Chinese
空等处极微等离合因依一实名舍业。屈业云何谓于大长实依附一实近处有合远近处离合因是名屈业。申业云何谓于大长实依附一实近处有离远近处合离因是名申业。行业云何谓一切质碍实和合依一实合离因名行业。 同句义云何谓有性。何者为有性谓与一切实德业句义和合一切根所取。于实德业有诠智因是谓有性。 异句义云何谓常于实转依一实。是遮彼觉因及表此觉因名异句义。 和合句义云何谓令实等不离相属此诠智因。又性是一名和合句义。 有能句义云何谓实德业和合共。或非一造各自果决定所须。如是名为有能句义。 无能句义云何谓实德业和合共。或非一不造余果决定所须。如是名为无能句义。 俱分句义云何谓实性德性业性及彼一义和合地性色性取性等。如是名为俱分句义。 实性者谓一切实和合于一切实实诠缘因。于德业不转眼触所取是名实性。德性者谓一切德和合于一切德德诠缘因。于实业不转一切根所取是名德性。业性者谓一切业和合于一切业业诠缘因。于实德不转眼触所取是名业性。地性等亦如是。 无说句义云何谓五种无名无说句义。何者为五。一未生无二已灭无三更互无四不会无五毕竟无是谓五无。未生无者谓实德业因缘不会犹未得生 现代汉语译本： ‘空等处极微等离合因依一实名舍业’是什么意思？是指极微（最小的物质单位）在空等处所发生的离散和聚合，其原因和依据都是基于一个实在（一实），这种作用被称为舍业。 ‘屈业云何’？是指对于一个大的、长的实在，依附于另一个实在，在近处有聚合，在远处有离散，聚合和离散的原因，这被称为屈业。 ‘申业云何’？是指对于一个大的、长的实在，依附于另一个实在，在近处有离散，在远处有聚合，离散和聚合的原因，这被称为申业。 ‘行业云何’？是指一切有质碍的实在相互和合，依附于一个实在，产生聚合和离散的原因，这被称为行业。 ‘同句义云何’？是指具有自性的事物。‘何者为有性’？是指与一切实在、德、业的句义相和合，被一切根（感官）所感知。对于实在、德、业具有诠释和理解的原因，这被称为有性。 ‘异句义云何’？是指常存于实在之中，依附于一个实在。是遮蔽某种觉知的因，以及表达另一种觉知的因，这被称为异句义。 ‘和合句义云何’？是指使实在等不相分离，相互关联，是对此进行诠释和理解的原因。又，‘性’是一个名称，被称为和合句义。 ‘有能句义云何’？是指实在、德、业相互和合，共同或非共同地产生各自确定的结果所必需的条件。这被称为有能句义。 ‘无能句义云何’？是指实在、德、业相互和合，共同或非共同地不产生其他结果所必需的条件。这被称为无能句义。 ‘俱分句义云何’？是指实在的自性、德的自性、业的自性，以及它们所代表的同一意义，如地性、色性、取性等相互和合。这被称为俱分句义。 ‘实性者’，是指一切实在相互和合，对于一切实在的实在性进行诠释的原因。对于德和业不发生转变，是眼触所能感知的，这被称为实性。 ‘德性者’，是指一切德相互和合，对于一切德的德性进行诠释的原因。对于实在和业不发生转变，是一切根所能感知的，这被称为德性。 ‘业性者’，是指一切业相互和合，对于一切业的业性进行诠释的原因。对于实在和德不发生转变，是眼触所能感知的，这被称为业性。地性等也是如此。 ‘无说句义云何’？是指五种无法用名称和语言表达的句义。‘何者为五’？一是未生无，二是已灭无，三是更互无，四是不会无，五是毕竟无，这被称为五无。 ‘未生无者’，是指实在、德、业的因缘条件不具备，尚未产生。
English
English version: What is meant by 'empty places, extremely small particles, separation and combination, cause and dependence, one reality, named relinquishing action (Śāstra-karma)'? It refers to the dispersion and aggregation of extremely small particles (the smallest units of matter) in empty places, etc., where the cause and basis are based on one reality (eka-sat), and this action is called relinquishing action. What is 'contracting action (kuṭila-karma)'? It refers to a large, long reality that is attached to another reality, with aggregation occurring in proximity and dispersion occurring at a distance, with the cause of aggregation and dispersion being called contracting action. What is 'extending action (śithila-karma)'? It refers to a large, long reality that is attached to another reality, with dispersion occurring in proximity and aggregation occurring at a distance, with the cause of dispersion and aggregation being called extending action. What is 'moving action (gamana-karma)'? It refers to all tangible realities combining and depending on one reality, causing aggregation and dispersion, which is called moving action. What is 'same meaning (sama-padārtha)'? It refers to having nature (svabhāva). What is 'having nature'? It refers to being in harmony with the meaning of all realities (sat), qualities (guṇa), and actions (karma), and being perceived by all senses (indriya). It is the cause of interpreting and understanding realities, qualities, and actions, and this is called 'having nature'. What is 'different meaning (viṣama-padārtha)'? It refers to constantly existing within reality, depending on one reality. It is the cause of obscuring one kind of awareness and expressing another kind of awareness, and this is called 'different meaning'. What is 'combined meaning (samavāya-padārtha)'? It refers to preventing realities, etc., from separating and being interconnected, and it is the cause of interpreting and understanding this. Also, 'nature' (svabhāva) is a name and is called 'combined meaning'. What is 'capable meaning (śakta-padārtha)'? It refers to realities, qualities, and actions combining, either jointly or separately, to produce their respective determined results as necessary conditions. This is called 'capable meaning'. What is 'incapable meaning (aśakta-padārtha)'? It refers to realities, qualities, and actions combining, either jointly or separately, without producing other determined results as necessary conditions. This is called 'incapable meaning'. What is 'jointly divided meaning (ubhaya-bhāga-padārtha)'? It refers to the nature of reality, the nature of quality, the nature of action, and the same meaning they represent, such as earth nature, color nature, and grasping nature, combining together. This is called 'jointly divided meaning'. 