English
English version And Correct Wisdom is encompassed by the Pariniṣpanna (Perfected Nature). Treatise: The five aspects of equality, according to their relevance, are encompassed within the three fundamental realities. Namely, 'name' is encompassed within the Parikalpita-lakṣaṇa (Completely Conceptualized Nature), and 'discrimination' is encompassed within the Paratantra (Dependent Nature). The Pariniṣpanna (Perfected Nature) encompasses True Suchness and Correct Wisdom. Differentiated realities are briefly of seven types: 1. Reality of Transformation, 2. Reality of True Nature, 3. Reality of Consciousness-Only, 4. Reality of Establishment, 5. Reality of Erroneous Conduct, 6. Reality of Purification, 7. Reality of Correct Conduct. How should it be known that these seven realities are established based on the three fundamental realities? Verse: Transformation and Establishment, Erroneous Conduct rely on the first two; True Nature, Consciousness-Only, Purification, Correct Conduct rely on the latter one. Treatise: Transformation and the other seven, according to their relevance, are encompassed within the three fundamental realities. Namely, those Transformation, Establishment, and Erroneous Conduct rely on the Parikalpita (Completely Conceptualized) and Paratantra (Dependent Nature) within the fundamentals. True Nature, Consciousness-Only, Purification, and Correct Conduct are established based on the Pariniṣpanna (Perfected Nature) within the fundamentals. Skillful reality is said to be for counteracting the ten views of self, therefore ten types are spoken of. How do the ten views of self arise regarding the Skandhas (aggregates) and so on? Verse: Regarding the Skandhas and so on, views of self, Holding to oneness, cause, receiver, Agent, autonomous turning, Superior meaning and permanence, Basis for defilement and purification, Observing the nature of the bound and liberated. Treatise: Regarding the ten dharmas such as the Skandhas, ten types of views of self arise. 1. Holding to a single nature, 2. Holding to a causal nature, 3. Holding to a receiver nature, 4. Holding to an agent nature, 5. Holding to an autonomous turning nature, 6. Holding to a superior meaning nature, 7. Holding to a permanent nature, 8. Holding to a nature that is the basis for defilement and purification, 9. Holding to a nature of an observer practitioner, 10. Holding to a nature of the bound and liberated. To eliminate these views, cultivate ten skillful means. How are the ten types of skillful realities established based on the three fundamental realities? Because the ten, such as the Skandhas, are all encompassed within the three fundamental natures. How are they encompassed within the three natures? Verse: This, what is held and discriminated, The meaning of Dharma-nature is therein. Treatise: These ten, such as the Skandhas, each have three meanings. For example, in the Rūpa-skandha (form aggregate), there are three meanings: 1. The meaning of what is held as form, namely the Parikalpita-lakṣaṇa (Completely Conceptualized Nature) of form; 2. The meaning of discriminated form --------------------------------------------------------------------------------
Chinese
