible through vision and contact.

或立七種。謂由七種攝受事差別故。

Or into seven kinds, based on the seven possessions or belongings (七種攝受事, sapta-upādāna-vastu) – possibly referring to family, property, status, etc., though context is needed for specifics.

或立八種。謂依八世雜說：

Or into eight kinds, based on miscellaneous worldly categories:

Earth-based forms (地分雜色, pṛthivī-bhāga-miśra-rūpa)
Mountain forms (山雜色, parvata-miśra-rūpa)
Forests, groves, lakes, ponds (園林池沼等雜色, ārāma-vana-taḍāga-miśra-rūpa)
Palaces and dwellings (宮室雜色, niveśana-miśra-rūpa)
Places of activity or labor (業處雜色, karma-sthāna-miśra-rūpa)
Paintings and designs (彩畫雜色, citra-miśra-rūpa)
Blacksmithing and forge forms (鍛業雜色, lohakarma-miśra-rūpa)
Possession-based forms (資具雜色, parigraha-miśra-rūpa)

或立九種。謂若過去、若未來、若現在、若麁、若細、若劣、若妙、若遠、若近。

Or into nine kinds, based on:

Past (過去, atīta)
Future (未來, anāgata)
Present (現在, pratyutpanna)
Coarse (麁, sthūla)
Subtle (細, sūkṣma)
Inferior (劣, hīna)
Excellent (妙, prabhūta or śreṣṭha)
Far (遠, dūra)
Near (近, sāmīpa)

或立十種。謂十種資具。

Or into ten kinds, referring to the ten bodily supports or requisites (十種資具, daśa-upakaraṇa-rūpa), likely the same as earlier in the Yogācārabhūmi:

Food
Drink
Vehicle
Clothing
Ornamentation
Music and entertainment
Perfume, garlands, powders
Tools and utensils
Lamps/light sources
Sexual union

或立一種聲。謂由耳所行義故。或立二種。謂了義聲、不了義聲。或立三種。謂因受大種聲、因不受大種聲、因俱大種聲。或立四種。謂善、不善、有覆無記、無覆無記。或立五種。謂由五趣差別故。或立六種。一、受持讀誦聲，二、請問聲，三、說法聲，四、論議決擇聲，五、展轉言教若犯若出聲，六、喧雜聲。或立七種。謂男聲、女聲、下聲、中聲、上聲、鳥獸等聲、風林叢聲。

或立一種聲。謂由耳所行義故。

Or, sound (聲, śabda) may be classified as one kind,

namely: that which is the object of the ear (由耳所行義, śrotra-vijñāna-gocara).

或立二種。謂了義聲、不了義聲。

Or into two kinds:

Definitively meaningful sound (了義聲, nītārtha-śabda)
Not definitively meaningful sound (不了義聲, neyārtha-śabda)

或立三種。謂因受大種聲、因不受大種聲、因俱大種聲。

Or into three kinds, based on the causes from the great elements (大種, mahābhūta):

Sound caused by receiving the great elements (因受大種聲, āśrita-mahābhūta-śabda)
Sound caused by not receiving the great elements (因不受大種聲, anāśrita-mahābhūta-śabda)
Sound caused by both (因俱大種聲, ubhayāśrita-mahābhūta-śabda)

或立四種。謂善、不善、有覆無記、無覆無記。

Or into four kinds, based on ethical valence:

Wholesome sound (善, kuśala-śabda)
Unwholesome sound (不善, akuśala-śabda)
Indeterminate sound with obscuration (有覆無記, sāvaraṇāvyākṛta-śabda)
Indeterminate sound without obscuration (無覆無記, anāvaraṇāvyākṛta-śabda)

或立五種。謂由五趣差別故。

Or into five kinds, according to the five destinies (五趣, pañca-gati):

Sound as produced by beings in:

Hell
Animal realm
Hungry ghost realm
Human realm
Heaven (deva realm)

或立六種。

Or into six kinds:

Sound of recitation and memorization (受持讀誦聲, dhāraṇa-pāṭha-śabda)
Sound of asking questions (請問聲, praśna-śabda)
Sound of teaching Dharma (說法聲, dharmadeśanā-śabda)
Sound of discussion and analysis (論議決擇聲, vicāra-vāda-śabda)
Sound of successive instructions, discipline or dismissal (展轉言教若犯若出聲, saṃkrama-anuśāsana-doṣa-niṣkrama-śabda)
Sound of noise or chatter (喧雜聲, vyāhāra-śabda or kolāhala-śabda)

或立七種。謂男聲、女聲、下聲、中聲、上聲、鳥獸等聲、風林叢聲。

Or into seven kinds:

Male voice (男聲, puṃśabda)
Female voice (女聲, strīśabda)
Low voice (下聲, nīca-śabda)
Medium voice (中聲, madhya-śabda)
High voice (上聲, uttama-śabda)
Animal sounds (鳥獸等聲, pakṣi-mṛga-ādi-śabda)
Natural sounds like wind, forest, etc. (風林叢聲, vāyu-vana-gahana-śabda)

或立八種。謂四聖言聲，四非聖言聲。四非聖言者，一、不見言見、見言不見非聖言；二、不聞言聞、聞言不聞非聖言；三、不覺言覺、覺言不覺非聖言；四、不知言知、知言不知非聖言。四聖言者，一、見言見、不見言不見聖言；二、聞言聞、不聞言不聞聖言；三、覺言覺、不覺言不覺聖言；四、知言知、不知言不知聖言。又有八種。謂四善語業道，四不善語業道。

或立八種。謂四聖言聲，四非聖言聲。

Or, sound (聲, śabda) may be classified into eight types:

The four noble utterances (四聖言聲, catvāraḥ ārya-vāc-śabdāḥ),

and the four non-noble utterances (四非聖言聲, catvāraḥ anārya-vāc-śabdāḥ).

