English
English version 'Then the meaning of function establishes the name', this is named according to its function and meaning. 'Two entities', if the aforementioned two correct entities only select the wisdom of hearing (wisdom gained through listening) and the wisdom of thinking (wisdom gained through contemplation) as their nature, then the former is the wisdom of hearing, and the latter is the wisdom of thinking. It can also take the wisdom of thinking and the wisdom of cultivation (wisdom gained through practice) as its nature, which is mental karma. If it generally refers to the retinue before and after, then it includes the three karmas of body, speech, and mind as its nature. If it specifically refers to thorough understanding, then there is only the wisdom of cultivation, and only mental karma as its entity. If the mind that has transcended the world is taken, then it includes the three karmas of body, speech, and mind as its entity. 'Hearing has three meanings, name and entity', hearing has three meanings to name the entity: First, the resources for hearing, which are used to assist in the accomplishment of the wisdom of hearing and ear consciousness through sounds, names, tastes, sentences, etc. This is named from its function and result. Second, the entity of hearing, hearing is the function, and the entity is the meaning, which is named from meaning and function. Third, the result of hearing, which refers to the wisdom of hearing and the Dharma teachings understood through hearing, all of which are accomplished through hearing. The result is the meaning, so it is named after the cause. 'Two entities', the resources for hearing take sound, form, and consciousness as their entity, the entity of hearing takes consciousness as its entity, and the result of hearing takes consciousness and the objects of consciousness as its entity. 'Four kinds of antidotes, two names', based on the Shastra. First, the antidote of eradication, eradication refers to the power of subduing afflictions through hearing and thinking. Second, the antidote of distancing, distancing is because obstacles are distanced through hearing and thinking. These two are named from the function of being able to counteract. Third, the antidote of decay, decay refers to the power of hearing and thinking that causes karma to lose its function, called decay, named from its meaning, which can be the same. Fourth, the antidote of reliance and embrace, reliance refers to the power of the practitioner's mind, and embrace refers to the great compassion of Buddhas and Bodhisattvas, which is named from the reliance and the embraced. In general, the antidote is named from the function of the path. 'Two entities', if what is initially counteracted is the afflictions of views, retribution, and karma, the second is the retribution of birth, the third is the afflictions of subsequent retribution, and the fourth takes the eight difficulties (eight obstacles to not having the opportunity to practice the Buddha's teachings), such as before and after the Buddha, worldly wisdom and eloquence, congenital blindness, etc., and the difficulty of the long-lived heavens in the north as its nature. If what can counteract is taken, then it takes the wisdom gained through hearing and thinking above the ten faiths as its nature, which can also include the wisdom of cultivation. 'Four meanings of extensive learning, two names and entities', first, the cause of extensive learning, which refers to taking Bodhicitta (the mind of enlightenment) as its entity. Second, the reliance of extensive learning, which refers to good teachers, Buddhas, Bodhisattvas, and the five aggregates as its entity. Third, the purity of extensive learning, which refers to the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom) as its entity. Fourth, the result of extensive learning, which refers to the root. -------------------------------------------------------------------------------- 智后得二智为体。
