English
The second part explains ‘action’, and the text is divided into two sections. One is explanation, and the other is conclusion.", "", "Sutra: ‘Because of ignorance, greed, hatred, and delusion arise in all realms; those who generate greed, hatred, and delusion in all realms.’ This is the initial explanation. Because the three actions arise from greed, hatred, and delusion.", "", "Sutra: ‘This is action conditioned by ignorance.’ This is the second conclusion. The third part explains ‘consciousness’, and the text is divided into two sections. One is explanation, and the other is conclusion.", "", "Sutra: ‘And those who can distinguish in all matters.’ This is the initial explanation." ] } -------------------------------------------------------------------------------- 。言诸事者。谓色声等。
Chinese
经。名之为识 此二结也 四明名色。文二。初辨。后结。 经。与识俱生四取蕴者 此初辨也。言四取蕴者。色受想行蕴也。 经。此是名色 此二结也 五明六入。 经。依名色诸根名为六入若无名色六入无因故 六明触。 经。三和合者名之为触言三和合者根境识也 七明受。 经。觉受触者名之为受 从触有受故也 八明爱。 经。于受贪著名爱 九明取。 经。增长爱者名之为取 十明有。 经。从取而生能生业者名之为有 言能生业者为近因故 十一明生。 经。而从彼因所生之蕴名之为生言彼因者即近因故 十二明老死。 经。生已蕴成熟者名之为老老已蕴灭坏者名之为死熟即是老坏即死故 十三明愁。 经。临终之时内具贪着及热恼者名之为愁言贪著者谓男女妻子等也 十四明叹。 经。从愁而生诸言辞者名之为叹 十五明苦。 经。五识身受苦者名之为苦 言五识者谓眼等五识也 此显身苦 十六明忧。 经。作意意识受诸苦者名之为忧言作意识者第六识也此显心苦 十七明恼。 经。具如是等及随烦恼者名之为恼 言等者为王内侍贩卖求利等。恼身心故言随烦恼 现代汉语译本 关于诸事，指的是色、声等。 经：名为识。——这是二者的总结。四、阐明名色。分为两部分：首先是辨析，然后是总结。 经：与识一同产生的四取蕴。——这是最初的辨析。所说的四取蕴，指的是色蕴、受蕴、想蕴、行蕴。 经：这就是名色。——这是二者的总结。五、阐明六入。 经：依赖于名色的诸根，称为六入。如果没有名色，六入就没有原因。六、阐明触。 经：三者和合，名为触。所说的三者和合，指的是根、境、识。七、阐明受。 经：觉知感受触，名为受。——因为从触而有受。八、阐明爱。 经：对于受产生贪着，名为爱。九、阐明取。 经：增长爱，名为取。十、阐明有。 经：从取而生，能够产生业，名为有。——所说的能够产生业，是因为是近因的缘故。十一、阐明生。 经：而从那个因所产生的蕴，名为生。——所说的那个因，就是近因的缘故。十二、阐明老死。 经：生之后，蕴成熟，名为老；老之后，蕴灭坏，名为死。成熟就是老，灭坏就是死。十三、阐明愁。 经：临终之时，内心具有贪着以及热恼，名为愁。所说的贪着，指的是男女妻子等。十四、阐明叹。 经：从愁而产生的各种言辞，名为叹。十五、阐明苦。 经：五识身感受苦，名为苦。——所说的五识，指的是眼识等五识。——这是显示身苦。十六、阐明忧。 经：作意意识感受各种苦，名为忧。所说的作意意识，是第六识。——这是显示心苦。十七、阐明恼。 经：具有像这些以及随烦恼，名为恼。——所说的“等”，指的是为国王的内侍、贩卖求利等。恼乱身心，所以说是随烦恼。
English
English version Regarding all things, it refers to form (rupa), sound (shabda), and so on. Sutra: It is called consciousness (vijnana). – This is the conclusion of the two. Four, explaining name and form (nama-rupa). Divided into two parts: first is analysis, then is conclusion. Sutra: The four aggregates of clinging (upadana-skandha) that arise together with consciousness. – This is the initial analysis. The so-called four aggregates of clinging refer to the aggregate of form (rupa-skandha), the aggregate of feeling (vedana-skandha), the aggregate of perception (samjna-skandha), and the aggregate of mental formations (samskara-skandha). Sutra: This is name and form. – This is the conclusion of the two. Five, explaining the six sense bases (sadayatana). Sutra: The sense organs that rely on name and form are called the six sense bases. If there is no name and form, the six sense bases have no cause. Six, explaining contact (sparsha). Sutra: The combination of the