四非聖言 (Four Non-Noble Utterances):

To say “I see” when one does not see, or “I do not see” when one does see (不見言見、見言不見, adṛṣṭaṁ dṛṣṭam iti, dṛṣṭaṁ adṛṣṭam iti) – false speech regarding direct vision/perception.
To say “I have heard” when one has not, or “I have not heard” when one has (不聞言聞、聞言不聞, aśrutaṁ śrutam iti, śrutam aśrutam iti) – lying about having heard something.
To say “I have experienced/felt” when one has not, or vice versa (不覺言覺、覺言不覺, anubhūtaṁ bhūtam iti, bhūtam anubhūtaṁ iti) – misrepresenting one’s own experience or sensation.
To say “I know” when one does not, or “I do not know” when one does (不知言知、知言不知, ajñātaṁ jñātam iti, jñātaṁ ajñātam iti) – false claims of knowledge.

四聖言 (Four Noble Utterances):

To say “I see” when one truly sees, and “I do not see” when one truly does not (見言見、不見言不見, dṛṣṭaṁ dṛṣṭam iti, adṛṣṭaṁ adṛṣṭam iti) – truthful seeing speech.
To say “I have heard” when one has, and “I have not heard” when one has not (聞言聞、不聞言不聞, śrutam śrutam iti, aśrutam aśrutam iti)
To say “I have experienced” when one has, and “I have not” when one has not (覺言覺、不覺言不覺, bhūtam bhūtam iti, abhūtam abhūtam iti)
To say “I know” when one knows, and “I do not know” when one does not (知言知、不知言不知, jñātam jñātam iti, ajñātam ajñātam iti)

又有八種。謂四善語業道，四不善語業道。

There are also eight types:

The four wholesome verbal karmic paths (四善語業道, catvāraḥ kuśala-vāg-karmapatha) and

the four unwholesome verbal karmic paths (四不善語業道, catvāraḥ akuśala-vāg-karmapatha).

The Four Unwholesome Verbal Karma Paths (不善語業道):

False speech (妄語, mṛṣāvāda)
Divisive speech (兩舌, paiṣunya)
Harsh speech (惡口, pāruṣya)
Idle chatter (綺語, saṁbhinnapralāpa)

The Four Wholesome Verbal Karma Paths (善語業道):

Truthful speech (實語, satya-vāda)
Speech that promotes harmony (和合語, sāmrājya-vāda)
Gentle speech (柔軟語, mṛdu-vāda)
Meaningful speech (時語, kālika-vāda)

或立九種。謂過去、未來、現在，乃至若遠、若近。或立十種。謂五樂所攝聲。此復云何？一、舞俱行聲，二、歌俱行聲，三、絃管俱行聲，四、女俱行聲，五、男俱行聲，六、螺俱行聲，七、腰等鼓俱行聲，八、岡等鼓俱行聲，九、都曇等鼓俱行聲，十、俳叫聲。

或立九種。謂過去、未來、現在，乃至若遠、若近。

Or, sound (聲, śabda) may be classified into nine kinds, namely:

Past (*過去, atīta)
Future (*未來, anāgata)
Present (*現在, pratyutpanna)
Coarse (*麤, sthūla)
Subtle (*細, sūkṣma)
Inferior (*劣, hīna)
Excellent (*妙, uttama or śreṣṭha)
Distant (*遠, dūra)
Near (*近, sāmīpa)

或立十種。謂五樂所攝聲。

Or into ten kinds, classified under the five types of enjoyable music (五樂, pañca-gandharva), which include various musical or entertainment sounds.

此復云何？ — What are these?

Dance-accompanying sound (舞俱行聲, nṛtya-sahagata-śabda)
Song-accompanying sound (歌俱行聲, gīta-sahagata-śabda)
String and pipe instrument sounds (絃管俱行聲, tantu-vāditra-vāyu-vāditra-sahagata-śabda)
Female voice accompaniment (女俱行聲, strī-gīta-sahagata-śabda)
Male voice accompaniment (男俱行聲, puṁ-gīta-sahagata-śabda)
Conch-blowing sound (螺俱行聲, śaṅkha-sahagata-śabda)
Small waist drum sound (腰等鼓俱行聲, mṛdaṅga-sahagata-śabda)
Mid-sized drum sounds (岡等鼓俱行聲, bhāṇḍa-vāditra-sahagata-śabda)
Large barrel drum sounds such as dudām (都曇等鼓俱行聲, duḍumba-vāditra-sahagata-śabda)
Clown’s shout or theatrical cry (俳叫聲, nāṭya-śabda or vaitālika-śabda)

或立一種香。謂由鼻所行義故。或立二種。謂內及外。或立三種。謂可意、不可意、及處中香。或立四種。謂四大香。一、沈香，二、窣堵魯迦香，三、龍腦香，四、麝香。或立五種。謂根香、莖香、葉香、花香、果香。或立六種。謂食香、飲香、衣香、莊嚴具香、乘香、宮室香。或立七種。謂皮香、葉香、素泣謎羅香、栴檀香、三辛香、熏香、末香。或立八種。謂俱生香、非俱生香、恒續香、非恒續香、雜香、純香、猛香、非猛香。或立九種。謂過去、未來、現在等，如前說。或立十種。謂女香、男香、一指香、二指香、唾香、洟香、脂髓膿血香、肉香、雜糅香、淤埿香。

或立一種香。謂由鼻所行義故。

Or, smell/fragrance (香, gandha) may be classified as one kind:

That which is the object of the nose (由鼻所行義, ghrāṇa-vijñāna-gocara).

