English
Two bodies. Being the same as skandha, there is no need to differentiate. The names and entities of the twelve entrances: The six dusts (form, sound, smell, taste, touch, and dharma) and these ten dharmas are where consciousness enters, named 'entrances,' named according to their meaning. The entity is no different from the skandhas. It's just called 'entrance' based on its meaning. The meaning of the Four Noble Truths is distinguished by two aspects: one is name, and the other is entity. The common name 'Truth' means reality, hence the name 'Truth.' The names are: suffering (duḥkha), accumulation (samudaya), cessation (nirodha), and path (mārga). 'Suffering' means oppression. 'Accumulation' means causation. These two are named based on the meaning of faults. 'Cessation' means being able to extinguish the fire of the three poisons (greed, hatred, and delusion), hence the name 'Cessation.' 'Path' means being able to generate. These two are named based on their function. There are two types of entities: first, based on characteristics, the entity's characteristics are revealed, that is, using the principle of suffering being impermanent, etc., as suffering; the principle of cause, etc., as accumulation; the principle of the path being like this, etc., as the path; the principle of cessation being correct, etc., as cessation. This is based on characteristics. Second, based on reality, if it is Mahayana, then the one flavor of Suchness (tathatā) is the reality of suffering, and so on, up to the reality of the path's entity. That is, the sutra says: 'Having reality means the Four Noble Truths are uncreated.' Next, explaining the meaning of dhyana (jhāna) is distinguished by two aspects: one is name, and the other is entity. The names are: the first dhyana ground, the second dhyana ground, the third dhyana ground, and the fourth dhyana ground. Dhyana means meditative cultivation, also called a forest of merit. Two entities: the four dhyanas have eighteen branches, which are taken as the entity. There are eighteen dhyana branches. The first dhyana has five: initial application (vitarka) and sustained application (vicāra) are for treatment, joy (prīti) and happiness (sukha) are for benefit, and one-pointedness (ekāgratā) is the entity of concentration. The second dhyana has four branches: inner purity (adhyātmasaṃprasāda), joy, happiness, and one-pointedness. Inner purity is the treatment, the middle two are the benefit, and the last one-pointedness is the entity of concentration. The third dhyana has five branches: equanimity (upekṣā), mindfulness (smṛti), clear comprehension (samprajanya). Equanimity, mindfulness, and clear comprehension are the treatment, happiness is the benefit, and one-pointedness is the entity. Happiness, one-pointedness. The fourth dhyana has four branches: equanimity, mindfulness, neither suffering nor happiness, and one-pointedness. Equanimity and mindfulness are the treatment, neither suffering nor happiness is the benefit, and one-pointedness is the entity of concentration. The two entities are based on nine dharmas. Namely, initial application, sustained application, feeling (vedanā), support (āśraya), concentration, practice (caritra), equanimity, mindfulness, and wisdom (prajñā). Feeling is divided into four, support is divided into two, that is, happiness, practice, equanimity, and mindfulness in the first two dhyanas are each divided into two. Concentration is divided into four, the remaining four are not divided. The names and entities of the Four Formless Realms: The names are: first, the Sphere of Infinite Space (ākāśānantyāyatana). Second, the Sphere of Infinite Consciousness (vijñānānantyāyatana). Third, the Sphere of Nothingness (ākiñcanyāyatana). And --------------------------------------------------------------------------------
Chinese
从方便行相立名。四于方便中作空识等解而修故。四非想非处。从相形过义立名。形下名无想。就实犹有细想是过也 二体者。以四阴心为体。但上下别不立支者。以是苦道故。乐道者立支。苦道不立支。四禅边亦尔。 十一切入义名体 名者。地水火风青黄赤白空处识。此等十法各遍一切无有间故名遍。入为识缘故名入。通名即从数及义为名也。别名即从境为名也 二体者。小乘中前八以无会善根为性。眷属四阴五阴也。空识以四阴为体。大乘同以唯识无尘智为体。或以意言唯识为体也。三智分别但加行智也。 无诤三昧二种分别名体 名者。无诤者以五因来将护众生不生烦恼不与他诤。即从无过立名也 二体者。明诸佛菩萨以如量智大悲心将护众生。用此如量智为体也。小乘以等智为体。成论唯圣得故。以名用无漏智定为体。 阿毗达磨四义二名体 一对二数三伏四解。对者。生死涅槃是所对。智是能对。即从相形之义立名。数者。明说一法重重显之。伏者。能伏诸说名伏。解者。由此教令前二藏法相明了可见名解。此三从功能胜义立名 二体者。唯取论教为体。虽就所诠明于四义。但言取教有此胜用即同教出体。若取所生用体即以闻慧为体。 九种方便。出如实论。以五分论伏破。即 现代汉语译本 从方便行相立名。四于方便中作空识等解而修习的缘故。 四非想非非想处（Neither perception nor non-perception）。从相状和程度超过下位境界的意义上立名。低于此境界的是无想（No Perception）。就实际情况而言，仍然有微细的念想，这是它的过失。 二、体性：以四阴（Four aggregates）的心为体性。但上下位之间没有设立支分，因为这是苦道（Path of Suffering）的缘故。乐道（Path of Happiness）才设立支分，苦道不设立支分。