'Reality nature (sat-svabhāva)' refers to all realities combining and being the cause of interpreting the reality of all realities. It does not transform into qualities and actions and is perceived by eye contact, and this is called 'reality nature'. 'Quality nature (guṇa-svabhāva)' refers to all qualities combining and being the cause of interpreting the quality of all qualities. It does not transform into realities and actions and is perceived by all senses, and this is called 'quality nature'. 'Action nature (karma-svabhāva)' refers to all actions combining and being the cause of interpreting the action of all actions. It does not transform into realities and qualities and is perceived by eye contact, and this is called 'action nature'. The same applies to earth nature, etc. What is 'inexpressible meaning (anirukta-padārtha)'? It refers to five kinds of meanings that cannot be expressed by names and language. What are the five? First, unarisen non-existence (anutpāda-abhāva); second, ceased non-existence (niruddha-abhāva); third, mutual non-existence (anyonya-abhāva); fourth, non-concurrence non-existence (asaṃbhava-abhāva); fifth, absolute non-existence (atyanta-abhāva). These are called the five non-existences. 'Unarisen non-existence' refers to the conditions for realities, qualities, and actions not being met, and thus not yet arising. --------------------------------------------------------------------------------
Chinese
名未生无。已灭无者谓实德业或因势尽或违缘生虽生而坏名已灭无。更互无者谓诸实等彼此互无名更互无。不会无者谓有性实等随于是处无合无和合名不会无。毕竟无者谓无因故三时不生毕竟不起名毕竟无。 如是九实几有动作几无动作。五有动作谓地水火风意四无动作谓此余实。如有动作无动作有质碍无质碍。有势用无势用有彼此体无彼此体应知亦尔。如是九实几有德几无德。一切皆有德无无德实。如一切皆有德和合因缘有实性有异。与果不相违有待因亦尔。如是九实几有触几无触。四有触谓地水火风五无触谓余实。如有触无触能造实实德业因共不共亦尔。如是九实几有色几无色。三有色谓地水火六无色谓余实。如有色无色有可见无可见有对眼无对眼亦尔。如是九实五常四分别。谓此四中非所造者常所造者无常。如常无常有实无实有细分无细分因。不相违非因不相违非边有异边有异不圆圆亦尔。如是九实五根四非根。何者为五谓地水火风空是根。如是五根鼻根即地味根即水眼根即火皮根即风耳根即空。如是九实地由几德说名有德。谓由十四。何者十四一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重体十三液体十四行。水由几德说名有德。谓由十四。何者十四。一色二味三触四数五量六别体七 现代汉语译本 ‘名未生无’是指名称尚未产生的事物不存在。‘已灭无’是指真实的功德或因为势力耗尽，或因为相反的因缘产生，即使产生也会坏灭，名称为‘已灭无’。 ‘更互无’是指诸如实体等事物彼此互相不存在，名称为‘更互无’。 ‘不会无’是指具有自性的实体等，无论在何处，都没有结合或和合，名称为‘不会无’。 ‘毕竟无’是指因为没有原因，在过去、现在、未来三世都不会产生，永远不会生起，名称为‘毕竟无’。 像这样，这九种实体中有几种有动作，几种没有动作？五种有动作，即地（Prithvi，地）、水（Ap，水）、火（Tejas，火）、风（Vayu，风）和意（Manas，意）；四种没有动作，即这五种之外的实体。 如果有动作和没有动作，有质碍和没有质碍，有势用和没有势用，有彼此体和没有彼此体，应该知道也是如此。 像这样，这九种实体中有几种有德，几种没有德？一切都有德，没有没有德的实体。就像一切都有德，和合的因缘有实性，有差异。与结果不相违背，有待因也是如此。 像这样，这九种实体中有几种有触，几种没有触？四种有触，即地（Prithvi，地）、水（Ap，水）、火（Tejas，火）和风（Vayu，风）；五种没有触，即其余的实体。如果有触和没有触，能造实、实德、业、因、共、不共，也是如此。 像这样，这九种实体中有几种有色，几种没有色？三种有色，即地（Prithvi，地）、水（Ap，水）和火（Tejas，火）；六种没有色，即其余的实体。如果有色和没有色，有可见和没有可见，有对眼和没有对眼，也是如此。 像这样，这九种实体有五种是常，四种是分别。在这四种中，不是被造作的是常，被造作的是无常。就像常和无常，有实和无实，有细分和没有细分的原因。不相违背，不是原因不相违背，不是边有差异，边有差异不圆满，圆满也是如此。 像这样，这九种实体有五种是根，四种不是根。哪五种是根？即地（Prithvi，地）、水（Ap，水）、火（Tejas，火）、风（Vayu，风）和空（Akasha，空）是根。这五根中，鼻根即是地（Prithvi，地），味根即是水（Ap，水），眼根即是火（Tejas，火），皮根即是风（Vayu，风），耳根即是空（Akasha，空）。 像这样，这九种实体中，地（Prithvi，地）由几种德来说明是有德的？由十四种。哪十四种？一是色（Rupa，色），二是味（Rasa，味），三是香（Gandha，香），四是触（Sparsha，触），五是数（Samkhya，数），六是量（Parimana，量），七是别体（Prthaktva，别体），八是合（Samyoga，合），九是离（Vibhaga，离），十是彼体（Paratva，彼体），十一是此体（Aparatva，此体），十二是重体（Gurutva，重性），十三是液体（Dravatva，液性），十四是行（Gati，运动）。 水（Ap，水）由几种德来说明是有德的？由十四种。哪十四种？一是色（Rupa，色），二是味（Rasa，味），三是触（Sparsha，触），四是数（Samkhya，数），五是量（Parimana，量），六是别体（Prthaktva，别体），七是...
English