或立二種。謂內及外。

Or into two kinds:

Internal fragrance (內, ādhyātmika-gandha) – such as body odor or internal scents.
External fragrance (外, bāhya-gandha) – such as perfumes or natural smells from objects.

或立三種。謂可意、不可意、及處中香。

Or into three kinds:

Pleasant fragrance (可意, manojña-gandha)
Unpleasant fragrance (不可意, amanojña-gandha)
Neutral fragrance (處中香, madhyastha-gandha)

或立四種。謂四大香。

Or into four great fragrances (四大香, catur-mahāgandha):

Agarwood (沈香, aguru)
Sandalwood from stūpa region (窣堵魯迦香, stūpa-loka-candana or śuddhāloka)
Borneol camphor (龍腦香, bhramara-kastūrī or borneol)
Musk (麝香, mṛga-mada)

或立五種。謂根香、莖香、葉香、花香、果香。

Or into five types, based on plant parts:

Root fragrance (根香, mūla-gandha)
Stem fragrance (莖香, kaṇṭhaka-gandha)
Leaf fragrance (葉香, patra-gandha)
Flower fragrance (花香, puṣpa-gandha)
Fruit fragrance (果香, phala-gandha)

或立六種。謂食香、飲香、衣香、莊嚴具香、乘香、宮室香。

Or into six kinds, based on functional association:

Fragrance of food (食香, anna-gandha)
Fragrance of drink (飲香, pāna-gandha)
Fragrance of clothing (衣香, vastra-gandha)
Fragrance of adornments (莊嚴具香, ālaṅkāra-gandha)
Fragrance of vehicles (乘香, vāhana-gandha)
Fragrance of buildings/dwellings (宮室香, niveśana-gandha)

或立七種。謂皮香、葉香、素泣謎羅香、栴檀香、三辛香、熏香、末香。

Or into seven kinds, likely based on material or source:

Skin fragrance (皮香, tvac-gandha)
Leaf fragrance (葉香, patra-gandha)
Sukhanīlam fragrance (素泣謎羅香) – likely a transliteration (e.g., su-kīnāra)
Sandalwood (栴檀香, candana-gandha)
Three pungents (三辛香, tri-kaṭuka-gandha) – likely cloves, cinnamon, and ginger
Incense/smoke fragrance (熏香, dhūma-gandha)
Powdered fragrance (末香, cūrṇa-gandha)

或立八種。謂俱生香、非俱生香、恒續香、非恒續香、雜香、純香、猛香、非猛香。

Or into eight kinds, by origination and intensity:

Congenital/inherent fragrance (俱生香, sahaja-gandha)
Non-inherent fragrance (非俱生香, asahaja-gandha)
Continuously arising fragrance (恒續香, satatodbhava-gandha)
Non-continuous fragrance (非恒續香, asatatodbhava-gandha)
Mixed fragrance (雜香, miśra-gandha)
Pure fragrance (純香, śuddha-gandha)
Strong/pungent fragrance (猛香, tīvra-gandha)
Weak fragrance (非猛香, amṛdu-gandha or mṛdu-gandha)

或立九種。謂過去、未來、現在等，如前說。

Or into nine types, following the schema used earlier for temporal and qualitative distinctions:

Past, future, present, coarse, subtle, inferior, excellent, distant, and near.

或立十種。謂女香、男香、一指香、二指香、唾香、洟香、脂髓膿血香、肉香、雜糅香、淤埿香。

Or into ten kinds, based on bodily or worldly associations:

Female body scent (女香, strī-gandha)
Male body scent (男香, puṁ-gandha)
Fragrance the length of one finger (一指香, eka-aṅgula-gandha)
Two-finger scent range (二指香, dvi-aṅgula-gandha)
Saliva odor (唾香, kheṭaka-gandha)
Nasal mucus odor (洟香, niśvāsa-gandha or nāsa-rakta-gandha)
Odor of fat, marrow, pus, and blood (脂髓膿血香, meda-majja-pūya-rudhira-gandha)
Flesh odor (肉香, māṁsa-gandha)
Mixed odor (雜糅香, miśra-gandha)
Mud or mire odor (淤埿香, pāṅka-gandha)

或立一種味。謂由舌所行義故。或立二種。謂內及外。或立三種。謂可意等如前說。或立四種。謂大麥味、粳稻味、小麥味、餘下穀味。或立五種。謂酒飲味、非酒飲味、蔬菜味、林果味、所食味。或立六種。謂甘苦等。或立七種。謂酥味、油味、蜜味、甘蔗變味、乳酪味、鹽味、肉味。或立八種。如香說。或立九種。亦如香說。或立十種。謂可嚼味、可噉味、可甞味、可飲味、可吮味、可爆乾味、充足味、休愈味、盪滌味、常習味。後五謂諸藥味。

或立一種味。謂由舌所行義故。

Or, taste (味, rasa) may be classified as one kind:

That which is the object of the tongue (由舌所行義, jihvā-vijñāna-gocara).

