English
English version: Regarding 'names,' names depend on letters to be expressed. Therefore, those who interpret the scriptures say that 'writing' is 'letters,' probably because they are interdependent and inseparable. This refers to the inner sound letters. These letters have ten distinctions, just like the ten realms mentioned above. How are the truth and falsehood of these ten kinds of letters distinguished? If explained from the vertical depth, then the letters of the nine realms are all false, only the letters of the Buddha realm are true. Therefore, the scriptures say, 'Speaker of truth' (tathavadi), 'Speaker of reality' (satyavadi), 'Speaker of thusness' (tathavadi), 'Non-deceiver' (avitathavadi), 'Non-changer' (ananyathavadi). These five kinds of speech are called mandala in Sanskrit. This one word contains five kinds of distinctions. Nagarjuna calls it secret speech. This secret speech is also called mantra. The translator only takes one of the five to translate. What does this mantra interpret? It can call out the true aspect of all dharmas, without error or falsehood, so it is called mantra. Then, how does the mantra call out the names of all dharmas? Although it is said that mantras have countless differences, tracing their roots, they cannot be separated from the Mahavairocana's Samudra-mudra Samadhi King mantra. What is that mantra king? It is the letter wheel, letters, etc. mentioned in the Vajrasekhara Sutra and the Mahavairocana Sutra. Those letters are the Sanskrit 'a' and so on, up to 'ha' and so on. These 'a' and so on are the secret titles of each name of the Dharmakaya Buddha. Even devas, nagas, ghosts, etc., also possess these names. The root of the names is the Dharmakaya, flowing out from the Dharmakaya, gradually transforming into the language spread in the world. If you know this true meaning, it is called mantra; if you do not know its root, it is called false speech. False speech leads to suffering in the long night, while mantra removes suffering and gives joy. Just like medicine and poison, delusion and enlightenment, their harm and benefit are different. Question: How do the five kinds of speech mentioned by Nagarjuna and the two kinds of speech mentioned now contain each other? Answer: Those who are in the beginningless state of dream and delusion belong to the category of false speech; those who are in accordance with the meaning belong to the category of truth. Having explained the true and false letters, next explain the verse on the characteristics of inner and outer letters: 'All six dusts are letters.' The so-called six dusts are: first, rupa (form); second, shabda (sound); third, gandha (smell); fourth, rasa (taste); fifth, sprashtavya (touch); sixth, dharma (objects of mind). These six dusts each have the characteristics of letters. First, what are the differences in the meaning of the letters of rupa? The verse says: 'Manifestations, shapes, and expressions are all forms, possessing both inner and outer, dependent and proper. They naturally exist according to conditions, and can also delude.' -------------------------------------------------------------------------------- 能悟
Chinese
