English
English version When seasons change, the proportions of wind, phlegm, and saliva also change: in winter, phlegm increases and saliva decreases; in summer, wind increases and phlegm decreases; in spring, phlegm increases and saliva decreases. As previously stated, feelings such as suffering, pleasure, and pain exist. Question: What is 'dukkha' (suffering)? Does it refer to things like asceticism, desire, and ignorance, as mentioned before? Answer: It is not like that. This is in relation to the Dharmakaya (the Dharma body of the Buddha). What is being said here depends on the differences of the Mahakaya (the Sambhogakaya, or enjoyment body, of the Buddha), and those 'dukkha' refer to wind, phlegm, and saliva (Sutra). Here, it refers to physical discomfort caused by wind, phlegm, and saliva, while those refer to the pain that is felt. Question: How does this suffering suddenly occur? Answer: It occurs suddenly because the 'cause' (hetu, reason, here referring to karma) of sentient beings is removed. Sudden occurrence means that the 'cause' of sentient beings is removed, and the arising of suffering is like the collapse of walls, trees, mountains, and cliffs. The sentient beings involved, both themselves and others, enter into it together, and this is the meaning and wisdom of suffering. Question: How is this 'samjna' (perception) named? Answer: 'Bhava-samjna' (perception of existence), 'abhava-samjna' (perception of non-existence), 'bhava-svalaksana-samjna' (perception of the characteristics of existence) (Sutra). 'Samjna' is a similar way of speaking about augmentation. Here, according to the Sutra, 'samjna' is the head, and the augmented characteristic is its meaning. The name of those 'samjna' and what they depend on are their meaning. Without 'samjna', there is no dependence, like many bottles, and someone says this is a flour bottle, that is a ghee bottle, distinguishing them through 'samjna'. There is no flour, no ghee in them, and emptiness is the feeling of non-perception. Just like sound is the head, 'samjna' augments, and feeling takes sound as the head. Removing this feeling, there is no name for all that exists, because it is not truly there. Just like 'laksana' (characteristic), with desire as the head, it speaks of all that exists. Those who are defiled by desires, in the place of liberation from desire, know the non-existence of 'laksana', and know the non-existence of 'jnana' (wisdom). If in the space of consciousness one feels non-perception and perception, in the place of non-perception, 'samjna' defiles 'samjna' with non-existence, the characteristic of the wisdom of non-existence. Question: What is this 'vijnana' (consciousness)? Answer: 'Vijnana' refers to the path of desire arising, being accomplished, and not being accomplished (Sutra). Beings in the formless realm depend on each other through causes and conditions, and can obtain 'vijnana'. The various 'vijnana' are 'vijnana', each having two types of 'vijnana' (mind consciousness and root consciousness, all six senses are like this), and these are the three arisings. The gate of accomplishment, the gate of non-accomplishment, can be obtained by depending on each other and depending on causes and conditions. These three causes and conditions arise, and the World Honored One expounded the karma-cause consciousness, or the name-and-form-cause consciousness, or the eye-consciousness that arises from the eye and form. --------------------------------------------------------------------------------
