English
English version Maitreya Bodhisattva's Questions on the Sutras and Shastras, Volume 9 Translated by Bodhiruci of Tianzhu (India) during the Later Wei Dynasty Question: 'If 'action' (saṃskāra) is said to be conditioned by 'name and form' (nāmarūpa), and 'consciousness' (vijñāna) is repeatedly mentioned, what is the special significance of this?' Answer: 'The initial consciousness at conception is conditioned by 'action' because 'action' can function as the meaning of a seed. The seed that has already been planted is conditioned by 'name and form' because 'name and form' can harmoniously accomplish things. Relying on these two conditions for sustenance and accomplishment, one can then grasp the realm and observe. Moreover, 'action' as a condition gives rise to the name of karma. Therefore, the sutras say that all karmas are causes, being the causes that can produce. 'Name and form' as a condition gives rise to the name of love. Therefore, the sutras say that the condition of love is the condition that can produce. Relying on these two conditions, one dwells in the realm, depending on the realm. Furthermore, 'action' as a condition gives rise to the name of the newly born mind. 'Name and form' as a condition gives rise to the name of the six sense bases (ṣaḍāyatana - the six sense organs: eyes, ears, nose, tongue, body, and mind) when they have arisen but are not yet fully developed. Moreover, 'action' as a condition proceeds through one door. What does this mean? The condition of 'action' proceeds only through the mind-door. 'Name and form' as a condition proceeds through two doors. What does this mean? 'Name and form' proceed through the two doors of the body-root and the mind-root. Relying on these two conditions, one proceeds through the six doors. Furthermore, 'action' as a condition exists only in the evil realms because one is restrained by sinful karma. As the sutra says, those beings in the evil realms will not die until their evil karma is exhausted; they will die only when their karma is exhausted. In this way, 'name and form' as a condition exists in the human and heavenly realms of the desire realm because those places have the two things of name and form, while in the formless realm, there are not these two conditions.' Question: 'The Tathagata (如来，Tathāgata) in the *City Simile Sutra* and the *Great Causes Sutra* and other sutras says that 'consciousness' arises dependent on the condition of 'name and form'. Why in this sutra is it said that 'name and form' arise dependent on the condition of 'consciousness'?' Answer: 'The condition of 'name and form' exists dependent on 'consciousness'. What does this mean? Because there truly is 'consciousness', 'name and form' and 'consciousness' are mutually conditioned, and exist dependent on 'consciousness'. Only with 'consciousness' is there 'name and form'. Like relying on what is relied upon, therefore there is reliance. What does this mean? Like a king and his ministers who rely on each other, but the king is more important, because when the king leaves, the ministers also follow. It is also like this, 'consciousness' and 'name and form' rely on each other,' --------------------------------------------------------------------------------
