English
English version: The distinction of the Emanated Body (Chuti Bie): It takes the cognition that responds to and receives the world's numerical conditions, speech, and situations as its essence. It is similar to how the root consciousness takes the six roots as its essence. Among the eleven consciousnesses, it takes the 'experiencer' (Shen Zhe) and the 'receiver' (Shou Zhe) as its essence. It is similar to how the 'I-consciousness' (Wo Shi) takes intention (Yi) and attachment (Zhi) as its two essences. Among the eleven consciousnesses, it takes the distinction between self and other (Zi Ta Chabei) as its essence. It is similar to how the 'consciousness of consciousness' (Shi Shi) uses the sixth and seventh consciousnesses as its essence. Among the eleven consciousnesses, it takes the 'correct receiving consciousness' (Zheng Shou Shi) and the 'experiencer' (Shen Zhe), taking the aspect of the meaning of distinct cognition as its essence. The paths of good and evil both pass through the four consciousnesses. At this time, the three meanings are distinguished by two aspects: first, name; second, essence. Regarding 'name': First, in a state of equality, it illuminates the mind, departing from high and low, moving towards correctness and equality, taking 'departure from fault' as its name. Second, in a state of harmony, it means that the minds of the speaker and listener are in accord, named 'harmony,' taking 'meaning' as its name. Third, in a state of turning the wheel, it illuminates how the Tathagata's (Rulai) Dharma teaching can enable sentient beings to receive the Eightfold Path, similar to the turning of the world, taking 'Dharma analogy' as its name. Regarding 'essence': Generally, it takes the Buddha's (Fo) and Bodhisattva's (Pusa) subsequent wisdom (Houde Zhi) and great compassionate heart (Dabei Xin) as its essence. External attachment establishes three meanings of existence of form: First, form already exists before eye-consciousness arises. Second, the consciousness transforming into form is also the existence of form. Third, because of distinctly cognizing form and mind, it is known that form exists. The four births are distinguished by two aspects: name and essence. Regarding 'name': First, womb-born; 'womb' signifies the beginning, taking 'time' as its name, and it can also take 'appearance' as its name. Second, moisture-born; the stagnant water is called 'moisture,' and thus it is born, taking 'that which it relies on' as its name. Third, egg-born; it is a single egg, taking 'appearance' as its name. Fourth, transformation-born; all the faculties suddenly appear, which is called 'transformation,' and birth is due to transformation, hence it is called 'transformation-born,' taking 'meaning' as its name. Generally called 'birth,' taking the meaning of 'species' as its name, and it can also take 'result' as its name. Regarding 'essence': Womb-born takes the five skandhas (Wuyin) of the desire realm (Yujie) as its essence; moisture-born and egg-born are also like this. Transformation-born has the nature of the five skandhas of the three realms (Sanjie). Question: The formless realm (Wusejie) has no form, so how can it be said that transformation-born beings have the five skandhas? Answer: If according to the Hinayana (Xiaocheng), the formless realm is not included in the four births. Now, according to the Mahayana (Dacheng), the formless realm also has form, so it possesses the five skandhas. Because the *Inraking Sutra* says that there are transformation-born beings in the formless realm, therefore transformation-birth pervades the five paths (Wudao). The meaning of the four realms: name and essence. Regarding 'name': The names and essences of the three realms are the same as previously explained. The fourth is the non-outflow realm (Wuliujie); 'outflow' is fault, using --------------------------------------------------------------------------------
