English
English version Body: Taking all delusions that do not receive appearances and functions as the body. For example, taking the four inversions of clinging to the mind and the two consciousnesses (Manas and Vijnana) in appearances and functions as the body. Question: Why establish the metaphorical consciousness? Answer: Because the previous statement that not receiving appearances arises from the habitual practice of names and words, but it did not clarify the origin and end of the mind and retribution consciousnesses in delusion, so it is stated this way. Having appearance and not having appearance: Taking the delusions of the quiescent state as not having appearance, and taking all delusions of the desire realm as the body of having appearance. Two, Concluding Names and Bodies One, Coarse and Heavy Bond: The body of delusion arises from the false mind, called coarse and heavy, having the meaning of binding, named from faults. Two, Appearance Bond: The binding of the taken name and appearance is called a bond, named from the meaning of the object and faults. Body, that is, taking the delusions of the mind and the skin delusions as the body. Appearance, taking the delusions of the mind as the nature. Coarse and heavy, taking the skin delusions as the body. Names and Bodies of the Three Delusions of Skin, etc.: Names: One, Skin Delusion; Two, Flesh Delusion; Three, Mind Delusion. All are named from metaphors and faults. Two, Body: If speaking from the Three Aggregates Theory (three categories of precepts), only taking the habitual practice of the mind as the body. If deriving the body from consciousness, the skin delusion takes the six consciousnesses as the body, and the mind delusion only takes the Vijnana consciousness as the body. If the flesh delusion, then it takes the delusions arising from the clinging of the mind and the two consciousnesses as the body. Four Kinds of Worlds: Namely seeing, hearing, feeling, and knowing. Illuminating the realm is called seeing, the arising of the ear consciousness is called hearing, the nose, tongue, and body consciousnesses are called feeling, and the mind is called knowing. Body: Taking the six consciousnesses as the body. If speaking from the root, only using the Vijnana consciousness as the body. Question: Which of the four worlds does the seventh consciousness (Manas) belong to? Answer: It belongs to knowing. Second, Name and Body of the Meaning of the Three Natures of Appearance One, Dependent Nature (Paratantra-svabhava): Dependent, that is, the function of the original consciousness (Alaya-vijnana); Other, that is, the ability to perfuming. All the abilities and objects of all dharmas are included. Two, Discriminatory Nature (Parikalpita-svabhava): The mind distinguishing the realm is called discrimination, named from meaning. Three, Real Nature (Parinispanna-svabhava): The body is not similar, so it is called true, different from the dependent place, so it has no body and is called real, that is, named from separation. Nature, that is, it is a kind of nature, so it is called nature, named from meaning. Two, Body: Let's explain it from one aspect. The dependent nature uses the eighth consciousness (Alaya-vijnana) as the body, the discriminatory nature uses the six and seventh consciousnesses (the sixth Vijnana consciousness and the seventh Manas consciousness) and the habitual tendencies of the taken dust, etc., as the body, and the real nature uses the four realities as the body, that is, the defiled Suchness (impure Tathata) and the undefiled Suchness (pure Tathata), the undefiled path, and the twelve divisions of teachings (twelve categories of Buddhist scriptures) as the body. --------------------------------------------------------------------------------
