English
English version: Three conjunctions produce, three and two conjunctions produce, four conjunctions produce. What is Pratyaksha (direct perception)? It is the discernment of supreme color (Ati-Rupa), taste (Rasa), smell (Gandha), touch (Sparsha), number (Samkhya), distinct entity (Vishesha), conjunction and disjunction (Samyoga and Vibhaga), that entity (Para), this entity (Apara), heavy entity (Gurutva), liquid (Dravatva), smoothness (Snigdha), momentum (Vega). Earth (Prithvi), water (Ap), fire (Agni) truly taking etc. karma (Karma) has its own nature. Except for sound, conjunction has the ability or inability of sound's nature. Regarding parts (avayava), there is all the wisdom of ability or inability. Self (Atman), sense (Indriya), mind (Manas), object (Vishaya) four conjunctions are the cause. Three conjunctions produce. What is Pratyaksha? It is all the wisdom regarding sound and the conjunction of sound, the ability or inability of sound's nature having its own nature. Self, sense, mind three conjunctions are the cause. What does two conjunctions produce Pratyaksha? It is all the wisdom regarding pleasure (Sukha), pain (Duhkha), desire (Iccha), aversion (Dvesha), effort (Prayatna), object (Vishaya) and their ability or inability, parts having their own nature. Self and mind two conjunctions are the cause. Anumana (inference) refers to the prior wisdom of what is conjoined, the unity of meaning, the conjunction of contradictory wisdoms. Depending on conjunction etc., the related thought, the conjunction of self and mind is the cause. Pleasure and pain depend on Dharma (righteousness), Adharma (unrighteousness), four, three, two conjunctions are the cause. Desire and aversion depend on pleasure, pain, thought, wrong wisdom, the conjunction of self and mind is the cause. Effort depends on desire, aversion, the conjunction of self and mind is the cause, and the cause of life force. Not desiring, therefore, the cause is the activity of inhalation and exhalation etc. What is the cause of momentum? The momentum of accumulated throwing produces activity is the cause. Dharma and Adharma, desire and aversion are prior, depending on hearing, thought, being far from Dharma and Adharma, being able to accomplish pure and impure, secret interests, all the conjunction of self and mind is the cause. Thought, cause, action depend on present, comparative wisdom, the action of self and mind is the cause. There are three kinds of sound, one produced by conjunction, two produced by disjunction, three produced by sound. One produced by conjunction, there is touch, real conjunction, momentum, all having touch, real space, the conjunction of empty space is the cause. One produced by disjunction, there is touch, real disjunction, momentum, all having touch, real space, the disjunction of empty space is the cause. One produced by sound, there is touch, real conjunction and disjunction, momentum, depending on unobstructed empty space, sound is the cause. Thus, of the twenty-four Gunas (qualities), how many depend on one Dravya (substance), how many depend on not one substance. Color (Rupa), taste, smell, touch, quantity, that entity, this entity, perception (Buddhi), pleasure, pain, desire, aversion, effort, Dharma, Adharma, number (Samkhya), heavy entity, liquid, smoothness, momentum, sound, these twenty-one all depend on one substance. Conjunction