English
English version ‘When roots and dusts are in contact, consciousness arises. Receiving and entering lead to love and hate, hence the name ‘entering’.’ This means that when the roots (organs) and dusts (objects) are in contact, the principle of consciousness arises. Receiving and accepting then lead to love and hate, hence it is called ‘entering.’ ‘The Eighteen Realms: six roots, six dusts, and six consciousnesses. These three sixes together form the eighteen realms. Why are they called realms? The meaning of ‘realm’ is ‘distinction.’’ The eighteen realms refer to the six roots (eye, ear, nose, tongue, body, mind), the six dusts (form, sound, smell, taste, touch, dharma), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). These three groups of six together are the eighteen realms. Why are they called ‘realms’? The meaning of ‘realm’ is ‘distinction,’ meaning that each has different properties and functions. ‘Chapter on Faults, Second: Names and Meanings of Dharma Gates’ ‘Two Extremes: existence and non-existence. These are the two extremes. There are also two extremes: annihilationism and eternalism. Those who hold to ‘existence’ believe that because the nature of dharma is emptiness, it is not appropriate to cling to existence. Those who hold to ‘eternalism’ believe that cause and effect will cease, and karmic retribution will not disappear, so it is not right to cling to annihilation. Those who hold to ‘eternalism’ believe that all dharmas are permanent, but dharma does not have an empty aspect, so it is not right to say that all dharmas are permanent. Why are they called ‘extremes’? Because clinging to emptiness, existence, annihilation, or permanence are all perverse and do not conform to the Middle Way, hence they are called ‘extremes.’ The Vimalakirti Sutra says: ‘Although practicing emptiness, one plants the roots of all virtues; although practicing non-form, one liberates all beings; although practicing non-arising, one initiates all good deeds.’ This is the practice of a Bodhisattva who is free from extremes and non-attachment.’ The two extremes refer to ‘existence’ and ‘non-existence.’ Another set of two extremes is ‘annihilationism’ and ‘eternalism.’ Those who adhere to ‘existence’ believe that because the nature of dharma is emptiness, it is inappropriate to cling to existence. Those who adhere to ‘eternalism’ believe that cause and effect will cease, and karmic retribution will not disappear, so it is wrong to cling to annihilation. Those who adhere to ‘eternalism’ believe that all dharmas are permanent, but dharma does not have an empty aspect, so it is wrong to say that all dharmas are permanent. Why are they called ‘extremes’? Because clinging to emptiness, existence, annihilation, or permanence are all perverse and do not conform to the Middle Way, hence they are called ‘extremes.’ The Vimalakirti Sutra says: ‘Although practicing emptiness, one plants the roots of all virtues; although practicing non-form, one liberates all beings; although practicing non-arising, one initiates all good deeds.’ This is the practice of a Bodhisattva who is free from extremes and non-attachment. ‘Three Poisons: greed, hatred, and ignorance. These are the three poisons that can generate all faults.’ The three poisons refer to greed (Tanha), hatred (Dosa), and ignorance (Moha). These three poisons can generate all kinds of faults. ‘Five Desires: form, sound, smell, taste, and touch. These are the five desires. Humans and gods enjoy the pleasures of the five desires. Those who cultivate the Way should abandon them and not be attached to them. Therefore, the Vimalakirti Sutra says: ‘Although blessings should exist, one should not indulge oneself. One should observe the impermanence of the five desires in order to seek the root of goodness. With regard to body, life, and wealth, one should cultivate steadfast Dharma.’ The five desires refer to form (Rupa), sound (Shabda), smell (Gandha), taste (Rasa), and touch (Sparsha). These are the five desires. Humans and gods enjoy blessings and experience the pleasures of the five desires, but those who cultivate the Way should abandon them and not be attached to them. The Vimalakirti Sutra says: ‘Even if blessings should exist, one should not indulge oneself. One should observe the impermanence of the five desires in order to seek the root of goodness. With regard to body, life, and wealth, one should cultivate steadfast Dharma.’ ‘Six Thieves: The six consciousnesses, defiled by dust, can generate the three poisons, robbing and harming merit. Therefore, they are compared to thieves. The sutra says: ‘These consciousness-thieves are like monkeys, running and playing in the six roots.’ The six thieves refer to the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). The six consciousnesses, defiled by the six dusts, can generate the three poisons, robbing and harming merit, so they are compared to thieves. The sutra says: ‘These consciousness-thieves are like monkeys, running and playing in the six roots.’ ‘Eight Inversions: Only Great Nirvana has permanence, bliss, self, and purity, but sentient beings think there is no permanence, bliss, self, and purity. Regarding what is non-existent as existent, they consider it to have boundless reason and reality, hence the name ‘inversion.’ The two sets of four, before and after, are called the eight inversions.’ Only Great Nirvana (Nirvana) has the characteristics of permanence, bliss, self, and purity, but sentient beings think there is no permanence, bliss, self, and purity. Regarding what is non-existent as existent, they consider it to have boundless reason and reality, hence the name ‘inversion.’ The two sets of four, before and after, are called the eight inversions. ‘Four Inversions: inversion of permanence, inversion of self, inversion of purity, inversion of bliss. I consider all dharmas to be impermanent, without bliss, without self, and without purity, but sentient beings see permanence, bliss, self, and purity. There are also four inversions.’ The four inversions refer to the inversion of permanence, the inversion of self, the inversion of purity, and the inversion of bliss. I consider all dharmas to be impermanent, without bliss, without self, and without purity, but sentient beings see permanence, bliss, self, and purity. There are also four inversions. ‘Five Coverings: covering of greed, covering of hatred, covering of sleepiness, covering of restlessness, covering of doubt. What is called’ The five coverings refer to the covering of greed (Covetousness), the covering of hatred (Ill-will), the covering of sleepiness (Sloth and torpor), the covering of restlessness (Restlessness and remorse), and the covering of doubt (Doubt). What is called --------------------------------------------------------------------------------
Chinese
盖。能覆行人。名之为盖。盖掩其心。令不明了。是名为盖。 四惑 我见。我爱。我慢。无明。谓之四惑。是第七阿陀那识生。 八邪 邪见。邪思惟。邪语。邪业。邪命。邪精进。邪念。邪定。 九恼 憎我善友。爱我怨家。及憎我身。此三种违情。各有三世。是为。 三障 烦恼障。业障。报障。 四魔 烦恼魔(生死因)。阴魔。死魔(此二是生死果)。天魔(生死缘)此四种能解脱。故名为魔。 十缠 一无惭。二无愧。三睡。四悔。五悭。六嫉。七姤。八眠。九忿。十覆。 三漏 欲漏。有漏。无明漏。 六十二见 于过去世五阴上。各横计四句。过去四句者。一者如去。二者不如去。三者亦如去亦不如去。四者非如去非不如去。于未来五阴上计四句。一者有边。二者无边。三者亦有边亦无边。四者非有边非无边。于现在阴上。各计四句。一者常。二者无常。三者亦常亦无常。四者非常非无常。二阴上各起四见。五阴合数为二十。三世总计为六十见。总目断常无见以为根本。是为六十二见。 十使烦恼 一者身见。二者边见。三者见取(于有漏见而生取着)四者戒取(执有漏戒以求净果)五者邪见。六者贪。七者嗔。八者痴。九者慢。十者疑。 现代汉语译本 盖（Gai）：能够覆盖修行者，因此称为盖。盖会遮蔽他们的心，使其不明了，这就是所谓的盖。 四惑（Si Huo）：我见（Wo Jian），我爱（Wo Ai），我慢（Wo Man），无明（Wu Ming），这被称为四惑。它们从第七阿陀那识（A Tuo Na Shi）产生。 八邪（Ba Xie）：邪见（Xie Jian），邪思惟（Xie Si Wei），邪语（Xie Yu），邪业（Xie Ye），邪命（Xie Ming），邪精进（Xie Jing Jin），邪念（Xie Nian），邪定（Xie Ding）。 九恼（Jiu Nao）：憎恨我的善友，喜爱我的怨家，以及憎恨我的身体。这三种违背情理的情况，各自有过去、现在、未来三世。这就是九恼。 