English
English version: To contradict the words of the saints and advocate attaining samadhi by extinguishing ‘saṃjñā’ (perception) and ‘vedanā’ (feeling), because the Buddha taught that both ‘saṃjñā’ and ‘vedanā’ do not exist. Eighth, if ‘manasikara’ (attention), ‘śraddhā’ (faith), etc., are considered to exist, faults will arise, because if the ‘mind’ is established, then ‘śraddhā’ and other mental factors will arise and enter samadhi accordingly. Ninth, because the faults of the able and the object are separate. If the ‘mind’ is established, but ‘saṃjñā’ and ‘vedanā’ are not allowed to exist, it violates the fault that the able and the object are inseparable. Tenth, what is established is inconsistent, because inhalation and exhalation are not all the actions of the body, while ‘vedanā’ and ‘saṃjñā’ in mental dharmas are all the actions of the mind-king. This principle cannot be analogized. Two types of names and entities of interpreting characteristics: First, those with discrimination. The ‘mind’ has superior functions, which is called ‘existence’. The power and function of ‘existence’ is called ‘discrimination’. This is named from meaning and function. Second, non-discrimination. The power and function are slight, which is called ‘non’. The dharma that is absent is called ‘discrimination’. This is named from the absence of others. Entity: ‘Non-discrimination’ is the six consciousnesses as the entity. ‘Discrimination’ only uses consciousness as the entity. Four types of indeterminate (avyākrta) names and entities. This is the view of the Saṃmitīya school. Name: First, obscured indeterminate. The entity is the nature of affliction. Covering and obscuring the holy path is called ‘obscured’. This is named from fault. Second, unobscured indeterminate. It is not the nature of affliction. Not covering the holy path is called ‘unobscured’. This is named from the absence of fault. Third, self-nature indeterminate. ‘Self’ is a name to distinguish others. ‘Nature’ refers to the entity. It is named from its form and characteristics. Self-nature is divided into four types, namely, resultant birth, deportment, transformation, and skillful arts. Fourth, true indeterminate. The entity is not conditioned dharma, without arising and ceasing, so it is called ‘true’. This is named from meaning. The name ‘indeterminate’ is because it does not record good or evil, and cannot record the results of suffering and happiness, etc. This is named from meaning. Entity: The first type uses the seven consciousnesses as the nature. The afflictions and consciousnesses of the upper two realms are also included. The second type of indeterminate uses the ālaya-vijñāna (store consciousness) as the entity. The third type uses the four types of indeterminate such as resultant retribution as the entity. The fourth type uses unconditioned dharma as the entity. Two types of names and entities of names: First, verbal name. Named from the entity. Second, conceptual name. Conceptualization is the power and function of the mind. Named from function. Second, the entity has two reasons: First, they both share sound as their nature. Because the treatise says that they both have sound as their basis. Question: How is conceptualization sound? Answer: This is the discrimination of consciousness, called mind, so it is also called sound. Second, now saying that sound is the basis does not refer to the meaning of the entity. --------------------------------------------------------------------------------