three is called contact. The so-called combination of the three refers to the root (indriya), the object (vishaya), and consciousness (vijnana). Seven, explaining feeling (vedana). Sutra: The feeling that experiences contact is called feeling. – Because feeling arises from contact. Eight, explaining craving (trishna). Sutra: Greed and attachment to feeling is called craving. Nine, explaining grasping (upadana). Sutra: Increasing craving is called grasping. Ten, explaining becoming (bhava). Sutra: Arising from grasping, that which can produce karma is called becoming. – The so-called 'that which can produce karma' is because it is the proximate cause. Eleven, explaining birth (jati). Sutra: And the aggregates that arise from that cause are called birth. – The so-called 'that cause' is the proximate cause. Twelve, explaining old age and death (jara-marana). Sutra: After birth, the maturation of the aggregates is called old age; after old age, the destruction of the aggregates is called death. Maturation is old age, destruction is death. Thirteen, explaining sorrow (shoka). Sutra: At the time of death, having internal greed and distress is called sorrow. The so-called greed refers to men, women, wives, children, etc. Fourteen, explaining lamentation (parideva). Sutra: The various words that arise from sorrow are called lamentation. Fifteen, explaining suffering (duhkha). Sutra: The suffering experienced by the five consciousnesses is called suffering. – The so-called five consciousnesses refer to the eye consciousness (caksu-vijnana) and the other five consciousnesses. – This reveals bodily suffering. Sixteen, explaining grief (daurmanasya). Sutra: The suffering experienced by the intentional consciousness is called grief. The so-called intentional consciousness is the sixth consciousness (mano-vijnana). – This reveals mental suffering. Seventeen, explaining distress (upayasa). Sutra: Having these and the secondary defilements (upaklesha) is called distress. – The 'etc.' refers to attendants of the king, merchants seeking profit, etc. Because they disturb body and mind, they are called secondary defilements. --------------------------------------------------------------------------------
Chinese
者。谓忿恨等 第五释名。文分十七。始从无明终至其恼。经文自明。言大者无有始故。言黑闇者覆真性故。言造作者造后有故。言了别者了诸境故。言相依者为识与四蕴而相依故。是故经云识依四处。谓随色识及随受想行识也。言为生门者。为与六识为生门故言受者。为受先业异熟故。言渴者。为爱贪着后有故也。言取者。为取后有故。彼复有四。谓爱取见取禁戒取我见取也。言生后有者。从有而生故。余文可见 第六明续支门。文分十二。始从续无明支。至续老死支。经文自显。言不了真性者。为不了人法二无我性故。言颠倒无知者。虽是知性为颠倒知故。言有无明故。能成三行者。为诸凡愚横执有我。贪现乐故而作罪行。贪后乐故而修福行。为求不苦不乐故修不动行。为诸罪行从无明起名无明缘者。与理无违。福及不动。从无贪等善根而生。何故名无明缘耶。无明有二。一迷因果。二迷真性。福及不动。从迷真性而有故也。言福行者。是欲界业。言罪行者。是三涂业。与福相违。故名罪行。言不动行者。上二界业。若准义论。何者。是行缘识从于福行而生。福行识从于罪行而生。罪行识从于不动行而生。不动行识者此是八缘识合有此言。 经。略不列以义思之名色等支他皆仿此 言能成事者为见闻等事。 现代汉语译本： ‘者。谓忿恨等’，这是第五个解释名称的部分，分为十七个小节。从‘无明’（avidyā，无知）开始，到‘恼’（kleśa，烦恼）结束。经文本身已经很清楚了。说‘大’是因为没有开始。说‘黑闇’是因为覆盖了真实的本性。说‘造作’是因为创造了后来的存在。