English
English version: Holding warmth and consciousness (识: consciousness, in Buddhist terminology). As the Gatha (伽他: Gatha, a Sanskrit word meaning verse) says: 'When life, warmth, and consciousness, these three abandon the body, the abandoned body becomes stiff and prostrate, like wood without thought or awareness.' The Sutra (契经: Sutra, Buddhist scripture) also says: 'Having received the result of different karma, it is called Naraka (那落迦: Naraka, a Sanskrit word meaning hell).' And so it should be understood even in the realm of Neither Perception nor Non-Perception (非想非非想处: the highest realm in the Three Realms, neither with perception nor without perception). If there is no separate dharma (法: dharma, law, teaching) other than the life force (命根: life force, the fundamental power that sustains the continuation of life), then this life force is included in the nature of the roots, universally present in the Three Realms (三界: the Three Realms: the Desire Realm, the Form Realm, and the Formless Realm), continuously without interruption in one lifetime, and can be used to establish the Four Births (四生: the Four Births: from eggs, from wombs, from moisture, and by transformation) and the Five Destinies (五趣: the Five Destinies: hell, hungry ghosts, animals, humans, and gods). If one is born by transformation (化生: birth by transformation, one of the Four Births, born suddenly by the power of karma without reliance) in the realm of the gods (天趣: the realm of the gods, one of the Six Paths), and arises with a wholesome or defiled mind, or arises with a non-outflow mind (无漏心: a pure mind without the defilements of afflictions) in a lower realm, what is used to establish it? If one is born by transformation in the realm of the gods and arises with a wholesome or defiled mind, should it be called death? If one arises with a neutral mind (无记心: a mental state that is neither wholesome nor unwholesome, unable to discriminate), should it be called birth? Denying the existence of the life force has such a great fault. Beings (有情类: all sentient beings) who engage in the same activities and have the same causes for joy and desire are called the commonality of beings (众同分: the common nature of beings). This is further divided into two types: one is without difference, and the other is with difference. Without difference refers to the fact that all beings have self-love (我爱: attachment and love for oneself), rely on food, and have similar joys and desires. This equal cause is called the commonality of beings, and each body has one individually. With difference refers to the fact that all beings have differences in realms (界: realms, the levels or states in which beings exist), grounds (地: grounds, the levels or states of practice), destinies (趣: destinies, the places of reincarnation), births (生: states of life), castes (种姓: different social classes), genders, lay followers (近事: lay followers), Bhikshus (苾刍: Bhikshu, monks), learners (学: learners, practitioners with academic degrees), non-learners (无学: non-learners, practitioners who have attained the state of Arhat), and so on. Each body has a common activity, and the decisive cause of joy and desire is called the commonality of beings. If this were not the case, worldly speech such as saints and ordinary people would be chaotic. What is the difference between the nature of ordinary beings (异生性: the nature of ordinary beings) and the commonality of ordinary beings (异生同分: the common nature of ordinary beings)? The common causes of joy and desire can be called the commonality of ordinary beings. The nature of ordinary beings can be the cause of all meaningless and unprofitable things. As the Sutra says: 