English
English version Two kinds of views. One is the unequal view (a view that believes things are essentially unequal). The four views refer to extreme views, eternalism, self-view (the view that there is a permanent and unchanging 'self'), moralistic views (the mistaken belief that following certain precepts can lead to liberation), and attachment to views (attachment to one's own wrong views). Eternalism is the root, because the two unequal views do not follow the correct principles of cause and effect. This is a name established from the meaning of fault. It can also be said that the 'cause' of the heretics is a fixed 'cause' and cannot become a 'result'; the 'result' is a fixed 'result' and cannot become a 'cause'. So it is not equal. The second is without cause, which is a wrong view. Attachment to the mind without 'cause' destroys the correct principle of cause and effect, and is called 'without cause'. This is a name established from what is not. The twenty-five Tattvas (twenty-five real elements) of Samkhya (an ancient Indian philosophical school, the Samkhya school) are roughly distinguished from five aspects. One is from the individual to the whole. The individual refers to change, and the whole refers to Prakriti (the origin of the universe). The second is from the end to the root. Change is the end, and Prakriti is the root. There are greed, hatred, and delusion in the end, so it can be known that there are also in Prakriti. The third is from things to abilities. Things refer to things, and abilities refer to functions. Able to create all things. Because there is ability, there is substance, so it can be like this. The substance is Prakriti. The fourth is the difference between cause and effect. 'Cause' is Prakriti, and 'effect' is the effect of change. The fifth is from the three existences to non-discrimination. Because change enters Prakriti, there is no discrimination. Among the twenty-five Tattvas, Prakriti is the root. From Prakriti arises Buddhi (intellect). From Buddhi arises Ahamkara (ego-consciousness). Ahamkara produces five Tanmatras (potential forms of the five senses). The five Tanmatras form the five Mahabhutas (five basic elements). The five Mahabhutas form the eleven Ekadasendriya (eleven senses). The five Tanmatras are the five sense objects. The five Mahabhutas are the four great elements (earth, water, fire, wind) plus space. The eleven senses are equal to the five senses plus one of the hands, feet, mouth, excrement, and male and female reproductive organs, plus Manas (mind). Adding 'I know' is the twenty-five Tattvas. Six attachments to name and substance. Name: First, calculating Prakriti (the origin of the universe). 'Self' refers to substance, and 'nature' refers to cause, that is, using substance and function as a name. Second, Purva-karma (past actions). After things have passed, it is called 'past'. 'Past' can get retribution, called 'action'. From the meaning and function as a name. Third, Isvara-parinama (transformation of Isvara). 'Isvara' refers to retribution, and doing whatever you want is called 'Isvara'. Changing color and shape is called 'change'. Creating something out of nothing is called 'transformation'. That is, from the superior function as a name. Fourth, Asta-aisvarya-atman ('I' with eight kinds of freedom). Action without hindrance is called 'freedom'. The root of 'freedom' lies in 'I'. That is, using the meaning of the body as a name. Fifth, Ahetu (atheism). An evil mind is attached to destructive things, which is called 'nothing'. 'Cause' refers to the 'cause' that is not there. That is, from the mind and 'nothing' as a name. Sixth, Atma-kartri-bhokta (attachment to 'I' as the author and recipient). 'I' refers to the mind, and it is considered the subject of the gods. --------------------------------------------------------------------------------
