English
English version Divided into three parts. The first is Aivaenabhandha (obstructions arising from desire), which is entirely a form of practice. The second is Karmavrana (obstructions arising from actions), namely the unwholesome actions of body, speech, and mind, which are the cause of the two extremes of suffering and happiness. The third is Atmagraha-drsti-upadanaskandha (obstructions arising from clinging to self-views), namely taking various wrong views as the head, clinging to the ten afflictions (Dasa Klesa) that delude the truth. Second, regarding their essence. The first two obstructions have mind (Manas, consciousness) as their essence. The middle one, Karmavrana, encompasses the three karmas of body, speech, and mind. The third obstruction has mind as its essence. Third, regarding the Tripiṭaka (the general term for Buddhist scriptures). The Sutra (the collection of discourses) fully explains the three learnings (Tri-Siksa), because it explains the three learnings from beginning to end. Both the root and the branch are explained. Moreover, the Sutra is the doctrine, and the three gates of the three learnings arise from the doctrine, so it is said this way. The Vinaya (the collection of monastic rules) accomplishes two things, because it relies on precepts to generate concentration. The Abhidhamma (the collection of philosophical treatises) is solely wisdom, because it is unknown, so it is only said to be wisdom. Third, regarding the Dharma meaning of the Tripiṭaka. The Sutra proclaims the cause and effect of the Dharma meaning, because this collection proclaims language. The Vinaya accomplishes the Dharma meaning, because there is no doubt about upholding or violating the precepts, so it accomplishes the cause and effect of the Dharma meaning. The Abhidhamma makes the Dharma meaning surpass wisdom, because this collection generates superior wisdom, which is able to understand the Dharma meaning. The ten Dharmas of Aparitapita (the meaning of no regret) are distinguished from two aspects. First is Sila (precepts). Second is Aparitapita (no regret). Third is Prasada (inner peace). Fourth is Pramodya (obtaining joy). Fifth is Priti (asking and relying). Sixth is Sukha (happiness). Seventh is Samadhi (meditation). Eighth is Yathabhutananadassana (seeing things as they really are). Ninth is Nirveda (disgust and detachment). Tenth is Vimoksha (liberation). Second, regarding their nature. Among these ten Dharmas, the first six, the first is Sila as the cause, and the latter five are the result of upholding precepts, all belonging to the learning of precepts, and are the cause of Samadhi. The seventh is the result of Samadhi, which is the cause of wisdom. The eighth is the result of wisdom. The ninth is the function of wisdom. The tenth is the result of the three learnings, which is Asamskrta (unconditioned Dharma). If we analyze their essence from the three karmas of body, speech, and mind, the first encompasses the three karmas of body, speech, and mind. The middle eight have only mind as their essence. The last one has Asamskrta as its essence. If we analyze from the three learnings, the first six are precepts, the middle one is Samadhi, the next two are wisdom, and the last one is the result obtained from the previous three, which is Asamskrta. The five meanings common to the Tripiṭaka are distinguished from three aspects. First is Nama (name). Second