'Bhikshus, you should know that I say that foolish, unlearned ordinary beings have not the slightest evil or unwholesome karma that they cannot create.' Furthermore, the World Honored One said: 'If one comes into the human realm, one obtains the commonality of humans.' The nature of ordinary beings has the meaning of abandoning and obtaining at the time of death and birth. Therefore, the nature of ordinary beings is different from the commonality of ordinary beings. When all dharmas (诸法: all things and phenomena) arise, there is an internal causal force that causes them to acquire their respective functions. This internal cause is called the characteristic of arising (生相: the characteristic of the arising of things). There are two types of causes for the arising of dharmas: internal and external. The internal is called the characteristic of arising, and the external is called the six causes (六因: the six causes: efficient cause, coexistent cause, similar cause, corresponding cause, pervasive cause, and result cause) or the four conditions (四缘性: the four conditions: causal condition, immediate condition, object condition, and dominant condition). If there were no characteristic of arising, all conditioned dharmas (有为法: things that arise from the combination of causes and conditions) should be like empty space, and even if they had external causes and conditions, they would have no meaning of arising. Or should... --------------------------------------------------------------------------------
Chinese
虚空等亦有可生义成有为性。是大过失。由此故知。别有生相能引别果。暂时住因说名住相。谓有为法于暂住时各有势力。能引别果令暂时住。此引别果势力内因说名住相。若无住相。诸有为法于暂住时。应更不能引于别果。由此故知有别住相。老谓衰损。引果功能令其不能重引别果。谓有为法若无异相。衰损功能何缘不能引别果。已更不重引。引而复引应成无穷。若尔又应非刹那性。由此故知别有异相。无常者谓功能损已。令现在法入过去因。谓有别法名为灭相。令从现在堕过去世。此若无者法应不灭。或虚空等亦有灭义。此四有为之有为相。若有此四有为相者。便名有为。非虚空等。然世尊说。有三有为之有为相。有为之起亦可了知。尽及住异亦可了知。为所化生厌有为故。如示黑耳与吉祥俱。住异二相合说为一。是故定有四有为相。非即所相有为法体。若即所相有为体者。如所相体与能相一。能相亦应展转无异若尔诸法灭时应生。生时应灭。或全不生。此四本相。是有为故。如所相法有四随相。谓名生生乃至灭灭。然非无穷。以四本相各相八法随相唯能各相一故。谓法生时并其自体九法俱起。自体为一相随相八。本相中生。除其自体生余八法。随相中生于九法内唯生本生。势力劣故。住异灭相应知亦尔。本相依 法。随相依随相。法因相故得有作因。相因随相得有作用。作用者何。谓生住异灭。所生等者。谓引果功能。故有为法体虽恒有而用非常。假兹四相内外因力。用得成故名身句身。文身等者。谓依语生。如智带义影像而现。能诠自义名名句文。即是想章字之异目。如眼识等依眼等生。带色等义影像而现。能了自境名等亦尔。非即语音亲能诠义。勿说火时便烧于口。要依语故火等名生。由火等名诠火等义。诠者谓能于所显义生他觉慧。非与义合。声有碍故。诸记论者所执常声理不成故。不应离此名句文三。可执有法能诠于义。然四种法似同一相。一声二名三义四智。此中名者。谓色等想。句者谓能诠义究竟。如说。诸恶莫作等颂。世间亦说。提婆达多驱白牛来构取乳等。文者即是𧙃壹等字。此三各别合集同类说之为身。如大仙说。苾刍当知。如来出世便有名身句身文身可了知者。意说谛实蕴处界。沙门果缘起等法名句文身。又世尊说。如来得彼彼名句文身者。意说如来获得彼彼不共佛法名句文身等。谓此中义类差别诸行句义。齐此应知。识句义者。谓总了别色等境事故名为识。即于色等六种境中。由眼等根伴助而起现在作用。唯总分别色等境事说名为识。若能分别差别相者。即名受等诸心所法。识无彼用但作所依。识用 现代汉语译本 法。随着‘相’（lakṣaṇa，事物特征）而依随‘相’。法因为‘相’的缘故才能产生‘作因’（kāraṇa hetu，作用之因）。‘相’依靠随顺‘相’才能产生作用。什么是作用呢？就是指生、住、异、灭。所生等等，是指引发结果的功能。所以有为法的本体虽然恒常存在，但其作用并非恒常。凭借这四种‘相’（生、住、异、灭）的内外因缘之力，作用才能成就，所以称为‘身’（kāya，集合）。‘句身’（vākkāya，语句集合）、‘文身’（akṣarakāya，文字集合）等等，是指依靠语言而产生。例如智慧带着意义的影像而显现，能够诠释自身意义的称为‘名’（nāma，名称）、‘句’（pada，语句）、‘文’（vyañjana，文字），也就是‘想’（saṃjñā，概念）、‘章’（uddeśa，章节）、‘字’（akṣara，字母）的不同名称。如同眼识等等依靠眼根等等而产生，带着色等等意义的影像而显现，能够了别自身境界的称为‘等’也是如此。并非语音本身直接能够诠释意义，不要说出‘火’的时候就烧了嘴。一定要依靠语言，‘火’等等的名称才能产生。通过‘火’等等的名称来诠释‘火’等等的意义。诠释，是指能够对于所要显现的意义，产生他人的觉慧，并非与意义结合。声音是有障碍的缘故。那些记录论述者所执着的常声的理论是不能成立的。不应该离开这‘名’、‘句’、‘文’三种，可以执着有法能够诠释意义。然而四种法看起来像同一种‘相’：一是声，二是名，三是义，四是智。这其中，‘名’是指色等等的‘想’。‘句’是指能够诠释意义究竟，例如说：‘诸恶莫作’等等偈颂。世间也说：‘提婆达多（Devadatta，人名）驱赶白牛来挤取乳汁’等等。‘文’就是指𧙃壹等等字。这三种各自不同，集合同类就说之为‘身’。如大仙说：‘苾刍（bhikṣu，比丘）当知，如来出世便有名身、句身、文身可以了知’。意思是说谛实（satya，真谛）、蕴（skandha，五蕴）、处（āyatana，十二处）、界（dhātu，十八界），沙门（śrāmaṇa，修行者）果、缘起（pratītyasamutpāda，十二缘起）等等法，是名句文身。又世尊说：‘如来得彼彼名句文身’，意思是说如来获得彼彼不共佛法（āveṇikadharma，不共法）的名句文身等等。意思是说这里面意义类别差别诸行句义，到这里应该知道。识句义是指，总的了别色等等境界事故名为识。即于色等等六种境中，由眼等等根伴助而起现在作用，唯总分别色等等境事说名为识。若能分别差别相者，即名受（vedanā，感受）等等诸心所法（caitta，心所）。识没有那些作用，只是作为所依。识的作用
English
