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云何为种种界？谓眼界、色界、眼识界，耳界、声界、耳识界，鼻界、香界、鼻识界，舌界、味界、舌识界，身界、触界、身识界，意界、法界、意识界，是名种种界。
《杂阿含经》卷16
What are called various divisions? They are the eye division, visualobject division, eye-consciousness division, ear division, audibleobject division, ear-consciousness division, nose division,olfactory object division, nose-consciousness division, tonguedivision, gustatory object division, tongue-consciousness division,body division, tactile object division, body-consciousness division,mind-root division, mental object division and mind-consciousnessdivision. These are various divisions.
Samyukta-Agama Sutra, Vol. 16
－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－
〈扉页二〉
意根真是很难理解与观行，而意识的变相又有极多的不同，大师们也都不曾了知而对学人全面误导了，所以行者想要断除我见与我执，就变得很困难了！这就是末法时代的今天，到处都看不到断我见的须陀洹人的原因。
《阿含正义》第一辑
The mind-root is really very difficult for one to understand it andobserve its behavior; moreover, there are so many differences amongvarious phases of mind-consciousness. All the “great” masters areignorant of those facts and thus have extensively misled Buddhistlearners. Therefore, it becomes very difficult for practitioners toeliminate self-view and self-attachment. That is why we cannot findany srotaapanna (a practitioner of the first grade of arhatship, whohas eliminated self-view) everywhere in the current dharma-endingage.
The Correct Meanings of The Agama Sutras, Vol. 1
《杂阿含经》卷16
What are called various divisions? They are the eye division, visualobject division, eye-consciousness division, ear division, audibleobject division, ear-consciousness division, nose division,olfactory object division, nose-consciousness division, tonguedivision, gustatory object division, tongue-consciousness division,body division, tactile object division, body-consciousness division,mind-root division, mental object division and mind-consciousnessdivision. These are various divisions.
Samyukta-Agama Sutra, Vol. 16
－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－
〈扉页二〉
意根真是很难理解与观行，而意识的变相又有极多的不同，大师们也都不曾了知而对学人全面误导了，所以行者想要断除我见与我执，就变得很困难了！这就是末法时代的今天，到处都看不到断我见的须陀洹人的原因。
《阿含正义》第一辑
The mind-root is really very difficult for one to understand it andobserve its behavior; moreover, there are so many differences amongvarious phases of mind-consciousness. All the “great” masters areignorant of those facts and thus have extensively misled Buddhistlearners. Therefore, it becomes very difficult for practitioners toeliminate self-view and self-attachment. That is why we cannot findany srotaapanna (a practitioner of the first grade of arhatship, whohas eliminated self-view) everywhere in the current dharma-endingage.
The Correct Meanings of The Agama Sutras, Vol. 1
