Chinese
如是说。总的来说，那样的无明也分为：烦恼性的无明和非烦恼性的无明两种。后者是获得一切智的障碍，是所知障；前者是轮回的因，是解脱的障碍，是烦恼障。有些人认为，<总的>执著事物为真实是烦恼性的无明，这是不合理的。因为，如同执著瓶子为真实是烦恼性的无明一样，执著瓶子为瓶子也同样会变成那样。如果那样认为，那么所有的相状作意<因为是实执>都必须承认为烦恼性的无明，那就太过分了。因此，在这十二缘起的无明中，根本的无明是于有漏意的轮转中产生的对自我的愚昧，那是因为它是向内看的意识。因此，它不会直接产生烦恼和业。而是从意之识的轮转中对自我的愚昧产生贪嗔痴三毒，以及积累不善业。而有漏的善业，不是由对自我的愚昧在那时发起意乐而积累的，也不是从那之中产生贪嗔痴三毒等其他烦恼，然后由它们发起意乐而积累的。因为善业完全是从无贪、无嗔、无痴这三者中产生的。那样的话，在意识的轮转中产生的对自我的愚昧，会有对自我的贪执作为它的朋友。依靠它的力量，会产生想要自我变好的想法。仅仅是那样，也不是不善的。因为想要自我变好，以这样的想法发起意乐，想要自己在其他世世代代幸福快乐，从而生起三种善的根本，由它发起意乐，从而行持守护戒律等善行。那样的话，那样的业虽然是由那时意乐三根本发起的，但是因时的意乐是由无明所作的。因为它加持的缘故，对那个业……
English
As it is said. In general, such ignorance is also divided into two types: afflictive ignorance and non-afflictive ignorance. The latter is the obstacle to attaining omniscience, which is the obscuration of knowledge; the former is the cause of samsara and the obstacle to attaining liberation, which is the obscuration of affliction. Some people think that holding things as true is afflictive ignorance, but this is unreasonable. Because, just as holding a vase as true is afflictive ignorance, holding a vase as a vase would also become so. If you think so, then all conceptualizations of characteristics must be admitted as afflictive ignorance because they are grasping at reality, which would be too extreme. Therefore, in this ignorance of the twelve links, the root ignorance is the ignorance of self that arises in the cycle of afflicted mind, because it is an inward-looking consciousness. Therefore, it does not directly generate afflictions and actions. Rather, from the ignorance of self in the cycle of mental consciousness, the three poisons of attachment, aversion, and delusion arise, and the accumulation of non-virtuous actions occurs. However, contaminated virtuous actions are not accumulated by the ignorance of self arousing intention at that time, nor are they accumulated by other afflictions such as the three poisons of attachment, aversion, and delusion arising from it, and then arousing intention. Because virtuous actions must arise entirely from the absence of attachment, the absence of aversion, and the absence of delusion, these three absences. In that case, the ignorance of self that arises in the cycle of consciousness has an attachment to self as its friend. Through its power, a desire to improve oneself arises. That alone is not non-virtuous. Because one wants to improve oneself, with such a thought arousing intention, wanting oneself to be happy and joyful in other lifetimes, thereby generating the three roots of virtue, and arousing intention through it, thereby practicing virtuous actions such as keeping vows. In that case, such an action, although initiated by the three roots of intention at that time, the intention at the time of the cause is done by ignorance. Because it is blessed by it, to that action...