释曰。颂文分四。初一句举色差别。次句表内外色互为依正。三显法尔随缘二种所生。四说此种种色于愚者为毒于智者为药初句显形表等色者。此有三别。一显色。二形色。三表色。一显色者五大色是。法相家说四种色不立黑色。依大日经立五大色五大色者。一黄色。二白色。三赤色。四黑色。五青色。是五大色名为显色。是五色即是五大色。如次配知。影光明闇云烟尘雾及空一显色亦名显色。又若显了眼识所行名显色。此色具好恶俱异等差别。大日经云心非青黄赤白红紫水精色非明非闇。此遮心非显色。次形色者。谓长短粗细正不正高下是。又方圆三角半月等是也。又若色积集长短等分别相是也。大日经疏云心非长非短非圆非方者。此遮心非形色。三表色者。谓取舍屈申行住坐卧是。又即此积集色生灭相续由变异因。于先生处不复重生转于异处。或无间或有间。或近或远差别生。或即于此处变异生是。又业用为作转动差别是名表色。大日经云心非男非女者。亦遮心非表色。是亦通显形色。又云云何自知心。谓或显色或形色。若色受想行识。若我若我所。若能执若所执中求不可得者。此明显形表色之名。显形如文可知。自下即是表色也。取舍业用为作等故。如是一切显形表色是眼所行。眼境界。眼识所行 现代汉语译本 能悟 释迦牟尼佛说：这段颂文可以分为四个部分。第一句揭示了色的差别。第二句表明了内外色互相依存，互为依报和正报的关系。第三句阐明了法尔（事物本来的样子）和随缘（随着因缘变化）两种产生的方式。第四句说明了这些种种色，对于愚昧的人来说是毒药，对于有智慧的人来说是良药。第一句阐释了显色、形色等色。 这里有三种区别：一是显色，二是形色，三是表色。一是显色，指的是五大色。法相宗认为有四种色，没有黑色。依据《大日经》，确立了五大色。五大色分别是：黄色、白色、赤色、黑色、青色。这五大色被称为显色。这五色就是五大色，可以依次对应理解。影子、光明、黑暗、云、烟、尘、雾以及空间，这些显现出来的颜色也称为显色。此外，如果能够清楚地被眼识所感知的颜色，也称为显色。这种颜色具有好、坏、差异等差别。《大日经》说：‘心不是青黄赤白红紫水精色，不是明也不是暗。’这是为了说明心不是显色。 二是形色，指的是长短、粗细、正不正、高下等形状。又如方形、圆形、三角形、半月形等。此外，颜色积聚形成长短等可以分别的相状，也属于形色。《大日经疏》说：‘心不是长，不是短，不是圆，不是方。’这是为了说明心不是形色。 三是表色，指的是取舍、屈伸、行走、站立、坐卧等动作。又如这些积聚的颜色，其生灭相续，由于变异的因缘，在先前产生的地方不再重新产生，而是转移到其他地方，或者没有间隔，或者有间隔，或者近，或者远，产生差别。或者就在这个地方发生变异。又如业用所产生的作为、转动等差别，这被称为表色。《大日经》说：‘心不是男，不是女。’这也是为了说明心不是表色。这也同样适用于显色和形色。经中又说：‘如何才能自己了解心呢？’那就是说，或者在显色，或者在形色，或者在色受想行识，或者在我，或者在我的所有物，或者在能执着，或者在所执着中寻求，都是不可得的。’这里明显地说明了显色、形色、表色的名称。显色和形色的含义如文字所表达的那样可以理解。下面所说的就是表色了。因为有取舍、业用、作为等活动。像这样，一切的显色、形色、表色都是眼睛所能感知的，是眼睛的境界，是眼识所能感知的。
English
English version Enlightenment Shakyamuni Buddha said: This verse can be divided into four parts. The first sentence reveals the differences in color (rupa). The second sentence indicates that internal and external colors are mutually dependent, serving as both the dependent environment (依报, yībào) and the direct result (正报, zhèngbào). The third sentence clarifies the two ways of arising: 法尔 (fǎ'ěr, the inherent nature of things) and 随缘 (suíyuán, arising dependent on conditions). The fourth sentence explains that these various colors are poison to the ignorant and medicine to the wise. The first sentence elucidates manifest color, form color, etc. Here, there are three distinctions: first, manifest color (显色, xiǎn sè); second, form color (形色, xíng sè); and third, indicative color (表色, biǎo sè). First, manifest color refers to the five great elements of color. The Dharmalakshana school believes there are four types of color, without black. According to the *Mahavairocana Sutra* (大日经, Dàrìjīng), the five great elements of color are established. The five great colors are: yellow, white, red, black, and blue. These five great colors are called manifest colors. These five colors are the five great elements of color, which can be understood in corresponding order. Shadows, light, darkness, clouds, smoke, dust, fog, and space—these manifested colors are also called manifest colors. Furthermore, if a color can be clearly perceived by eye consciousness, it is also called manifest color. This color has differences such as good, bad, and distinctiveness. The *Mahavairocana Sutra* says: 'The mind is not blue, yellow, red, white, pink, or crystal color; it is neither bright nor dark.' This is to indicate that the mind is not manifest color. Second, form color refers to shapes such as long, short, thick, thin, straight, crooked, high, and low. It also includes shapes such as square, round, triangular, and crescent. Furthermore, the accumulation of colors forming distinguishable