Chinese
。乃是因义。言说正以声为体。思惟以心为体。问。若尔何故云同以声为本。答。言是本者。思惟之名。因言而有意地方始分别故言为本也。又问。若尔七识云何。答。七识有助他意识义。意识亦有成七识力。若不尔者。七识不得治七识。既有治义。明知亦有资义。以有资故有远心音声为本也。 色心次第生。是正量部义。立前色生后色次第缘。心亦尔。彼计为因缘。今破不许有次第缘也。 十一种相根名体 名者。一共相。山河等是众所共用名共相。二不共相。内报情道各自不与他共名不共相。三有受受者。是情道觉受。四不受体。非情道无觉名不受。五粗重相。于理事法中心功能名粗重。六细轻。于理事中心有功能名细轻。七有受相。业法得报即尽名有受。八不受。或法得报更增名不受。九譬喻相。比类名譬。以近况深名喻。十具相惑法未为治损名为具相。十一不具相。惑法为道所损名不具相。二体者有通有别。先通者。此十一相中。一一皆用意为即体。本识为依持体十一识悉皆如此。二约别者。相虽十一。约之为五。前之四相。共相无受生。此二用山河大地等依报及此种子等为即体。不共相有受生用各别内入种子为体。粗重相用一切惑及不善种子等为即体。细轻相用有流信等为体。有受用业报等为 现代汉语译本：这是因为义的缘故。言语的表达以声音为载体，思考以心为载体。问：如果这样，为什么说它们都以声音为根本呢？答：说言语是根本，是因为思惟这个名称，是因为有了言语，才在意念产生的地方开始分别，所以说言语是根本。又问：如果这样，第七识（末那识，Manas-vijnana）是怎么回事呢？答：第七识有辅助其他意识的作用，意识也有成就第七识的力量。如果不是这样，第七识就无法调伏第七识。既然有调伏的作用，就明显知道也有资助的作用。因为有资助，所以有远心音声作为根本。 色法和心法次第产生，这是正量部（Sautrantika）的观点。他们主张先有色法产生，后有色法，次第相续的因缘。心法也是这样。他们认为这是因缘。现在破斥这种观点，不承认有次第相续的因缘。 十一种相：根、名、体。名：一是共相（Samanya-lakshana），山河等是大家共同使用的名称，叫做共相。二是不共相（Vishesha-lakshana），内报（指有情众生的身心）和情道（指有情众生的感受和行为）各自不与他人共有，叫做不共相。三是有受受者（Vedaka-vedayitri），是指情道的觉受。四是不受体（Avedaka），指非情道没有觉受，叫做不受。五是粗重相（ স্থূল，Guruta），在理事法中，心的功能叫做粗重。六是细轻（সূক্ষ্ম，Laguta），在理事法中，心有功能叫做细轻。七是有受相（Sadana），业法得到报应后就结束，叫做有受。八是不受（Anadana），有些法得到报应后反而增加，叫做不受。九是譬喻相（Upama-lakshana），比类叫做譬，用近处的情况来比喻深奥的道理叫做喻。十是具相（Sahita-lakshana），迷惑之法还没有被对治和损害，叫做具相。十一是不具相（Asahita-lakshana），迷惑之法被道所损害，叫做不具相。体：有通体和别体。先说通体，这十一种相中，每一个都以意为即体，本识（Alaya-vijnana）为依持体，十一种识都这样。再说别体，相虽然有十一种，归纳起来有五种。前面的四种相，共相无受生，这两种用山河大地等依报以及这些种子等作为即体。不共相有受生，用各自不同的内入种子作为体。粗重相用一切迷惑和不善的种子等作为即体。细轻相用有漏的信等作为体。有受用业报等作为体。
English
English version: This is because of the meaning of righteousness. The expression of speech takes sound as its substance, and thinking takes the mind as its substance. Question: If that is the case, why is it said that they both take sound as their root? Answer: Saying that speech is the root is because the name 'thinking' arises because of speech, and distinctions begin to be made in the place where intention arises, so speech is said to be the root. Question: If that is the case, what about the seventh consciousness (Manas-vijnana)? Answer: The seventh consciousness has the function of assisting other consciousnesses, and consciousness also has the power to accomplish the seventh consciousness. If it were not so, the seventh consciousness would not be able to subdue the seventh consciousness. Since there is a function of subduing, it is clear that there is also a function of assisting. Because there is assistance, there is the distant mind and sound as the root. The sequential arising of form and mind is the view of the Sautrantika school. They argue that form arises first, followed by form, in a sequential causal relationship. The same is true for mind. They consider this to be causation. Now, this view is refuted, and the existence of sequential causation is not acknowledged. Eleven kinds of characteristics: root, name, substance. Name: First, the common characteristic (Samanya-lakshana), such as mountains and rivers, are names commonly used by everyone, called common characteristics. Second, the uncommon characteristic (Vishesha-lakshana), the inner retribution (referring to the body and mind of sentient beings) and the emotional path (referring to the feelings and actions of sentient beings) are not shared with others, called uncommon characteristics. Third, the experiencer and the experienced (Vedaka-vedayitri), refers