Chinese
大正藏第 54 册 No. 2138 胜宗十句义论 注：属大正藏外教部 No. 2138 胜宗十句义论一卷 胜者慧月造 三藏法师玄奘奉 诏译 有十句义。一者实二者德三者业四者同五者异六者和合七者能八者无能九者俱分十者无说。 实句义云何。谓九种实名实句义。何者为九。一地二水三火四风五空六时七方八我九意。是为九实。地云何。谓有色味香触是为地。水云何谓有色味触及液润是为水。火云何谓有色触是为火。风云何谓唯有触是为风。空云何谓唯有声是为空。时云何谓是彼此俱不俱迟速诠缘因是为时。方云何谓是东南西北等诠缘因是为方。我云何谓是觉乐苦欲瞋勤勇行法非法等和合因缘起智为相是为我。意云何谓是觉乐苦欲瞋勤勇法非法行不和合因缘起智为相是为意。 德句义云何。谓二十四德名德句义。何者名为二十四德。一色二味三香四触五数六量七别体八合九离十彼体十一此体十二觉十三乐十四苦十五欲十六瞋十七勤勇十八重体十九液体二十润二十一行二十二法二十三非法二十四声。如是为二十四德。色云何谓唯眼所取一依名色。味云何谓唯舌所取一依名味。香云何谓唯鼻所取一依名香。触云何谓唯皮所取一依名触。数云何谓一 切实和合一非一实等诠缘因一体等名数。量云何谓微体大体。短体长体圆体等名量。微体者。谓以二微果为和合因缘。二体所生。一实微诠缘因是名短体。长体者。谓因多体长体。积集差别所生三微果等和合。一实大诠缘因是名大体。短体者谓以二微果为和合因缘二体所生。一实短诠缘因是名短体。长体者。谓因多体长体。积集差别所生三微果等和合一实长诠缘因是名长体。圆体者。有二种。一极微二极大。极微者。谓极微所有和合一实极微诠缘因是名极微。极大者。谓空时方我实和合一实极大诠缘因亦名遍行等是名极大。别体云何。谓一切实和合一非一实别诠缘因一别体等是名别体。合云何。谓二不至至时名合。此有三种一随一业生二俱业生三合生。随一业生者。谓从有动作无动作而生。俱业生者。谓从二种有动作生。合生者。谓无动作多实生时与空等合。离云何谓从二至不至名离。此有三种一随一业生二俱业生三离生。此中随一业生及俱业生如前合说。离生者谓已造果实由余因离待果实坏与空等离。彼体云何谓属一时等远觉所待一实所生彼诠缘因是名彼体。此体云何谓属一时等近觉所待一实所生。此诠缘因是名此体。觉云何谓悟一切境。此有二种一现量二比量。现量者于至实色等根等和合时有了相生是名现量。比 现代汉语译本 ‘切实和合一非一实等诠缘因一体等’是指名称和数量。量是指什么？例如‘微体’、‘大体’、‘短体’、‘长体’、‘圆体’等名称所代表的量。 ‘微体’是指以两个极微（paramāṇu，最小的物质单位）果作为和合的因缘，由两个体所生，一个真实的极微所诠释的缘因，这被称为‘短体’。 ‘长体’是指因为多个体和长体的积集差别所生，三个极微果等和合，一个真实的大体所诠释的缘因，这被称为‘大体’。 ‘短体’是指以两个极微果作为和合的因缘，由两个体所生，一个真实的短体所诠释的缘因，这被称为‘短体’。 ‘长体’是指因为多个体和长体的积集差别所生，三个极微果等和合，一个真实的长体所诠释的缘因，这被称为‘长体’。 ‘圆体’有两种：一是极微，二是极大。‘极微’是指极微所有和合，一个真实的极微所诠释的缘因，这被称为‘极微’。 ‘极大’是指空间（ākāśa）、时间（kāla）、方位（dik）、我（ātman）和实体（dravya）和合，一个真实的极大所诠释的缘因，也称为‘遍行’等，这被称为‘极大’。 ‘别体’是指什么？是指一切实体和合，一个非一的真实别体所诠释的缘因，一个别体等，这被称为‘别体’。 ‘合’是指什么？是指两个未到达的物体到达时称为‘合’。这有三种：一是随一业生，二是俱业生，三是合生。 ‘随一业生’是指从有动作和无动作的物体而生。‘俱业生’是指从两种有动作的物体而生。‘合生’是指无动作的多个实体产生时与空间等结合。 ‘离’是指什么？是指从两个到达的物体变为不到达时称为‘离’。这有三种：一是随一业生，二是俱业生，三是离生。其中，‘随一业生’和‘俱业生’如前述‘合’的解释。 ‘离生’是指已经造就果实的实体，由于其他原因离开，等待果实坏灭，与空间等分离。 ‘彼体’是指什么？是指属于同一时间等，远距离感觉所依赖，一个真实所生的彼体所诠释的缘因，这被称为‘彼体’。 ‘此体’是指什么？是指属于同一时间等，近距离感觉所依赖，一个真实所生的此体所诠释的缘因，这被称为‘此体’。 ‘觉’是指什么？是指领悟一切境界。这有两种：一是现量（pratyakṣa，直接认知），二是比量（anumāna，推论认知）。 ‘现量’是指在实体（dravya）、颜色（rūpa）等与根（indriya，感官）等和合时，有了相的产生，这被称为‘现量’。 比量
English
English version 'Effectiveness, combination, oneness, non-oneness, reality, etc., explaining causal conditions, oneness of entities, etc.' are names and quantities. What is 'quantity'? For example, the quantities represented by names such as 'minute entity' (微体), 'large entity' (大体), 'short entity' (短体), 'long entity' (长体), 'round entity' (圆体), etc. 'Minute entity' refers to the causal condition explained by a real minute entity, produced by two entities with two minute particles (paramāṇu, the smallest unit of matter) as the cause and condition of combination. This is called 'short entity'. 'Long entity' refers to the causal condition explained by a real large entity, produced by the accumulation and differentiation of multiple entities and long entities, with the combination of three minute particles, etc. This is called 'large entity'. 'Short entity' refers to the causal condition explained by a real short entity, produced by two entities with two minute particles as the cause and condition of combination. This is called 'short entity'. 'Long entity' refers to the causal condition explained by a real long entity, produced by the accumulation and differentiation of multiple entities and long entities, with the combination of three minute particles, etc. This is called 'long entity'. 'Round entity' has two types: extremely minute and extremely large. 'Extremely minute' refers to the combination of all extremely minute particles, the causal condition explained by a real extremely minute particle. This is called 'extremely minute'. 