English
English version I am in harmony (in harmonious coexistence). Because of harmony, there can be knowledge. Because of knowledge, there is joy. Because of joy, there is suffering. From joy arises desire, and from suffering arises anger. Wanting to obtain joy, one therefore detests suffering, and thus cultivates effort. Because of effort, there is right mindfulness. Wanting to attain liberation, one must eliminate Dharma and non-Dharma. If Dharma and non-Dharma do not arise, then there is no knowledge. Because of no knowledge, there is no suffering or joy, etc. If one seeks liberation, one should cultivate four practices: first, truthful speech, which is upholding the precepts; second, giving; third, ascetic practices; and fourth, meditation. If one can cultivate these four right practices, one will be born in a good realm. In the good realm, one obtains joy, and joy brings wisdom. Wisdom enables one to detest Dharma and non-Dharma. Detesting Dharma and non-Dharma, one attains liberation. The Mahayana refutes this view: If it is said that first there is 'I' and there is no Dharma or non-Dharma, and later Dharma and non-Dharma arise without cause, then liberation is also like that. After attaining liberation, there should also be no cause for Dharma and non-Dharma to arise again. If this were the case, there would be no time for liberation. 'Dhatu' (界, realm/element) means seed. One's own kind is called seed. Seed is also one meaning, because the kinds are the same. It is only by dividing the fruit that the eighteen Dhatus are formed. And there are three kinds of seeds: first, the grasper; second, the grasped; and third, the grasping. The seeds that the six sense organs, such as the eye, can grasp are called self-seeds. Kind is what can produce, but the fruits produced differ in superiority and inferiority depending on the strength of the conditions. Due to past greed, the karma produced by the six sense objects熏染 (perfumes/influences) the Alaya-vijnana (阿梨耶识, store consciousness), causing the seeds to be the same. Because it is one kind of greed, it is called seed. It is one that can obtain the different fruits of the six sense organs. Therefore, it is said that there are six kinds of causes. Saying that the root can grasp is because the manifestation of the root is not a mental phenomenon, so it cannot actually grasp. It is only for the sake of those of other paths who say that there is another person in the root who can grasp, so it is expediently said that the root can grasp. The six sense objects, such as form, are what is grasped. Seeds are produced from self-seeds, so it is said that they are produced from past greed. The inner root wants to use the outer object, so the greed of the root and the greed arise in this object. Also, because of greed for the six sense objects, there are six sense organs. And the greed for the objects gives rise to the six sense organs. These eighteen Dhatus are named from the cause. Dhatu is seed, and this Dhatu is provisionally spoken of. --------------------------------------------------------------------------------
Chinese
