English
English version: These are the three characteristics mentioned above. Sutra: The so-called 'earth (earth, solidity), water (water, fluidity), fire (fire, heat), wind (wind, air movement), space (space, space), consciousness realm (consciousness realm, the realm of consciousness)' and other elements are combined together - this is the fourth answer, listing these elements. Sutra: One should observe the internal causal conditions and the corresponding events of causal relationships in this way - this is the fifth conclusion. The following explains the phenomena arising from the conditions that can be achieved. It is further divided into three parts: first, the question; second, the answer and revelation of the phenomena; and third, the verification and achievement. Sutra: What is the characteristic of the earth element in the internal causal conditions? - This is the initial question. Sutra: In this body, whatever functions as solidity is called the earth element; ... until what can accomplish the sprout of nama-rupa (nama-rupa, name and form, mind and matter) of this body is called the consciousness realm - this is the second answer, revealing the phenomena. It is further divided into six parts: first, clarifying the earth element; second, the water element; third, the fire element; fourth, the wind element; fifth, the space element; and sixth, the consciousness element. Sutra: In this body, whatever functions as solidity is called the earth element - this is the initial clarification of the earth element. Sutra: What enables this body to be gathered together is called the water element - this is the second clarification of the water element. If there is no water element in this body, it will be lost due to dryness. Sutra: What can digest the food, drink, chewing, and consuming that the body eats is called the fire element - this is the third clarification of the fire element. The 'food' refers to various proper foods; the 'drink' refers to various beverages, etc.; the 'chewing' refers to proper food; the 'consuming' refers to various auxiliary foods. Without the fire element, food cannot be transformed. Sutra: In this body, what functions as internal and external inhalation and exhalation is called the wind element - this is the fourth clarification of the wind element. The sutra is self-evident. Sutra: In this body, what functions as emptiness and permeability is called the space element - this is the fifth clarification of the space element. Without the space element, the body would become a whole. Sutra: What corresponds to the five aggregates of consciousness (five aggregates of consciousness, the consciousness of the five senses of eyes, ears, nose, tongue, and body), and the tainted consciousness (tainted consciousness, consciousness with afflictions), like reeds tied together, can accomplish the sprout of nama-rupa of this body is called the consciousness realm - this is the sixth clarification of the consciousness element. The 'five aggregates of consciousness' refers to the five consciousnesses of eye consciousness, etc.; the 'corresponding' refers to the dharma corresponding to those five consciousnesses; the 'tainted consciousness' is because there is still a part that is untainted. The 'bundle of reeds' shows that the dharma of dependent origination cannot exist independently. Sutra: If there are not these many conditions, the body will not arise; if there is no internal earth element, solidity will not be complete. -------------------------------------------------------------------------------- 足如是乃至水火风空识界等无不具足一切和合身即得生 此三证成也。经文可见 三明从无作者缘所生门。文四。一明六缘无作者。二果无作者。三虽无作者而成其果。四证成。 经。彼地界亦不作是念我能而作身中坚硬之事水界亦不作是念我能为身而作聚集火界亦不作是念我能而消身所食饮嚼啖之事风界亦不作是念我能作内外出入息空界亦不作是念我能而作身中虚通之事识界亦不作念我能成就此身名色之芽 此初明六缘无作者也。经文自显。 经。身亦不作是念我从此众缘而生 此二果无作者也。 经。虽然有此众缘之时身即得生 此三虽无作者而成其果也。 经。彼地界亦非是我非是众生非命生者非儒童非作者非男非女非黄门非自在非我所亦非余等 此四证成也。何故地等诸界不作是念。我等为身中坚硬等事耶。为舍此见故。言彼地界亦非是我。言我者。执我我所。名之为我。为诸界等性非是我离我慢故。为即彼我。而于诸趣数受生故。名为众生。地等诸界离趣生故。非众生也。为有我故。尽刑寿生名之为命。诸法刹那故非命者。于诸趣中而能生故。名之为生。离生作者故非生者也。言儒童者。从作者生地等诸界。离作者故非儒童也。执有能为故名作者。从业生故非作者也。言非男非女 非黄门者。男等诸相。约地界等横立计故。言非我所者。为离横计我我所故。言亦非余等者。为无大自在等造作性故。自余经文同上所释 四明辨体。文分十七。始从辨无明体义。至明恼之自相。第一释无明体文三。初问。次答。后结。 经。何者是无明 此初问也。 经。于此六界起于一想一合想常想坚牢想不坏想安乐想众生命者生者养育士夫儒童作者我我所想等及余种种无知 此二答也。言六界者。谓地水火风空识界。于六界差别起无异想者名为一想。极微成身执一见者。名一合想。刹那迁变执有常存。名为常想。本无今有执自然生。名坚牢想。起已还无执过去有名不坏想。于八三若起安乐者。名安乐想。众生命生者。义如前解。为有我故。能生诸趣。养育此身故。名养育执。有士夫有大力用。于内动转。故名士夫。言人者。亦云数取趣。能往诸趣。所受人天等身。故名数取趣。言及余种种无知者。为取知者见者觉者等故也。 经。此是无明 此三结也 二明于行。文二。一释。二结。 经。有无明故于诸境界起贪嗔痴于诸境界起贪嗔痴者 此初释也。从贪嗔痴起三行故。 经。此是无明缘行 此二结也 三明其识。文二。一解。二结。 经。而于诸事能了别者 此初解也 { "translations": [ "现代汉语译本", "‘非黄门者’，指男性等各种相状，因为执着于地界等而横向设立计算的缘故。说‘非我所’，是为了远离横向计度‘我’和‘我所’的缘故。说‘亦非余等’，是因为没有大自在天等造作的性质的缘故。其余经文的解释与上面相同。四明辨体，文分十七。开始从辨别无明体的意义，到说明恼的自相。第一部分解释无明体的文有三段。首先是提问，其次是回答，最后是总结。", "", "经：‘何者是无明？’ 这是最初的提问。", "", "经：‘于此六界起于一想、一合想、常想、坚牢想、不坏想、安乐想、众生命者、生者、养育士夫、儒童、作者、我我所想等及余种种无知。’ 这是第二个回答。所说的六界，是指地、水、火、风、空、识六界。对于六界的差别，产生没有差异的想法，这叫做‘一想’。极小的微尘组成身体，执着于单一的见解，这叫做‘一合想’。刹那间迁流变化，却执着于常存不变，这叫做‘常想’。本来没有现在有，却执着于自然产生，叫做‘坚牢想’。产生之后还会消失，却执着于过去有名而不会坏灭的想法，叫做‘不坏想’。对于八苦三苦如果产生安乐的想法，就叫做‘安乐想’。‘众生命’、‘生者’，意义如前解释。因为有‘我’的缘故，能够产生各种趣向。养育这个身体的缘故，叫做‘养育执’。有士夫有很大的力量作用，在内部活动运转，所以叫做‘士夫’。说‘人’，也叫做‘数取趣’（Pudgala，能往诸趣者），能够前往各种趣向，所接受的人天等身体，所以叫做‘数取趣’。说‘及余种种无知’，是为了执取知者、见者、觉者等的缘故。", "", "经：‘此是无明。’ 这是第三个总结。第二部分说明‘行’，文分两段。一是解释，二是总结。", "", "经：‘有无明故于诸境界起贪嗔痴，于诸境界起贪嗔痴者。’ 这是最初的解释。因为从贪嗔痴产生三种行为的缘故。", "", "经：‘此是无明缘行。’ 这是第二个总结。第三部分说明‘识’，文分两段。一是解释，二是总结。", "", "经：‘而于诸事能了别者。’ 这是最初的解释。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",