'Extremely large' refers to the combination of space (ākāśa), time (kāla), direction (dik), self (ātman), and substance (dravya), the causal condition explained by a real extremely large entity, also called 'all-pervading', etc. This is called 'extremely large'. What is 'distinct entity' (別體)? It refers to the causal condition explained by a real distinct entity that is neither one nor non-one, the combination of all substances, one distinct entity, etc. This is called 'distinct entity'. What is 'combination' (合)? It refers to the state when two objects that have not reached each other reach each other, called 'combination'. There are three types: produced by one action, produced by both actions, and produced by combination. 'Produced by one action' refers to being produced from an object with action and an object without action. 'Produced by both actions' refers to being produced from two objects with action. 'Produced by combination' refers to the combination with space, etc., when multiple substances without action are produced. What is 'separation' (離)? It refers to the state when two objects that have reached each other become not reaching each other, called 'separation'. There are three types: produced by one action, produced by both actions, and produced by separation. Among them, 'produced by one action' and 'produced by both actions' are explained as in the previous explanation of 'combination'. 'Produced by separation' refers to the separation from space, etc., when a substance that has already produced a result is separated due to other causes, waiting for the destruction of the result. What is 'that entity' (彼體)? It refers to the causal condition explained by that real entity, belonging to the same time, etc., relying on distant perception. This is called 'that entity'. What is 'this entity' (此體)? It refers to the causal condition explained by this real entity, belonging to the same time, etc., relying on near perception. This is called 'this entity'. What is 'cognition' (覺)? It refers to the understanding of all realms. There are two types: direct perception (pratyakṣa) and inference (anumāna). 'Direct perception' refers to the arising of an appearance when substance (dravya), color (rūpa), etc., combine with the senses (indriya), etc. This is called 'direct perception'. Inference --------------------------------------------------------------------------------
Chinese
量者此有二种。一见同故比二不见同故比。见同故比者谓见相故待相所相相属念故我意合故。于不见所相境有智生是名见同故比。不见同故比者谓见因果相属一义和合相违故待彼相属念故我意合故。于彼毕竟不现见境所有智生是名不见同故比。乐云何谓一实我德适悦自性名乐。苦云何谓一实我德逼恼自性名苦。欲云何谓一实我和合希求色等名欲。瞋云何谓一实我和合损害色等名瞋。勤勇云何谓一实我和合待欲瞋我意合所生策励是名勤勇。重体云何谓地水实和合一实坠堕之因是名重体。液体云何谓地水火实和合一实流注之因是名液体。润云何谓水实和合一实地等摄因名润。行云何此有二种一念因二作因。念因者谓我和合一实现比智行所生数习差别是名念因。作因者谓攒掷等生业所生依附一实有质碍实所有势用是名作因。行谓势用。法云何此有二种一能转二能还。能转者谓可爱身等乐因我和合一实与果相违是名能转。能还者谓离染缘正智喜因我和合一实与果相违是名能还。非法云何谓不可爱身等苦邪智因。我和合一实与果相违是名非法。声云何谓唯耳所取一依名声。业句义云何谓五种业名业句义。何者为五一取业二舍业三屈业四申业五行业。取业云何谓上下方分虚空等处极微等合离因依一实名取业。舍业云何谓上下方分虚 现代汉语译本：量（Pramana，认识的工具）者，此有二种。一，见同故比（Anumana，比量，通过相似性推理），二，不见同故比（通过非相似性推理）。见同故比者，谓见相（可见的特征）故，待相（相关的特征）所相（被相关的对象）相属念故，我意合故。于不见所相境有智生，是名见同故比。不见同故比者，谓见因果相属，一义和合，相违故，待彼相属念故，我意合故。于彼毕竟不现见境所有智生，是名不见同故比。乐（Sukha，快乐）云何？谓一实我德适悦自性名乐。苦（Duhkha，痛苦）云何？谓一实我德逼恼自性名苦。欲（Iccha，欲望）云何？谓一实我和合希求色等名欲。瞋（Dvesha，嗔恨）云何？谓一实我和合损害色等名瞋。勤勇（Prayatna，努力）云何？谓一实我和合待欲瞋我意合所生策励是名勤勇。重体（Gurutva，重量）云何？谓地水实和合一实坠堕之因是名重体。液体（Dravatva，液体性）云何？谓地水火实和合一实流注之因是名液体。润（Snigdha，油性）云何？谓水实和合一实地等摄因名润。行（Karma，行为）云何？此有二种：一，念因（记忆的原因），二，作因（行动的原因）。念因者，谓我和合一实现比智行所生数习差别是名念因。作因者，谓攒掷等生业所生依附一实有质碍实所有势用是名作因。行谓势用。法（Dharma，法）云何？此有二种：一，能转（使转向），二，能还（使返回）。能转者，谓可爱身等乐因，我和合一实与果相违是名能转。能还者，谓离染缘正智喜因，我和合一实与果相违是名能还。非法（Adharma，非法）云何？谓不可爱身等苦邪智因，我和合一实与果相违是名非法。声（Shabda，声音）云何？谓唯耳所取一依名声。业句义（Karma-padartha，行为的范畴）云何？谓五种业名业句义。何者为五？一，取业（向上运动），二，舍业（向下运动），三，屈业（收缩运动），四，申业（伸展运动），五，行业（一般运动）。取业云何？谓上下方分虚空等处极微等合离因依一实名取业。舍业云何？谓上下方分虚