有三种义。一能作。二所作。三作为。破俱絺罗在外道时。谓我是能作。而来问佛佛方便假说眼等是能作。其执眼等为我作。又破一阴示云。离根之外。无有别我。但是眼等。从因缘生。谓为能作。实非能作。假说六尘。名为所作。为破僧佉外道所立两种常我。一谓有知我。是常我。既是常故。非是能作。二执无知我。即一切法。是有知我用自性成就智非所作是佛假说六尘。名为所作。非性有既非实有能作。故知尘亦非所作。是故假说作是六识。一破外道谓一切事皆由我意。此是增益谤。二邪见外道谓我常。以我常故诸法亦常。既两种并常故。无有能作及与所作。即损减谤。为离此二边故。假说六尘为作。根尘不作意故无有作。若离根尘亦无有识。何以故。以识必依根尘方得生故。则无有不作。正为破外道能作所作等三种无明故立此三义。为显种子有能执所执等故立十八界。若解十八界从四缘生。则不执我为能生等也。根名能作者。能作有二种。一能生识识。二能为尘作缘。尘为所作者。为眼作缘。为识所依。识是作者。作是生起有事义界义。从根本真实。眼有三。一分别眼。二种类眼。三如眼。乃至行非行胜智。例如五阴中释。四为破作者执故。说十二缘生因果事。三义无增减。言增减者。谓于行识等十一支。立因 现代汉语译本 有三种意义。一是能作，二是所作，三是作为。当年破斥俱絺罗（Kutila，外道名）外道时，外道认为‘我’是能作者，来问佛陀，佛陀方便地假说眼等是能作者。外道执着眼等为‘我’所作。又破斥一阴（skandha，蕴）时说，离开根（indriya，感觉器官）之外，没有别的‘我’，只是眼等从因缘生，认为它们是能作者，但实际上并非能作者。佛陀假说六尘（visaya，感觉对象）名为所作，是为了破斥僧佉（Samkhya）外道所立的两种常‘我’。一种认为有知觉的‘我’是常‘我’，既然是常，就不是能作者。另一种执着无知觉的‘我’，即一切法，认为有知觉的‘我’用自性成就的智慧，不是所作。这是佛陀假说六尘名为所作，并非自性本有，既然不是真实存在的能作者，所以知道尘也不是所作。因此，假说‘作’是六识（vijnana，意识）。 一是破斥外道认为一切事都由‘我’的意愿决定，这是增益谤（atma-vada，我论）。二是邪见外道认为‘我’是常，因为‘我’是常，所以诸法也是常。既然两种都是常，就没有能作者和所作者，即损减谤（uccheda-vada，断灭论）。为了离开这两种极端，假说六尘为‘作’。根尘不作意，所以没有‘作’。如果离开根尘，也没有识。为什么呢？因为识必须依靠根尘才能产生。因此，没有不‘作’。正是为了破斥外道能作、所作等三种无明（avidya，无明），才立此三义。为了显示种子有能执、所执等，才立十八界（dhatu，界）。如果理解十八界是从四缘（hetu, condition）所生，就不会执着‘我’为能生等。 根名为能作者，能作有两种：一是能生识，二是能为尘作缘。尘为所作者，为眼作缘，为识所依。识是作者，‘作’是生起、有事义、界义。从根本真实来说，眼有三种：一是分别眼，二是种类眼，三是如眼。乃至行非行胜智，例如五阴（skandha，蕴）中解释。为了破斥作者的执着，所以说十二缘生（dvadasanga-pratityasamutpada，十二因缘）的因果事。三种意义没有增减。所说的增减，是指在行、识等十一支（anga，支）中，立因。
English
English version There are three meanings: 1. The agent (kartr), 2. The object (karman), and 3. The action (kriya). When defeating Kutila (name of a heretic) of other schools, he claimed that 'I' is the agent. When he came to ask the Buddha, the Buddha expediently taught that the eye, etc., are the agents. He clung to the idea that the eye, etc., are what 'I' acts upon. Furthermore, when refuting the one skandha (aggregate), it was shown that apart from the indriya (sense organs), there is no separate 'I,' but only the eye, etc., arise from conditions (hetu). These were considered the agents, but in reality, they are not. The Buddha provisionally designated the six visaya (sense objects) as the objects, in order to refute the two eternal 'selves' established by the Samkhya school. One claims that the conscious 'self' is eternal; since it is eternal, it is not an agent. The other clings to the unconscious 'self,' which is all dharmas (phenomena), claiming that the conscious 'self' uses its self-natured wisdom, which is not an object. This is the Buddha's provisional designation of the six sense objects as the objects, not being inherently existent. Since there is no real agent, it is known that the sense objects are also not objects. Therefore, 'action' is provisionally designated as the six vijnana (consciousnesses). Firstly, it refutes the heretics who claim that all matters are determined by the will of 'I,' which is the atma-vada (self-theory). Secondly, the heretical view claims that 'I' is eternal; because 'I' is eternal, all dharmas are also eternal. Since both are eternal, there is no agent or object, which is the uccheda-vada (annihilation theory). To avoid these two extremes, the six sense objects are provisionally