或立二種。謂內及外。

Or into two kinds:

Internal taste (內, ādhyātmika-rasa) — e.g., bodily or oral flavor.
External taste (外, bāhya-rasa) — found in external food or substances.

或立三種。謂可意等如前說。

Or into three kinds, as previously said in the classification of smells:

Pleasant taste (可意, manojña-rasa)
Unpleasant taste (不可意, amanojña-rasa)
Neutral taste (處中味, madhyastha-rasa)

或立四種。謂大麥味、粳稻味、小麥味、餘下穀味。

Or into four kinds, by grain type:

Barley flavor (大麥味, yava-rasa)
Glutinous rice flavor (粳稻味, śāli-rasa)
Wheat flavor (小麥味, godhuma-rasa)
Other cereal flavors (餘下穀味, anya-dhānya-rasa)

或立五種。謂酒飲味、非酒飲味、蔬菜味、林果味、所食味。

Or into five types:

Alcoholic beverage flavor (酒飲味, madya-rasa)
Non-alcoholic beverage flavor (非酒飲味, amādyaka-rasa)
Vegetable taste (蔬菜味, śāka-rasa)
Forest fruit taste (林果味, vanaphala-rasa)
General food taste (所食味, bhojya-rasa)

或立六種。謂甘苦等。

Or into six primary tastes:

Sweet (甘, madhura)
Bitter (苦, tikta)
Sour (酸, amla)
Pungent/spicy (辛, kaṭu)
Astringent (澀, kaṣāya)
Salty (鹹, lavaṇa)

These six are standard in Ayurvedic and classical Indian medicine systems.

或立七種。謂酥味、油味、蜜味、甘蔗變味、乳酪味、鹽味、肉味。

Or into seven kinds, based on common food substances:

Ghee flavor (酥味, ghṛta-rasa)
Oil flavor (油味, taila-rasa)
Honey flavor (蜜味, madhu-rasa)
Molasses or sugarcane-derivative flavor (甘蔗變味, ikṣurasa-pariṇāma)
Curd/cheese flavor (乳酪味, dadhi-rasa or kṣīra-pariṇāma)
Salt flavor (鹽味, lavaṇa-rasa)
Meat flavor (肉味, māṁsa-rasa)

或立八種。如香說。或立九種。亦如香說。

Or into eight or nine kinds, as explained earlier for fragrance (香):

This likely refers to classifications like:

Congenital taste / acquired taste
Continuous / non-continuous taste
Mixed / pure / strong / weak
Past / future / present
Coarse / subtle / far / near / inferior / excellent, etc.

或立十種。謂可嚼味、可噉味、可甞味、可飲味、可吮味、可爆乾味、充足味、休愈味、盪滌味、常習味。

Or into ten kinds, based on usage or function:

Chewable taste (可嚼味, bhakṣya-rasa)
Edible taste (可噉味, bhojya-rasa)
Tastable or lickable flavor (可甞味, cūṣya-rasa)
Drinkable taste (可飲味, peya-rasa)
Suckable taste (可吮味, lehya-rasa)
Explosive/crunchy or roasted flavor (可爆乾味, bhājita-rasa or śuṣka-rasa)

The following five are medicinal tastes:

Nourishing taste (充足味, puṣṭi-rasa)
Healing taste (休愈味, ārogyakara-rasa)
Cleansing taste (盪滌味, śodhana-rasa)
Habitual taste (常習味, abhyāsa-rasa)

或立一種觸。謂由身所行義故。或立二種。如香說。或立三種。謂可意等。或立四種。謂摩觸、搦觸、打觸、揉觸。或立五種。謂五趣差別。又有五種。謂蚊䗈風日蛇蠍等觸。或立六種。謂苦、樂、不苦不樂、俱生、所治攝、能治攝。或立七種。謂堅鞕觸、流濕觸、煖觸、動觸、跳墮觸、摩按觸、身變異觸。謂濕滑等。或立八種。謂手觸觸、塊觸觸、杖觸觸、刀觸觸、冷觸觸、煖觸觸、飢觸觸、渴觸觸。或立九種。如香說。或立十種。謂食觸、飲觸、乘觸、衣觸、莊嚴具觸、床坐觸、机橙臺枕及方座觸、女觸、男觸、彼二相事受用觸。

或立一種觸。謂由身所行義故。

Or, touch (觸, sparśa) may be classified into one kind:

That which is the object of the body consciousness (由身所行義, kāya-vijñāna-gocara).

或立二種。如香說。

Or into two types, as explained for smell (香, gandha):

Internal touch (內, ādhyātmika-sparśa)
External touch (外, bāhya-sparśa)

或立三種。謂可意等。

Or into three types:

Pleasant touch (可意, manojña-sparśa)
Unpleasant touch (不可意, amanojña-sparśa)
Neutral touch (處中觸, madhyastha-sparśa)

或立四種。謂摩觸、搦觸、打觸、揉觸。

Or into four kinds of contact methods:

Rubbing touch (摩觸, mārjana-sparśa)
Grasping or squeezing touch (搦觸, niṣpeṣa-sparśa)
Striking touch (打觸, tāḍana-sparśa)
Kneading or pressing touch (揉觸, mardana-sparśa)

或立五種。謂五趣差別。

Or into five types, distinguished by the five destinies (五趣, pañcagati), i.e.,

Hell beings
Animals
Hungry ghosts (pretas)
Humans
Devas

又有五種。謂蚊䗈風日蛇蠍等觸。

There are also five types of painful or environmental touches:

Mosquito/insect bite (蚊觸, maśaka-sparśa)
Fly contact (䗈觸, makṣikā-sparśa)
Wind contact (風觸, vāyu-sparśa)
Sunlight or heat contact (日觸, sūrya-sparśa)
Snake or scorpion contact (蛇蠍觸, sarpa-vṛścika-sparśa)

或立六種。謂苦、樂、不苦不樂、俱生、所治攝、能治攝。

Or into six types:

Painful touch (苦觸, duḥkha-sparśa)
Pleasant touch (樂觸, sukha-sparśa)
Neutral touch (不苦不樂觸, adukhama-sukha-sparśa)
Congenital or co-arising touch (俱生觸, sahaja-sparśa)
Touch that is conditioned by what is treated (所治攝, bhaiṣajya-grāhya-sparśa)
Touch of that which treats or heals (能治攝, bhaiṣajya-kartṛ-sparśa)

或立七種。謂堅鞕觸、流濕觸、煖觸、動觸、跳墮觸、摩按觸、身變異觸。謂濕滑等。

Or into seven types, describing physical texture or dynamic interaction:

Hard touch (堅鞕觸, kaṭhina-sparśa)
Flowing or moist touch (流濕觸, sravaṇa-sparśa or klinna-sparśa)
Warm touch (煖觸, uṣṇa-sparśa)
Moving touch (動觸, calana-sparśa)
Jolting or dropping touch (跳墮觸, patana-sparśa)
Pressing or massaging touch (摩按觸, abhighāta-sparśa)
Touch involving bodily change or transformation (身變異觸, śarīra-pariṇāma-sparśa)

或立八種。謂手觸觸、塊觸觸、杖觸觸、刀觸觸、冷觸觸、煖觸觸、飢觸觸、渴觸觸。

Or into eight types, by cause or instrument of the touch:

Hand touch (手觸觸, hasta-sparśa)
Contact from a lump or mass (塊觸觸, pinda-sparśa)
Stick contact (杖觸觸, daṇḍa-sparśa)
Blade or weapon contact (刀觸觸, asi-sparśa)
Cold sensation (冷觸觸, śīta-sparśa)
Hot sensation (煖觸觸, uṣṇa-sparśa)
Touch from hunger (飢觸觸, kṣudhā-sparśa)
Touch from thirst (渴觸觸, tṛṣṇā-sparśa)

或立九種。如香說。

Or into nine types, following the pattern used for fragrance:

i.e., past, future, present, coarse, subtle, inferior, excellent, far, near.

或立十種。謂食觸、飲觸、乘觸、衣觸、莊嚴具觸、床坐觸、机橙臺枕及方座觸、女觸、男觸、彼二相事受用觸。

Or into ten kinds, based on the objects of touch:

Touch related to food (食觸, anna-sparśa)
Touch related to drink (飲觸, pāna-sparśa)
Touch of vehicles (乘觸, vāhana-sparśa)
Touch of clothing (衣觸, vastra-sparśa)
Touch of adornments (莊嚴具觸, ālaṅkāra-sparśa)
Touch of beds/seats (床坐觸, śayyāsana-sparśa)
Touch of platforms, cushions, benches, etc. (机橙臺枕及方座觸, pīṭha-paryaṅka-prastara-sparśa)
Touch of a female (女觸, strī-sparśa)
Touch of a male (男觸, puṁs-sparśa)
Touch involving interaction between the two (彼二相事受用觸, ubhayaliṅga-saṁyoga-sparśa)

略說法界，若假若實，有八十七法。彼復云何？謂心所有法有五十三，始從作意，乃至尋、伺為後邊。法處所攝色有二種。謂律儀不律儀所攝色、三摩地所行色。不相應行有二十四種，謂得、無想定、滅盡定、無想異熟、命根、眾同分、異生性、生、老、住、無常、名身、句身、文身、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合。無為有八事。謂虛空、非擇滅、擇滅、善、不善、無記法真如、不動、想受滅。如是無為，廣八略六，若六若八，平等平等。

In brief, the dharma-dhātu (法界, dharmadhātu) — whether conventional (假, saṁvṛti) or ultimate (實, paramārtha) — comprises eighty-seven dharmas.

What are these?

1. Mental Factors (心所有法, caitasika-dharmas) — 53

There are 53 mental factors, beginning with attention (作意, manasikāra), and ending with vitarka (尋) and vicāra (伺).

2. Form Dharmas (色, rūpa) under the scope of the mind (法處所攝色)

— 2

Two types of form dharmas (色法, rūpa) are included in the dharma-sphere (法處, dharmāyatana):

Form associated with moral discipline and violation (律儀不律儀所攝色) — śīlavinaya-paryāpanna-rūpa
Form accessible in meditative concentration (三摩地所行色) — samādhi-gocara-rūpa

3. Conditioned but Non-Associated Formations (不相應行, viprayukta-saṁskāra) — 24

There are 24 dharmas which are conditioned (有為, saṁskṛta), but not associated with mind or matter. They are:

得 (prāpti) – attainment
無想定 (asañjñā-samāpatti) – attainment of unconsciousness
滅盡定 (nirodha-samāpatti) – cessation attainment
無想異熟 (asañjñi-vedanīya-vipāka) – unconscious resultant
命根 (āyurindriya) – life faculty
眾同分 (bhājana-loka) – shared world
異生性 (tiryagyoni-prakṛti) – nature of ordinary beings
生 (jāti) – birth
老 (jarā) – aging
住 (sthiti) – duration
無常 (anityatā) – impermanence
名身 (nāma-skandha) – name collection
句身 (padaskandha) – phrase collection
文身 (varṇa-skandha) – syllable collection
流轉 (saṁsāra) – transmigration
定異 (anyathatva) – transformation
相應 (saṁprayoga) – conjunction
勢速 (vega) – momentum
次第 (krama) – sequence
時 (kāla) – time
方 (deśa) – place
數 (saṅkhyā) – number
和合 (saṁhati) – aggregation
不和合 (asaṁhati) – disaggregation

