English
English version The seven types of materiality produced are now spoken of, hence called a portion. What is touched by the body is called the object of the body faculty. The rest is explained as before. Question: Which great element (Mahabhuta, the four great elements: earth, water, fire, wind) increases to cause smoothness? (The following is omitted) Which great element increases to cause thirst? Some say that no great element increases in a biased way, but the nature and categories of the four great elements are different, some can produce smoothness, (the following is omitted) and some can produce thirst. Others say that the water and fire elements increase to produce smoothness, the earth and wind elements increase to produce roughness, the fire and wind elements increase to produce lightness, the earth and water elements increase to produce heaviness, the water and wind elements increase to produce coldness, only the wind element increases to produce hunger, and only the fire element increases to produce thirst. The 'increase' mentioned here refers to the increase in function, not the increase in the substance itself, just like the mind and mental factors (Citta-cetasika, mental activities and mental functions). What is unmanifest materiality (Avijñapti-rupa, imperceptible matter)? (The following is omitted) The materiality that falls into the Dharmadhatu (realm of phenomena) has six types of 'falling': 1. Realm falling, 2. Destination falling, 3. Pudgala falling, 4. Place falling, 5. Defiled falling, 6. Self-nature falling. Realm falling is like what is said in the Samyojana-skandha (aggregate of fetters), the fetters fall into the desire realm, and these fetters are in the desire realm, etc. Destination falling refers to being classified as belonging to a certain destination (Gati, realm of rebirth), and is called falling into that destination. Pudgala falling is like what is said in the Vinaya (discipline), there are two types of Pudgala (person), falling into the ranks of the Sangha, causing the Sangha to be in harmony. Place falling is like what is said here, what is unmanifest materiality? It is the materiality that falls into the Dharmadhatu. Defiled falling is like what is said in this treatise, what is falling into the Dharma? It is defiled Dharma. Self-nature falling is like what is said in the Mahabhuta-skandha (aggregate of great elements), what does it mean to have grasping (Upadana, clinging)? The answer is that this augmentative expression shows the Dharma that falls into self-nature. Unmanifest materiality refers to the continuous succession of good or bad precepts. This is recognized by one consciousness at all times, namely the mind consciousness (Manovijnana, the sixth consciousness), because it has no opposition. The five objects of sense (the five sense objects) are recognized by the five consciousnesses (the first five consciousnesses) in the present time, and by the mind consciousness in the three times. This is recognized by the mind consciousness at all times. The five faculties of eye, etc. (the five sense organs) are also recognized by the mind consciousness at all times. This unmanifest materiality has two types in total, namely good and bad, and there is no neutral (neither good nor bad) because a strong mind can generate unmanifest materiality, while a neutral mind is weak and cannot generate unmanifest materiality. There are two types of good unmanifest materiality in total, one is included in the Samvara (discipline), and the other is not included in the Samvara. There are also two types of bad unmanifest materiality. --------------------------------------------------------------------------------