Chinese
与无明相伴的业，以及由此引发的将我执视为安乐，这三个根本也是无明的支分。有些人将无明认知为坏聚见，这只是从显明的一面来说而已。如果将此作为无明的定义来认知，那么世尊所说的十种烦恼的分类就会不完整，因为坏聚见和无明是二者为一的缘故。同样，六根本烦恼的数量也会出现不完整的情况。因此，坏聚见实际上是与无明相关的，并且因为它非常明显，所以是从显明的一面来描述的。第二个支分是行，包括福业、非福业和不动业三种。第一种是欲界的善业，第二种是欲界的不善业，第三种是成就上二界的业。之所以称其为不动，是因为业的异熟不会转移到其他地方，所以这样称呼。也就是说，这个业本身就是等持的禅定，当它投生到上二界时，不会因为中有等阶段中，因缘的力量而改变，导致投生到同类或不同类的众生中，而是会如其所投生的一样，毫无差错地直接投生到那里。而福业和非福业所投生的，在中阴阶段会因为因缘而完全改变，从而投生到同类或不同类的其他众生中。第三个支分是识，在阿赖耶识之上，完全安放了业的习气，因此，这个识本身就是完全转变的部分。它又分为因时的识和果时的识两种。第四个支分是名色，名指的是四蕴，也就是受等后四蕴。之所以将它们归为四名蕴，是因为色蕴是五根识的对境，是显而易见的，所以不需要依靠名来认识。
English
Karma associated with ignorance, and the belief in self as happiness that arises from it, these three roots are also branches of ignorance. Some identify ignorance as the view of the perishable aggregates, but this is only speaking from the perspective of clarity. If this is identified as the definition of ignorance, then the classification of the ten afflictions spoken by the Bhagavan would become incomplete, because the view of the perishable aggregates and ignorance are one and the same. Similarly, the number of the six root afflictions would also be incomplete. Therefore, the view of the perishable aggregates is actually related to ignorance, and because it is very clear, it is described from the perspective of clarity. The second branch, formation, includes three types of karma: meritorious karma, non-meritorious karma, and unwavering karma. The first is the virtuous karma of the desire realm, the second is the non-virtuous karma of the desire realm, and the third is the karma that accomplishes the two upper realms. The reason for calling it unwavering is that the ripening of karma does not move elsewhere, hence the name. That is, the karma itself is meditative concentration, and when it projects into the two upper realms, it does not change due to the power of conditions in the intermediate state, etc., leading to rebirth among similar or dissimilar beings, but rather it is born directly there without error, just as it was projected. However, what is projected by meritorious and non-meritorious karma is completely transformed by conditions in the intermediate state, leading to rebirth in other similar or dissimilar beings. The third branch is consciousness, on top of the alaya consciousness, the imprints of karma are completely placed, therefore, this consciousness itself is the part that is completely transformed. It is also divided into two types: consciousness at the time of cause and consciousness at the time of effect. The fourth branch is name and form, name refers to the four aggregates, which are the latter four aggregates such as feeling. The reason for classifying them as the four name aggregates is that the form aggregate is the object of the five sense consciousnesses and is obvious, so there is no need to rely on name to understand it.
Chinese
后面的四个蕴，存在于他者的相续中，因此必须依靠名来证悟。例如，某个人相续中生起苦乐舍受的任何状态，他人无法直接证悟，必须依靠“生起了这样的苦乐舍受”的语言才能证悟。如此，名色支显现的情况是：阿赖耶识在母胎中结生，进入父母精血的中间，成为精血二者的集合。虽然六根尚未齐全，但由于是包含色声香味触的自性，是由地水火风所变的果色，因此是色蕴。受、想、行三个蕴是作为阿赖耶识之眷属的五遍行中的一部分。识蕴就是阿赖耶识本身。在名色的这些阶段中，没有意之识。意的生起，首先需要意根，而意根之前必须先生起五根识。如云：“六者才灭无间，彼为何识即是意。”因为六入未生起，五根识无法生起。如此，软软的、暖暖的、圆圆的、变硬的、手脚分化等，母胎中的五个阶段是名色支。第五支六入，是指此后六根完全长成。第六支触，是指从母胎出生后，境、根、识三者聚合而产生的触。也就是识与境相遇，境因此被认识的部分。第七支受，是指境、根、识三者聚合的触产生后，随之产生受。例如，眼根、悦意的境和眼识三者聚合，对悦意的境，眼识会产生全面观察的触，之后，会因认识该境而体验。
English
The latter four skandhas exist in the continuum of others, so they must be realized based on name. For example, whatever state of pleasant, painful, or neutral feeling arises in the continuum of a person, others cannot directly realize it; they must rely on the language "such and such pleasant, painful, or neutral feeling has arisen" to realize it. Thus, the manifestation of the name and form limb is as follows: the alaya-consciousness takes rebirth in the womb, enters the middle of the father and mother's sperm and blood, becoming the collection of the two. Although the six faculties are not yet complete, it is the resultant form transformed from the elements, with the nature of containing form, sound, smell, taste, and touch, so it is the form skandha. The three skandhas of feeling, perception, and volition are part of the five omnipresent mental factors that are the retinue of the alaya-consciousness. The consciousness skandha is the alaya-consciousness itself. In these stages of name and form, there is no mind consciousness. For the arising of mind consciousness, the mind faculty is needed first, and before that, the arising of the five sense consciousnesses must precede. As it is said, "Whatever consciousness is immediately after the cessation of the six, that is the mind." Because the six sense sources have not arisen, the five sense consciousnesses cannot arise. Thus, the five stages in the womb—soft, warm, round, hardening, and the differentiation of limbs—are the name and form limb. The fifth limb, the six sense sources, refers to the complete development of the six faculties thereafter. The sixth limb, contact, refers to the contact that arises from the union of object, faculty, and consciousness after being born from the womb. That is, the part where consciousness meets the object, and the object is thereby known. The seventh limb, feeling, refers to the feeling that arises after the contact from the union of object, faculty, and consciousness. For example, when the eye faculty, a pleasing object, and eye consciousness come together, the eye consciousness will produce a contact that fully examines the pleasing object, and afterwards, one will experience it by knowing that object.