and disjunction depend on two substances. Number either depends on one substance or depends on not one substance. Which depends on one substance? It is one number. Which depends on not one substance? It is the number of two entities etc. Like number, distinct entity is also like that. Thus, of the twenty-four qualities, how many are universally dependent, how many are not universally dependent, color, taste, smell --------------------------------------------------------------------------------
Chinese
触数量别体彼体此体液体润重体势用遍所依。余不遍所依。如是二十四德谁与谁相违。合离生声能造余声一切声果相违。法乐正智果相违。非法苦邪智果相违。一切智行果相违。差别智。一切智行果相违。最后声一切因相违。最后我德亦尔。乐苦欲瞋果相违。法非法因相违。欲瞋勤勇果相违。乐苦因相违。中间所有声亦尔。我德勤勇苦有触实合二非果因相违。行我德行念因与苦非果因相违。行念因果相违。作因有触实合非果相违。二性等数与二等觉果不相违。如二体等数二别体等别体彼体此体亦尔。色味香触地所有极微和合者与大合非果因相违。合离展转非果因而相违。一实极微色等能造同类二微等色同类果不相违。最后有分实色等果与因色等同类不相违。中间所有有分实色等与同类果因色等不相违。一实色等展转非果因不相违。一切德与实不相违。如是二十四德几有实几无实。一切有实。如有实无德无动作非和合因缘是有德实之幖帜。无质碍无细分亦尔。如是五业几有实几无实。一切有实。如有实依一实无质碍无德无细分离合之因能作所作事不积集实之幖帜。是攒掷等所待行之因非同类为因亦尔。如是五业谁依何实。取业以一切地水火风意为所依。如取业舍业行业亦尔。屈业以极舒缓细分安布差别果大长实为所依。 如屈业申业亦尔。如是五业几遍所依几不遍所依。一切遍所依。有说依附极微意者遍所依。依附二微等者不遍所依。如是诸业若在内者。以身及彼因缘身所合鼻味皮眼根并意为和合因缘。此中身业初者以欲为先我合勤勇为不和合因缘。第二等亦以行为不和合因缘。如身业在意及细分业亦尔。鼻味皮眼业初者以我合勤勇身合为不和合因缘。第二等亦以行为不和合因缘。如鼻等业在杵等仗及在属身鬘缨络涂香等业亦尔。睡者身堕落业初者。以重性为不和合因缘。第二等以重体行为不和合因缘。睡者入出息业或睡者不。欲故初者。以命缘为先勤勇我合为不和合因缘。第二等亦以行为不和合因缘。如下流水初者以液体为不和合因缘。第二等以液体行为不和合因缘。火之上燃风之傍扇初者。以法非法我合为不和合因缘。第二等如前说。四大极微造身因缘初业。以法非法我合为不和合因缘。第二等如前说。如为造身为造树等变异及在二微等业亦尔。意趣向及弃背业初者。以法非法我合为不和合因缘。第二等如前说。地足业表众生利益不利益异熟初者。以法非法我合为不和合因缘。第二等如前说。在地水火掷打相应业以合重体液体勤勇势用为不和合因缘。如其所应有取等业。若在火除重体若在风除液体若在意除打掷。 如是有 现代汉语译本 如果屈身、伸身也是业，那么这五种业有多少是普遍所依，有多少是不普遍所依呢？一切都是普遍所依。有人说，依附于极微（最小的物质单位）的意（manas）是普遍所依，依附于二微等的是不普遍所依。像这样的诸业，如果在内，以身体以及身体的因缘、身体所合、鼻、味、皮、眼根以及意为和合因缘。其中，身业最初的，以欲为先，我合、勤勇为不和合因缘。第二等也是以行为不和合因缘。如身业在意以及细分业也是这样。鼻、味、皮、眼业最初的，以我合、勤勇、身合为不和合因缘。第二等也是以行为不和合因缘。如鼻等业在杵等仗以及在属于身体的鬘、缨络、涂香等业也是这样。睡眠者身体堕落的业，最初的，以重性为不和合因缘。第二等以重体行为不和合因缘。睡眠者入出息的业，或者睡眠者不睡眠，因为欲望的缘故，最初的，以命缘为先，勤勇、我合为不和合因缘。第二等也是以行为不和合因缘。如下流水，最初的，以液体为不和合因缘。第二等以液体行为不和合因缘。火向上燃烧，风向旁边吹扇，最初的，以法、非法、我合为不和合因缘。第二等如前所说。四大极微造身因缘的初业，以法、非法、我合为不和合因缘。第二等如前所说。如为造身，为造树等变异以及在二微等业也是这样。意趣向以及弃背的业，最初的，以法、非法、我合为不和合因缘。第二等如前所说。地足业，表示众生利益不利益的异熟，最初的，以法、非法、我合为不和合因缘。第二等如前所说。在地、水、火掷打相应的业，以合、重体、液体、勤勇、势用为不和合因缘。如其所应有取等业。如果在火，除去重体；如果在风，除去液体；如果在意，除去打掷。 如是等
English
English version If bending and stretching are also karma, then how many of these five types of karma are universally dependent, and how many are not universally dependent? All are universally dependent. Some say that the mind (manas) attached to the ultimate particle (smallest unit of matter) is universally dependent, while that attached to two particles, etc., is not universally dependent. Such karmas, if internal, have the body, the causes of the body, the combination of the body, the nose, taste, skin, eye organs, and the mind as the combining causes. Among these, the initial physical karma has desire as its precursor, and the combination of 'I' (self) and effort as the non-combining causes. The second and subsequent ones also have action as the non-combining cause. This is also the case with physical karma in the mind and subtle karma. The initial karma of the nose, taste, skin, and eye organs has the combination of 'I', effort, and the body as the non-combining causes. The second and subsequent ones also have action as the non-combining cause. The same applies to karmas of the nose, etc., in objects like pestles, staffs, and ornaments belonging to the body, such as