Chinese
。一者不律仪所摄。二者不律仪所不摄。律仪所摄无表复有四种。一者别解脱律仪。二者静虑律仪。三者无漏律仪。四者断律仪。别解脱律仪。谓七众戒。静虑律仪。谓色界戒。无漏律仪。谓学无学戒。断律仪者。依二律仪一分建立。谓静虑律仪无漏律仪。离欲界染九无间道随转摄者。名断律仪。以能对治一切恶戒。及能对治起恶戒烦恼。故名为断。前八无间道随转摄者。唯能对治起恶戒烦恼。第九无间道随转摄者。能对治恶戒。及能对治起恶戒烦恼。问别解脱律仪何缘故得何缘故舍。答由他教得四缘故舍。何等为四。一舍所学戒。二二形生。三善根断。四失众同分。问静虑律仪何缘故得何缘故舍。答色界善心若得便得。若舍便舍。此复二种。一由退故。二由界地有转易故。问无漏律仪何缘故得何缘故舍。答与道俱得无全舍者。若随分舍则由三缘。一由退故。二由得果故。三由转根故。问断律仪何缘故得。何缘故舍。答静虑律仪所摄者。如静虑律仪说。无漏律仪所摄者。如无漏律仪说。律仪所摄善无表者。若强净心所发善表得此无表。若劣净心所发善表不得此无表。舍此无表由三种缘。一意乐息。二舍加行。三限势过。不律仪所摄不善无表者。谓屠羊等诸不律仪。此不律仪由二缘得。一由作业。二由受事。此不律仪由 现代汉语译本：一类是不律仪所摄，一类是不律仪所不摄。律仪所摄的无表又有四种：第一种是别解脱律仪（Prātimokṣa-saṃvara，七众所受持的戒律），第二种是静虑律仪（dhyāna-saṃvara，由禅定而生的戒律），第三种是无漏律仪（anāsrava-saṃvara，由无漏智慧而生的戒律），第四种是断律仪（prahāṇa-saṃvara，通过断除烦恼而获得的戒律）。 别解脱律仪，指的是七众所受持的戒律。静虑律仪，指的是**戒。无漏律仪，指的是有学和无学所持的戒律。断律仪，是依据静虑律仪和无漏律仪的一部分而建立的，指的是静虑律仪和无漏律仪中，那些与离欲界染的九无间道（anantarya-mārga）相随顺的部分，称为断律仪。因为它能够对治一切恶戒，以及能够对治产生恶戒的烦恼，所以称为‘断’。前八个无间道相随顺的部分，只能对治产生恶戒的烦恼。第九个无间道相随顺的部分，既能对治恶戒，又能对治产生恶戒的烦恼。 问：别解脱律仪通过什么因缘获得？通过什么因缘舍弃？答：通过接受他人的教导而获得，通过四种因缘舍弃。哪四种呢？一是舍弃所学的戒律，二是变成双性人，三是善根断绝，四是失去同类的身份。 问：静虑律仪通过什么因缘获得？通过什么因缘舍弃？答：获得**善心就获得，舍弃就舍弃。这又分为两种情况：一是由于退失禅定，二是由于界地发生转变。 问：无漏律仪通过什么因缘获得？通过什么因缘舍弃？答：与道（mārga）同时获得，没有完全舍弃的情况。如果随分舍弃，则通过三种因缘：一是由于退失，二是由于获得果位，三是由于转变根器。 问：断律仪通过什么因缘获得？通过什么因缘舍弃？答：属于静虑律仪所摄的，如静虑律仪所说。属于无漏律仪所摄的，如无漏律仪所说。律仪所摄的善无表，如果是通过强烈的清净心所发起的善表而获得的，就能得到这种无表。如果是通过较弱的清净心所发起的善表，就不能得到这种无表。舍弃这种无表通过三种因缘：一是意乐停止，二是舍弃加行，三是期限已过。 不律仪所摄的不善无表，指的是屠羊等各种不律仪。这种不律仪通过两种因缘获得：一是通过作业，二是通过接受相关事务。这种不律仪通过...
English
English version: One is included in non-restraint (aprātimokṣa-saṃvara), and the other is not included in non-restraint. The unmanifested form (avijñapti) included in restraint has four types: first, Prātimokṣa-saṃvara (the vows of the seven assemblies); second, dhyāna-saṃvara (restraint arising from meditative absorption); third, anāsrava-saṃvara (restraint arising from non-outflow wisdom); and fourth, prahāṇa-saṃvara (restraint arising from abandonment). Prātimokṣa-saṃvara refers to the precepts held by the seven assemblies. Dhyāna-saṃvara refers to **precepts. Anāsrava-saṃvara refers to the precepts held by those in the stages of learning (śaikṣa) and no-more-learning (aśaikṣa). Prahāṇa-saṃvara is established based on a portion of the two restraints, namely dhyāna-saṃvara and anāsrava-saṃvara, referring to those aspects that accord with the nine uninterrupted paths (anantarya-mārga) that are free from the defilements of the desire realm. It is called prahāṇa-saṃvara because it can counteract all evil precepts and the afflictions that give rise to evil precepts. The aspects that accord with the first eight uninterrupted paths can only counteract the afflictions that give rise to evil precepts. The aspect that accords with the ninth uninterrupted path can counteract both evil precepts and the afflictions that give rise to evil precepts. Question: Through what causes and conditions is Prātimokṣa-saṃvara obtained? Through what causes and conditions is it relinquished? Answer: It is obtained through receiving instruction from others and is relinquished through four causes and conditions. What are the four? First, abandoning the precepts one has learned; second, becoming a hermaphrodite; third, the severance of wholesome roots; and fourth, the loss of shared characteristics with one's kind. Question: Through