。谓色之依他起性。此中分别以为色故。三法性义色。谓色之圆成实性。如色蕴中有此三义。受等四蕴界等九法各有三义随应当知。如是蕴等由三义别无不摄入彼三性中。是故当知十善巧真实。皆依根本三真实而立。如是虽说为欲对治十种我见故修蕴等善巧。而未说此蕴等别义。且初蕴义云何应知。颂曰。 非一及总略 分段义名蕴 论曰。应知蕴义略有三种。一非一义。如契经言。诸所有色等。若过去若未来若现在若内若外若粗若细若劣若胜若远若近。二总略义。如契经言。如是一切略为一聚。三分段义。如契经言。说名色蕴等各别安立色等相故。由斯聚义蕴义得成。又见世间聚义名蕴。已说蕴义。界义云何。颂曰。 能所取彼取 种子义名界 论曰。能取种子义。谓眼等六内界。所取种子义。谓色等六外界。彼取种子义。谓眼识等六识界。已说界义处义云何。颂曰。 能受所了境 用门义名处 论曰。此中能受受用门义。谓六内处。若所了境受用门义。是六外处。已说处义。缘起义云何。颂曰。 缘起义于因 果用无增减 论曰。于因果用若无增益及无损减。是缘起义。应知此中增益因者。执行等有不平等因。损减因者。执彼无因。增益果者。执有我行等缘无 现代汉语译本：所谓色的依他起性（Paratantra-svabhava，事物相互依存的性质），在此处被区分为色，因此三法性（Trisvabhava，三种自性）的意义在于色。所谓色的圆成实性（Parinispanna-svabhava，事物完美实现的性质），就像色蕴（Rupa-skandha，色聚集）中包含这三种意义一样。受蕴（Vedana-skandha，感受聚集）等四蕴以及界（Dhatu，元素）等九法，各自具有三种意义，应根据情况理解。像这样，蕴等通过三种意义的区分，无不包含在那三种自性之中。因此，应当知道十善巧真实（Dasa-kusala-satya，十种善巧的真实），都是依据根本的三真实而建立的。像这样，虽然说是为了对治十种我见（Atma-drishti，对自我的错误见解）而修习蕴等善巧，但尚未说明这蕴等的个别意义。那么，最初的蕴的意义应当如何理解呢？颂曰： ‘非一及总略，分段义名蕴。’ 论曰：应当知道蕴的意义略有三种。一，非一义。如契经所言：‘诸所有色等，若过去若未来若现在若内若外若粗若细若劣若胜若远若近。’二，总略义。如契经所言：‘如是一切略为一聚。’三，分段义。如契经所言：‘说名色蕴等，各别安立色等相故。’由于这种聚集的意义，蕴的意义得以成立。又见世间聚集的意义名为蕴。已经说了蕴的意义，界的意义是什么呢？颂曰： ‘能所取彼取，种子义名界。’ 论曰：能取种子义，指的是眼等六内界（Adhyatmika-dhatu，内在元素）。所取种子义，指的是色等六外界（Bahirdha-dhatu，外在元素）。彼取种子义，指的是眼识等六识界（Vijnana-dhatu，意识元素）。已经说了界的意义，处的意义是什么呢？颂曰： ‘能受所了境，用门义名处。’ 论曰：此处能感受受用门义，指的是六内处（Ayatana，感官）。若所了境受用门义，是六外处（Ayatana，感官对象）。已经说了处的意义，缘起的意义是什么呢？颂曰： ‘缘起义于因，果用无增减。’ 论曰：对于因果的作用，既没有增加也没有减少，这就是缘起的意义。应当知道，此处增加因的情况，是执行等有不平等的因。减少因的情况，是执着于没有因。增加果的情况，是执着于有我行等缘无。
English
English version: The so-called dependent nature of color (Paratantra-svabhava, the nature of things being interdependent), is distinguished here as color, therefore the meaning of the three natures (Trisvabhava, three self-natures) lies in color. The so-called perfectly accomplished nature of color (Parinispanna-svabhava, the nature of things perfectly realized), is like the aggregate of form (Rupa-skandha, the collection of form) containing these three meanings. The four aggregates such as the aggregate of feeling (Vedana-skandha, the collection of feeling), and the nine dharmas such as elements (Dhatu, elements), each have three meanings, which should be understood accordingly. In this way, the aggregates, etc., through the distinction of the three meanings, are all included in those three natures. Therefore, it should be known that the ten skillful truths (Dasa-kusala-satya, the ten skillful truths) are all established based on the fundamental three truths. Thus, although it is said that the skillful practices of the aggregates, etc., are cultivated to counteract the ten kinds of self-views (Atma-drishti, false views of self), the individual meanings of these aggregates, etc., have not yet been explained. So, how should the meaning of the initial aggregate be understood? The verse says: 'Not one and summarized, the meaning of segments is called aggregate.' Treatise says: It should be known that the meaning of aggregate has roughly three types. First, the meaning of not one. As the sutra says: 'All forms, etc., whether past, future, or present, internal or external, coarse or fine, inferior or superior, far or near.' Second, the meaning of summarizing. As the sutra says: 'All of this is summarized as one collection.' Third, the meaning of segments. As the sutra says: 'They are called aggregates of form, etc., because the characteristics of form, etc., are separately established.' Due to this meaning of collection, the meaning of aggregate is established. Also, the worldly meaning of collection is called aggregate. The meaning of aggregate has been explained, what is the meaning of element? The verse says: 'The able and the taken, their taking, the meaning of seed is called element.' Treatise says: The meaning of the seed of the able-taker refers to the six internal elements (Adhyatmika-dhatu, internal elements) such as the eye. The meaning of the seed of the taken refers to the six external elements (Bahirdha-dhatu, external elements) such as form. The meaning of the seed of their taking refers to the six consciousness elements (Vijnana-dhatu, consciousness elements) such as eye consciousness. The meaning of element has been explained, what is the meaning of place? The verse says: 'The able to receive and the understood object, the meaning of the gate of function is called place.' Treatise says: Here, the meaning of the gate of function of being able to receive and enjoy refers to the six internal places (Ayatana, sense organs). The meaning of the gate of function of the understood object is the six external places (Ayatana, sense objects). The meaning of place has been explained, what is the meaning of dependent origination? The verse says: 'The meaning of dependent origination is that in cause and effect, there is no increase or decrease in function.' Treatise says: Regarding the function of cause and effect, there is neither increase nor decrease, this is the meaning of dependent origination. It should be known that the situation of increasing the cause here is that performing, etc., has unequal causes. The situation of decreasing the cause is clinging to the absence of cause. The situation of increasing the effect is clinging to the existence of self-acting, etc., as causes without. --------------------------------------------------------------------------------
Chinese
明等生。损减果者。执无明等无行等果。增益用者。执无明等于生行等有别作用。损减用者。执无明等于生行等全无功能。若无如是三增减执。应知彼于缘起善巧。已说缘起义。处非处义云何。颂曰。 于非爱爱净 俱生及胜主 得行不自在 是处非处义 论曰。处非处义略由七种不得自在。应知其相。一于非爱不得自在。谓由恶行虽无爱欲而堕恶趣。二于可爱不得自在。谓由妙行虽无爱欲而升善趣。三于清净不得自在。谓不断五盖不修七觉支。决定不能作苦边际。四于俱生不得自在。谓一世界无二如来二转轮王俱时出现。五于胜主不得自在。谓女不作转轮王等。六于证得不得自在。谓女不证独觉无上正等菩提。七于现行不得自在。谓见谛者必不现行害生等事。诸异生类容可现行。多界经中广说此等。应随决了是处非处。如是已说处非处义。根义云何。颂曰。 根于取住续 用二净增上 论曰。二十二根依于六事增上义立。谓于取境眼等六根有增上义。命根于住一期相续有增上义。男女二根于续家族有增上义。于能受用善恶业果乐等五根有增上义。于世间净信等五根有增上义。于出世净未知等根有增上义。已说根义。世义云何。颂曰。 因果已未用 是世义应知 论曰。应 现代汉语译本： ‘明等生’（avidyādi utpāda）：关于‘损减果’（hānaphala）的观点，是指执着于‘无明’（avidyā）等同于‘无行’（asaṃskṛta）等的结果。关于‘增益用’（ādhikyārtha）的观点，是指执着于‘无明’对于产生‘行’（saṃskāra）等具有不同的作用。关于‘损减用’（hānārtha）的观点，是指执着于‘无明’对于产生‘行’等完全没有功能。如果没有像这样三种增益或损减的执着，就应该知道这个人对于‘缘起’（pratītyasamutpāda）是善巧的。 已经解释了‘缘起’的含义。什么是‘处非处义’（sthānāsthāna-artha）呢？颂文说： ‘对于非可爱和可爱，俱生以及殊胜主，获得和行持不自在，这就是处非处义。’ 论述：‘处非处义’大致可以从七种不得自在的情况来了解它的相状。第一，对于‘非爱’（an-iṣṭa）不得自在，意思是说，由于恶行，即使没有爱欲也会堕入恶趣。第二，对于‘可爱’（iṣṭa）不得自在，意思是说，由于妙行，即使没有爱欲也会升入善趣。第三，对于‘清净’（viśuddhi）不得自在，意思是说，如果不间断五盖（pañca āvaraṇāni），不修习七觉支（sapta bodhyaṅgāni），就绝对不能达到苦的边际（duḥkhānta）。第四，对于‘俱生’（sahajāta）不得自在，意思是说，一个世界不可能同时出现两位如来（tathāgata）或两位转轮王（cakravartin）。第五，对于‘殊胜主’（adhipati）不得自在，意思是说，女人不能成为转轮王等等。第六，对于‘证得’（adhigama）不得自在，意思是说，女人不能证得独觉（pratyekabuddha）或无上正等菩提（anuttarā-samyak-saṃbodhi）。第七，对于‘现行’（pratyupasthāna）不得自在，意思是说，见谛者（dṛṣṭisatya）必定不会现行杀生等行为，而各种异生类（pṛthagjana）则有可能现行这些行为。在《多界经》（bahudhātuka-sūtra）中对此有详细的说明，应该随之决断了解什么是‘处’（sthāna），什么是非‘处’（asthāna）。 像这样已经解释了‘处非处义’。什么是‘根义’（indriyārtha）呢？颂文说： ‘根对于取、住、续，用、二净有增上作用。’ 论述：二十二根（dvāviṃśati indriyāṇi）是依据六种事情的增上义而建立的。也就是说，对于取境，眼等六根（ṣaṭ indriyāṇi）有增上义。命根（jīvitendriya）对于维持一期生命相续有增上义。男女二根（puruṣendriya, strīndriya）对于延续家族有增上义。对于能够领受善恶业果，乐等五根（sukhendriya）有增上义。对于世间清净，信等五根（śraddhendriya）有增上义。对于出世间清净，未知等根（anājñātāvīndriya）有增上义。已经解释了‘根义’。什么是‘世义’（lokārtha）呢？颂文说： ‘因、果、已、未、用，这就是世义应该知道的。’ 论述：应该知道，‘世’（loka）的含义是：‘因’（hetu）、‘果’（phala）、‘已’（atīta）、‘未’（anāgata）和‘用’（kriyā）。