English
What are the distinct characteristics? What are the 'mahābhūtas' (great elements), and what are their characteristics? Answer: The earth element, water element, fire element, and wind element are called 'mahābhūtas'. Hardness, etc., are their characteristics. Question: If hardness, etc., are the characteristics of the earth element, etc., wouldn't the characterized and the characterizing become one and the same? Answer: Allowing them to become one, what fault is there? Therefore, the Abhidharma-mahāvibhāṣā-śāstra says: 'Self-nature, self-entity, characteristic, original nature, etc., although the names are different, the meanings are not different.' It cannot be said that dharmas have characteristics apart from their self-nature, just as it is said that nirvāṇa has quiescence as its characteristic, but there is no nirvāṇa apart from quiescence. It should be understood in the same way here, so there is no fault. Here, hardness refers to the hard part, the hard substance, speaking in terms of category. Hardness is the nature of the earth element. However, this hardness has endless differences, i.e., nails, hair, etc., are different in internal dharmas, and copper, tin, etc., are different in external dharmas. Also, the hardness of hands, feet, etc., is different in internal dharmas, and it is the same in external dharmas. Therefore, hardness is endless. Question: If so, hardness should be mutually inclusive, why is it said to be the self-characteristic of the earth element, etc.? Answer: Although there are many kinds of hardness, they all generally represent earth. Although earth has many changes and obstructions, it generally represents the rūpa-skandha (form aggregate). Since what is represented is one, it is not a common characteristic. Some say that hardness can be included in two characteristics. When observing the three great elements, it becomes a self-characteristic; if observing the kinds of hardness, there are endless differences such as internal and external, then it becomes a common characteristic again. For example, the nature of change and obstruction can be included in two characteristics. When observing the other four aggregates, it becomes a self-characteristic; if observing the nature of form, there are eleven kinds of differences, then it becomes a common characteristic again. Also, for example, duḥkha-satya (the truth of suffering), its characteristic is oppression. When observing the three truths, this becomes a self-characteristic; if observing the differences of the five aggregates with outflows, then this oppression becomes a common characteristic again. Hardness is also like this, so it can be included in two kinds. Question: If so, how can the distinction between self-characteristic and common characteristic be established so that they are not mixed up? Answer: Because of dependence, there is no fault of confusion. That is, if observing that and establishing it as a self-characteristic, then that has never been observed and established as a common characteristic; if observing this and establishing it as a common characteristic, then this has never been observed and established as a self-characteristic. Therefore, self-characteristic and common characteristic are established dependently. Question: It is already known that the