Chinese
于灭定中灭心定有心。依俱舍论中。明灭心定中有心者。是婆须蜜多罗立此义。瞿沙论师以三和生触等难之。彼引阿罗汉受不生爱为例也。又依婆沙云。问。入彼定时。徐心数法尽灭。何故世尊但说灭受想定耶。答。譬喻者说。灭定中有心。彼作是说。入彼定时。唯此二法灭故。定是心不相应行。名灭受想定。身作隥得成就定者四大不动故名定。问。定与灭何别。答。灭一刹那定是久相续。问。何故但名灭受想定。答。心之数中有二种根非根。说受已说根者。说想已说非根性者。 二无心定义二名体 名者。一无想定。即从无过立名。二灭心定。灭即定之功力名灭。定是不动义。即从用及义为名 二体者。大乘无定文出。以义论之。用菩萨无漏慧求故。即是慧数心不生故名为数灭。无为为定体也。无想定亦为凡夫心所求故。亦用此非数灭。无为体更须问之。 十过失名义 一定义。不立心令定不成也。二解相及境生过。立心则有心境缘尘生过失也。三与善根相应过。立心必有无贪等善根生与心相应过。四恶无记不相应故过。若是心不可立恶无记地法无故。五想及受生过故。若定有心法有受想生起过也。六三和生触过故。若定有心即须有根有尘三法合故即生触也。七灭想不灭受过 现代汉语译本 智慧之后获得的两种智慧以什么为本体？ 在灭尽定中，是灭心还是有心？根据《俱舍论》中的说法，阐明灭尽定中存在心识的观点，是婆须蜜多罗（Vasumitra，一位论师）所提出的。瞿沙论师（Ghosaka，一位论师）用三和合生触等理论来反驳他。婆须蜜多罗引用阿罗汉不受后有之爱的例子来论证。 另外，根据《婆沙论》的记载：有人问：‘进入灭尽定时，所有细微的心所法都已灭尽，为什么世尊只说灭受想定呢？’回答：‘譬喻者说，灭尽定中存在心识。’他们这样解释：‘进入灭尽定时，只有受和想这两种法灭尽，因为定是心不相应行法，所以称为灭受想定。’以身体作为支撑而获得成就的禅定，是因为四大不动，所以称为定。 有人问：‘定和灭有什么区别？’回答：‘灭只是一刹那，而定是长时间的相续。’有人问：‘为什么只称为灭受想定？’回答：‘心所法中有根和非根两种。说了受，就等于说了根；说了想，就等于说了非根性的法。’ 二、无心定的定义和本体 名称方面：一是无想定，即从没有过失的角度来立名。二是灭尽定，‘灭’是禅定的功用，表示灭除。‘定’是不动的意思，即从作用和意义上来命名。 本体方面：大乘经典中没有关于无想定的明确记载。从义理上来说，因为菩萨用无漏智慧来追求灭尽定，所以灭尽定就是智慧之数，因为心识不生起，所以称为数灭。以无为法作为定的本体。无想定也是凡夫心所追求的，也用这种非数灭，以无为法为本体，还需要进一步探讨。 十种过失的名义 一、定的定义：如果不设立心识，就不能成就禅定。二、解脱的相和境界产生过失：如果设立心识，就会产生有心识缘取尘境的过失。三、与善根相应产生过失：如果设立心识，必然会有无贪等善根产生，从而产生与心识相应的过失。四、恶和无记不相应，因此产生过失：如果存在心识，就不能安立恶和无记的地法。五、想和受产生过失：如果禅定中有心识，那么就会有受和想生起的过失。六、三和合生触产生过失：如果禅定中有心识，那么就必须有根、有尘这三种法聚合，因此会产生触。七、灭想却不能灭受的过失。
English
English version What is the substance of the two wisdoms obtained after wisdom? In the Nirodha-samāpatti (滅盡定, cessation attainment), is there cessation of mind or presence of mind? According to the Abhidharmakośa-bhāṣya (俱舍論), the view that there is mind in Nirodha-samāpatti is established by Vasumitra (婆须蜜多罗, a scholar). Ghosaka (瞿沙論師, a scholar) refutes this with the theory of the arising of contact from the convergence of three factors. Vasumitra cites the example of an Arhat not being subject to love arising from future existence as an argument. Furthermore, according to the Vibhāṣā (婆沙論): Someone asks: 'When entering this Samadhi (三昧, concentration), all subtle mental functions are extinguished. Why does the World-Honored One only speak of the cessation of perception and feeling?' The answer: 'Those who use analogies say that there is mind in Nirodha-samāpatti.' They explain it this way: 'When entering this Samadhi, only these two dharmas (法, phenomena), perception and feeling, are extinguished. Because Samadhi is a citta-viprayukta-saṃskāra (心不相應行, non-mental formation), it is called Nirodha-samāpatti.' The Samadhi achieved by using the body as support is called Samadhi because the four great elements (四大, four elements) do not move. Someone asks: 'What is the difference between Samadhi and cessation?' The answer: 'Cessation is only a moment, while Samadhi is a long-lasting continuum.' Someone asks: 'Why is it only called Nirodha-saṃjñā-vedayita-samāpatti (滅受想定, cessation of perception and feeling)?' The answer: 'Among mental functions, there are two types: roots and non-roots. By speaking of feeling, one has already spoken of roots; by speaking of perception, one has already spoken of non-root dharmas.' Two, the definition and substance of the mindlessness-Samadhi In terms of names: First, the Asaṃjñika-samāpatti (無想定, non-perception attainment), which is named from the perspective of having no faults. Second, the Nirodha-samāpatti (滅盡定, cessation attainment), where 'cessation' is the function of the Samadhi, indicating extinction. 