is Sarira (essence). Third is Adhisthana (abode). The first name refers to Vasana (perfuming), Bodhi (awakening), Santa (tranquility), Abhijna (supernatural power), and Vimoksha (liberation). Vasana refers to the continuous hearing, thinking, and practicing, perfuming the consciousness, forming seeds. This is named from a metaphor. Bodhi refers to the power of cultivating wisdom, being able to perceive the truth, so it is called Bodhi. Santa refers to being away from the attachment of the able and the object, called Santa. Abhijna refers to if there is attachment of the able and the object, it cannot be penetrated. --------------------------------------------------------------------------------
Chinese
。由无能所故平等故通也。解脱者若不通真理可不解脱。由达理故得解脱也。后四并修慧胜用之美立名 二体者。熏之一种用闻思为性。中三用修慧为体。后之一种用无为为体 三位者。若通一一位皆有此五义。若别而言之。熏在地前。觉在初地。寂在二地至七地。通在八地至十地解脱在佛地。 别用四义 修多罗四义二门分别名体 名者。一依。处人用为教所依故。二相。谓真俗等相日相形彼此等。三法。即诸法自性故名法也。四义。即义用之义故名义也 二体者。依体即以色以及后智胜用之德为体。相者用一切诸法真俗为性。法者用阴等诸法以之为体也。义者即用教法为性。由依此法能生道灭戒故。 五阴义二门分别。一阴名。二体 一名有通名别名。五阴者。五是数。阴者积聚。以解阴即从数义为名。别者谓色受想行识。形碍以解色。领纳以明受。取相相是想。行是起作为义。识了别是识。并义果受称也 二体。色阴以色识为性。中三阴以随用以心法为性。行中亦可不是心身口业等。识阴通取六七八等为识阴体。 十八界二门分别。一名。二体 名者。分前色作五根五尘及无作色。用前三阴作法界。用前识阴作界即六识界。六尘谓色声香味等。六根谓明眼界耳鼻舌界身界意界。六识名同根 由于无能的缘故，所以平等且通达。解脱者如果不能通达真理，怎么能解脱呢？因为通达真理的缘故，才能得到解脱。后面的四种（觉、寂、通、解脱）并修慧殊胜的作用而立名。 二体：熏习的一种，以听闻思惟为特性。中间三种（觉、寂、通）以修慧为本体。最后一种（解脱）以无为为本体。 三位：如果通达其中任何一位，都具有这五种意义。如果分别而言，熏习在地前。觉悟在初地。寂静在二地到七地。通达在八地到十地。解脱在佛地。 别用四义：修多罗（Sutra，经）的四种意义，从名和体两个方面分别。 名者：一、依，处所、人、用作为教义所依赖的缘故。二、相，指真俗等相，日相、形彼此等。三、法，即诸法自性，所以名为法。四、义，即义用之义，所以名为义。 二体者：依的本体即以色以及后得智殊胜的作用为本体。相的本体用一切诸法的真俗为特性。法的本体用阴等诸法作为本体。义的本体即用教法为特性，因为依靠此法能生道、灭、戒。 五阴义从名和体两个方面分别。一、阴名。二、体。 一名有通名和别名。五阴者，五是数，阴是积聚。以解释阴，即从数的意义来命名。别名是指色、受、想、行、识。形碍用来解释色（Rupa）。领纳用来阐明受（Vedana）。取相是想（Samjna）。行（Samskara）是起作为义。识（Vijnana）了别是识。并义果受称。 二体：色阴以色识为特性。中间三种阴以随用以心法为特性。行中也可以不是心身口业等。识阴通取六七八识等作为识阴的本体。 十八界从名和体两个方面分别。一、名。二、体。 名者：把前面的色（Rupa）分成五根、五尘以及无作色。用前面的三种阴（受、想、行）作为法界（Dharmadhatu）。用前面的识阴（Vijnana）作为界，即六识界。六尘是指色、声、香味等。六根是指眼界、耳界、鼻界、舌界、身界、意界。六识名称与根相同。
English
Modern English version: Due to the cause of incompetence, there is equality and thorough understanding. If a liberated one does not understand the truth, how can they be liberated? Because of understanding the truth, one attains liberation. The latter four (Awareness, Tranquility, Thoroughness, Liberation) are named by combining the merits of cultivating wisdom. Two Entities: One type of cultivation takes hearing and thinking as its nature. The middle three (Awareness, Tranquility, Thoroughness) take the cultivation of wisdom as their substance. The last type (Liberation) takes non-action as its substance. Three Positions: If one understands any one of these positions, all five meanings are present. If speaking separately, cultivation is before the first ground. Awareness is on the first ground. Tranquility is on the second to seventh grounds. Thoroughness is on the eighth to tenth grounds. Liberation is on the Buddha ground. Separate Use of Four Meanings: The four meanings of Sutra (经, scripture) are distinguished from the aspects of name and substance. Name: First, reliance, because the place, person, and use are what the teachings rely on. Second, characteristics, referring to characteristics such as truth and falsehood, the appearance of the sun, forms, and the other. Third, Dharma (法, law), which is the self-nature of all dharmas, hence the name Dharma. Fourth, meaning, which is the meaning of meaning and use, hence