English
Therefore, there are two 'gates of nectar' for those who enter the Buddha's Dharma: one is the contemplation of impurity (Asubha-bhavana), and the other is mindfulness of breathing (Anapanasati). Those who enter the Buddha's Dharma through the contemplation of impurity observe the 'rupa' (form, material phenomena) created by karma; those who enter the Buddha's Dharma through mindfulness of breathing observe the 'vayu' (wind, breath) that can create. Question: According to what meaning is it called 'rupa'? Answer: Gradually accumulating, gradually disintegrating; able to plant and grow, meeting enemies and relatives; able to destroy, able to accomplish, these are all the meanings of 'rupa'. The Buddha said that it is called 'rupa' because of its changing and decaying nature. Changing and decaying means being able to be afflicted and destroyed. Some say that it is called 'rupa' because of its nature of obstruction and impediment. Question: The past and future 'paramanu' (ultimate particles) and 'avijnapti-rupa' (unmanifested form, invisible karmic matter) have no obstruction or impediment; shouldn't they not be called 'rupa'? Answer: They are also 'rupa' because they possess the characteristics of 'rupa'. Although the past forms have no obstruction or impediment, they once had obstruction and impediment, so they are named 'rupa'. Although the future forms have no obstruction or impediment, they will have obstruction and impediment in the future, so they are named 'rupa'. Just as the past eyes cannot see, but once could see; the future eyes cannot see, but will be able to see in the future, so they are named 'eyes'. Because they obtain that characteristic, it should be understood in the same way here. Although each ultimate particle has no obstruction or impediment, it can accumulate, and the meaning of obstruction and impediment is established. Although the unmanifested forms have no obstruction or impediment, they obtain the name of obstruction and impediment according to what they rely on. What do they rely on? They rely on the four great elements (Mahabhuta, earth, water, fire, wind). Due to the obstruction and impediment of the four great elements, the unmanifested forms are also named 'rupa'. Just as when a tree moves, its shadow also moves. Or following the majority, like the name 'section food' (food). Or expressing the inner mind, so it is called 'rupa'. Or expressing past karma, so it is named 'rupa'. What is 'rupa' like? Question: Venerable, why do you say this again? Answer: What was briefly said before, I now want to explain in detail. If there is visible and resistant form, if there is invisible and resistant form, if there is invisible and non-resistant form, all of these are collectively called all forms. Saying 'all' means that these forms include all forms, without remainder. What are the four great elements? Question: Why are there only four great elements? The Venerable Hsieh said: This question is unreasonable. If there are fewer or more, there will be doubts. There is no fault in saying four without violating the characteristics of the Dharma. Some say that in order to prevent outsiders from thinking that there are five great elements, only four are mentioned. They believe that space is also a great element. Question: Why is space not called a great element? Answer: Space does not have the characteristics of a great element. The so-called great space is great but not a seed, because it is a permanent Dharma and has no creation. The Great Virtue Wonderful Sound also said that the characteristics of the space element are different. Although space --------------------------------------------------------------------------------