4. Unconditioned Dharmas (無為, asaṁskṛta-dharmas) — 8

There are eight unconditioned dharmas, though sometimes abbreviated to six. They are:

虛空 (ākāśa) – space
非擇滅 (apratisaṅkhyā-nirodha) – cessation not by wisdom
擇滅 (pratisaṅkhyā-nirodha) – cessation by wisdom
善 (kuśala) – wholesome (as a special unconditioned classification)
不善 (akuśala) – unwholesome
無記法真如 (avyākṛta-tathatā) – neutral suchness
不動 (acala) – immovability (nirvāṇa)
想受滅 (saññā-vedayita-nirodha) – cessation of perception and feeling

Thus, unconditioned dharmas are counted as 8 in full (廣八), sometimes abbreviated as 6 (略六). Whether 6 or 8, they are considered equally unconditioned, equally such. (平等平等)

復次，法界或立一種。謂由意所行義。或立二種。謂假所攝法、非假所攝法。或立三種。謂有色、無色、及有為無為。或立四種。謂有色假所攝法、無色心所有所攝法、無色不相應假所攝法、無色無為假非假所攝法。

Furthermore, the dharma-dhātu (法界, dharmadhātu) may be classified in the following ways:

Onefold Classification (一種)

That which is the object of the mind (由意所行義, manovijñāna-gocara)

In other words, “dharmas” are defined as all phenomena knowable by the mental consciousness.

Twofold Classification (二種)

Conventional (假所攝法, saṁvṛti-paryāpanna) dharmas
Ultimate (非假所攝法, asaṁvṛti-paryāpanna) dharmas

That is, dharmas are either conventionally designated, like personhood or names, or non-conventional realities like ultimate constituents (dharmas proper).

Threefold Classification (三種)

Form (有色, rūpī)
Non-form (無色, arūpī)
Conditioned and Unconditioned (有為無為, saṁskṛta–asaṁskṛta)

This recognizes that dharmas may be form (rūpa), mind and mental factors (citta–caitasika), or beyond both as unconditioned dharmas (asaṁskṛta-dharma), such as nirvāṇa or space.

Fourfold Classification (四種)

Form dharmas that are conventionally imputed (有色假所攝法, rūpī-saṁvṛti-paryāpanna)

e.g., physical matter such as elements or body parts, conventionally designated.

Non-form dharmas included among mental factors (無色心所有所攝法, arūpī–caitasika–paryāpanna)

e.g., feeling (vedanā), perception (saṁjñā), volition (cetanā), etc.

Non-form, non-associated dharmas that are conventionally imputed (無色不相應假所攝法, arūpī–viprayukta–saṁvṛti-paryāpanna)

e.g., time, number, life faculty, acquisition (prāpti), and other constructed yet non-material dharmas.

Non-form, unconditioned dharmas—some conventionally imputed, some ultimately real (無色無為假非假所攝法, arūpī–asaṁskṛta–saṁvṛti–asaṁvṛti-paryāpanna)

e.g., space (ākāśa) may be conventionally designated, while true cessation (nirodha) or tathatā (真如, suchness) are ultimate.

或立五種。謂色、心所法、心不相應行、善、無記無為。

Or, it may be classified into five types:

色 (rūpa) – Form dharmas
心所法 (caitasika-dharma) – Mental factors
心不相應行 (citta-viprayukta-saṁskāra) – Conditioned factors dissociated from mind, i.e., non-associated formations
善 (kuśala) – Wholesome dharmas
無記無為 (avyākṛta–asaṁskṛta) – Indeterminate and unconditioned dharmas

或立六種。謂受、想、相應行、不相應行、色、無為。或立七種。謂受、想、思、染污、不染污、色、無為。或立八種。謂善、不善、無記、受、想、行、色、無為。

Sixfold Classification (六種)

受 (vedanā) – Feeling
想 (saṃjñā) – Perception
相應行 (saṃprayukta-saṃskāra) – Conjoined volitional formations (i.e., mental factors that arise with mind)
不相應行 (viprayukta-saṃskāra) – Non-conjoined formations (conditioned factors not arising with mind)
色 (rūpa) – Form
無為 (asaṃskṛta) – Unconditioned dharmas

Sevenfold Classification (七種)

受 (vedanā) – Feeling
想 (saṃjñā) – Perception
思 (cetanā) – Volition
染污 (saṃkleśa) – Defiled dharmas
不染污 (asaṃkleśa) – Non-defiled dharmas
色 (rūpa) – Form
無為 (asaṃskṛta) – Unconditioned dharmas

Eightfold Classification (八種)

善 (kuśala) – Wholesome dharmas
不善 (akuśala) – Unwholesome dharmas
無記 (avyākṛta) – Ethically indeterminate dharmas
受 (vedanā) – Feeling
想 (saṃjñā) – Perception
行 (saṃskāra) – Volitional formations
色 (rūpa) – Form
無為 (asaṃskṛta) – Unconditioned dharmas

或立九種。謂由過去、未來等差別。或立十種。謂由十種義。一、隨逐生義；二、領所緣義；三、取所緣相義；四、於所緣造作義；五、即彼諸法分位差別義；六、無障礙義；七、常離繫義；八、常非離繫義；九、常無顛倒義；十、苦樂離繫義、非受離繫義及受離繫義。如是若內若外六處所攝法，差別分別有六百六十。

Ninefold Classification (九種)

Or, a ninefold classification is established based on temporal distinctions,

i.e., past (過去, atīta), future (未來, anāgata), and so on (including present, subtle, gross, near, far, etc.).