说‘了别’是因为了解各种境界。说‘相依’是因为‘识’（vijñāna，意识）与‘四蕴’（skandha，色、受、想、行）相互依存。所以经文说‘识依四处’，指的是随色之识以及随受、想、行之识。说‘为生门’，是因为作为六识产生的门户。说‘受’，是为了承受先前业力的成熟果报。说‘渴’，是因为爱和贪执未来的存在。说‘取’，是为了获取未来的存在。‘取’又有四种，即爱取、见取、禁戒取、我见取。说‘生后有’，是从‘有’（bhava，存在）而产生。其余的文字可以自己理解。 第六部分是阐明延续支的部分，分为十二个小节。从延续‘无明’支开始，到延续‘老死’（jarā-maraṇa，衰老和死亡）支结束。经文本身已经很清楚了。说‘不了真性’，是因为不了解人无我和法无我。说‘颠倒无知’，虽然是知性，却是颠倒的知。说‘有无明故，能成三行’，是因为凡夫愚昧横加执着于我，贪图眼前的快乐而造作罪业，贪图未来的快乐而修习福业，为了追求不苦不乐的境界而修习不动行。各种罪业从无明而起，所以称为‘无明缘’，这与道理没有冲突。福业和不动业，是从无贪等善根而生，为什么称为‘无明缘’呢？无明有两种，一是迷惑因果，二是迷惑真性。福业和不动业，是从迷惑真性而产生的。说‘福行’，指的是欲界业。说‘罪行’，指的是三涂业，与福业相反，所以称为罪行。说‘不动行’，指的是上二界业。如果按照义理来讨论，什么是‘行缘识’呢？从福行而生福行识，从罪行而生罪行识，从不动行而生不动行识。不动行识，这是八缘识合在一起才有的说法。 经文略去不列出，用义理来思考，名色等支也是这样。说‘能成事’，是为了见闻等事。
English
English version: 'Those. Called anger and resentment, etc.' This is the fifth explanation of names, divided into seventeen sections. Starting from 'Avidyā' (ignorance), ending with 'Kleśa' (afflictions). The sutra text itself is clear. Saying 'great' is because there is no beginning. Saying 'darkness' is because it covers the true nature. Saying 'creating' is because it creates later existence. Saying 'discriminating' is because it understands all realms. Saying 'interdependent' is because 'Vijñāna' (consciousness) is interdependent with the 'four Skandhas' (form, feeling, perception, volition). Therefore, the sutra says 'consciousness relies on four places,' referring to consciousness that follows form, as well as consciousness that follows feeling, perception, and volition. Saying 'as a gate of birth' is because it serves as the gate for the arising of the six consciousnesses. Saying 'feeling' is to receive the matured results of previous karma. Saying 'thirst' is because of love and attachment to future existence. Saying 'grasping' is to grasp future existence. 'Grasping' is further divided into four types: grasping of desire, grasping of views, grasping of precepts and vows, and grasping of self-views. Saying 'birth of later existence' is born from 'Bhava' (existence). The remaining text can be understood on its own. The sixth part is to clarify the continuation of the limbs, divided into twelve sections. Starting from the continuation of the 'Avidyā' limb, ending with the continuation of the 'Jarā-maraṇa' (aging and death) limb. The sutra text itself is clear. Saying 'not understanding true nature' is because one does not understand the non-self of persons and the non-self of phenomena. Saying 'inverted ignorance' is, although it is knowing, it is inverted knowing. Saying 'having ignorance, therefore able to accomplish the three actions' is because foolish ordinary people arbitrarily cling to self, greedily creating sinful actions for present pleasure, cultivating meritorious actions for future pleasure, and cultivating unwavering actions to seek a state of neither suffering nor pleasure. Various sinful actions arise from ignorance, so