Chinese
十一识名体 名者。一身识。身是依止之义。亦是聚义。二身者。七识是执身之者。三受者。受纳之受是用。四应受。尘是识境。名应取义名受。五正受。用在当今即相形之义。并从义为名。六世。法有流动名世。又前中后异名世。从时义为名。七数。即法有一二三名数。从义为名。八处。五大等法是正报所依之所名处。从义为名。九言说。声有诠法名言。披陈名说。因为名。十自他差别。自他即相形义。差别于自他有多相不同。即相形及义为名。十一善恶两道。顺益名善。违损名恶。两是数。道是义名。即从用数义受名 二体者有通有别。若通而言之。此十一识以六七心境以之为性。若别而论之。则随相而说也。身识用五根为体。身者用七识为体。受者用意界为体。应受六尘为体。正受用六识为体。世数用十八界为体。处用五大为体。即四尘。自他差别内报十八界为体。善恶两道十八界为体。 四识义二门分别二名体 名者。一似尘识。明体无所有相似昔心名似。生识曰尘。从识变故名识。从义及体为名也。二似根识。似识同前。增上是根义。从义用为名。三似我识。我者计人有体名我。从彼体义受名。四似识识。识即了别之用。从用为名 二体者。以色等六尘识为体。法尘通取六七心变。若约十一识 现代汉语译本 十一、识名体：名是指什么呢？一、一身识（Ekayaskasmrti，对自身存在的认知）。身是依止（asraya，依靠）之义，也是聚集之义。二、身者，七识（manovijnana，末那识）是执着于身见者。三、受者，受纳之受是作用。四、应受，尘（rupa，色）是识的境界，名为应取之义，故名受。五、正受，作用在于当下，即相形之义，并从义而立名。六、世，法有流动，名为世。又前、中、后不同，名为世，从时间之义而立名。七、数，即法有一、二、三，名为数，从义而立名。八、处，五大（mahabhuta，地、水、火、风、空）等法是正报（vipakaphala，异熟果）所依之处，名为处，从义而立名。九、言说，声音有诠释法的作用，名为言，披陈（表达）名为说，因此而立名。十、自他差别，自他即相形之义，差别在于自他有多相不同，即相形及义而立名。十一、善恶两道，顺益名为善，违损名为恶，两是数，道是义名，即从作用、数、义而受名。二、体是指什么呢？有通有别。若从通而言，此十一识以六、七识的心境作为其自性。若从别而言，则随其相而说。身识以五根（indriya，眼、耳、鼻、舌、身）为体。身者以七识为体。受者以意界（manodhatu，意识界）为体。应受以六尘（visaya，色、声、香、味、触、法）为体。正受以六识（sad vijnanakayah，眼、耳、鼻、舌、身、意识）为体。世、数以十八界（astadasa dhatavah，十八界）为体。处以五大为体，即四大（地、水、火、风）及空。自他差别以内报十八界为体。善恶两道以十八界为体。 四、识义二门分别二名体：名是指什么呢？一、似尘识，明体无所有，相似于过去之心，名为似。生识曰尘，从识变化之故，名为识，从义及体而立名。二、似根识，似识同前，增上是根之义，从义用而立名。三、似我识，我者，计度人有实体，名为我，从彼实体之义而受名。四、似识识，识即了别之用，从用而立名。二、体是指什么呢？以色等六尘识为体，法尘通取六七识之心变。若约十一识
English
English version Eleven, Distinguishing Names and Essence of Consciousness: What do the 'names' refer to? 1. 'Ekayaskasmrti' (Consciousness of One's Own Body). 'Body' signifies 'asraya' (reliance) and also 'aggregation'. 2. 'Body-Holder': The seventh consciousness (manovijnana) is the one that clings to the notion of a self. 3. 'Experiencer': 'Experiencing' is its function. 4. 'To-be-Experienced': 'Rupa' (form) is the realm of consciousness, named for the meaning of 'to be taken', hence named 'experiencer'. 5. 'Proper Experiencer': Its function is in the present moment, signifying 'mutual shaping', and is named according to its meaning. 6. 'World': The flow of phenomena is called 'world'. Also, the differences between past, present, and future are called 'world', named according to the meaning of time. 7. 'Number': That phenomena are one, two, three, etc., is called 'number', named according to its meaning. 8. 'Place': The five great elements (mahabhuta) and other phenomena are the places upon which the 'vipakaphala' (result of actions) relies, named 'place' according to its meaning. 9. 'Speech': Sound has the function of explaining the Dharma, called 'speech'; 'expressing' is called 'saying', hence the name. 10. 'Self-Other Difference': 'Self' and 'other' signify 'mutual shaping'; the difference lies in the many different aspects of self and other, hence the name from 'mutual shaping' and meaning. 11. 'Good and Evil Paths': That which accords with benefit is called 'good'; that which opposes and harms is called 'evil'. 'Two' is a number, 'path' is a meaning, hence the name is derived from function, number, and meaning. 