English version Dharma. Following ‘lakṣaṇa’ (characteristics, features of things) by depending on ‘lakṣaṇa’. Dharma can have ‘kāraṇa hetu’ (causal factor, cause of action) because of ‘lakṣaṇa’. ‘Lakṣaṇa’ can have function by depending on following ‘lakṣaṇa’. What is the function? It refers to arising, abiding, changing, and ceasing. What is arising etc.? It refers to the function of inducing results. Therefore, although the substance of conditioned dharmas is constant, its function is not constant. Relying on the power of internal and external causes of these four ‘lakṣaṇa’ (arising, abiding, changing, and ceasing), the function can be accomplished, so it is called ‘kāya’ (body, collection). ‘Vākkāya’ (sentence collection), ‘akṣarakāya’ (letter collection) etc., refer to arising depending on language. For example, wisdom appears with the image of meaning, and what can express its own meaning is called ‘nāma’ (name), ‘pada’ (sentence), ‘vyañjana’ (letter), which are different names for ‘saṃjñā’ (concept), ‘uddeśa’ (chapter), and ‘akṣara’ (letter). Just as eye consciousness etc. arise depending on the eye organ etc., and appear with the image of the meaning of form etc., what can distinguish its own realm is also called ‘etc.’. It is not that the sound itself can directly express the meaning. Do not say that when you say ‘fire’, your mouth will be burned. It is necessary to rely on language for the names of ‘fire’ etc. to arise. The meaning of ‘fire’ etc. is expressed through the names of ‘fire’ etc. Expressing means being able to generate wisdom in others about the meaning to be revealed, not combining with the meaning. Because sound is obstructive. The theory of constant sound held by those who record and discuss is untenable. One should not depart from these three: ‘nāma’, ‘pada’, and ‘vyañjana’. One can hold that there is a dharma that can express meaning. However, the four dharmas appear to be the same ‘lakṣaṇa’: first, sound; second, name; third, meaning; and fourth, wisdom. Among these, ‘nāma’ refers to the ‘saṃjñā’ of form etc. ‘Pada’ refers to the ultimate expression of meaning, such as saying: ‘Do no evil’ etc. The world also says: ‘Devadatta (name of a person) drives a white cow to milk it’ etc. ‘Vyañjana’ refers to letters such as 𧙃壹 etc. These three are different from each other, and the collection of the same kind is called ‘kāya’. As the great sage said: ‘bhikṣu (monk), you should know that when the Tathāgata appears in the world, there are nāmakāya, vākkāya, and akṣarakāya that can be understood’. It means that satya (truth), skandha (five aggregates), āyatana (twelve sense bases), dhātu (eighteen elements), śrāmaṇa (ascetic) results, pratītyasamutpāda (twelve links of dependent origination) etc. are nāmakāya, vākkāya, and akṣarakāya. Furthermore, the World Honored One said: ‘The Tathāgata obtains such and such nāmakāya, vākkāya, and akṣarakāya’, meaning that the Tathāgata obtains such and such āveṇikadharma (unique Buddha-dharmas) nāmakāya, vākkāya, and akṣarakāya etc. It means that the differences in the categories of meanings and actions here, the meaning of the sentence, should be known up to this point. The meaning of the consciousness sentence refers to the general distinction of form etc., therefore it is called consciousness. That is, in the six realms of form etc., the present function arises with the help of the eye etc. organs, and only the general distinction of form etc. is called consciousness. If one can distinguish the differences in characteristics, it is called vedanā (feeling) etc. all mental factors (caitta). Consciousness does not have those functions, but only serves as the basis. The function of consciousness --------------------------------------------------------------------------------