Chinese
大而体非种。又诸大种若能成身。多是有情业异熟摄。虚空无彼业异熟相。是故虚空定非大种。问所说大种其义云何。答亦种亦大故名大种。如世间说大地大王。问此中所说种是何义。答能多积集能大障碍。能办大事故名为种。问此四大种作何事业。答此四能造诸所造色。谓依此四诸积集色。大障碍色皆得生长。如是名为大种事业。问造是何义为因为缘。若是因义此四大种。于所造色五因皆无。如何可言造是因义。若是缘义诸所造色。除自余法皆增上缘。是则不应唯四能造。有作是说。造是因义。虽四大种于所造色无相应等五种因义。而更别有生等五因。即是生依立持养五。复有说者。造是缘义。虽所造色除其自性。余一切法皆增上缘。而四大种是所造色。近增上缘非所余法。如说眼色。为眼识缘。彼说胜缘此亦应尔。问颇有是色非四大种。亦非大种所造色耶。答有。谓一或二或三大种。此一二三不名四故。又诸大种非所造故。问何故大种非所造耶。答因色果色相各异故。或诸大种若所造摄。为四造一三造一耶。若诸大种四能造一。地等亦应还造地等。是则诸法应待自性。然一切法不待自性。但藉他缘而有作用。若诸大种三能造一。因数既阙应不能造。如所造色因必具四。 问已总了知大种所造。复欲闻此二种 现代汉语译本 ‘大’是指其体性并非由‘种’（种子、因）所生。而且，所有的大种如果能够构成身体，大多是有情众生业力成熟的结果。而虚空没有这种业力成熟的相状。因此，虚空肯定不是大种。问：所说的大种，它的含义是什么？答：既是‘种’，又是‘大’，所以叫做大种。就像世间所说的大地、大王一样。问：这里所说的‘种’是什么意思？答：能够大量积聚，能够产生巨大障碍，能够成就重大事情，所以叫做‘种’。问：这四大种有什么作用？答：这四大种能够制造各种所造色。也就是说，依靠这四大种，各种积聚色、巨大障碍色都能够生长。这就是大种的作用。问：‘造’是什么意思？是‘因’（原因）还是‘缘’（条件）？如果是‘因’的意思，这四大种对于所造色来说，五种‘因’（五因：生因、依因、立因、持因、养因）都不具备。怎么能说‘造’是‘因’的意思呢？如果是‘缘’的意思，那么所有所造色，除了自身以外，其他法都是增上缘。这样就不应该只有四大种能够‘造’。有人这样说，‘造’是‘因’的意思。虽然四大种对于所造色没有相应因等五种‘因’的含义，但是还有另外的生等五‘因’，也就是生、依、立、持、养五种作用。还有人说，‘造’是‘缘’的意思。虽然所造色除了自身以外，其他一切法都是增上缘，但是四大种是所造色的近增上缘，而不是其他法。就像说眼和色是眼识的‘缘’一样，他们认为这是殊胜的‘缘’，这里也应该是这样。问：有没有一种‘色’，既不是四大种，也不是四大种所造的‘色’呢？答：有。就是一或二或三大种。因为一、二、三不能称为‘四’。而且，所有的大种都不是被造的。问：为什么大种不是被造的呢？答：因为‘因色’（作为原因的色）和‘果色’（作为结果的色）的相状各不相同。或者说，如果所有的大种是被造的，那么是‘四’造‘一’，还是‘三’造‘一’呢？如果所有的大种是‘四’能造‘一’，那么地等也应该反过来造地等。这样的话，一切法就应该依赖于自身的自性。然而，一切法并不依赖于自身的自性，而是凭借其他因缘才能产生作用。如果所有的大种是‘三’能造‘一’，那么‘因’的数量不足，应该不能造。因为所造色必须具备‘四’种‘因’。问：已经大致了解了大种和所造色，还想进一步了解这两种...
English
English version ‘Great’ means that its nature is not born from a ‘seed’ (cause). Moreover, all the great elements, if they can form a body, are mostly the result of the ripening of sentient beings' karma. But emptiness does not have this appearance of karma ripening. Therefore, emptiness is definitely not a great element. Question: What is the meaning of the so-called great elements? Answer: It is both a ‘seed’ and ‘great’, so it is called a great element. Just like the world says great earth, great king. Question: What is the meaning of ‘seed’ mentioned here? Answer: It can accumulate a lot, it can produce great obstacles, and it can accomplish great things, so it is called a ‘seed’. Question: What is the function of these four great elements? Answer: These four can create all created forms (rupa). That is to say, relying on these four, all accumulated forms and great obstacle forms can grow. This is the function of the great elements. Question: What does ‘create’ mean? Is it ‘cause’ or ‘condition’? If it means ‘cause’, then these four great elements do not have the five causes (hetu) (five causes: producing cause, dependent cause, establishing cause, maintaining cause, and nourishing cause) for the created forms. How can it be said that ‘create’ means ‘cause’? If it means ‘condition’, then all created forms, except for themselves, are all supporting conditions. In this case, it should not be only the four great elements that can ‘create’. Some say that ‘create’ means ‘cause’. Although the four great elements do not have the meaning of five causes such as corresponding cause for the created forms, there are other five causes such as production, which are the five functions of production, dependence, establishment, maintenance, and nourishment. Others say that ‘create’ means ‘condition’. Although all dharmas except for themselves are supporting conditions for the created forms, the four great elements are the close supporting conditions of the created forms, not other dharmas. Just like saying that the eye and form are the ‘condition’ for eye consciousness, they believe that this is a superior ‘condition’, and it should be the same here. Question: Is there a ‘form’ that is neither a great element nor a ‘form’ created by the great elements? Answer: Yes. That is one, two, or three great elements. Because one, two, and three cannot be called ‘four’. Moreover, all the great elements are not created. Question: Why are the great elements not created? Answer: Because the appearances of ‘cause form’ (form as cause) and ‘effect form’ (form as effect) are different. Or, if all the great elements are created, then is it ‘four’ creating ‘one’, or ‘three’ creating ‘one’? If all the great elements are ‘four’ able to create ‘one’, then earth and so on should also create earth and so on in return. In this case, all dharmas should depend on their own nature. However, all dharmas do not depend on their own nature, but rely on other conditions to produce effects. If all the great elements are ‘three’ able to create ‘one’, then the number of ‘causes’ is insufficient, and it should not be able to create. Because the created form must have ‘four’ kinds of ‘causes’. Question: Having generally understood the great elements and the created forms, I would like to further understand these two... --------------------------------------------------------------------------------
Chinese
别相。何谓大种。其相云何。答地等界名大种。坚等性是其相。问若坚性等是地等相。所相能相岂不成一。答许此成一亦有何过。故毗婆沙作如是说。自性我物相本性等。名言虽殊而义无别。不可说诸法离自性有相。如说涅槃寂静为相。非离寂静别有涅槃。此亦应然。故无有过。此中坚性即坚分坚体约种类说。坚性是地界。然此坚性差别无边。谓内法中爪发等异。外法中有铜锡等殊。又内法中手足等坚异。外法亦尔。故坚性无边。问若尔坚性应共相摄。云何说为地等自相。答坚性虽多而总表如。地多变碍总表色蕴。所表既一故非共相。有说坚性通二相摄。观三大种则成自相。若观坚类有内外等无边差别。复成共相。如变碍性通二相摄。观余四蕴则成自相。若观色性有十一种品类差别。复成共相。又如苦谛其相逼迫观三谛时此成自相。若观有漏五蕴差别。即此逼迫复成共相。坚性亦然故通二种。问若如是者。云何建立自共相别不相杂乱。答以观待故无杂乱失。谓若观彼立为自相。未尝观彼立为共相。若复观此立为共相。未尝观此立为自相故自共相观待而立。问已知大种相各有异。大种作业差别云何。答地界能持住行二类令不坠落。水界能摄性乖违事令不离散。火界能熟不熟物类令不朽败。风界能令诸物增长或复流引。是 别相是什么？什么是‘大种’（mahābhūta，四大元素）？它们的相状是怎样的？答：地界、水界、火界、风界名为‘大种’。坚硬等性质是它们的相状。问：如果坚硬等性质是地界等的相状，那么所相和能相岂不是变成一体了吗？答：允许它们成为一体又有什么过失呢？所以《阿毗达磨大毗婆沙论》（Abhidharma-mahāvibhāṣā-śāstra）这样说：自性、我物、相、本性等，名称虽然不同，但意义没有差别。不能说诸法离开自性而有相状，就像说涅槃（nirvāṇa）以寂静为相，并非离开寂静另外存在涅槃。这里也应该这样理解，所以没有过失。这里说的坚性，即坚硬的部分、坚硬的本体，是就种类来说的。坚性是地界的性质。然而，这种坚性差别无边，即内法中指甲、头发等不同，外法中有铜、锡等不同。又内法中手、足等的坚硬不同，外法也是如此。所以坚性是无边的。问：如果这样，坚性应该互相包含，为什么说是地界等的自相呢？答：坚性虽然多，但总的来说都表示地。地虽然有多种变化和阻碍，但总的来说都表示色蕴（rūpa-skandha）。所表示的既然是一，所以不是共相。有人说坚性可以被两种相包含，观察三大种时，就成为自相；如果观察坚硬的种类，有内外等无边的差别，就又成为共相。比如变化和阻碍的性质可以被两种相包含，观察其余四蕴时，就成为自相；如果观察色的性质，有十一种品类的差别，就又成为共相。又比如苦谛（duḥkha-satya），它的相是逼迫，观察三谛时，这就成为自相；如果观察有漏的五蕴差别，那么这种逼迫就又成为共相。坚性也是这样，所以可以被两种相包含。问：如果这样，如何建立自相和共相的区别，使它们不相杂乱呢？答：因为观待的缘故，没有杂乱的过失。即如果观察那个而立为自相，就未曾观察那个而立为共相；如果观察这个而立为共相，就未曾观察这个而立为自相。所以自相和共相是观待而建立的。问：已经知道大种的相状各有不同，那么大种的作业差别是什么呢？答：地界能够支持和保持行和住两类事物，使它们不坠落。水界能够摄取性质乖违的事物，使它们不离散。火界能够成熟不成熟的物类，使它们不朽败。风界能够使诸物增长，或者流动和牵引。这就是大种的作业差别。