garlands, tassels, perfumes, etc. The karma of a sleeping person's body falling, initially, has heaviness as the non-combining cause. The second and subsequent ones have the action of the heavy body as the non-combining cause. The karma of a sleeping person's inhalation and exhalation, whether the person is sleeping or not, due to desire, initially, has the life-force as the precursor, and effort and the combination of 'I' as the non-combining causes. The second and subsequent ones also have action as the non-combining cause. Like flowing water, initially, it has liquidity as the non-combining cause. The second and subsequent ones have the action of liquidity as the non-combining cause. Fire burning upwards and wind blowing sideways, initially, have dharma (righteousness), non-dharma (unrighteousness), and the combination of 'I' as the non-combining causes. The second and subsequent ones are as previously stated. The initial karma of the four great elements causing the body has dharma, non-dharma, and the combination of 'I' as the non-combining causes. The second and subsequent ones are as previously stated. The same applies to the transformation of creating a body, creating trees, etc., and karma in two particles, etc. The karma of the mind inclining towards and turning away, initially, has dharma, non-dharma, and the combination of 'I' as the non-combining causes. The second and subsequent ones are as previously stated. The karma of the earth and feet, indicating the different maturation of benefit and non-benefit for sentient beings, initially, has dharma, non-dharma, and the combination of 'I' as the non-combining causes. The second and subsequent ones are as previously stated. The karma corresponding to throwing and striking in earth, water, and fire has combination, heaviness, liquidity, effort, and momentum as the non-combining causes. Appropriately, there are karmas of taking, etc. If in fire, remove heaviness; if in wind, remove liquidity; if in mind, remove throwing and striking. Such as these. --------------------------------------------------------------------------------
Chinese
性为是所作为非所作。定非所作。如非所作常无德无动作无细分亦尔。有实德业除同有能无能俱分异所和合一有同诠缘因。 别有异于实转依一实遮余觉因表此觉因空方时转。空等想因常非所作无德无动作无细分。除有性有能无能俱分异所和合非一。和合是一常非所作无细分无质碍。一切实德业同异有能无能俱分生至因同诠缘相。如是有能为是所作为非所作。定非所作。如非所作常无德无动作无细分无质碍亦尔。于实德业上各别除同有能无能俱分异所和合非一同诠缘相。是谓有能无能亦尔。俱分实性遍实句义所和合一。无质碍无细分无动作无德常非所作。诸实展转共即此与德业异。德性业性地等性亦尔。 如是五种无说句义几常几无常。未生无是无常与实德业生相违故。已灭无更互无毕竟无皆是常不违实等故。不会无有常有无常。云何常如地等实余德不和合。若实性等同异及有能无能异除自所依于余处不和合。若有性于同等不和合。云何无常谓实与实虽未相应当必相应此于彼无。若于实所有实德业当必和合彼于此无。如是五无几是现量境几非现量境。一切非现量境亦不依他转皆比量境。此十句义几是所知几非所知。一切是所知亦即此。诠因。 胜宗十句义论一卷 现代汉语译本： ‘性’是指‘是所作’和‘非所作’。‘定’是指‘非所作’。如同‘非所作’一样，‘常’没有德、没有动作、没有细分也是如此。‘有’是实在的德和业，除了‘同’，‘有能’和‘无能’，‘俱分’，‘异’，‘所和合’，‘一’，‘有同诠缘因’。 ‘别有’不同于‘实’，‘转依’，‘一实遮余觉因’，表明此觉因是空、方、时转变的结果。空等的想因是‘常’，‘非所作’，没有德、没有动作、没有细分。除了‘有性’，‘有能’和‘无能’，‘俱分’，‘异’，‘所和合’，‘非一’。‘和合’是‘一’，是‘常’，‘非所作’，没有细分，没有质碍。一切实、德、业，‘同’、‘异’，‘有能’、‘无能’，‘俱分’，‘生至因同诠缘相’。如同‘有能’是‘是所作’和‘非所作’。‘定’是‘非所作’。如同‘非所作’，‘常’没有德、没有动作、没有细分、没有质碍也是如此。在实、德、业上，各自除了‘同’，‘有能’和‘无能’，‘俱分’，‘异’，‘所和合’，‘非一’，‘同诠缘相’。这就是所谓的‘有能’和‘无能’也是如此。‘俱分’的实性遍及实句义，‘所和合’为‘一’。没有质碍，没有细分，没有动作，没有德，‘常’，‘非所作’。诸实辗转共同，即此与德业不同。德性、业性、地等性也是如此。 如此五种无说句义，哪些是常，哪些是无常？‘未生无’是无常，因为它与实、德、业的生相违背。‘已灭无’、‘更互无’、‘毕竟无’都是常，因为它们不违背实等。‘不会无’有常有无常。什么是常？如同地等实，其余德不和合。如果实性等同异及有能无能异，除了自身所依，在其他处不和合。如果有性，在同等处不和合。什么是无常？谓实与实虽未相应，当必相应，此于彼无。若于实所有实德业，当必和合，彼于此无。如此五无，哪些是现量境，哪些是非现量境？一切非现量境，也不依他转，都是比量境。这十句义，哪些是所知，哪些是非所知？一切是所知，也即是此诠因。 《胜宗十句义论》一卷