Tenfold Classification (十種)

Or, the classification may be made into ten based on ten aspects (義, artha):

隨逐生義 – Function of following birth (anujanma-artha)

Arising dependent on another or in succession.

領所緣義 – Function of apprehending the object (ālambana-grahaṇa-artha)

Receiving or grasping the object of cognition.

取所緣相義 – Function of taking the aspect of the object (ālambana-ākāra-grahaṇa-artha)

Cognizing not just the object, but its particular features or marks.

於所緣造作義 – Function of mental construction upon the object (ālambana-kr̥ti-artha)

Projecting, fabricating, or elaborating concepts upon the object.

即彼諸法分位差別義 – Function of differentiation among phases of those dharmas (dharmāṇām avasthā-bheda-artha)

Recognizing the stages or divisions within a given dharma.

無障礙義 – Function of being unobstructed (anāvaraṇa-artha)

Not being hindered in manifesting its function or object.

常離繫義 – Function of always being free from bondage (nitya-vimukta-artha)

Pertains to dharmas inherently unbound (e.g., unconditioned dharmas).

常非離繫義 – Function of never being free from bondage (nitya-saṁyukta-artha)

Refers to dharmas that are always associated with defilement.

常無顛倒義 – Function of never being perverted/confused (nitya-avitatha-artha)

Such as wisdom that always sees things as they are.

苦樂離繫義、非受離繫義、及受離繫義 – Functions related to bondage through pain/pleasure, non-feeling, and feeling

Subcategories:
苦樂離繫 (sukha-duḥkha-saṁyoga) – Bondage via hedonic tone
非受離繫 (aduḥkha-asukha-saṁyoga) – Neutral experience bondage
受離繫 (vedanā-saṁyoga) – Bondage through mere feeling experience

Thus, among the dharmas included in the six internal and external bases (若內若外六處所攝法, adhyātma–bāhya-ṣaḍāyatana-paryāpanna-dharmas),

there are 660 distinct types when classified by these differentiating aspects.

復次，屢觀眾色，觀而復捨，故名為眼。數數於此聲至能聞，故名為耳。數由此故能嗅諸香，故名為鼻。能除飢羸、數發言論、表彰呼召，故名為舌。諸根所隨，周遍積聚，故名為身。愚夫長夜，瑩飾藏護，執為己有，計為我所我及我所。又諸世間，依此假立種種名想。謂之有情、人、與命者、生者、意生、及儒童等。故名為意。數可示現，在其方所，質量可增，故名為色。數宣數謝，隨增異論，故名為聲。離質潛形，屢隨風轉，故名為香。可以舌甞，屢招疾苦，故名為味。數可為身之所證得，故名為觸。遍能任持，唯意境性，故名為法。如是等類，諸法差別應知。

復次，屢觀眾色，觀而復捨，故名為眼。

Again, by repeatedly observing various forms (色, rūpa) and then releasing them after observing, it is therefore called the eye (眼, cakṣus).

數數於此聲至能聞，故名為耳。

By frequent contact with sounds (聲, śabda), and the ability to hear them, it is therefore called the ear (耳, śrotra).

數由此故能嗅諸香，故名為鼻。

Because it repeatedly enables the smelling of fragrances (香, gandha), it is therefore called the nose (鼻, ghrāṇa).

能除飢羸、數發言論、表彰呼召，故名為舌。

That which can remove hunger and weakness, often produces speech, expresses declarations and calls out—thus it is called the tongue (舌, jihvā).

諸根所隨，周遍積聚，故名為身。

That which is accompanied by all the other faculties (諸根, indriyas), pervades and accumulates throughout the body—thus it is called the body (身, kāya).

愚夫長夜，瑩飾藏護，執為己有，計為我所我及我所。

Foolish beings, through long night (i.e. beginningless time), adorn, guard, and cling to it as “mine,” falsely conceive of it as “I” and “mine” (我, ātman; 我所, ātmiya).

又諸世間，依此假立種種名想。

Moreover, the world, based on this, conventionally designates (假立, prajñapti) various names and conceptualizations (名想, nāma-saṃjñā).

謂之有情、人、與命者、生者、意生、及儒童等。故名為意。

It is referred to as: sentient being (有情, sattva), person (人, pudgala), life-holder (命者, jīvin), living being (生者, jīva), mind-born (意生, manomaya), and noble youth (儒童, kumāra)—therefore it is called mind (意, manas or vijñāna in this context).

數可示現，在其方所，質量可增，故名為色。

That which can be repeatedly manifested, located in space, and increased in substance or measure—thus it is called form (色, rūpa).

數宣數謝，隨增異論，故名為聲。

That which is often expressed and responded to, increasing or varying according to discourse—thus it is called sound (聲, śabda).

離質潛形，屢隨風轉，故名為香。

That which lacks form, is hidden in shape, and repeatedly carried by wind—thus it is called fragrance (香, gandha).