Chinese
作者即我能作因。受者受即受者即我能也。从体及用为名 二体者。自性以常见即边见少分我见戒取为性。宿作少分邪见。亦可见戒取见为性。自在有常见有戒取亦有见取。八自在我以我见及戒取见为体。因是邪见为体。我作者受以邪见我见边见戒取见四见为体。总而言五见为体。 二十五谛。此是僧佉取加毗罗仙人义。从定起作此执。此是色界地中烦恼之心。八万劫外不觉名之为冥。即迷无明唤之为冥。从冥生大即以业为大。受生之无名大。百论名觉。觉生慢慢是中阴。阴两间生识。百论名我心。从我生二即色心。色有二十一。五尘五大五根五业加心平等为二十一。心法有三。染粗黑。通前二十四。觉与我心为二十六。男女二根一人不并故言二十五也。 八自在名体 一于细最细。二于大最大。三遍至。四随意。五无系属。六变化。七常无变异。八清净无忧 体同以我为体。就能分八也。 二种子名体 名者。一外种子。体非情道名外。从义为名。二内种子。体是情道之心名内。从义为名。通名种子。从义用为名 体者。内用色心习气为体。亦可业烦恼报为性。外种用色等四尘为体。 生引二因义名体 名者。一生因。亲能辨果名生。所生是果名生。能生名因。从功能及果为名。二引因。 现代汉语译本： 作者就是‘我能作因’（认为自己是行动的 initiating cause）。接受者接受，即接受者就是‘我能’（认为自己有能力）的体现。从本体和作用两个方面来命名。 二体指的是：自性，以常见（认为事物是永恒不变的）即边见（执着于事物的一端）的少部分，我见（认为有一个真实的‘我’存在），戒取见（错误地认为遵守某种戒律或仪式可以获得解脱）为特性。宿作（过去的业力）的少部分邪见（错误的见解）。也可以说，可见取见（执着于自己的见解）为特性。自在有常见，有戒取，也有见取。八自在（拥有八种自在力的神）以我见和戒取见为本体。原因是邪见为本体。‘我’（作者）和接受者以邪见、我见、边见、戒取见这四种见解为本体。总而言之，五见（身见、边见、邪见、见取见、戒禁取见）为本体。 二十五谛（Sāṃkhya哲学中的二十五个基本原理）。这是僧佉（Sāṃkhya）学派采纳了加毗罗仙人（Kapila）的观点。从禅定中产生，并执着于此。这是地中的烦恼之心。八万劫之外的不觉悟被称为冥（Avidya），也就是迷惑无明，称之为冥。从冥产生大（Mahat），即以业为大。受生的无名大。百论（Śataśāstra）中称为觉（Buddhi）。觉产生慢慢（ahaṃkāra），是中阴（antarābhava）。阴阳两间产生识（Vijñāna）。百论中称为我心（aham）。从我产生二，即色（Rūpa）和心（Nāma-Rūpa）。色有二十一。五尘（色、声、香、味、触），五大（地、水、火、风、空），五根（眼、耳、鼻、舌、身），五业（语、身、意），加上心平等为二十一。心法有三：染、粗、黑。通前二十四。觉与我心为二十六。男女二根，一人不并存，所以说是二十五。 八自在的名和体：一，于细最细（Aṇimā，能变得极小）。二，于大最大（Mahimā，能变得极大）。三，遍至（Laghima，能变得极轻）。四，随意（Prāpti，能随意到达任何地方）。五，无系属（Prākāmya，能实现任何愿望）。六，变化（Īśitva，拥有支配一切的力量）。七，常无变异（Vaśitva，能控制一切）。八，清净无忧（Kāma-avasāyitva，能完全满足欲望）。体同以‘我’为体。就功能而言分为八种。 二种子（Bīja）的名和体：名指的是：一，外种子。体是非情道（非有情众生的境界），名为外。从意义上命名。二，内种子。体是情道（有情众生的境界）之心，名为内。从意义上命名。统称为种子。从意义和作用上命名。体指的是：内种以色心习气为体。也可以说业、烦恼、报为特性。外种以色等四尘为体。 生因和引因二因的意义和名称：名称指的是：一生因。亲能辨别果，名为生。所生的是果，名为生。能生的是因。从功能和果的角度命名。二，引因。
English
English version: The author is the 'I can cause' (thinking oneself as the initiating cause of action). The receiver receives, meaning the receiver is the embodiment of 'I can' (thinking oneself as capable). Naming is done from the aspects of essence and function. The two essences refer to: Self-nature, characterized by eternalism (thinking things are permanent), which is a small part of extremism (clinging to one extreme of things), self-view (thinking there is a real 'I' existing), and moralistic adherence (wrongly believing that following certain precepts or rituals can achieve liberation). A small part of past actions (karma) is wrong views. It can also be said that clinging to one's own views is the characteristic. The independent being has eternalism, moralistic adherence, and also clinging to views. The eight independent beings (gods possessing eight kinds of independence) have self-view and moralistic adherence as their essence. The cause is wrong view as its essence. 'I' (the author) and the receiver have wrong view, self-view, extremism, and moralistic adherence as their essence. In summary, the five views (belief in a self, skepticism, clinging to wrong views, attachment to rituals, and heretical views) are the essence. The twenty-five Tattvas (twenty-five basic principles in Sāṃkhya philosophy). This is the view adopted by the Sāṃkhya school from the sage Kapila. It arises from meditation and clings to it. This is the mind of affliction in the earth. Unawareness beyond eighty thousand kalpas is called Avidya (ignorance), which is delusion and ignorance, called Avidya. From Avidya arises Mahat (the Great), which is karma as the Great. The nameless Great of rebirth. In the Śataśāstra (Treatise in One Hundred Verses), it is called Buddhi (intellect). From Buddhi arises ahaṃkāra (ego), which is the intermediate state (antarābhava). Between yin and yang arises Vijñāna (consciousness). In the Śataśāstra, it is called aham (I-consciousness). From I arises two, namely Rūpa (form) and Nāma-Rūpa (name and form). Form has twenty-one. The five dusts (form, sound, smell, taste, touch), the five great elements (earth, water, fire, wind, space), the five roots (eye, ear, nose, tongue, body), the five karmas (speech, body, mind), plus the mind are equal to twenty-one. Mental dharmas have three: defilement, coarse, and black. Combining the previous twenty-four. Buddhi and aham are twenty-six. The two roots of male and female, one person does not have both, so it is said to be twenty-five. The names and essences of the eight independent beings: One, the smallest of the small (Aṇimā, the ability to become extremely small). Two, the largest of the large (Mahimā, the ability to become extremely large). Three, all-pervading (Laghima, the ability to become extremely light). Four, at will (Prāpti, the ability to reach anywhere at will). Five, unattached (Prākāmya, the ability to fulfill any desire). Six, transformation (Īśitva, the power to dominate everything). Seven, always unchanging (Vaśitva, the ability to control everything). Eight, pure and without sorrow (Kāma-avasāyitva, the ability to completely satisfy desires). The essence is the same, with 'I' as the essence. In terms of function, it is divided into eight types. The names and essences of the two seeds (Bīja): The name refers to: One, the external seed. The essence is the non-sentient realm (the realm of non-sentient beings), called external. Named from the meaning. Two, the internal seed. The essence is the mind of the sentient realm (the realm of sentient beings), called internal. Named from the meaning. Collectively called seeds. Named from meaning and function. The essence refers to: The internal seed takes the habits of form and mind as its essence. It can also be said that karma, afflictions, and retribution are its characteristics. The external seed takes the four dusts such as form as its essence. The meaning and names of the two causes, the generating cause and the attracting cause: The name refers to: One, the generating cause. The one that can directly distinguish the result is called generating. What is generated is the result, called generating. The one that can generate is the cause. Named from the perspective of function and result. Two, the attracting cause. --------------------------------------------------------------------------------
Chinese
余世力持名引。并从功能为名 二体者。若内生引因业种子为性 但取令报未有令有是生。尽后不坏由业引也 故论云。种子有二能。一能生。二能引。若外种子用色形四尘为体。 三差别。一依止。眼等诸根各别各别不同。发识名依止。从义及功能为名。二各别缘尘。诸识取尘各别异生识名尘。从义为名。三别觉观别想。并是作意不同也。觉观前方便作意。别想是对尘取相差别作意也。并从义用为名。 四缘名义名体 一者因缘。亲能得果名因。用因为缘故名因缘。从功用及义为名。二增上缘。用增上法为缘名增上缘。三次第缘。前心与后次第法为因名次第缘。从果为名。四缘缘。所生是心法。与缘为缘名缘缘。故受二缘之名。从义为名 体者。因缘用本识中种子上心同性法亲生法为因缘也。亦可但取种子也。次第缘通色心二法为体。增上缘通一切法也。唯除自己。缘缘亦尔也。 二增上名体 名者。一不相离增上。用同时生法故。从义为名。二但有。即是相待之义为名 二体者。色心等一切法为体。如似无明生行有二力苦等是不相离修道但有也。如无明相望既尔。余法亦尔。 三种道理 一净留。二不净品。三顺道理。从戒业而生。体是有流名不净。从过为名。体是无流及有流八定名净 现代汉语译本 余势（指残余的力量）力持名引（指由名称所引导的力量）。并且从功能上命名为二体（两种实体）：若内生引因（指内在产生的引导原因）的业种子为自性，但取令报（指使果报产生）未有令有（指从无到有）是生（指产生）。尽后不坏（指穷尽之后也不会坏灭）由业引（指由业力所引导）。故《瑜伽师地论》说：‘种子有二能，一能生，二能引。’若外种子（指外在的种子）用色形四尘（指色、声、香、味四种外在的尘境）为体。 三差别：一依止（指所依赖之处）。眼等诸根（指眼根等各种感觉器官）各别各别不同，发识（指产生意识）名依止。从意义及功能上命名。二各别缘尘（指各自所缘的尘境）。诸识（指各种意识）取尘（指获取尘境）各别异生识（指不同的意识生起）名尘。从意义上命名。三别觉观别想（指不同的觉察、观察和想法）。并是作意（指心理活动）不同也。觉观（指最初的注意和思考）是前方便作意（指初步的心理活动）。别想（指分别的想象）是对尘取相（指对外境的取相）差别作意（指不同的心理活动）。并从意义和作用上命名。 四缘名义名体：一者因缘（指直接产生结果的条件）。亲能得果（指直接能够产生结果）名因（指原因）。用因为缘（指以原因为条件）故名因缘。从功用及意义上命名。二增上缘（指辅助产生结果的条件）。用增上法（指起辅助作用的法）为缘名增上缘。三次第缘（指按顺序产生结果的条件）。前心与后次第法（指前一个心念和随后的法）为因名次第缘。从结果上命名。四缘缘（指作为所缘对象的条件）。所生是心法（指所产生的是心法），与缘为缘名缘缘。故受二缘之名。从意义上命名。体者：因缘用本识（指根本意识）中种子上心同性法（指与心识同性质的法）亲生法（指直接产生的法）为因缘也。亦可但取种子也。次第缘通色心二法（指包含物质和精神两种现象）为体。增上缘通一切法也，唯除自己。缘缘亦尔也。 二增上名体：名者：一不相离增上（指不可分离的增上）。用同时生法（指同时产生的法）故，从意义上命名。二但有（指只有）。即是相待之义（指相互依存的意义）为名。二体者：色心等一切法为体。如似无明生行（指无明产生行为）有二力苦等（指两种力量和苦难等）是不相离，修道但有也。如无明相望（指无明相互观望）既尔，余法亦尔。 三种道理：一净留（指清净的保留）。二不净品（指不清净的品类）。三顺道理（指符合道理）。从戒业而生（指从戒律和行为产生）。体是有流（指有烦恼的）名不净。从过失上命名。体是无流（指没有烦恼的）及有流八定（指有烦恼的八种禅定）名净。