Chinese
无流而生名界。从无过及义为名。用菩萨变易五阴为体。 六界二门分别名体 名者。地水火风空识。即六大。界之言性亦是因义。从用义为名 二体者。前四即触尘摄。即以色识为体。空大用太虚无为为体。从心变约心是有为。小乘一向有为空。识界若亲成唯是意识。若取发助明通取七识。若依持为论通本识。唯取有为有流不取无流。以是三界生故即体如此。 十八界名体 名者。六识即眼耳鼻舌身意。并从根为名。六尘通一切法。即色声香味触法。六根即眼耳鼻舌身意 二体者。六尘用色识及识为性。意根六识生后皆名意。即通六识。若意门明义。本识七识心皆有生之义悉名根。前五唯色识为体。六识若取本即以意识心为体。以立一意识故不许有别体五识也。随用有六体此无所仿。 十二入名体 即六根六烦。以六识入意根中故。即是十二入。生识以解入。根尘皆生故 体与十八界同。 五阴亦尔。以五根五尘入色阴中。六识意根入识阴。法尘入分为三阴。此三法义分。性是界。生识解入。积聚是阴义。 三种唯识观义名体 名者。一唯量。二唯二。三种种类。言唯量者。唯之言触量即识量。从义为名。言唯二者。二是数。从义及数为名。三种种即境法非一名种种。类是流类。即 现代汉语译本 无流而生名为界（Dhatu，界）。从无过失及意义而立名。以菩萨变易五阴（Skandha，蕴）为体。 六界（Dhatu，界）二门分别名体：名称方面，地（Prthivi，地）、水（Apas，水）、火（Tejas，火）、风（Vayu，风）、空（Akasa，空）、识（Vijnana，识），即六大（Mahadhatu，大界）。界，就其性质而言，也是因的意思。从作用的意义而立名。两种体性方面，前四者属于触尘所摄，即以色（Rupa，色）和识为体。空大（Akasa-mahadhatu，空大界）以太虚无为为体。从心识变现的角度来说，约心是有为法。小乘佛教一向认为有为空。识界（Vijnana-dhatu，识界）如果直接成就，唯是意识（Manovijnana，意识）。如果取其发起、帮助、明了通达的作用，则取七识（ সপ্তविज्ञान, Sapta-vijnana）。如果依据和持有来论述，则通于本识（ मूलविज्ञान, Mula-vijnana）。只取有为有流，不取无为无流。因为这是三界（Triloka，三界）产生的原因，所以体性如此。 十八界（Dhatu，界）名体：名称方面，六识（Sad-vijnana，六识）即眼识（Caksu-vijnana，眼识）、耳识（Srotra-vijnana，耳识）、鼻识（Ghrana-vijnana，鼻识）、舌识（Jihva-vijnana，舌识）、身识（Kaya-vijnana，身识）、意识（Manovijnana，意识），都从根（Indriya，根）而得名。六尘（Sad-visaya，六境）通于一切法，即色（Rupa，色）、声（Sabda，声）、香（Gandha，香）、味（Rasa，味）、触（Sparsa，触）、法（Dharma，法）。六根（Sad-indriya，六根）即眼（Caksu，眼）、耳（Srotra，耳）、鼻（Ghrana，鼻）、舌（Jihva，舌）、身（Kaya，身）、意（Manas，意）。两种体性方面，六尘以色识及识为体性。意根（Mano-indriya，意根）是六识生起之后都称为意，即通于六识。如果从意门明了意义的角度来说，本识、七识心都有生起之义，都可以称为根。前五识唯以色识为体。六识如果取其根本，即以意识心为体。因为建立一个意识，所以不允许有别的五识的体性。随其作用有六种体性，这里没有可以效仿的。 十二入（Ayatana，处）名体：即六根（Sad-indriya，六根）和六尘（Sad-visaya，六境）。因为六识（Sad-vijnana，六识）进入意根（Mano-indriya，意根）之中，所以是十二入。生起识以了解而入。根和尘都生起，所以是这样。体性与十八界相同。 五阴（Skandha，蕴）也是如此。以五根（Panca-indriya，五根）、五尘（Panca-visaya，五境）进入色阴（Rupa-skandha，色蕴）中。六识（Sad-vijnana，六识）、意根（Mano-indriya，意根）进入识阴（Vijnana-skandha，识蕴）。法尘（Dharma-visaya，法境）进入分为三阴。这三种是法义的区分。性质是界（Dhatu，界）。生起识以了解而入。积聚是阴的意义。 三种唯识观义名体：名称方面，一唯量（Matra，量），二唯二（Dvaya，二），三种种类（Prakara，种类）。说唯量，唯的意思是触量，即识量。从意义而立名。说唯二，二是数字，从意义和数字而立名。三种种类即境法，不是一个名称，是种种。类是流类，即。
English
English version 'Namely, that which arises without outflow is called Dhatu (界, realm). It is named from the meaning of being without fault and transgression. It takes the transformation of the five Skandhas (阴, aggregates) by Bodhisattvas as its substance. The names and substances of the six Dhatus (界, realms) are distinguished separately: In terms of names, Earth (地, Prthivi), Water (水, Apas), Fire (火, Tejas), Wind (风, Vayu), Space (空, Akasa), and Consciousness (识, Vijnana) are the six great elements (六大, Mahadhatu). 'Dhatu,' in terms of its nature, also means 'cause.' It is named from the meaning of function. In terms of the two substances, the first four are included in the touch-objects (触尘), that is, they take form (色, Rupa) and consciousness as their substance. The great element of space (空大, Akasa-mahadhatu) takes the unconditioned void as its substance. From the perspective of mental transformation, it is conditioned in relation to the mind. Hinayana Buddhism always considers it conditioned. If the realm of consciousness (识界, Vijnana-dhatu) is directly achieved, it is only Mano-vijnana (意识, consciousness). If its function of initiating, assisting, and clearly understanding is taken into account, then the seven consciousnesses ( सप्तविज्ञान, Sapta-vijnana) are included. If it is discussed in terms of reliance and support, then it includes the Mula-vijnana ( मूलविज्ञान, base consciousness). Only the conditioned with outflow is taken, not the unconditioned without outflow. Because this is the cause of the arising of the three realms (三界, Triloka), therefore the substance is such. The names and substances of the eighteen Dhatus (界, realms): In terms of names, the six consciousnesses (六识, Sad-vijnana), namely eye-consciousness (眼识, Caksu-vijnana), ear-consciousness (耳识, Srotra-vijnana), nose-consciousness (鼻识, Ghrana-vijnana), tongue-consciousness (舌识, Jihva-vijnana), body-consciousness (身识, Kaya-vijnana), and mind-consciousness (意识, Manovijnana), are all named after their respective roots (根, Indriya). The six objects (六尘, Sad-visaya) encompass all dharmas, namely form (色, Rupa), sound (声, Sabda), smell (香, Gandha), taste (味, Rasa), touch (触, Sparsa), and dharma (法, Dharma). The six roots (六根, Sad-indriya) are eye (眼, Caksu), ear (耳, Srotra), nose (鼻, Ghrana), tongue (舌, Jihva), body (身, Kaya), and mind (意, Manas). In terms of the two substances, the six objects take form and consciousness as their nature. The mind-root (意根, Mano-indriya) is what is called 'mind' after the arising of the six consciousnesses, encompassing all six consciousnesses. If the meaning is clarified from the perspective of the mind-door, then the base consciousness and the seven consciousnesses all have the meaning of arising and can all be called roots. The first five consciousnesses only take form and consciousness as their substance. If the six consciousnesses are taken in their fundamental aspect, then they take the mind-consciousness as their substance. Because one consciousness is established, it is not allowed to have separate substances for the other five consciousnesses. There are six substances according to their functions, but there is nothing to imitate here. The names and substances of the twelve Ayatanas (处, entrances): They are the six roots (六根, Sad-indriya) and the six objects (六尘, Sad-visaya). Because the six consciousnesses (六识, Sad-vijnana) enter into the mind-root (意根, Mano-indriya), they are the twelve entrances. Consciousness arises to understand and enter. Both root and object arise, so it is like this. The substance is the same as the eighteen Dhatus. The five Skandhas (蕴, aggregates) are also like this. The five roots (五根, Panca-indriya) and the five objects (五尘, Panca-visaya) enter into the Rupa-skandha (色蕴, aggregate of form). The six consciousnesses (六识, Sad-vijnana) and the mind-root (意根, Mano-indriya) enter into the Vijnana-skandha (识蕴, aggregate of consciousness). The Dharma-visaya (法境, dharma-object) enters and is divided into three Skandhas. These three are the distinctions of the meaning of dharma. The nature is Dhatu (界, realm). Consciousness arises to understand and enter. Accumulation is the meaning of Skandha. The names and substances of the three kinds of Vijnaptimatrata (唯识, Consciousness-only) contemplation: In terms of names, first, only measure (唯量, Matra), second, only two (唯二, Dvaya), and third, various kinds (三种种类, Prakara). 'Only measure' means that 'only' refers to the touch-measure, which is the measure of consciousness. It is named from the meaning. 'Only two' means that 'two' is a number, named from the meaning and the number. 'Various kinds' refers to the objects and dharmas, not a single name, but various. 'Kind' is a flowing kind, that is. --------------------------------------------------------------------------------