the name meaning. Two Substances: The substance of reliance is the form and the excellent function of subsequent wisdom. The substance of characteristics uses the truth and falsehood of all dharmas as its nature. The substance of Dharma uses the skandhas (阴, aggregates) and other dharmas as its substance. The substance of meaning uses the teachings as its nature, because relying on this Dharma can generate the path, cessation, and precepts. The meaning of the five skandhas (阴, aggregates) is distinguished from the aspects of name and substance. First, the name of the skandhas. Second, the substance. One name has a general name and a specific name. The five skandhas: five is a number, and skandha means accumulation. To explain skandha, it is named from the meaning of number. The specific names refer to Rupa (色, form), Vedana (受, sensation), Samjna (想, perception), Samskara (行, mental formations), and Vijnana (识, consciousness). Form and obstruction are used to explain Rupa. Reception is used to clarify Vedana. Taking characteristics is Samjna. Samskara is the meaning of arising and acting. Vijnana is the distinguishing of consciousness. They are collectively called the meaning and result. Two Substances: The Rupa skandha takes form and consciousness as its nature. The middle three skandhas take mental dharmas as their nature according to their use. Samskara may also not be mental, physical, or verbal karma. The Vijnana skandha generally takes the sixth, seventh, and eighth consciousnesses as the substance of the Vijnana skandha. The eighteen dhatus (界, realms) are distinguished from the aspects of name and substance. First, name. Second, substance. Name: The preceding Rupa (色, form) is divided into the five roots, the five objects, and non-active form. The preceding three skandhas (Vedana, Samjna, Samskara) are used as the Dharmadhatu (法界, realm of dharma). The preceding Vijnana skandha (识, consciousness) is used as the realm, which is the six consciousness realms. The six objects refer to form, sound, smell, taste, etc. The six roots refer to the eye realm, ear realm, nose realm, tongue realm, body realm, and mind realm. The names of the six consciousnesses are the same as the roots. -------------------------------------------------------------------------------- 二体。同阴不须分别。
Chinese
十二入名体 谓六尘此十法是识入处名入处名入。从义为名也 体者。与阴不异也。但约义为入也。 四谛义二门分别。一名。二体 通名谛即实故。故名谛。名者。谓苦集灭道。苦者逼迫为义。集者招感为义。此二过义受名。灭者能灭三毒火故名灭。道者能生为义。此二从功用为名 二体者有二。一就相。出体相。即用苦无常等理为苦。因等理为集。道如等理为道。灭正等理为灭。此就相出。二就实。若大乘即一味真如为苦实。乃至为道体实。即经云。有实即无作四谛也。 次明定义二门分别。一名。二体 名者。谓初禅地二禅地三禅地四禅地。禅者名思惟修亦名功德丛林。二体。四禅有十八支。即已之为体。禅支有十八。初禅有五。觉观为治。喜乐为利益。一心为定体 二禅有四支。内净喜乐一心。内净是治。中二是利益。后一心是定体。三禅有五支。行舍净念安慧。舍念慧是治。乐是利益。一心是体。乐一心。四禅有四支。舍念不苦不乐一心舍念是治。不苦不乐是利益。一心是定体 二体者。以九法为。谓觉观受猗定行舍念慧。受分为四。猗分二。即初二禅中乐行舍及念各分为二。定分四。余四不分。 四无色义名体 名者。一空处。二识处。三无所有处。并 二体。同为阴，不须分别。 十二入名体：所谓六尘（色、声、香、味、触、法）此十法是识的进入之处，名为入处，从意义上命名。体，与阴没有区别。只是从意义上说是‘入’。 四谛义二门分别：一名，二体。通名‘谛’，即真实之故，故名‘谛’。名者，谓苦、集、灭、道。苦者，逼迫为义。集者，招感为义。此二从过患意义受名。灭者，能灭三毒（贪、嗔、痴）之火故名灭。道者，能生为义。此二从功用上命名。二体者有二：一就相出体相，即用苦无常等理为苦，因等理为集，道如等理为道，灭正等理为灭。此就相出。二就实，若大乘即一味真如为苦实，乃至为道体实。即经云：‘有实即无作四谛也’。 次明定义二门分别：一名，二体。名者，谓初禅地、二禅地、三禅地、四禅地。禅者，名思惟修，亦名功德丛林。二体：四禅有十八支，即以此为体。禅支有十八。初禅有五：觉观为治，喜乐为利益，一心为定体。二禅有四支：内净、喜、乐、一心。内净是治，中二是利益，后一心是定体。三禅有五支：行舍、净念、安慧。舍、念、慧是治，乐是利益，一心是体。乐、一心。四禅有四支：舍念、不苦不乐、一心。舍念是治，不苦不乐是利益，一心是定体。二体者，以九法为。谓觉、观、受、猗、定、行、舍、念、慧。受分为四，猗分二，即初二禅中乐行舍及念各分为二。定分四，余四不分。 四无色义名体：名者，一空处（ākāśānantyāyatana）。二识处（vijñānānantyāyatana）。三无所有处（ākiñcanyāyatana）。并