to the feeling of the emotional path. Fourth, the non-experiencer (Avedaka), refers to the non-emotional path without feeling, called non-experiencer. Fifth, the gross and heavy characteristic ( স্থূল，Guruta), in the principles and phenomena, the function of the mind is called gross and heavy. Sixth, the subtle and light (সূক্ষ্ম，Laguta), in the principles and phenomena, the mind has function is called subtle and light. Seventh, the experiencing characteristic (Sadana), when karmic phenomena receive retribution and then end, it is called experiencing. Eighth, the non-experiencing (Anadana), some phenomena increase after receiving retribution, called non-experiencing. Ninth, the metaphorical characteristic (Upama-lakshana), comparison is called metaphor, using nearby situations to illustrate profound principles is called analogy. Tenth, the complete characteristic (Sahita-lakshana), the phenomena of delusion have not yet been counteracted or harmed, called complete characteristic. Eleventh, the incomplete characteristic (Asahita-lakshana), the phenomena of delusion are harmed by the path, called incomplete characteristic. Substance: There are general substance and specific substance. First, the general substance, in these eleven characteristics, each one takes intention as its immediate substance, and the fundamental consciousness (Alaya-vijnana) as its supporting substance, all eleven consciousnesses are like this. Second, the specific substance, although there are eleven characteristics, they can be summarized into five types. The first four characteristics, the common characteristic and the non-experiencing arising, these two use the dependent retribution such as mountains and rivers, as well as these seeds, as their immediate substance. The uncommon characteristic has experiencing arising, using the respective inner entering seeds as its substance. The gross and heavy characteristic uses all delusions and unwholesome seeds as its substance. The subtle and light characteristic uses defiled faith as its substance. The experiencing uses karmic retribution as its substance. --------------------------------------------------------------------------------
Chinese
体。不受相用一切惑为体。譬喻相用执意二识四倒为体。问。何意立譬喻相识。答。前不受相从名言熏习生。未明惑中意报二识本末。所以为此故来也。具相不具相。用静地惑为不具相。用欲界一切惑为具相体。 二结名体 一粗重结。惑体妄心而起。名之为粗。结缚为义。从过受名。二相结。所取名相系缚名结。从境义及过为名 体者即用心惑及皮惑为体。相用心惑为性。粗重用皮惑为体。 皮等三惑名体 名者。一皮惑。二肉惑。三心惑。并从喻及过立名 二体。若三聚论体。唯心习为体。若就识出体。皮惑通六识为体。心惑唯意识为体。若肉惑则以意执二识所起惑为体。 四种世间。即见闻觉知。照境名见。耳识随生名闻。鼻舌身三识名觉。意名知 体者以六识为体。若就本唯用意识为体。问。七识四中是何。答。四中名知。 第二相三性义名体 一依他性。依即本识之能。他即能熏。诸法能所全目。二分别性。识心了境名分别。从义为名。二真实性。体非似故名真。不同依他处故无体名实。即离为名。性者即是性类故名性。从义为名 二体者。且约一门出之。依他用第八识为体。分别即用六七识及所取尘习气等为体。真实即用四真实为体。即有垢如及无垢如无垢道十二部教为体。 现代汉语译本 体：以不接受表象和作用的一切迷惑作为体。譬如，将表象和作用中执着于意和二识（指末那识和意识）的四种颠倒作为体。问：为何要设立譬喻相识？答：因为前面说的不接受表象是从名言熏习产生的，但没有明确迷惑中的意和果报二识的本末，所以才这样说。具相和不具相：以静止状态的迷惑为不具相，以欲界的一切迷惑为具相的体。 二、总结名体 一粗重结：迷惑的本体从虚妄的心而生起，称为粗重，有结缚的含义，从过患而得名。二相结：所取之名相系缚称为结，从境的意义和过患而得名。体，即以用心之迷惑和皮惑为体。相，以用心之迷惑为性。粗重，以皮惑为体。 皮等三惑名体： 名：一、皮惑；二、肉惑；三、心惑。都从比喻和过患而立名。二、体：如果从三聚论（关于戒律的三种分类）来说，唯以心习为体。如果就识来出体，皮惑以通于六识为体，心惑唯以意识为体。如果肉惑，则以意执二识所产生的迷惑为体。 四种世间：即见、闻、觉、知。照境名为见，耳识随生名为闻，鼻、舌、身三识名为觉，意名为知。体：以六识为体。如果就根本来说，唯用意识为体。问：七识（末那识）在四种世间中属于哪一种？答：属于知。 第二、相三性义名体 一、依他性：依，即本识（阿赖耶识）的功能；他，即能熏习。诸法的能和所全部包括。二、分别性：识心了别境界名为分别，从意义而得名。三、真实性：体不是相似的缘故名为真，不同于依他处所以无体名为实，即离开而得名。性，即是性类所以名为性，从意义而得名。二、体：且就一个方面来说明。依他性用第八识（阿赖耶识）为体，分别性即用六七识（第六意识和第七末那识）以及所取之尘的习气等为体，真实性即用四真实为体，即有垢如（不清净的真如）以及无垢如（清净的真如）、无垢道（清净的道）和十二部教（佛经的十二种分类）为体。