'Samadhi' means immobility, named from its function and meaning. In terms of substance: There is no explicit mention of Asaṃjñika-samāpatti in Mahayana (大乘, Great Vehicle) scriptures. From the perspective of principle, because Bodhisattvas (菩薩, enlightenment being) use non-outflow wisdom to seek Nirodha-samāpatti, Nirodha-samāpatti is the number of wisdom, and because consciousness does not arise, it is called number-cessation. Taking the unconditioned (無為, unconditioned) as the substance of Samadhi. Asaṃjñika-samāpatti is also sought by ordinary people, and it also uses this non-number-cessation, taking the unconditioned as its substance, which needs further investigation. The names and meanings of the ten faults 1. The definition of Samadhi: If consciousness is not established, Samadhi cannot be achieved. 2. The fault of arising of the characteristics and objects of liberation: If consciousness is established, there will be the fault of consciousness grasping objects of the senses. 3. The fault of corresponding with wholesome roots: If consciousness is established, there will inevitably be wholesome roots such as non-greed arising, resulting in the fault of corresponding with consciousness. 4. The fault of non-correspondence with unwholesome and indeterminate dharmas: If consciousness exists, unwholesome and indeterminate mental factors cannot be established. 5. The fault of the arising of perception and feeling: If there is consciousness in Samadhi, then there will be the fault of perception and feeling arising. 6. The fault of the arising of contact from the convergence of three factors: If there is consciousness in Samadhi, then there must be the convergence of the three factors of root, object, and consciousness, thus producing contact. 7. The fault of extinguishing perception but not feeling. --------------------------------------------------------------------------------
Chinese
。违圣说灭想受定以佛说想受俱无故。八作意信等生过。若立有心信等则相随起定故。九以能离所过。若立心不许有想受则违能所不相离过。十立并不齐过。以出入息非身一切行。例心法受想是心王一切行。此义不例故。 二种解相名体 一有分别者。心有胜功能名之为有。有之力用名为分别。从义用为名。二无分别。力用轻微名为无。所无之法名为分别。从无他为名 体者。无分别即是六识为体。有分别唯用意识为体。 四种无记名体。是正量部义 名者。一有覆无记。体是惑性。覆没圣道名有覆。从过立名。二无覆无记。即非是惑性。不覆圣道名无覆。从无过立名也。三自性无记。自是简他之名。性之言体。从及相形为名。自性中分四。谓报生威仪变化功巧。四真实无记。体非有为生灭名真实。从义为名。名无记者。不记善恶名无记。又不能记苦乐等果。从义为名 体。第一用七识为性。上二界惑意识亦是。第二无记用本识为体。第三用果报等四无记为体。第四用无为为体。 二种名名体 一言说名。从体为名。二思惟名。思惟是心之力用。从功用为名 二体有二所以。一者同以音声为性。以论云同以音声为本故。问。如思惟云何是声。答。是意分别名意故亦名声。二者今言声是本者不是体义 现代汉语译本：违背圣人的教导，主张通过灭除‘想’（saṃjñā，认知）和‘受’（vedanā，感受）来达到禅定，这是因为佛陀教导说‘想’和‘受’都是不存在的。第八，如果认为‘作意’（manasikara，注意）、‘信’（śraddhā，信仰）等心所是存在的，就会产生过失，因为如果确立了有‘心’，那么‘信’等心所就会随之生起并进入禅定。第九，因为能和所的过失是相互分离的。如果确立了‘心’，但不允许有‘想’和‘受’，就违背了能和所不相分离的过失。第十，确立的并不一致，因为出入息不是身体的一切行为，而心法中的‘受’和‘想’是心王的一切行为。这个道理不能类比。 两种解相的名和体：一，有分别者。‘心’具有殊胜的功能，这被称为‘有’。‘有’的力量和作用被称为‘分别’。这是从意义和作用来命名的。二，无分别。力量和作用轻微被称为‘无’。所没有的法被称为‘分别’。这是从没有其他来命名的。体：‘无分别’就是六识为体。‘有分别’只用意识为体。 四种无记的名和体。这是正量部的观点。名：一，有覆无记。体是烦恼的性质。覆盖和遮蔽圣道，所以称为‘有覆’。这是从过失来命名的。二，无覆无记。不是烦恼的性质。不覆盖圣道，所以称为‘无覆’。这是从没有过失来命名的。三，自性无记。‘自’是简别其他的名称。‘性’是指体。从及其相形来命名。自性中分为四种，即报生、威仪、变化、功巧。四，真实无记。体不是有为法，没有生灭，所以称为‘真实’。这是从意义来命名的。名为‘无记’，是因为不记善恶，又不能记苦乐等果报。这是从意义来命名的。体：第一种用七识为体性。上二界的烦恼和意识也是。第二种无记用本识为体。第三种用果报等四种无记为体。第四种用无为法为体。 两种名的名和体：一，言说名。从体来命名。二，思惟名。思惟是心的力量和作用。从功用来命名。二，体有两种原因：一，共同以音声为性质。因为论中说共同以音声为根本。问：如思惟，怎么是声？答：这是意识分别，名为意，所以也名为声。二，现在说声是根本，不是指体义。