characteristics of the great elements are different, so what are the differences in the functions of the great elements? Answer: The earth element can support and maintain the two kinds of things, movement and stability, so that they do not fall. The water element can gather things with conflicting natures so that they do not disperse. The fire element can mature immature things so that they do not decay. The wind element can make things grow, or flow and pull. These are the differences in the functions of the great elements. --------------------------------------------------------------------------------
Chinese
谓大种各别事业。问地水火风各有二性。谓坚等性及色性摄。云何一法得有二相。答一法多相斯有何失。如契经说。一一取蕴有如病等无量种相。或坚等性是地界等自相所摄。其中色性是地界等共相所摄。故于一法有二种相。一自二共。亦不违理。问如是四界可相离不。答此四展转定不相离。云何知然。契经说故。入胎经说。羯赖蓝时若有地界无水界者。其性干燥则应分散。既不分散故知定有水界能摄。若有水界无地界者。其性融释则应流派。既不流派。故知定有地界能持。若有水界无火界者。其性润湿则应朽败。既不朽败故知定有火界能熟。若有火界无风界者。其性则应无增长义。既渐增长故知定有风界动摇。问若尔经说当云何通。如契经说。苾刍当知。于此身中火界若发。或即令舍命。或生近死苦。答经依增盛不增盛说。不言火体身中本无。问地界与地有何差别。答地界坚性地谓显形。地界能造地谓所造。地界触处身识所识。地谓色处眼识所识。是谓地界与地差别。水火亦然风或风界。 问已具了知坚湿暖动四大种相展转乖违。如四毒蛇居一身箧。复欲闻彼所造色相。且何名为彼所造色。答彼所造色。谓眼根等。眼即根故说名眼根。如青莲华余根亦尔。问眼等五种亦界处摄。何故此中独标根称。答为欲简别 现代汉语译本： 关于四大种各自不同的作用。问：地、水、火、风各有两种性质，即坚硬等性质以及色性的摄属。为什么一种法会有两种相？答：一种法有多种相，这有什么过失呢？正如契经所说，每一个取蕴都有如疾病等无量种相。或者说，坚硬等性质是地界等自相所摄，而其中的色性是地界等共相所摄。因此，在一种法中存在两种相，一是自相，二是共相，这并不违背道理。问：这四界可以相互分离吗？答：这四界辗转相依，必定不会分离。怎么知道是这样呢？因为契经是这么说的。《入胎经》中说，羯赖蓝（Kalala，受精卵）时期，如果只有地界而没有水界，那么它的性质就会干燥，应该会分散。既然没有分散，所以知道一定有水界能够摄持。如果有水界而没有地界，那么它的性质就会融化，应该会流散。既然没有流散，所以知道一定有地界能够支持。如果有水界而没有火界，那么它的性质就会润湿，应该会腐烂。既然没有腐烂，所以知道一定有火界能够成熟。如果有火界而没有风界，那么它的性质就不应该有增长的意义。既然逐渐增长，所以知道一定有风界在动摇。问：如果这样，经文所说应该如何解释呢？比如契经说：‘比丘们，你们应当知道，在这个身体中，如果火界发作，或者就会导致死亡，或者会产生接近死亡的痛苦。’答：经文是依据增盛或不增盛来说的，并不是说火的本体在身体中本来就没有。问：地界与地有什么差别？答：地界是坚硬的性质，地是指显现的形体。地界能够造作，地是指被造作的。地界是触处，被身识所认识。地是指色处，被眼识所认识。这就是地界与地的差别。水、火也是这样，风或者风界也是如此。 问：已经完全了解了坚硬、湿润、温暖、流动这四大种的相，它们辗转相违，就像四条毒蛇居住在一个身体的箱子里。还想听闻它们所造作的色相。那么，什么叫做它们所造作的色呢？答：它们所造作的色，是指眼根等。眼就是根，所以叫做眼根，就像青莲花一样，其他的根也是这样。问：眼等五种也属于界和处所摄，为什么这里单独标明根的名称？答：为了想要简别。
English
English version: Regarding the distinct functions of the Mahabhutas (Great Elements). Question: Earth, water, fire, and wind each have two natures, namely the nature of solidity, etc., and the inclusion of color. How can one dharma (phenomenon) have two aspects? Answer: What fault is there in one dharma having multiple aspects? As the sutras say, each of the skandhas (aggregates) has countless aspects such as disease, etc. Alternatively, the nature of solidity, etc., is included in the self-aspect of the earth element, etc., while the color nature among them is included in the common aspect of the earth element, etc. Therefore, in one dharma, there are two aspects, one self-aspect and one common aspect, which is not contrary to reason. Question: Can these four elements be separated from each other? Answer: These four elements are mutually dependent and definitely not separate. How is this known? Because the sutras say so. The *Garbhavakranti Sutra* (Entering the Womb Sutra) says that in the Kalala (fertilized egg) stage, if there is only the earth element without the water element, its nature would be dry and should disperse. Since it does not disperse, it is known that there must be a water element to hold it together. If there is a water element without the earth element, its nature would be dissolving and should flow away. Since it does not flow away, it