2. What does 'essence' refer to? There is general and specific. Generally speaking, these eleven consciousnesses take the mental states of the sixth and seventh consciousnesses as their nature. Specifically speaking, they are described according to their respective aspects. The body consciousness takes the five sense organs (indriya) as its essence. The body-holder takes the seventh consciousness as its essence. The experiencer takes the mind element (manodhatu) as its essence. The to-be-experienced takes the six sense objects (visaya) as its essence. The proper experiencer takes the six consciousnesses (sad vijnanakayah) as its essence. 'World' and 'number' take the eighteen realms (astadasa dhatavah) as their essence. 'Place' takes the five great elements as its essence, namely the four elements (earth, water, fire, wind) and space. Self-other difference takes the internal eighteen realms as its essence. The paths of good and evil take the eighteen realms as their essence. Four, Distinguishing Names and Essence of Consciousness through Two Aspects of Consciousness: What do the 'names' refer to? 1. 'Consciousness Similar to Dust': Clarifying that the essence is without substance, similar to past mind, is called 'similar'. The arising of consciousness is called 'dust'. Because it transforms from consciousness, it is called 'consciousness', named according to meaning and essence. 2. 'Consciousness Similar to Root': 'Similar consciousness' is the same as before; 'enhancement' is the meaning of 'root', named according to function and meaning. 3. 'Consciousness Similar to Self': 'Self' is the assumption that a person has substance, called 'self', named according to the meaning of that substance. 4. 'Consciousness Similar to Consciousness': 'Consciousness' is the function of discernment, named according to function. 2. What does 'essence' refer to? It takes the consciousness of the six sense objects such as form as its essence. 'Dharma-dust' generally takes the transformations of the minds of the sixth and seventh consciousnesses. If concerning the eleven consciousnesses --------------------------------------------------------------------------------
Chinese
出体别。应受世数处言就识为体。似根识以六根为体。十一识中取身者受者为体。似我识用意执二法为体。十一识中取自他差别为体。似识识用六七识为体。十一识中取正受识及身者取了别义边为体。善恶两道通四识也。 是时三义二门分别。一名。二体 名者。一平等时。明心离高下往正平等。离过为名。二和合时。即说听两心相符名和合。从义为名。三转轮时。明如来说法能受众生八正道与世轮转相似。从法譬为名 二体者。总以佛及菩萨后得智大悲心为体。 外执立有色三义 一眼识未生先已有色。二识变为色亦是有色。三由了别色心故知有色。 四生二门分别名体 名者。一胎生。胎者是始。从时为名。亦可从相为名。二湿生。水之湋渍名之为湿。因而生。从所依为名。三一卵生。是㲉一卵。从相为名。四化生。诸根顿有名化。生由化有名化生。从义为名。通名生。从种类义立名。亦可从果为名 二体者。胎生用欲界五阴为体。湿一卵亦尔。化生三界五阴性。问。无色无色。云何云是化生有五阴耶。答。若依小乘。无无色非四生摄。今依大乘。无色亦有色故具五阴。以璎珞经无色有化生。是以是化此生通五道也。 四界义名体 名者。即三界名体同前已出。第四无流界。流是过。用 现代汉语译本： 出体别（Chuti Bie）：以应受世数处言就识为体。类似于根识以六根为体。在十一识中，取身者（Shen Zhe，感受者）和受者（Shou Zhe，接受者）为体。类似于我识（Wo Shi，自我意识）以意（Yi，意志）和执（Zhi，执着）二法为体。在十一识中，取自他差别（Zi Ta Chabei，自他差别）为体。类似于识识（Shi Shi，意识的意识）用六七识为体。在十一识中，取正受识（Zheng Shou Shi，正确的感受意识）及身者（Shen Zhe，感受者），取了别义边为体。善恶两道通四识也。 是时三义二门分别：一名，二体。名者：一、平等时，明心离高下往正平等，离过为名。二、和合时，即说听两心相符名和合，从义为名。三、转轮时，明如来说法能受众生八正道与世轮转相似，从法譬为名。二体者：总以佛（Fo，佛陀）及菩萨（Pusa，菩萨）后得智（Houde Zhi，后得智）大悲心（Dabei Xin，大悲心）为体。 外执立有色三义：一、眼识未生先已有色。二、识变为色亦是有色。三、由了别色心故知有色。 四生二门分别名体：名者：一、胎生，胎者是始，从时为名，亦可从相为名。二、湿生，水之湋渍名之为湿，因而生，从所依为名。三、卵生，是㲉一卵，从相为名。四、化生，诸根顿有名化，生由化有名化生，从义为名。通名生，从种类义立名，亦可从果为名。二体者：胎生用欲界（Yujie，欲界）五阴（Wuyin，五蕴）为体，湿生和卵生也是如此。化生三界（Sanjie，三界）五阴性。问：无色界（Wusejie，无色界）没有色，为什么说是化生有五阴呢？答：如果依照小乘（Xiaocheng，小乘），无色界不属于四生所摄。现在依照大乘（Dacheng，大乘），无色界也有色，所以具备五阴。因为《璎珞经》说无色界有化生，因此化生贯通五道（Wudao，五道）。 四界义名体：名者：即三界名体同前已出。第四无流界（Wuliujie，无流界），流是过，用