三障（San Zhang）：烦恼障（Fan Nao Zhang），业障（Ye Zhang），报障（Bao Zhang）。 四魔（Si Mo）：烦恼魔（Fan Nao Mo）（生死的因），阴魔（Yin Mo），死魔（Si Mo）（阴魔和死魔是生死的果），天魔（Tian Mo）（生死的缘）。这四种能够解脱，所以被称为魔。 十缠（Shi Chan）：一、无惭（Wu Can），二、无愧（Wu Kui），三、睡（Shui），四、悔（Hui），五、悭（Qian），六、嫉（Ji），七、姤（Gou），八、眠（Mian），九、忿（Fen），十、覆（Fu）。 三漏（San Lou）：欲漏（Yu Lou），有漏（You Lou），无明漏（Wu Ming Lou）。 六十二见（Liu Shi Er Jian）：对于过去世的五阴（Wu Yin）上，各自横向计算四句。过去的四句是：一是如去，二是不如去，三是亦如去亦不如去，四是非如去非不如去。对于未来五阴上计算四句：一是有边，二是无边，三是亦有边亦无边，四是非有边非无边。对于现在阴上，各自计算四句：一是常，二是无常，三是亦常亦无常，四是非常非无常。二阴上各自产生四种见解，五阴合起来共有二十种。三世总计为六十种见解。总的来说，以断见、常见、无见作为根本，这就是六十二见。 十使烦恼（Shi Shi Fan Nao）：一者身见（Shen Jian），二者边见（Bian Jian），三者见取（Jian Qu）（对于有漏的见解而产生执着），四者戒取（Jie Qu）（执着有漏的戒律以求清净的果报），五者邪见（Xie Jian），六者贪（Tan），七者嗔（Chen），八者痴（Chi），九者慢（Man），十者疑（Yi）。
English
English version Gai: That which can cover the practitioner is called a Gai (Covering). The Gai obscures their mind, making it unclear. This is what is called a Gai. Si Huo (Four Delusions): Wo Jian (Self-view), Wo Ai (Self-love), Wo Man (Self-conceit), Wu Ming (Ignorance). These are called the Four Delusions. They arise from the seventh Alaya consciousness (A Tuo Na Shi). Ba Xie (Eight Evils): Xie Jian (Evil view), Xie Si Wei (Evil thought), Xie Yu (Evil speech), Xie Ye (Evil action), Xie Ming (Evil livelihood), Xie Jing Jin (Evil diligence), Xie Nian (Evil mindfulness), Xie Ding (Evil concentration). Jiu Nao (Nine Annoyances): Hating my good friends, loving my enemies, and hating my body. These three situations that go against reason each have three times: past, present, and future. These are the Nine Annoyances. San Zhang (Three Obstacles): Fan Nao Zhang (Affliction obstacle), Ye Zhang (Karma obstacle), Bao Zhang (Retribution obstacle). Si Mo (Four Demons): Fan Nao Mo (Affliction Demon) (the cause of birth and death), Yin Mo (Skandha Demon), Si Mo (Death Demon) (the Skandha Demon and Death Demon are the result of birth and death), Tian Mo (Heavenly Demon) (the condition of birth and death). These four can liberate, so they are called Demons. Shi Chan (Ten Entanglements): 1. Wu Can (Shamelessness), 2. Wu Kui (Lack of remorse), 3. Shui (Torpor), 4. Hui (Regret), 5. Qian (Stinginess), 6. Ji (Jealousy), 7. Gou (Deceit), 8. Mian (Drowsiness), 9. Fen (Wrath), 10. Fu (Concealment). San Lou (Three Leakages): Yu Lou (Desire leakage), You Lou (Existence leakage), Wu Ming Lou (Ignorance leakage). Liu Shi Er Jian (Sixty-two Views): Regarding the five skandhas (Wu Yin) of the past, each is horizontally calculated with four statements. The four statements of the past are: first, it goes as such; second, it does not go as such; third, it both goes as such and does not go as such; fourth, it neither goes as such nor does not go as such. Regarding the five skandhas of the future, four statements are calculated: first, it has an end; second, it has no end; third, it both has an end and has no end; fourth, it neither has an end nor has no end. Regarding the present skandha, each is calculated with four statements: first, it is permanent; second, it is impermanent; third, it is both permanent and impermanent; fourth, it is neither permanent nor impermanent. Each of the two skandhas gives rise to four views, and the five skandhas together have twenty. The total for the three times is sixty views. Generally speaking, taking the views of annihilation, permanence, and non-existence as the root, these are the Sixty-two Views. Shi Shi Fan Nao (Ten Afflictions): 1. Shen Jian (Self-view), 2. Bian Jian (Extreme view), 3. Jian Qu (View attachment) (attachment arising from views with outflows), 4. Jie Qu (Precept attachment) (attachment to precepts with outflows in order to seek pure results), 5. Xie Jian (Evil view), 6. Tan (Greed), 7. Chen (Hatred), 8. Chi (Delusion), 9. Man (Pride), 10. Yi (Doubt). --------------------------------------------------------------------------------