Chinese
。此是三行所作，是故彼起。阴阳精合在母胎识生，此是生。生因行，在胎中稍长聚(藕叶上水也)转长(如小指状也)，渐凝凝为首(转厚)。未成门谓识是名色因(六情未成为名色因)。若复成门未灭，灭正受因，根义识生。此二依、因缘依一义，不异依得识，是故因缘得。 问：何故重说智？前说戒息智依，何故复说智？ 答：依智、所布依智，是二此中依智。彼依智，如戒分二说。如是此知，是故无所伤。 婆素跋陀三法，次三初度说竟也。 四阿含暮抄解第八(第三之二也) 问：已说阴，云何界名？ 答：界者，欲、色、无色(修妒路)、欲界、色界、无色界者，此是三界。持彼此行，是故界也。此一切众生受，至不般涅槃无余。 问：云何此欲界名？ 答：欲界者，人天趣(修妒路)。人天趣，取要此欲界。欲此间持，是故欲界。若与欲，是故欲界。 问：云何人？ 答：人者，女、男、命根相，四方依(修妒路)。女根相、男根相、命根相。此一切人也。彼一切四方依。彼女有女根义也，男有男根也。 问：命根相为非男非女乎？而别说命根耶？ 答：虽说男、女、命根相，余处有异不成男，不应女相、不应男相，唯知 现代汉语译本：这是三种行为所造成的，因此它才会产生。阴阳的精气结合在母胎中，意识由此产生，这就是‘生’。‘生’的起因是‘行’，在胎中逐渐生长聚集（像藕叶上的水珠），然后慢慢长大（像小指的形状），逐渐凝结成头部（变得厚实）。在六根（六情）尚未形成之前，可以说意识是‘名色’的起因（六情未成为名色的原因）。如果六根已经形成但尚未坏灭，那么坏灭就是正受的起因，根、义、识由此产生。这两者相互依存，因缘相互依存，意义相同，不依赖于其他而获得意识，因此说是因缘所生。 问：为什么重复提到‘智’？之前已经说过戒、息、智相互依存，为什么还要再说‘智’？ 答：所依赖的‘智’，以及所布施的也依赖于‘智’，这两种情况都依赖于‘智’。这种依赖于‘智’，就像戒分为两种来说明一样。像这样理解，因此没有什么损害。 婆素跋陀（Vasubhadra）的三法，以及最初的三种度化，到此说完。 《四阿含暮抄解》第八（第三之二） 问：已经说了‘阴’（skandha），为什么又说‘界’（dhātu）这个名称？ 答：‘界’指的是欲界（kāmadhātu）、色界（rūpadhātu）、无色界（arūpadhātu）（根据修妒路（sūtra）），以及有欲者、无欲者，这就是三界。持有彼此的行为，因此称为‘界’。这一切众生都承受着，直到不入无余涅槃（parinirvāṇa）。 问：为什么称之为‘欲界’？ 答：‘欲界’指的是人天趣（manussa-deva-gati）（根据修妒路（sūtra））。人天趣，总而言之就是这个欲界。欲望存在于此间，因此称为‘欲界’。如果与欲望相关，因此称为‘欲界’。 问：什么是‘人’？ 答：‘人’指的是女人、男人、命根相，以及四方所依赖的（根据修妒路（sūtra））。女人的性器官、男人的性器官、命根相。这就是所有的人。他们都依赖于四方。女人有女性性器官的意义，男人有男性性器官的意义。 问：命根相是非男非女吗？为什么要单独说命根呢？ 答：虽然说了男人、女人、命根相，但在其他地方有不同，不能成为男人，不应是女人的相貌，也不应是男人的相貌，只能知道是命根。
English
English version: This is created by three kinds of actions, therefore it arises. The essence of yin and yang combines in the mother's womb, and consciousness arises from this, which is 'birth'. 'Birth' is caused by 'action'. In the womb, it gradually grows and gathers (like water droplets on a lotus leaf), then slowly grows (like the shape of a little finger), gradually solidifying into a head (becoming thicker). Before the six senses (six emotions) are formed, it can be said that consciousness is the cause of 'name and form' (nāmarūpa) (the six emotions not yet becoming the cause of name and form). If the six senses have been formed but have not yet perished, then perishing is the cause of right reception, and the root, meaning, and consciousness arise from this. These two are interdependent, and the conditions are interdependent, with the same meaning, not relying on others to obtain consciousness, therefore it is said to be born of conditions. Question: Why is 'wisdom' (prajñā) mentioned repeatedly? It was previously said that morality (śīla), concentration (samādhi), and wisdom are interdependent, why is 'wisdom' mentioned again? Answer: The 'wisdom' that is relied upon, and that which is given also relies on 'wisdom', both of these situations rely on 'wisdom'. This reliance on 'wisdom' is like morality being divided into two to explain. Understanding it in this way, therefore there is no harm. The three dharmas of Vasubhadra, and the initial three kinds of deliverance, are now finished. 