what causes and conditions is dhyāna-saṃvara obtained? Through what causes and conditions is it relinquished? Answer: It is obtained when **wholesome mind is obtained, and it is relinquished when it is relinquished. This is further divided into two types: first, due to regression; second, due to a change in realm or plane. Question: Through what causes and conditions is anāsrava-saṃvara obtained? Through what causes and conditions is it relinquished? Answer: It is obtained simultaneously with the path (mārga), and there is no complete relinquishment. If it is relinquished partially, it is due to three causes and conditions: first, due to regression; second, due to the attainment of fruition; and third, due to a change in faculty. Question: Through what causes and conditions is prahāṇa-saṃvara obtained? Through what causes and conditions is it relinquished? Answer: That which is included in dhyāna-saṃvara is as described for dhyāna-saṃvara. That which is included in anāsrava-saṃvara is as described for anāsrava-saṃvara. The wholesome unmanifested form included in restraint is obtained if it arises from a virtuous expression (śīla) generated by a strong pure mind; if it arises from a virtuous expression generated by a weaker pure mind, this unmanifested form is not obtained. This unmanifested form is relinquished through three causes and conditions: first, the cessation of intention; second, the abandonment of effort; and third, the expiration of the time limit. The unwholesome unmanifested form included in non-restraint refers to various non-restraints such as butchering sheep. This non-restraint is obtained through two causes and conditions: first, through performing the action; second, through undertaking the matter. This non-restraint is relinquished through... --------------------------------------------------------------------------------
Chinese
四缘舍。一由受别解脱戒。二由得静虑律仪。三由二形生。四由失众同分。然一切色略有四种。一者异熟。二者长养。三者等流。四者刹那。此中眼处唯有二种。一者异熟。二者长养。无别等流。以离前二更不别有。等流性故。耳鼻舌身处应知亦尔。色处唯有三种。一者异熟。二者长养。三者等流。香味触处应知亦尔。声处唯有二种。于前三除异熟。堕法处色唯有二种。初无漏心俱者刹那所摄。余等流摄。 分别心品第二 问已知色相诳惑愚夫不可撮摩。犹如聚沫。欲闻心法。其相云何。答谓心意识不应说心。是所问故。问心意识三有何差别。答此无差别如世间事。一说为多多说一故。一说多者。如说。士夫为人儒童等。多说一者。如说。鸟豆等同名再生。应知此中同依一事说。心意识亦复如是。复有说者。亦有差别。过去名意。未来名心。现在名识。复次界施设心。处施设意。蕴施设识。复次依远行业说名为心。依前行业说名为意。依续生业说名为识。复次由采集义说名为心。由依趣义说名为意。由了别义说名为识。此复云何。谓六识身者。问此何唯六非减非增。答所依等故。谓识所依唯有六种。若减识至五则一所依无识。若增识至七则一识无所依等。六所缘应知亦尔。然说识异唯约所依等识。为身者 现代汉语译本 四缘舍：一、由于领受别解脱戒（Pratimoksha，佛教戒律），二、由于获得静虑律仪（Dhyana-samvara，禅定中的戒律），三、由于二形生（ उभयलिङ्ग, उभयव्यञ्जन，同时具有男女两性的生命形式），四、由于失去众同分（nikayasabhaga，同类众生的共性）。 然而，一切色法略有四种：一、异熟（Vipaka，业报成熟的结果），二、长养（Ahara，滋养、增长），三、等流（Nisyanda，与因相似的果），四、刹那（Ksana，极短的时间）。 其中，眼处（Caksur-ayatana，眼根）唯有二种：一、异熟，二、长养。没有别的等流，因为离开前二者，没有另外的等流自性。 耳、鼻、舌、身处，应当知道也是如此。色处（Rupa-ayatana，色尘）唯有三种：一、异熟，二、长养，三、等流。香、味、触处，应当知道也是如此。声处（Sabda-ayatana，声尘）唯有二种，于前三种中除去异熟。堕法处色（Dharma-ayatana，法处所摄之色法）唯有二种：最初与无漏心（Anasrava-citta，没有烦恼的心）同时生起的，属于刹那所摄；其余属于等流所摄。 分别心品第二 问：已经知道色相虚诳，迷惑愚夫，不可捉摸，犹如聚沫。想要听闻心法，它的相状如何？ 答：所谓心、意、识，不应说心，因为这是所要询问的对象。 问：心、意、识三者有什么差别？ 答：这没有差别，如世间事，一件事可以说成多个，多个也可以说成一个。一说多者，如说：‘士夫’（purusa，男人）为‘人’、‘儒童’（kumara，男孩）等。多说一者，如说：‘鸟’、‘豆’等，同名‘再生’。应当知道，这里是同一件事的不同说法。心、意、识也是如此。还有一种说法，也有差别：过去名‘意’，未来名‘心’，现在名‘识’。 再次，界（Dhatu，构成要素）施设为‘心’，处（Ayatana，感觉的来源）施设为‘意’，蕴（Skandha，聚集）施设为‘识’。 再次，依据遥远的行业（Karma，行为）说名为‘心’，依据先前的行业说名为‘意’，依据相续的生起之业说名为‘识’。 再次，由采集义说名为‘心’，由依趣义说名为‘意’，由了别义说名为‘识’。 这是什么意思呢？就是六识身（sad-vijnanakaya，六种意识）。 问：为什么只有六识，不多不少？ 答：因为所依（Asraya，依靠）等同的缘故。识所依靠的只有六种。如果减少到五识，则一个所依没有识；如果增加到七识，则一个识没有所依等。六所缘（Alambana，对象）应当知道也是如此。然而说识的差别，只是就所依等来区分识。为身者（kaya，集合）。