Chinese
体验的感受是快乐的来源。对于不悦意的和中等的，也要了解痛苦和舍受的生起方式。同样地，其他的根识也应如此理解。这六者以乐、苦、舍三种区分，称为十八种意近行。第八支爱是：对乐、苦、舍三种感受产生贪爱和执着。也就是对快乐产生不离的贪爱，对痛苦产生想离的贪爱，以及对舍受产生不离的贪爱。或者，爱可以分为欲爱、有爱和无有爱三种。在《法蕴论》中说，第一种是欲界的爱，第二种是上二界的爱，第三种是想要舍弃蕴身的爱。但法称论师认为，前两种是相同的，第三种是指对受用完全执取的爱，因此这个观点更合理。在欲界中，对处所、身体和受用都有贪爱，并且由此会产生不善。但在上二界中，没有受用的事物，因此没有对受用的贪爱。然而，仅仅存在对处所和身体的贪爱，但不会由此产生不善。第九支取是：像这样，依赖于爱，取就会产生。例如，由于对饮食受用等悦意境产生贪爱和执着，因此希望它们一次又一次地出现，并且以各种方式努力实现它们的这种能力，就叫做取。取又分为欲取、戒禁取、见取和身见取四种。第十支有是：具有使再次投生显现的力量。第十一支生是：如果从生的支分显现的角度来说，正在入胎就是生，入胎之后就是老死的支分。从软弱等状态开始，逐渐...
English
The feeling of experience is the source of happiness. It is also important to understand how suffering and equanimity arise from unpleasant and neutral sensations. Similarly, this should be understood for the other sense consciousnesses. These six, distinguished by the three categories of pleasure, pain, and equanimity, are called the eighteen mental activities. The eighth limb, craving, is the craving and attachment to the three feelings of pleasure, pain, and equanimity. That is, craving not to be separated from pleasure, craving to be separated from suffering, and craving not to be separated from equanimity arise. Alternatively, craving can be divided into three types: desire craving, existence craving, and non-existence craving. The Abhidharma states that the first is the desire realm's craving, the second is the two upper realms' craving, and the third is the craving to abandon the aggregates. However, Dharmakirti argues that the first two are the same, and the third refers to the craving for complete appropriation of resources, so this view is considered more reasonable. In the desire realm, there is craving for all three: place, body, and resources, and based on this, non-virtue arises. However, in the two upper realms, there are no objects of resources, so there is no craving for resources. Nevertheless, there is only craving for place and body, but no non-virtue arises from this. The ninth limb, grasping, is: In this way, depending on craving, grasping arises. For example, due to craving and attachment to desirable objects such as food, drink, and resources, there is a desire for them to appear again and again, and the ability to strive to achieve them in various ways is called grasping. Grasping is also divided into four types: desire grasping, ethical conduct and discipline grasping, view grasping, and self-assertion grasping. The tenth limb, becoming, is: having the power to manifest rebirth. The eleventh limb, birth, is: If considered from the perspective of the manifestation of the limb of birth, being in the process of entering the womb is birth, and after entering the womb is the limb of aging and death. Starting from the state of being weak, gradually...