they are called 'conditioned by ignorance,' which is not contrary to reason. Meritorious and unwavering actions arise from good roots such as non-greed, so why are they called 'conditioned by ignorance'? There are two types of ignorance: one is delusion about cause and effect, and the other is delusion about true nature. Meritorious and unwavering actions arise from delusion about true nature. Saying 'meritorious action' refers to the desire realm karma. Saying 'sinful action' refers to the three evil realms karma, which is contrary to meritorious action, so it is called sinful action. Saying 'unwavering action' refers to the karma of the upper two realms. If discussed according to the meaning, what is 'action conditioning consciousness'? From meritorious action arises meritorious action consciousness, from sinful action arises sinful action consciousness, from unwavering action arises unwavering action consciousness. Unwavering action consciousness, this is a statement that only exists when the eight conditioned consciousnesses are combined. The sutra omits it, not listing it, use reason to contemplate, the limbs such as name and form are also like this. Saying 'able to accomplish things' is for things such as seeing and hearing. --------------------------------------------------------------------------------
Chinese
言六聚触者。谓眼等六聚触也。言染爱耽著者。为与下中上上中上爱随类而释。言好色者为意所乐。言安乐者谓与自相应。言愿乐者。于未来好色生贪着也。七明离二边。 经。是故彼因缘十二支法互相为因互相为缘非常非无常非有为非无为非无因非无缘非有受非尽法非坏法非灭法从无始已来如瀑流水而无断绝 言互相为因互相为缘者。为有众多相似因及不相似因故。此遮常见及自在等横计因也。言非常者。为生灭故。言非无常者。刹那相续故。言非有为者。无有我人而先起意能造作故。言非无为者。犹如幻化。各假因缘和合作故。言非无因非无缘者。各假定因及众缘故。言非有受者。无作者故。言非尽法者。因果相称自不尽故。言非坏法者。若缘和合能生果故。言非灭法者。无不相应缘自不灭故。言无始者。生死无际故。言无断绝者。因坏果生无间断故。言如瀑流者。涅槃大海是彼岸故。此一门义断除增益及损减谤断常见也。八明束因。文分十一。一标。二问。三答列数。四作用。五解释。六四法无作者。七虽无作者而成其果。八果无作者。九证成。十虽现有多业一时不受其报。十一遮恶见。 经。虽然此因缘十二支法互相为因互相为缘非常非无常非有为非无为非无因非无缘非有受非尽法非坏法非灭法 现代汉语译本 ‘言六聚触者’，指的是眼等六种感官的接触（六聚触：眼、耳、鼻、舌、身、意六种感官与外境的接触）。‘言染爱耽著者’，是为了配合下、中、上、上中、上等不同程度的爱欲而进行解释（染爱耽著：被染污的爱和执着）。‘言好色者’，是指内心所喜爱的（好色：美好的事物）。‘言安乐者’，是指与自身相应的（安乐：舒适和快乐）。‘言愿乐者’，是指对于未来美好的事物产生贪婪和执着（愿乐：希望和快乐）。第七部分阐明远离两种极端的观点。 ‘经：是故彼因缘十二支法互相为因互相为缘非常非无常非有为非无为非无因非无缘非有受非尽法非坏法非灭法从无始已来如瀑流水而无断绝’ ‘言互相为因互相为缘者’，是因为有众多相似的因和不相似的因的缘故。这可以用来遮止常见以及自在天等横加臆测的因（常见：认为事物永恒不变的错误观点；自在天：印度教中的主神，被一些人认为是宇宙的创造者）。‘言非常者’，是因为有生灭变化（非常：不永恒）。‘言非无常者’，是因为刹那刹那相续不断（非无常：不是没有常，而是指相续不断）。‘言非有为者’，是因为没有我、人等预先产生意图进行造作（非有为：不是人为的）。‘言非无为者’，就像幻化一样，各自凭借因缘和合而成的（非无为：不是没有作为，而是指因缘和合）。‘言非无因非无缘者’，是因为各自凭借一定的因和众多的缘（非无因非无缘：不是没有原因和条件）。‘言非有受者’，是因为没有作者（非有受：没有承受者）。‘言非尽法者’，是因为因果相称，自身不会穷尽（非尽法：不是穷尽的法则）。‘言非坏法者’，如果因缘和合，就能产生结果（非坏法：不是会坏灭的法则）。‘言非灭法者’，如果没有不相应的缘，自身就不会灭亡（非灭法：不是会灭亡的法则）。‘言无始者’，是因为生死轮回没有边际（无始：没有开始）。‘言无断绝者’，是因为因坏灭后，果相继产生，没有间断（无断绝：没有中断）。‘言如瀑流者’，是因为涅槃大海是彼岸（如瀑流：像瀑布一样；涅槃：佛教追求的最终解脱境界）。这一门义理断除了增益和损减的诽谤，断除了常见。 第八部分阐明归纳原因。文章分为十一个部分：一、标示；二、提问；三、回答并列举数目；四、作用；五、解释；六、四法没有作者；七、虽然没有作者，但能成就结果；八、结果没有作者；九、论证成立；十、虽然现在有很多业，但不会同时受到报应；十一、遮止错误的见解。 ‘经：虽然此因缘十二支法互相为因互相为缘非常非无常非有为非无为非无因非无缘非有受非尽法非坏法非灭法’