English version 'Nama-avi-janma-abhavah' means that which has not yet come into existence does not exist. 'Niruddha-abhavah' refers to real virtues or because the power is exhausted, or because the opposite conditions arise, even if it arises, it will be destroyed, and it is called 'Niruddha-abhavah'. 'Anyonya-abhavah' refers to entities such as substances that do not exist mutually, and it is called 'Anyonya-abhavah'. 'Atyanta-abhavah' refers to entities with inherent nature that, no matter where they are, have no combination or union, and it is called 'Atyanta-abhavah'. 'Sasvata-abhavah' means that because there is no cause, it will not arise in the past, present, and future, and will never arise, and it is called 'Sasvata-abhavah'. Like this, how many of these nine substances have action, and how many have no action? Five have action, namely earth (Prithvi), water (Ap), fire (Tejas), wind (Vayu), and mind (Manas); four have no action, namely the substances other than these five. If there is action and no action, if there is obstruction and no obstruction, if there is potential and no potential, if there is otherness and no otherness, it should be known that it is also the same. Like this, how many of these nine substances have qualities, and how many have no qualities? Everything has qualities, and there is no substance without qualities. Just as everything has qualities, the causes and conditions of combination have substantiality and differences. Not contradicting the result, the dependent cause is also the same. Like this, how many of these nine substances have touch, and how many have no touch? Four have touch, namely earth (Prithvi), water (Ap), fire (Tejas), and wind (Vayu); five have no touch, namely the remaining substances. If there is touch and no touch, the cause of creating substance, substantial qualities, actions, cause, common, and uncommon, it is also the same. Like this, how many of these nine substances have color, and how many have no color? Three have color, namely earth (Prithvi), water (Ap), and fire (Tejas); six have no color, namely the remaining substances. If there is color and no color, if there is visible and no visible, if there is object for the eye and no object for the eye, it is also the same. Like this, five of these nine substances are permanent, and four are distinct. Among these four, what is not created is permanent, and what is created is impermanent. Just like permanent and impermanent, real and unreal, the cause of having subtle divisions and not having subtle divisions. Not contradicting, not the cause not contradicting, not the edge having differences, the edge having differences is not complete, complete is also the same. Like this, five of these nine substances are roots, and four are not roots. Which five are roots? Namely earth (Prithvi), water (Ap), fire (Tejas), wind (Vayu), and space (Akasha) are roots. Among these five roots, the nose root is earth (Prithvi), the taste root is water (Ap), the eye root is fire (Tejas), the skin root is wind (Vayu), and the ear root is space (Akasha). Like this, among these nine substances, by how many qualities is earth (Prithvi) said to have qualities? By fourteen. Which fourteen? One is color (Rupa), two is taste (Rasa), three is smell (Gandha), four is touch (Sparsha), five is number (Samkhya), six is measure (Parimana), seven is distinctness (Prthaktva), eight is combination (Samyoga), nine is separation (Vibhaga), ten is remoteness (Paratva), eleven is nearness (Aparatva), twelve is heaviness (Gurutva), thirteen is liquidity (Dravatva), and fourteen is motion (Gati). By how many qualities is water (Ap) said to have qualities? By fourteen. Which fourteen? One is color (Rupa), two is taste (Rasa), three is touch (Sparsha), four is number (Samkhya), five is measure (Parimana), six is distinctness (Prthaktva), seven is... --------------------------------------------------------------------------------