shapes such as long and short also belongs to form color. The *Mahavairocana Sutra Commentary* (大日经疏, Dàrìjīng Shū) says: 'The mind is not long, not short, not round, not square.' This is to indicate that the mind is not form color. Third, indicative color refers to actions such as taking and discarding, bending and stretching, walking, standing, sitting, and lying down. Furthermore, the continuous arising and ceasing of these accumulated colors, due to the cause of change, no longer arises again in the place where it previously arose, but instead transfers to another place, either without interval, with interval, near, or far, giving rise to differences. Or it arises from changes in this very place. Furthermore, the differences in actions and movements produced by karma are called indicative color. The *Mahavairocana Sutra* says: 'The mind is not male, not female.' This is also to indicate that the mind is not indicative color. This also applies to manifest color and form color. The sutra also says: 'How can one know the mind for oneself?' That is to say, whether in manifest color, form color, or in the aggregates of form, feeling, perception, mental formations, and consciousness (色受想行识, sè shòu xiǎng xíng shí), or in 'I', or in what belongs to 'I', or in what can be grasped, or in what is grasped, it is unobtainable.' This clearly explains the names of manifest color, form color, and indicative color. The meanings of manifest color and form color can be understood as expressed in the text. What follows is indicative color. Because there are activities such as taking and discarding, actions, and movements. In this way, all manifest color, form color, and indicative color are what the eye can perceive, are the realm of the eye, and are what eye consciousness can perceive. --------------------------------------------------------------------------------
Chinese
眼识境界眼识所缘。意识所行意识境界意识所缘。名之差别。如是差别即是文字也。各各相则是文故。各各文则有各各名字。故名文字。此是三种色文字。或分二十种差别。前所谓十界依正色差别故。瑜伽论云。今当先说色聚诸法。问一切诸法生皆从自种而起。云何说诸大种能生所造色耶。云何造色依彼。彼所建立。彼所任持。彼所长养耶。答。由一切内外大种及所造色种子皆悉依附内相续心。乃至诸大种子未生诸大以来。造色种子终不能生造色。要由彼生造色方从自种子生。是故说彼能生造色。由彼生为前导故。由此道理说诸大种为彼生因。云何造色依于彼耶。由造色生已不离大种处而转故。云何彼所建立。由大种损益彼同安危故。云何彼所任持。由随大种等量不坏故。云何彼所长养。由因饮食睡眠修习梵行三摩地等。依彼造色倍复增广故。说大种为彼长养因。如是诸大种望所造色有五种作用应知。复次于色聚中曾无极微生。若从自种生时唯聚集生。或细或中或大。又非极微集成色聚。但由觉慧分析诸色。极量边际分别。假立以为极微。又色聚亦有方分极微亦有方分。然色聚有分非极微。何以故。由极微即是分。此是聚色所有。非极微复有余极微。是故极微非有分相。又不相离有二种。一同处不相离。谓大种极微与 现代汉语译本 眼识的境界，是眼识所缘取的对象。意识所运行的范围，是意识的境界，也是意识所缘取的对象。这些名称的差别，就如同文字的差别一样。各自的相状就是文字的意义所在。每个文字都有其各自的名称，所以称为文字。这里所说的文字是三种色法的文字，或者可以分为二十种差别。前面所说的十界（指地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛）的依报和正报的色法差别就是指这个。 《瑜伽师地论》中说：‘现在应当先说色聚的诸法。’问：‘一切诸法的产生都应该从其自身的种子生起，为什么说诸大种（地、水、火、风）能够产生所造色呢？所造色又是如何依靠它们，被它们所建立、所任持、所长养的呢？’答：‘因为一切内外的大种以及所造色的种子，都完全依附于内在相续的心识。乃至在诸大种的种子尚未产生诸大种之前，所造色的种子始终不能产生所造色。必须要由诸大种产生之后，所造色才能从其自身的种子中产生。所以说诸大种能够产生所造色，因为诸大种的产生是所造色产生的前导。’由于这个道理，所以说诸大种是所造色的生因。 ‘所造色又是如何依靠诸大种的呢？’答：‘因为所造色产生之后，不会离开诸大种的处所而运行。’‘如何被诸大种所建立呢？’答：‘因为诸大种的损益，会直接影响到所造色的安危。’‘如何被诸大种所任持呢？’答：‘因为所造色会随着诸大种的等量而不会坏灭。’‘如何被诸大种所长养呢？’答：‘因为通过饮食、睡眠、修习梵行、三摩地等等，所造色会成倍地增长和扩大。’所以说诸大种是所造色的长养因。应当知道，诸大种对于所造色有这五种作用。 其次，在色聚之中，从来没有极微产生。如果从其自身的种子产生时，只是聚集而生，或者细小，或者中等，或者巨大。而且不是由极微聚集而成色聚，而是通过觉慧分析诸色，在极量边际进行分别，才假立为极微。而且色聚有方分，极微也有方分。然而色聚是有分，而极微不是有分。为什么呢？因为极微本身就是最小的单位，是聚色所具有的。极微之外没有其他的极微，所以极微不是有分相。不相离有两种：一种是同处不相离，比如大种和极微。