《Commentary on the Evening Copy of the Four Agamas》, Eighth (Second of the Third) Question: 'Skandha' (aggregate) has already been mentioned, why is the name 'dhātu' (realm) mentioned? Answer: 'Dhātu' refers to the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu) (according to the sūtra), as well as those with desire and those without desire, these are the three realms. Holding each other's actions, therefore it is called 'dhātu'. All beings endure this, until they do not enter parinirvāṇa without remainder. Question: Why is it called the 'desire realm'? Answer: 'Desire realm' refers to the realm of humans and gods (manussa-deva-gati) (according to the sūtra). The realm of humans and gods, in short, is this desire realm. Desire exists in this realm, therefore it is called 'desire realm'. If it is related to desire, therefore it is called 'desire realm'. Question: What is 'human'? Answer: 'Human' refers to woman, man, the characteristic of the life faculty (jīvitindriya), and that which is relied upon in the four directions (according to the sūtra). The female sexual organ, the male sexual organ, the characteristic of the life faculty. This is all of humanity. They all rely on the four directions. Woman has the meaning of the female sexual organ, and man has the meaning of the male sexual organ. Question: Is the characteristic of the life faculty neither male nor female? Why is the life faculty mentioned separately? Answer: Although man, woman, and the characteristic of the life faculty are mentioned, there are differences in other places, it cannot become a man, it should not be the appearance of a woman, nor should it be the appearance of a man, it can only be known as the life faculty. --------------------------------------------------------------------------------
Chinese
有命根相。阴阳精合(藕叶上水状也)凝聚转长转坚命相趣，未成男女根，是故异。 问：云何方名？ 答：方者，阎浮提、弗婆鞞提、衢陀尼、郁怛鸠罗婆者，彼谓如方相，弗婆鞞提、次衢陀尼、郁怛鸠罗婆、南阎浮提。此辈如寿数乐有限，诸具为首，有异(其居生之具也)，转上转上妙。 问：天有二行，淫、弃结。此二何者是？ 答：天执手、口义、见行淫(修妒路)。行淫此受，弃结不复入。此天有三行淫行：执手行、口义行(言语成淫)、见淫行。彼口义淫行，化乐。此染着意、女亦染着，共语言顷如是便欲生。若一染着，不成淫。如此间执，男如不相染，如母姊女相抱耳。他化己所爱男俱乐，是故化染(五天淫也。男女同欲便化己令前人悦之，而共言语成淫也)。见行淫，他化自由相应，彼如展转相染念、展转相视，如是淫生。有不染视，如己他化自由相应，是故他化自由相应(六天见他化着之以成淫也。五天自化而成淫)。 问：已说口见淫行。前不说执手行淫？ 答：执手行淫有二：相抱、执手(修妒路)。谓执手行淫天，彼有三：俱行淫、相抱行淫、执手行淫。彼俱行后当说。相抱行淫名焰摩，彼展转相染意，如抱女，寻淫生，独一染着。如此间相抱乐，彼 现代汉语译本 有命根的相状。阴阳的精气结合（像藕叶上的水珠一样）凝聚，逐渐生长、逐渐坚硬，呈现出命根的形态，但尚未形成男女的性器官，所以是不同的。 问：方位是如何区分的？ 答：方位有四种，分别是阎浮提（Jambudvipa，我们所居住的南赡部洲）、弗婆鞞提（Purvavideha，东胜身洲）、衢陀尼（Godaniya，西牛货洲）、郁怛鸠罗婆（Uttarakuru，北俱卢洲）。它们呈现出不同的方位形态。弗婆鞞提在东，次为衢陀尼在西，郁怛鸠罗婆在北，南阎浮提在南。这些地方的众生，寿命和快乐都是有限的，各种生活用具是他们所珍视的，而且各有不同，越往上的世界越美好。 问：天界有两种行为，淫欲和弃结（放弃束缚）。这两种行为哪一种是（天人所）做的？ 答：天人有执手、口义（言语）、相视而行淫的行为（修妒路，sutra，经）。行淫会承受果报，弃结则不再轮回。天界有三种行淫的方式：执手行淫、口义行淫（通过言语产生淫欲）、相视行淫。口义行淫发生在化乐天（Nirmanarati）。在这种天界，男女双方互相爱慕，彼此倾诉爱意，很快就会产生淫欲。如果只有一方爱慕，则不能构成淫欲。这就像人间男女执手，如果男方没有爱慕之意，就像母亲、姐妹、女儿之间的拥抱一样。他化自在天（Paranirmitavasavartin）的天人可以随心所欲地与自己所爱的男子一同享乐，因此可以通过变化来满足淫欲（五天指的就是这种情况，男女双方都产生欲望，一方变化出令对方喜悦的形象，然后通过言语来完成淫欲）。相视行淫发生在它化自在天，天人之间互相爱慕，互相注视，淫欲就产生了。也有不带爱慕的注视，就像他化自在天的情况一样，所以说他化自在天是相应的（六天指的就是这种情况，天人看到他人变化出来的形象而产生爱慕，从而完成淫欲）。 问：已经说了口义行淫和相视行淫，为什么前面没有说执手行淫？ 答：执手行淫有两种：相抱和执手（修妒路，sutra，经）。执手行淫的天人有三种：俱行淫、相抱行淫、执手行淫。俱行淫将在后面讲述。相抱行淫发生在焰摩天（Yama），天人之间互相爱慕，就像拥抱女子一样，很快就会产生淫欲，如果只有一方爱慕，则不能构成淫欲。这就像人间互相拥抱带来的快乐一样，在焰摩天也是如此。