Chinese
云何名身。谓于诸法自性。增语为性。如说眼等。 云何句身。谓于诸法差别增语为性。如说诸行无常等。 云何文身。谓即诸字。此能表了前二性故。亦名显。谓名句所依。显了义故。亦名字。谓无异转故。前二性者。谓诠自性及以差别。显谓显了。 云何异生性。谓于圣法。不得为性。 云何识蕴。谓于所缘。了别为性。亦名心。能采集故。亦名意。意所摄故。若最胜心。即阿赖耶识。此能采集诸行种子故。又此行相不可分别。前后一类相续转故。又由此识从灭尽定。无想定。无想天起者。了别境界转识。复生待所缘缘差别转故。数数间断还复生起。又令生死流转回还故。阿赖耶识者。谓能摄藏一切种子。又能摄藏我慢相故。又复缘身为境界故。又此亦名阿陀那识。执持身故。最胜意者。谓缘藏识为境之识。恒与我痴．我见．我慢．我爱相应。前后一类相续随转。除阿罗汉圣道。灭定现在前位。如是六转识。及染污意。阿赖耶识。此八名识蕴。 问蕴为何义。答积聚是蕴义。谓世间相续品类趣处差别色等总略摄 现代汉语译本 什么是诸行？以原本没有而今有的状态为特性。 什么是老？指那些诸行相续不断，以变坏为特性。 什么是住？指那些诸行相续不断，随顺转变的特性。 什么是无常？指那些诸行相续不断，谢落消灭的特性。 什么是名身？指对于诸法自性的增语，以此为特性。例如所说的眼等。 什么是句身？指对于诸法差别的增语，以此为特性。例如所说的诸行无常等。 什么是文身？指就是那些文字。因为这些文字能够表达清楚前面两种特性，所以也叫做‘显’，指名句所依赖的，能够显了意义。也叫做‘字’，指没有差异的转变。前面两种特性，指诠释自性和差别。‘显’是指显了。 什么是异生性？指对于圣法，不能获得的特性。 什么是识蕴？指对于所缘境，了别认识的特性。也叫做‘心’，因为能够采集。也叫做‘意’，因为是意所统摄的。如果说最殊胜的心，那就是阿赖耶识（Alaya-vijñāna，storehouse consciousness）。这个阿赖耶识能够采集诸行种子。而且这个阿赖耶识的行相是不可分别的，前后一类相续不断地运转。又因为有了这个识，从灭尽定（nirodha-samāpatti，cessation attainment）、无想定（asaṃjñā-samāpatti，non-perception attainment）、无想天（asaṃjñā-deva，realm of non-perception）起来的人，了别境界的转识才会再次产生，等待所缘缘的差别而运转。数数间断又再次生起。又使得生死流转轮回。阿赖耶识，是指能够摄藏一切种子，又能够摄藏我慢相。又缘身为境界。这个识也叫做阿陀那识（ādāna-vijñāna，grasping consciousness），执持身体的缘故。最殊胜的意，是指缘藏识为境界的识，恒常与我痴（self-ignorance）、我见（self-view）、我慢（self-conceit）、我爱（self-love）相应，前后一类相续随转，除了阿罗汉（arhat，one who is worthy）的圣道（arya-marga，noble path）、灭定（cessation attainment）现在前的状态。像这样，六转识，以及染污意，阿赖耶识，这八个叫做识蕴。 问：蕴是什么意思？答：积聚是蕴的意思。指世间相续的品类、趣处、差别、色等总括摄取。
English
English version What are the 'all conditioned phenomena'? Their characteristic is that they originally did not exist, but now they do. What is 'aging'? It refers to the continuous succession of those conditioned phenomena, with the characteristic of decay and deterioration. What is 'duration'? It refers to the continuous succession of those conditioned phenomena, with the characteristic of flowing along. What is 'impermanence'? It refers to the continuous succession of those conditioned phenomena, with the characteristic of ceasing and vanishing. What is 'name-body'? It refers to the designation of the self-nature of all dharmas (phenomena), with this as its characteristic. For example, what is said about the eye, etc. What is 'sentence-body'? It refers to the designation of the differences of all dharmas, with this as its characteristic. For example, what is said about 'all conditioned phenomena are impermanent,' etc. What is 'word-body'? It refers to those very letters. Because these letters can clearly express the preceding two characteristics, they are also called 'manifestation,' referring to what the name and sentence rely on, which can manifest the meaning. They are also called 'words,' referring to the fact that there is no different transformation. The preceding two characteristics refer to explaining self-nature and differences. 'Manifestation' refers to making clear. What is 'the nature of ordinary beings'? It refers to the characteristic of not attaining the noble dharma. What is the 'consciousness aggregate'? It refers to the characteristic of distinguishing and recognizing the object of cognition. It is also called 'mind' because it can collect. It is also called 'intellect' because it is governed by the intellect. If it is the most supreme mind, that is the Alaya-vijñāna (storehouse consciousness). This Alaya-vijñāna can collect the seeds of all conditioned phenomena. Moreover, the characteristics of this Alaya-vijñāna are indistinguishable, continuously flowing in a single category. Furthermore, because of this consciousness, those who arise from the nirodha-samāpatti (cessation attainment), asaṃjñā-samāpatti (non-perception attainment), and asaṃjñā-deva (realm of non-perception), the transforming consciousness that distinguishes the realm of objects will arise again, awaiting the differences in the object-condition. It repeatedly interrupts and then arises again. It also causes the cycle of birth and death to flow and return. The Alaya-vijñāna refers to that which can store all seeds, and can also store the appearance of self-conceit. It also takes the body as its object. This consciousness is also called the ādāna-vijñāna (grasping consciousness), because it grasps the body. The most supreme intellect refers to the consciousness that takes the storehouse consciousness as its object, constantly corresponding with self-ignorance, self-view, self-conceit, and self-love, continuously flowing in a single category, except for the state of the arhat (one who is worthy)'s arya-marga (noble path) and the present state of cessation attainment. Like this, the six transforming consciousnesses, as well as the defiled intellect, and the Alaya-vijñāna, these eight are called the consciousness aggregate. Question: What is the meaning of 'aggregate'? Answer: Accumulation is the meaning of 'aggregate.' It refers to the total collection of the continuous categories, destinations, differences, form, etc., in the world. --------------------------------------------------------------------------------
Chinese
故。如世尊说。比丘所有色。若过去。若未来。若现在。若内若外。若粗若细。若胜若劣。若近若远。如是总摄为一色蕴。 复有十二处。谓眼处．色处．耳处．声处．鼻处．香处．舌处．味处．身处．触处．意处．法处。眼等五处。及色声香味处。如前已释。触处谓诸大种及一分触。意处即是识蕴。法处谓受想行蕴。并无表色等。及诸无为。 云何无为。谓虚空无为．非择灭无为．择灭无为。及真如等。虚空者。谓容受诸色。非择灭者。谓若灭非离系。 云何非离系。谓离烦恼对治诸蕴毕竟不生。 云何择灭。谓若灭是离系。 云何离系。谓烦恼对治诸蕴毕竟不生。 云何真如。谓诸法法性法无我性。 问处为何义。答诸识生长门是处义。 复有十八界。谓眼界．色界．眼识界．耳界．声界．耳识界．鼻界．香界．鼻识界．舌界．味界．舌识界．身界．触界．身识界．意界．法界．意识界。眼等诸界。及色等诸界。如处中说。六识界者。谓依眼等根。缘色等境。了别为性。意界者。即彼无间灭等。为显第六识依止。及广建立十八界故。如是色蕴即十处十界及法处法界一分。识蕴即意处及七心界。余三蕴及色蕴一分。并诸无为。即法处法界。 问界为何义。 现代汉语译本： 因此，正如世尊所说：‘比丘所拥有的色，无论是过去、未来还是现在，无论是内在还是外在，无论是粗糙还是细腻，无论是殊胜还是低劣，无论是近处还是远处，都全部归纳为一个色蕴（Rūpa-skandha，物质之集合）。’ 又有十二处（Āyatana，感官领域），即眼处（cakṣur-āyatana，视觉器官）、色处（rūpāyatana，颜色和形状）、耳处（śrotrāyatana，听觉器官）、声处（śabdāyatana，声音）、鼻处（ghrāṇāyatana，嗅觉器官）、香处（gandhāyatana，气味）、舌处（jihvāyatana，味觉器官）、味处（rasāyatana，味道）、身处（kāyāyatana，触觉器官）、触处（spraṣṭavyāyatana，触感）、意处（manāyatana，意识器官）、法处（dharmāyatana，心理对象）。眼等五处，以及色声香味处，如前文已经解释。触处指的是各种大种（mahābhūta，基本元素）以及一部分触。意处就是识蕴（Vijñāna-skandha，意识之集合）。法处指的是受蕴（Vedanā-skandha，感受之集合）、想蕴（Saṃjñā-skandha，知觉之集合）、行蕴（Saṃskāra-skandha，意志之集合），以及无表色等，和各种无为法（Asaṃskṛta，非因缘和合之法）。 什么是无为法？指的是虚空无为（ākāśa-asaṃskṛta，虚空的非因缘和合）、非择灭无为（apratisaṃkhyā-nirodha-asaṃskṛta，非由智慧选择而达到的寂灭）、择灭无为（pratisaṃkhyā-nirodha-asaṃskṛta，由智慧选择而达到的寂灭）以及真如（tathatā，事物的真实本性）等。虚空指的是能够容纳各种色法。非择灭指的是，如果某种灭不是通过断离束缚而实现的。 什么是非离系？指的是远离烦恼的对治，各种蕴（skandha，五蕴，构成个体存在的要素）毕竟不再生起。 什么是择灭？指的是，如果某种灭是通过断离束缚而实现的。 什么是离系？指的是烦恼的对治，各种蕴毕竟不再生起。 什么是真如？指的是诸法的法性（dharmatā，法的本性）和法无我性（dharmanairātmya，法无我的本性）。 问：处的意义是什么？答：各种识生长的门户，这就是处的意义。 又有十八界（Dhātu，元素），即眼界（cakṣur-dhātu，视觉元素）、色界（rūpa-dhātu，颜色和形状元素）、眼识界（cakṣur-vijñāna-dhātu，视觉意识元素）、耳界（śrotra-dhātu，听觉元素）、声界（śabda-dhātu，声音元素）、耳识界（śrotra-vijñāna-dhātu，听觉意识元素）、鼻界（ghrāṇa-dhātu，嗅觉元素）、香界（gandha-dhātu，气味元素）、鼻识界（ghrāṇa-vijñāna-dhātu，嗅觉意识元素）、舌界（jihvā-dhātu，味觉元素）、味界（rasa-dhātu，味道元素）、舌识界（jihvā-vijñāna-dhātu，味觉意识元素）、身界（kāya-dhātu，触觉元素）、触界（spraṣṭavya-dhātu，触感元素）、身识界（kāya-vijñāna-dhātu，触觉意识元素）、意界（mano-dhātu，意识元素）、法界（dharma-dhātu，心理对象元素）、意识界（mano-vijñāna-dhātu，意识意识元素）。眼等诸界，以及色等诸界，如在十二处中已经说明。六识界指的是，依靠眼等根，缘于色等境，以了别为特性。意界指的是，紧随其后的灭等。为了显示第六识的依止，以及广泛建立十八界，因此这样说。如此，色蕴就是十处、十界以及法处、法界的一部分。识蕴就是意处以及七心界。其余三蕴以及色蕴的一部分，以及各种无为法，就是法处法界。 问：界的意义是什么？