designated as 'action.' Because the sense organs and sense objects do not engage in volition, there is no 'action.' If separated from the sense organs and sense objects, there is also no consciousness. Why? Because consciousness must rely on the sense organs and sense objects to arise. Therefore, there is no non-'action.' It is precisely to refute the three kinds of avidya (ignorance) such as agent and object of the heretics that these three meanings are established. To show that seeds have the ability to grasp and be grasped, the eighteen dhatu (realms) are established. If one understands that the eighteen realms arise from four hetu (conditions), one will not cling to 'I' as the producer, etc. The sense organs are called agents, and there are two kinds of agents: one is the ability to produce consciousness, and the other is the ability to act as a condition for the sense objects. The sense objects are the objects, acting as a condition for the eye and as a basis for consciousness. Consciousness is the agent, and 'action' is arising, having the meaning of event and the meaning of realm. From the fundamental truth, there are three kinds of eyes: one is the discriminating eye, the second is the categorical eye, and the third is the suchness eye. And so on, up to the superior wisdom of action and non-action, as explained in the five skandha (aggregates). To refute the clinging to the agent, the causal events of the dvadasanga-pratityasamutpada (twelve links of dependent origination) are explained. There is no increase or decrease in the three meanings. The so-called increase or decrease refers to establishing causes in the eleven anga (limbs) such as action and consciousness. --------------------------------------------------------------------------------
Chinese
不平等。何以故。以无常法立常为因故名不平等。如僧佉等外道。立无知我为因。亦如优娄佉。立于常我为因。及执自在天为常等。而能作业。亦是立常为因。能作无常果。因果即不相类故言立因不平等理。而为论无常之果。自以有无明为因。而彼谓有常因。即是增益于因。义也损减因者。如尼揵子等外道。谓诸法自然而有。无有因缘实有谓无故。言损减因也。增果者。如僧佉等所立之义。谓因中已有果。果虽本有由因显果。此既是本有则不从因生。而理实由因缘聚集方有此果。而其执言本有故名增果。损果者。如断见等外道立义。谓一切业皆感果无未来生。实有感实有生。而邪执立无。故名损果。增事者。如自在天所执。谓一切事皆从我意心而有。如无明体别有作意能生于行。而无明体实无别有作意而生行也。又如优娄佉所执。于法体别有动转等事业。事业有五种。谓上下屈伸等执以动转为体。离体之外实无别事业。而邪执为有故名增事。损事者外道所执。谓无明无力能生行。无明若在若不在。自然有行故。知无明无力生行。若解十二有分展转相生能离因果事等增减六种邪执。略明十二有分因果之义自有三种。一明无常。二明无动转之意。三辨因果体相。若心是常则无因果。以心是无常故因果义立。若言别有动转意 现代汉语译本 不平等。为什么呢？因为以无常的法建立常法作为原因，所以叫做不平等。例如僧佉（Samkhya，印度古代哲学流派，认为世界由自性和神我构成）等外道，建立无知的‘我’作为原因；又如优娄佉（Uluka，古印度原子论学派）立于常‘我’作为原因；以及执着自在天（Ishvara，印度教中的最高神）为常等，却认为能造作业，这也是建立常法作为原因，却能产生无常的果。原因和结果不相似，所以说建立的原因不符合道理，却论述无常的果。自己认为有无明（Avidya，佛教中的无知）作为原因，而他们却认为有常因，这就是增益于因的意义。损减因，例如尼揵子（Nigantha，耆那教的别称）等外道，认为诸法自然而有，没有因缘，实际上有却说没有，所以说是损减因。增果，例如僧佉等所建立的义理，认为因中已经有果，果虽然本来就有，但由因来显现果。这既然是本来就有的，就不应该从因产生。而实际上是由因缘聚集才产生这个果，但他们却执着说是本来就有，所以叫做增果。损果，例如断见（Ucchedavada，认为人死后一切皆无的邪见）等外道建立的义理，认为一切业都感果，没有未来生。实际上有感果，有产生，却邪执认为没有，所以叫做损果。增事，例如自在天所执着，认为一切事都从我的意念而有。例如无明的体性，另外有作意能产生行（Samskara，佛教中的行蕴），而无明的体性实际上没有另外的作意而产生行。又如优娄佉所执着，于法体另外有动转等事业，事业有五种，就是上下屈伸等，执着以动转为体。离开体性之外，实际上没有另外的事业，却邪执认为有，所以叫做增事。损事，外道所执着，认为无明没有力量能产生行，无明无论在或不在，自然有行，所以知道无明没有力量产生行。如果理解十二有分（十二因缘）辗转相生，就能脱离因果事等增减六种邪执。简略说明十二有分的因果之义，自有三种：一是说明无常，二是说明没有动转的意念，三是辨别因果的体相。如果心是常，就没有因果，因为心是无常，所以因果的道理才能成立。如果说另外有动转的意念