Tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi ca na sabbe rāgacaritāyeva honti, na itare vā dosamohacaritā.
然而宿世的美好加行及多作净业者，或由天上死后而生此世者，并不是一切都成贪行者或其它的瞋行者与痴行者的。
Ñ(III,82): [Now it can rightly be objected that] not all of those who have had plenty of desirable tasks and gratifying work to do, and who have reappeared here after dying in a heaven, are of greedy temperament, or the others respectively of hating and deluded temperament;
Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi.
同样的依上述的方法对于界亦无增长的肯定说法。
Ñ: and there is no such law of prominence of elements (see Ch. XIV, §43f.) as that asserted;
Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva.
至于在病素中则仅说贪痴二种；而且又前后自相矛盾。
Ñ: and only the pair, greed and delusion, are given in the law of humours, and even that subsequently contradicts itself;
Saddhācariyādīsu ca ekissāpi nidānaṃ na vuttameva.
他们对于信等性行则一种原因也没有说。
Ñ: and no source for even one among those beginning with one of faithful temperament is given.
Tasmā sabbametaṃ aparicchinnavacanaṃ.
所以这些都非确定之说。
Ñ: Consequently this definition is indecisive.
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Han: I have raised the following question in my last post.
[But do you know why the greedy temperament can have phlegm in excess or wind in excess, and deluded temperament can also have wind in excess or phlegm in excess? Won’t it be simpler to say both of them can have phlegm in excess or wind in excess in one sentence?]
The answer to my question is now in this paragraph.
Ñ: and only the pair, greed and delusion, are given in the law of humours, and even that subsequently contradicts itself;
Ñ: and no source for even one among those beginning with one of faithful temperament is given.
Ñ: Consequently this definition is indecisive.
Han: So the definition is indecisive.
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