is known that there must be an earth element to support it. If there is a water element without the fire element, its nature would be moist and should decay. Since it does not decay, it is known that there must be a fire element to ripen it. If there is a fire element without the wind element, its nature should not have the meaning of growth. Since it gradually grows, it is known that there must be a wind element to move it. Question: If so, how should the sutra's words be explained? For example, the sutra says: 'Bhikkhus (monks), you should know that in this body, if the fire element flares up, it will either lead to death or produce suffering close to death.' Answer: The sutra speaks according to whether it is increasing or not increasing, not saying that the essence of fire is originally not in the body. Question: What is the difference between the earth element and earth? Answer: The earth element is the nature of solidity, and earth refers to the manifested form. The earth element is capable of creating, and earth refers to what is created. The earth element is the touch object, recognized by body consciousness. Earth is the color object, recognized by eye consciousness. This is the difference between the earth element and earth. The same is true for water and fire, and also for wind or the wind element. Question: Having fully understood the aspects of the four great elements—solidity, moisture, warmth, and motion—which are mutually contradictory, like four poisonous snakes living in one body's box, I would also like to hear about the colors produced by them. So, what are the colors produced by them called? Answer: The colors produced by them refer to the eye-organ, etc. The eye is the organ, so it is called the eye-organ, just like the blue lotus flower; the other organs are also like this. Question: The five types of organs, such as the eye, are also included in the dhatus (realms) and ayatanas (sources), so why is the name 'organ' singled out here? Answer: In order to distinguish. --------------------------------------------------------------------------------
Chinese
色等外境。谓若说为眼等界处。则根根义差别难知。是故此中独标根称。此则显示所造色中内者名根外名根义。问此中所说根义云何。答增上最胜现见光明。喜观妙等皆是根义。问若增上义是根义者。诸有为法展转增上。无为亦是有为增上。则一切法皆应是根。答依胜立根故无斯过。谓增上缘有胜有劣。当知胜者建立为根。问何根于谁有几增上。答五根各于四事增上。一庄严身。二导养身。三生识等。四不共事。先辩眼根。庄严身者。谓身虽具众分余根若阙眼根便丑陋故。导养身者。谓眼能见安危诸色避危就安。身久住故。生识等者。谓依眼根一切眼识及相应法皆得生故。不共事者。谓见色用唯属眼根。二十一根无斯用故。次辩耳根。庄严身者。谓耳聋者不可爱故。导养身者。谓耳能闻好恶声别避恶就好。身久住故。生识等者。谓依耳根一切耳识及相应法皆得生故。不共事者。谓闻声用唯属耳根。二十一根无斯用故。鼻舌身根。庄严身者。如眼耳说。导养身者。谓此三根受用段食。身久住故。生识等者。谓依三根。鼻舌身识及相应法皆得生故。不共事者。谓嗅尝觉香味触用属鼻舌身。非余根故。问如是五根有何胜德。谁为自性。业用云何。答眼根德者。谓与眼识及相应法为所依故。眼根自性即是净色。能见诸色是眼业 现代汉语译本： 色等外境。如果将外境说成眼等界处，那么各个根的意义差别就难以理解。因此，这里单独标明根的名称。这显示了所造色中，内在的称为根，外在的称为根义。问：这里所说的根义是什么？答：增上、最胜、现见、光明、喜观、妙等都是根义。问：如果增上义是根义，那么一切有为法相互增上，无为法也是有为法的增上，那么一切法都应该是根。答：因为是依据殊胜的来建立根，所以没有这种过失。增上缘有殊胜和低劣之分，应当知道殊胜的被建立为根。问：什么根对于谁有几种增上？答：五根各自对于四件事有增上作用：一、庄严身；二、导养身；三、产生识等；四、不共事。先说眼根。庄严身是指身体虽然具备各种部分和其余的根，但如果缺少眼根就会显得丑陋。导养身是指眼睛能看见安全和危险的各种颜色，避开危险而接近安全，身体就能长久存在。产生识等是指依靠眼根，一切眼识以及相应的法都能产生。不共事是指看见颜色的作用只属于眼根，其他二十一种根没有这种作用。其次说耳根。庄严身是指耳聋的人不可爱。导养身是指耳朵能听见好坏的声音，分辨好坏而避开坏的接近好的，身体就能长久存在。产生识等是指依靠耳根，一切耳识以及相应的法都能产生。不共事是指听见声音的作用只属于耳根，其他二十一种根没有这种作用。鼻、舌、身根。庄严身的作用如同眼、耳所说。导养身是指这三种根受用段食（食物），身体就能长久存在。产生识等是指依靠这三种根，鼻、舌、身识以及相应的法都能产生。不共事是指嗅、尝、觉知香味触的作用属于鼻、舌、身，不是其余的根。问：这五根有什么殊胜的功德？谁是它们的自性？作用是什么？答：眼根的功德是作为眼识以及相应法的所依。眼根的自性就是清净色。能够看见各种颜色是眼根的作用。