Chinese
而识为胜，是故依识而有名色。若识因缘不托母胎，诸心数法则不得有。以识托胎，诸心数法皆亦随从。又因根本心成歌罗逻，以赤白等和合则能成歌罗逻，为成众生。彼处识心为根本因，如大因缘法门中说，佛告阿难：‘若彼识心不托母胎，彼歌罗逻及名色等亦不成就。’是故识为诸苦种子，为欲示现根本义故，是故唯说识缘名色，不说名色因缘于识。” 问曰：“有人说言：十二因缘有于时节，彼人依识因缘名色义则不成。何以故？无因缘故。此以何义？为识灭已然后能作名色因缘、为识不灭能作因缘？若识灭已作名色因缘，此义不成。何以故？以灭种子不能与芽作生因缘故。又复有过，中间断绝众生体故。若识不灭能与名色作因缘者，一众生身于一念中并有二识。以是义故，识不能作名色因缘。” 答曰：“相续不断不绝，因缘如灯焰，体相续不断。此以何义？如焰相续不断不绝而能有用，非先焰灭而后焰生。若先焰灭从焰生者，是则灭已后时更生。又复有过，后焰生时无因而生。又复有过，若无因生则应常生。又亦非是先生焰住后余焰生。若先焰住后焰生者，先焰便应第二念住，而佛法中无如是义。又复有过，先生之焰无因而生。又复有过，焰应增长。又复有过，应多焰生。又亦非即先焰住时更 现代汉语译本：因此，‘识’（Vijñāna，了别作用）是主要的，所以‘名色’（Nāmarūpa，精神和物质现象）依赖于‘识’而存在。如果‘识’的因缘不依托母胎，那么各种‘心数法’（Caitasikas，与心相关的心理活动）就不会产生。因为‘识’依托母胎，各种‘心数法’也都会随之而来。而且，由于根本心形成了‘歌罗逻’（Kalala，受精卵最初的凝结状态），通过赤白等物质的结合才能形成‘歌罗逻’，从而成为众生。在那里，‘识’心是根本的因，正如《大因缘法门》中所说的那样，佛告诉阿难：‘如果那个‘识’心不依托母胎，那么‘歌罗逻’以及‘名色’等也不会成就。’因此，‘识’是诸苦的种子，为了显示根本的意义，所以只说‘识’缘‘名色’，而不说‘名色’因缘于‘识’。 有人问道：‘有人说十二因缘有其时节性，如果按照‘识’因缘‘名色’的说法，那么这个说法就不成立。为什么呢？因为没有因缘的缘故。这是什么意思呢？是‘识’灭了之后才能作为‘名色’的因缘，还是‘识’不灭才能作为因缘？如果‘识’灭了之后才能作为‘名色’的因缘，这个说法是不成立的。为什么呢？因为已经灭掉的种子不能作为生芽的因缘。而且，还有过失，会造成中间断绝众生体的现象。如果‘识’不灭就能作为‘名色’的因缘，那么一个众生的身体在一念之中就会有两个‘识’。因为这个原因，‘识’不能作为‘名色’的因缘。’ 回答说：‘相续不断绝，因缘就像灯焰一样，其体相是相续不断的。这是什么意思呢？就像灯焰相续不断绝而能发挥作用一样，不是先前的灯焰灭了之后才产生后来的灯焰。如果先前的灯焰灭了之后才从灯焰中产生后来的灯焰，那么就是灭了之后才在后来的时间产生。而且，还有过失，后来的灯焰产生时就没有原因了。而且，还有过失，如果没有原因产生就应该永远产生。而且，也不是先前的灯焰存在之后才产生其余的灯焰。如果先前的灯焰存在之后才产生后来的灯焰，那么先前的灯焰就应该在第二念存在，而在佛法中没有这样的说法。而且，还有过失，先产生的灯焰没有原因而产生。而且，还有过失，灯焰应该增长。而且，还有过失，应该产生多个灯焰。而且，也不是在先前的灯焰存在的时候又产生新的灯焰。
English
English version: Therefore, ‘consciousness’ (Vijñāna, the function of distinguishing) is primary, and thus ‘name and form’ (Nāmarūpa, mental and material phenomena) depend on ‘consciousness’. If the condition of ‘consciousness’ does not rely on the mother's womb, then various ‘mental factors’ (Caitasikas, mental activities related to the mind) will not arise. Because ‘consciousness’ relies on the womb, various ‘mental factors’ also follow. Moreover, because the fundamental mind forms the ‘Kalala’ (the initial coagulation state of the fertilized egg), the ‘Kalala’ can only be formed through the combination of red and white substances, thereby becoming a sentient being. There, the ‘consciousness’ mind is the fundamental cause, as stated in the ‘Great Dependent Origination Dharma Gate’, the Buddha told Ānanda: ‘If that ‘consciousness’ mind does not rely on the mother's womb, then the ‘Kalala’ and ‘name and form’ etc. will not be accomplished.’ Therefore, ‘consciousness’ is the seed of all suffering, and to show the fundamental meaning, it is only said that ‘consciousness’ conditions ‘name and form’, and not that ‘name and form’ condition ‘consciousness’. Someone asked: ‘Some people say that the twelve links of dependent origination have their temporal sequence. If we follow the saying that ‘consciousness’ conditions ‘name and form’, then this statement is not valid. Why? Because there is no condition. What does this mean? Is it that ‘consciousness’ can only act as a condition for ‘name and form’ after it has ceased, or can it act as a condition without ceasing? If ‘consciousness’ can only