可以舌甞，屢招疾苦，故名為味。

That which can be tasted by the tongue, and frequently causes illness or suffering—thus it is called taste (味, rasa).

數可為身之所證得，故名為觸。

That which can often be experienced by the body—thus it is called touch (觸, spraṣṭavya or phoṭṭhabba in Pali).

遍能任持，唯意境性，故名為法。

That which universally bears or supports, and exists only as an object of mind—thus it is called dharma (法, dharma), the object of mental consciousness (manovijñānagocara).

如是等類，諸法差別應知。

These and such types—one should understand as the various distinctions among dharmas.

此中重說嗢拕南曰：

Here, in repetition, it is spoken in verse (嗢拕南, udānam):

自性及所依、　　所緣、助伴、業，由此五種門，　　諸心差別轉。

By self-nature (svabhāva) and supporting base (āśraya),

By object (ālambana), aid (sahāya), and past deed (karma),

Through these five gateways (pañca-dvāra), the mind (citta) flows,

Each turning distinct (bheda), in manifold ways it goes.

此中顯由五法、六識身差別轉。謂自性故，所依故，所緣故，助伴故，業故。

Here, it is shown that the six classes of consciousness (ṣaḍ-vijñāna-kāya) turn in diverse ways due to five factors (pañca-dharma):

namely,

due to self-nature (svabhāva),
due to supporting base (āśraya),
due to object (ālambana),
due to accompanying conditions (sahāya or sahabhū-hetu),
due to karma (karman).

又復應知蘊善巧攝、界善巧攝、處善巧攝、緣起善巧攝、處非處善巧攝、根善巧攝。

Moreover, one should also understand:

the skillful grasp (善巧攝, kauśala-parigraha) of the aggregates (蘊, skandha),
the skillful grasp of the elements (界, dhātu),
the skillful grasp of the sense bases (處, āyatana),
the skillful grasp of dependent arising (緣起, pratītya-samutpāda),
the skillful grasp of appropriate and inappropriate conditions (處非處, sthāna-asthāna),
and the skillful grasp of the faculties (根, indriya).

又復應知諸佛語言，九事所攝。云何九事？一、有情事，二、受用事，三、生起事，四、安住事，五、染淨事，六、差別事，七、說者事，八、所說事，九、眾會事。有情事者，謂五取蘊。受用事者，謂十二處。生起事者，謂十二分事緣起及緣生。安住事者，謂四食。染淨事者，謂四聖諦。差別事者，謂無量界。說者事者，謂佛及彼弟子。所說事者，謂四念住等菩提分法。眾會事者，所謂八眾。一、剎帝利眾，二、婆羅門眾，三、長者眾，四、沙門眾，五、四大天王眾，六、三十三天眾，七、焰摩天眾，八、梵天眾。

又復應知諸佛語言，九事所攝。云何九事？

One should further understand that the speech of all Buddhas (諸佛語言, sarva-buddha-vacana) is encompassed by nine topics (九事, nava-artha).

What are the nine?

有情事者，謂五取蘊。 The sentient beings topic (sattva-artha) refers to the five appropriated aggregates (pañca-upādāna-skandha).
受用事者，謂十二處。 The consumption topic (upabhoga-artha) refers to the twelve sense bases (dvādaśa-āyatana).
生起事者，謂十二分事緣起及緣生。 The arising topic (utpāda-artha) refers to the twelvefold dependent origination (dvādaśa-aṅga-pratītya-samutpāda) and conditionally arisen phenomena (pratyaya-samutpanna).
安住事者，謂四食。 The sustaining topic (sthiti-artha) refers to the four kinds of food (catur-āhāra): physical food, contact, volition, and consciousness.
染淨事者，謂四聖諦。 The impurity and purity topic (saṃkleśa-vyavadāna-artha) refers to the Four Noble Truths (catuḥ-ārya-satya).
差別事者，謂無量界。 The diversity topic (bheda-artha) refers to the immeasurable realms (ananta-dhātu).
說者事者，謂佛及彼弟子。 The speaker topic (vaktṛ-artha) refers to the Buddha and his disciples (buddha-bhikṣu-saṅgha).
所說事者，謂四念住等菩提分法。 The teaching topic (abhidhāna-artha) refers to the four foundations of mindfulness (catur-smṛty-upasthāna) and other factors of enlightenment (bodhipākṣika-dharma).
眾會事者，所謂八眾。 The audience topic (pariṣad-artha) refers to the eight assemblies (aṣṭa-pariṣad):

(1) kṣatriyas (royals),
(2) brāhmaṇas (priests),
(3) householders (gṛhapati),
(4) renunciants (śramaṇa),
(5) the Four Great Kings (catur-mahārāja),
(6) the Thirty-Three Gods (trayastriṃśa),
(7) Yāma gods (yāma-deva),
(8) Brahmā gods (brahma-kāyika).

又嗢拕南曰：

Again, it is said in verse (嗢拕南, udāna):

色聚、相應品、　　世、相、及與緣、善等差別門、　　巧便、事為後。

Aggregates of form (rūpa-skandha), the associated factors (saṃprayukta-dharma),

Worlds (loka), characteristics (lakṣaṇa), and conditions (pratyaya) likewise—

Through the gateways of difference in wholesome and the rest (kuśala-ādi-bheda),

Skillful means (kauśalya) and meaning (artha) come as the final aim.

瑜伽師地論卷第三

Yogācārabhūmi-śāstra, Scroll Three

003 - Yogacarabhumi

This refers to the nine types of sentient existence, often listed as: