English
English version If non-Buddhists cling to the notion of 'oneness,' they believe that the body is the self, and when the body perishes, the self also vanishes, falling into the nihilistic view. To break this attachment, the five skandhas (aggregates) are established (rupa, vedana, samjna, samskara, vijnana). Although superior wisdom (prajna) has three meanings: multiplicity, aggregation, and differentiation. The rupa (material phenomena) and citta (mental phenomena) of the past, present, and future are all called skandhas, hence the terms 'multiplicity' and 'aggregation.' The rupa and citta of the three times are collectively called skandhas, thus it is said to be 'aggregation.' The rupa-skandha (aggregate of form) is different from vedana (feeling), and the vedana-skandha (aggregate of feeling) is different from samjna (perception), etc., hence the term 'differentiation.' This is the meaning of the five skandhas. If one understands that the five skandhas have these three meanings, one will not cling to the notion of 'oneness.' The so-called three times refer to the past that has already passed, the future that has not yet arrived, and the present that does not stay. And all internal and external rupa are collectively called skandhas. These three meanings are used to counteract the three kinds of ignorance (avidya). The first kind of ignorance is like that of worldly people or non-Buddhists, who believe that the body is a single object, and this single object is the self. People do not know that there are only the three times and five skandhas, thus falling into the nihilistic view. This is taking the skandhas as the self, believing that when the skandhas perish, the self will also vanish. Therefore, the Buddha said that the three times and five skandhas are many and not one, thereby breaking their attachment to the notion of 'oneness.' The second is hypothetical ignorance, like that of Ulukha and other non-Buddhists, who believe that the body is made of different parts, thus clinging to the idea that the person and the dharma are different. This is clinging to the self apart from the skandhas, thus falling into the eternalistic view (sasvata-drsti). Why? Because if the person and the dharma are different, it is believed that when the skandhas perish, the self still exists. Because they do not understand that the aggregation of the skandhas is nominally called a person, which is just a name without substance. Being deluded by this hypothetical construct is called hypothetical ignorance. Therefore, the Buddha said that the aggregation of hypothetical constructs is called dharma, and its essence is emptiness, thereby breaking their attachment to this, so it is said that it can remove hypothetical ignorance. The third is mixed ignorance, like that held by the Sarvastivada (a Buddhist school), who believe that right thought (samma-sankappa) and right view (samma-ditthi) in the Noble Eightfold Path (arya-astangika-marga) are both included in prajna (wisdom). Because they cannot distinguish the differences between the two, this attachment arises. Therefore, the teachers of the Sautrantika (a Buddhist school) and Mahayana (a major branch of Buddhism) say that right thought is because one wants to seek the previous principle but has not yet made a decision, still belonging to attention (manaskara), and attention is mental karma (mano-karma), so it is not included in prajna. Only right view is called prajna. In general, all knowledge and views that can penetrate and choose belong to prajna. The five skandhas are also like this; if one cannot distinguish that vedana is different from samjna, and samjna is different from samskara, etc., believing that samjna and vedana are just one thing, they will lose their essence. --------------------------------------------------------------------------------
Chinese
名相杂无明。相杂无明故失正见。失正见则不能得解脱。故佛为说五阴体不同。分别受想等异。为立通别二相。别相生证见。通相生比见也。问五阴云何为根本真实所摄。答色有三种。一分别色。亦有长短大小方圆等义。皆属分别假。以无别体故也。二种类色。谓各有种类。如从因生果。以火生为因生火家种类。种类既其相似。即是实法相生属依他假。以其种类依因得成。非是自性之力也。三如如色。若是分别假名一向无体。即是法空。若是依他假。虽复有体。体非真实。依他而有。即有法空。此两空之体。既是真实故名如如色。以如是色之自性故。以色目于如如。此是如如家色故。言如如色也。以末从本为名。亦可得言以本来目于末。此之真实名真实假。假体即空故名真实。假空即如如。真实之相。亦不可得也。色阴既即三假。为三假所摄者。受等四阴理自皆然。并为三假所摄者。受苦受乐是分别假。分别体从因缘生。有因有果。即依他假。如如名真实假。若能分别通相别相。此心是想。若受领苦乐。无有别执。则名为受也。 二因者执。为断此执。成十八界胜智。诸外道辈。通执一切法因我得生。名因者执。我有九法。谓知．乐．苦．欲．瞋．功力．念．法．非法。我既本有。从我生法非法。法非法令心共 现代汉语译本 ‘名相杂无明’（由于名称和现象与无明混杂）。由于名称和现象与无明混杂，因此会失去正确的见解。失去正确的见解就不能获得解脱。所以佛陀才宣说了五蕴（色、受、想、行、识）的体性不同，分别说明了受、想等的差异，建立了共相和别相两种相。通过别相产生证见，通过共相产生比见。问：五蕴如何被根本真实所摄？答：色有三种。一是分别色，也有长短大小方圆等的意义，都属于分别假，因为没有独立的实体。二是种类色，指各有种类，如从因生果，以火生为因，产生火的种类。种类既然相似，就是实法相生，属于依他假，因为其种类依赖因才能成就，不是自性的力量。三是如如色，如果是分别假名，一向没有实体，就是法空。如果是依他假，即使有实体，体也不是真实的，是依赖他而有，就是有法空。这两种空的体性，既然是真实的，所以名为如如色。以这样的色的自性，以色来指代如如，这是如如家的色，所以说如如色。以末从本为名，也可以说以本来指代末。这真实名为真实假，假的体性就是空，所以名为真实。假的空性就是如如，真实之相，也是不可得的。色阴既然是三种假，被三种假所摄，受等四阴的道理自然也是这样，都被三种假所摄。感受苦乐是分别假，分别的体性从因缘生，有因有果，就是依他假。如如名为真实假。如果能够分别共相和别相，这个心就是想。如果领受苦乐，没有特别的执着，就名为受。 二因者执（对于原因的执着）。为了断除这种执着，成就十八界（六根、六尘、六识）的殊胜智慧。那些外道之辈，普遍执着一切法因我（Atman）而生，名为因者执。我具有九种法，即知、乐、苦、欲、瞋、功力、念、法、非法。我既然本来就有，从我产生法和非法，法和非法令心共同
English
English version ‘Nāma-saṃjñā-miśra-avidyā’ (Names and phenomena are mixed with ignorance). Because names and phenomena are mixed with ignorance, one loses right view. Losing right view prevents one from attaining liberation. Therefore, the Buddha explained that the nature of the five skandhas (form, feeling, perception, mental formations, and consciousness) are different, and distinguished the differences between feeling, perception, etc., establishing the two aspects of general characteristics and specific characteristics. Specific characteristics give rise to direct perception, and general characteristics give rise to comparative perception. Question: How are the five skandhas fundamentally encompassed by the real? Answer: Form has three types. First, the discriminated form, which also has meanings such as long, short, large, small, square, and round, all belong to discriminated falsity because they have no independent entity. Second, the categorized form, which refers to each having its own category, such as the effect arising from a cause, with fire as the cause of the fire category. Since the categories are similar, it is the arising of real dharmas, belonging to dependent falsity, because its category depends on the cause to be accomplished and is not the power of its own nature. Third, the Suchness-form, if it is a discriminated false name, it has no entity at all, which is the emptiness of dharma (Dharma-śūnyatā). If it is a dependent falsity, even if it has an entity, the entity is not real, it exists dependently, which is the emptiness of having dharma (Bhāva-śūnyatā). Since the nature of these two emptinesses is real, it is called Suchness-form. With such a nature of form, using form to refer to Suchness, this is the Suchness family's form, so it is called Suchness-form. Taking the end from the origin as the name, it can also be said that the origin refers to the end. This reality is called real falsity, the nature of falsity is emptiness, so it is called real. The emptiness of falsity is Suchness, the aspect of reality is also unattainable. Since the form skandha is the three falsities, and is encompassed by the three falsities, the principle of the other four skandhas, such as feeling, is naturally the same, and they are all encompassed by the three falsities. Experiencing suffering and pleasure is discriminated falsity, the nature of discrimination arises from conditions, there is cause and effect, which is dependent falsity. Suchness is called real falsity. If one can distinguish the general and specific characteristics, this mind is perception. If one experiences suffering and pleasure without particular attachment, it is called feeling. The second cause is attachment (attachment to causes). In order to cut off this attachment and achieve the supreme wisdom of the eighteen realms (six sense organs, six sense objects, six consciousnesses). Those non-Buddhist schools generally cling to the view that all dharmas arise from the self (Atman), which is called attachment to causes. The self has nine dharmas, namely knowledge, pleasure, suffering, desire, anger, power, mindfulness, dharma, and non-dharma. Since the self is originally existent, dharma and non-dharma arise from the self, and dharma and non-dharma cause the mind to be together. --------------------------------------------------------------------------------
Chinese
我和合。和合故能有所知。知故有乐。乐故有苦。由乐故生欲。由苦生瞋。欲得于乐所以厌苦。而修功力。功力故有正念。欲得解脱故。须除法非法。法非法不生。则无有知。以无知故。无苦乐等。若求解脱。当修四法。一真实语。即持戒。二施。三苦行。四者定。若能修此四种正法。则得生善道。善道得乐。乐有智慧。智慧则厌法非法。厌法非法。则得解脱。大乘破言。若说先有我而未有法非法。后时无有因缘而生者。解脱亦尔。得解脱已。亦应无有因缘。更生法及非法。如此则无解脱时也。界者种子义。自分种类是名种子。种子亦是一义。以种类同一故也。但分张果。遂成十八界。而种子有三。一者能执。二者所执。三者执。眼等六根能执种子名自种。种类即是能生。但随因缘胜负有异生果。优劣不同故。由过去贪。六尘生业熏阿梨耶识。令种子既同。是一贪故言种子。是一能得六根异果。故说因有六种也。而言根能执者。根现既非心法。实不能执。但为外道言根中别有人。是能执者故方便说根为能执。色等六尘是所执。种子由自种生故说由过去贪。内根欲用外尘故。以贪根与贪生于此尘。又由贪六尘故有六根。复以贪尘之贪生于六根也。六识是执种子。从贪内根外尘生。此十八从因名界。界是种子。假说此界。 现代汉语译本 我和合（和睦相处）。和合的缘故才能有所知。因为知，所以有乐。因为乐，所以有苦。由于乐而产生欲望，由于苦而产生嗔恨。想要得到快乐，所以厌恶痛苦，于是修行功力。因为功力，所以有正念。想要得到解脱，必须去除法和非法。法和非法不产生，就没有知。因为没有知，就没有苦乐等等。如果想要解脱，应当修习四种方法：一是真实语，也就是持戒；二是布施；三是苦行；四是禅定。如果能够修习这四种正法，就能生于善道。在善道中得到快乐，快乐带来智慧，智慧使人厌恶法和非法。厌恶法和非法，就能得到解脱。 大乘破斥这种说法：如果说先有‘我’而没有法和非法，后来没有因缘而产生法和非法，那么解脱也是如此。得到解脱后，也应该没有因缘，再次产生法和非法。如果这样，就没有解脱的时候了。 ‘界’的意思是种子。自身种类叫做种子。种子也是一个意思，因为种类相同。只是分张果，就成了十八界。而种子有三种：一是能执，二是所执，三是执。眼等六根能执的种子叫做自种。种类就是能生，只是随着因缘的胜负有不同的生果，优劣不同。由于过去的贪，六尘生业熏染阿梨耶识（Alaya-识，藏识），使种子相同。因为是一种贪，所以说是种子。是一种能得到六根异果。所以说因有六种。说根能执，是因为根的显现不是心法，实际上不能执。只是为了外道说根中另有人，是能执者，所以方便说根为能执。色等六尘是所执。种子由自种生，所以说由过去的贪。内根想要用外尘，所以贪根与贪生于此尘。又因为贪六尘，所以有六根。又以贪尘的贪生于六根。这十八界从因上命名。界是种子，假说此界。