act as a condition for ‘name and form’ after it has ceased, this statement is not valid. Why? Because a seed that has already ceased cannot act as a condition for the sprouting of a sprout. Moreover, there is also a fault, which would cause the phenomenon of the sentient being's body being interrupted in the middle. If ‘consciousness’ can act as a condition for ‘name and form’ without ceasing, then one sentient being's body would have two ‘consciousnesses’ in one moment. Because of this reason, ‘consciousness’ cannot act as a condition for ‘name and form’.’ The answer is: ‘The continuity is unbroken, and the condition is like the flame of a lamp, whose substance and form are continuous. What does this mean? Just as the flame of a lamp continues unbroken and can function, it is not that the previous flame ceases before the subsequent flame arises. If the previous flame ceases before the subsequent flame arises from the flame, then it is that it arises at a later time after ceasing. Moreover, there is also a fault, the subsequent flame arises without a cause. Moreover, there is also a fault, if it arises without a cause, it should always arise. Moreover, it is also not that the previous flame exists before the remaining flame arises. If the previous flame exists before the subsequent flame arises, then the previous flame should exist in the second moment, but there is no such statement in the Buddha-dharma. Moreover, there is also a fault, the previously produced flame arises without a cause. Moreover, there is also a fault, the flame should increase. Moreover, there is also a fault, multiple flames should arise. Moreover, it is also not that a new flame arises while the previous flame exists. --------------------------------------------------------------------------------
Chinese
生余焰。何以故？不容受故。此以何义？随先生焰，以何等处、何等因缘？即彼生处、即彼因缘，即先生焰即时俱谢，是故得容余焰余因缘。又复有过，前灯焰灭、后灯焰生，不从无火因缘而生。此义不然。何以灯炷焰前后次第不断不绝相续而生？如是识名色等次第生灭能成因果应知。以是义故，依识因缘能生名色，因果义成。” 问曰：“名色因缘有六入者，以何等因？” 答曰：“以彼因故。何以故？以色清净因缘五入，以名清净因缘意入，故说名色因缘六入。” 问曰：“若以名色缘六入者，此义不成。何以故？以虽有彼而无彼故。此以何义？歌罗逻等时虽有名色、无六入等，以是义故，此义不成。又复所以此义不成，以众生有盲聋等故。此以何义？若名色能作六入因者，则不应有盲聋众生，一切悉应具足诸根。” 答曰：“此义不然。何以故？不离彼有成，犹如云雨。此以何义？如汝天雨，若先有云后时雨者，非离云雨；亦有有云而无有雨。如是六入若有名色，有六入者非离名色，复有名色而无六入。” 问曰：“以何义故，有彼名色而无六入？” 答曰：“以诸因缘不具足故。此以何义？犹如眼识，如实有眼，以诸因缘不具足故不成眼识。又复犹如实有种子，以诸因 现代汉语译本： ‘生起其他的火焰。’为什么呢？因为没有容纳的空间。这是什么意思呢？随着先前的火焰，以什么样的处所、什么样的因缘？就在那生起之处、就在那因缘，先前的火焰即时一起消逝，所以才能容纳其他的火焰和其他的因缘。而且还有一种情况，前一个灯焰熄灭、后一个灯焰生起，不是从没有火的因缘而生。这种说法不对。为什么灯芯的火焰前后次第不断绝地相续而生呢？像这样，识、名色等次第生灭才能成就因果，应该知道。因为这个缘故，依靠识的因缘能够生起名色，因果的道理才能成立。” “问：‘名色（námasekka，name and form）的因缘有六入（saḷāyatana，six sense bases）的话，以什么样的因为因呢？’” “答：‘以那个因为因。为什么呢？因为以色的清净因缘为五入（pañcāyatana，five sense bases），以名的清净因缘为意入（manāyatana，mind base），所以说名色因缘六入。’” “问：‘如果以名色缘六入的话，这个道理不成立。为什么呢？因为即使有那个，也没有那个。这是什么意思呢？歌罗逻（kalala，embryo）等时期虽然有名色，却没有六入等，因为这个缘故，这个道理不成立。而且这个道理不成立的原因，是因为众生有盲聋等情况。这是什么意思呢？如果名色能够作为六入的因，那么就不应该有盲聋的众生，一切都应该具足诸根。’” “答：‘这个道理不对。为什么呢？因为不离开那个而有成就，就像云和雨一样。这是什么意思呢？就像你们说的下雨，如果先有云，之后才下雨，就不能离开云而有雨；也有有云而没有雨的情况。像这样，六入如果有名色，有六入就不能离开名色，也有名色而没有六入的情况。’” “问：‘因为什么缘故，有那个名色而没有六入呢？’” “答：‘因为各种因缘不具足的缘故。这是什么意思呢？就像眼识（cakkhu-viññāṇa，eye-consciousness），确实有眼睛，因为各种因缘不具足的缘故，不能成就眼识。又像确实有种子，因为各种因