English
English version: Pramana (means of knowledge) is of two kinds: first, Anumana (inference) based on similarity; second, inference based on dissimilarity. Anumana based on similarity is when, seeing a visible characteristic, one remembers the related characteristic, the object to which it relates, and because of the conjunction of my mind, intelligence arises regarding an unseen object to which it relates; this is called Anumana based on similarity. Anumana based on dissimilarity is when, seeing a cause-effect relationship, a unity of meaning, and a contradiction, one remembers the related object, and because of the conjunction of my mind, intelligence arises regarding an object that is completely unperceivable; this is called Anumana based on dissimilarity. What is Sukha (happiness)? It is the pleasing nature of a real attribute of the self, called happiness. What is Duhkha (suffering)? It is the distressing nature of a real attribute of the self, called suffering. What is Iccha (desire)? It is the desire for objects like color, arising from the conjunction of a real self, called desire. What is Dvesha (aversion)? It is the harming of objects like color, arising from the conjunction of a real self, called aversion. What is Prayatna (effort)? It is the exertion arising from the conjunction of a real self, dependent on desire and aversion, and the conjunction of my mind, called effort. What is Gurutva (heaviness)? It is the cause of falling, a real combination of earth and water, called heaviness. What is Dravatva (liquidity)? It is the cause of flowing, a real combination of earth, water, and fire, called liquidity. What is Snigdha (oiliness)? It is the cause of cohesion of earth and other elements, a real combination of water, called oiliness. What is Karma (action)? It is of two kinds: first, the cause of memory; second, the cause of action. The cause of memory is the distinction of repeated practice arising from the conjunction of a real self and the action of valid knowledge; this is called the cause of memory. The cause of action is the potentiality inherent in a real substance with obstruction, produced by actions like throwing; this is called the cause of action. Karma means potentiality. What is Dharma (merit)? It is of two kinds: first, that which turns (towards); second, that which returns (from). That which turns is the cause of pleasure, such as a lovable body, a real conjunction of myself, contrary to the result; this is called that which turns. That which returns is the cause of joy, such as correct knowledge due to detachment, a real conjunction of myself, contrary to the result; this is called that which returns. What is Adharma (demerit)? It is the cause of suffering and wrong knowledge, such as an unlovable body, a real conjunction of myself, contrary to the result; this is called demerit. What is Shabda (sound)? It is that which is perceived only by the ear, a single substratum, called sound. What is Karma-padartha (category of action)? It refers to the five kinds of action. What are the five? First, upward motion; second, downward motion; third, contraction; fourth, expansion; fifth, general motion. What is upward motion? It is the cause of conjunction and disjunction of atoms in places like the upper and lower directions and space, dependent on a real substance; this is called upward motion. What is downward motion? It is the cause of conjunction and disjunction in the upper and lower directions --------------------------------------------------------------------------------