四禅边（The border of the Fourth Dhyana）也是如此。 十一切入义名体 一、名称：地（Earth）、水（Water）、火（Fire）、风（Wind）、青（Blue）、黄（Yellow）、赤（Red）、白（White）、空处（Space）、识处（Consciousness）。这十种法各自周遍一切，没有间隔，所以叫做‘遍’。‘入’是作为意识的所缘，所以叫做‘入’。总的名称是从数量和意义上立名。个别的名称是从所观境界上立名。 二、体性：小乘（Hinayana）中，前八种以无漏善根为体性，眷属是四阴或五阴（Five aggregates）。空处和识处以四阴为体性。大乘（Mahayana）共同以唯识（Consciousness-only）和无尘智（Wisdom without defilement）为体性。或者以意言唯识为体性。三种智慧的分别只是加行智（Wisdom of application）。 无诤三昧二种分别名体 一、名称：无诤（Non-contention），以五种原因来将护众生，不使众生生起烦恼，不与他人争论。即是从没有过失的意义上立名。 二、体性：说明诸佛菩萨以如量智（Wisdom commensurate with reality）和大悲心（Great compassion）来将护众生。用这种如量智作为体性。小乘以等智（Equal wisdom）为体性。《成实论》（Satyasiddhi Shastra）认为只有圣者才能获得，所以用无漏智（Wisdom without outflows）定作为体性。 阿毗达磨四义二名体 一、一对、二数、三伏、四解。对：生死（Samsara）和涅槃（Nirvana）是所对，智慧是能对。即是从相对照的意义上立名。数：明白地说一种法，重重地显示它。伏：能够降伏各种说法，叫做‘伏’。解：通过这种教导，使前二藏（指经藏和律藏）的法相明白可见，叫做‘解’。这三种是从功能和殊胜的意义上立名。 二、体性：只取论教（Abhidharma teachings）作为体性。虽然就所诠释的内容来说明四义，但说取论教有这种殊胜的作用，就如同教法显现出体性。如果取所产生的功用作为体性，那么就以闻慧（Wisdom from hearing）为体性。 九种方便。出自《如实论》（Tattvasiddhi Shastra）。以五分论（Pancavastu）来降伏和破斥。
English
English version The name is established based on the aspect of expedient practice. It is because the four [meditations] are cultivated by understanding emptiness and consciousness within the expedient means. The Fourth Neither Perception nor Non-Perception Realm. The name is established based on the meaning of surpassing the lower realms in terms of form and degree. Below this realm is the Realm of No Perception. In reality, there are still subtle thoughts, which is its fault. Two, Substance: Its substance is the mind of the four skandhas (Four aggregates). However, branches are not established between the upper and lower positions because this is the Path of Suffering. The Path of Happiness establishes branches, but the Path of Suffering does not. The border of the Fourth Dhyana is also like this. The Meaning and Substance of the Ten All-Accomplishing Spheres One, Name: Earth, Water, Fire, Wind, Blue, Yellow, Red, White, Space, and Consciousness. These ten dharmas each pervade everything without interruption, so they are called 'pervading'. 'Entering' is because they serve as the object of consciousness, so they are called 'entering'. The general name is established from number and meaning. The specific name is established from the object of contemplation. Two, Substance: In Hinayana, the first eight take non-outflow good roots as their nature. The retinue is the four or five skandhas. Space and Consciousness take the four skandhas as their substance. Mahayana commonly takes Consciousness-only and Wisdom without defilement as their substance. Or it takes ideational Consciousness-only as its substance. The distinction of the three wisdoms is only the Wisdom of Application. The Twofold Distinction of the Non-Contention Samadhi: Name and Substance One, Name: Non-contention, because it uses five reasons to protect sentient beings, preventing them from generating afflictions and not contending with others. That is, the name is established from the meaning of being without fault. Two, Substance: It explains that all Buddhas and Bodhisattvas protect sentient beings with wisdom commensurate with reality and great compassion. It uses this wisdom commensurate with reality as its substance. Hinayana takes equal wisdom as its substance. The Satyasiddhi Shastra believes that only sages can attain it, so it takes non-outflow wisdom concentration as its substance. The Four Meanings of Abhidharma: Two Names and Substance One, One pair, two numbers, three subduing, four understanding. Pair: Samsara and Nirvana are the pair, wisdom is the ability to pair. That is, the name is established from the meaning of relative comparison. Number: Clearly speaking of one dharma, repeatedly revealing it. Subduing: Being able to subdue various statements is called 'subduing'. Understanding: Through this teaching, the characteristics of the dharmas of the first two pitakas (Sutra Pitaka and Vinaya Pitaka) are clearly visible, called 'understanding'. These three are named from function and superior meaning. Two, Substance: It only takes the Abhidharma teachings as its substance. Although it explains the four meanings in terms of what is being explained, it says that taking the teachings has this superior function, just as the teachings reveal the substance. If the resulting function is taken as the substance, then it takes the wisdom from hearing as its substance. Nine kinds of expedient means. From the Tattvasiddhi Shastra. Subduing and refuting with the Pancavastu. --------------------------------------------------------------------------------
Chinese
立义等五。以四方便难彼义。于彼立有二方便。一检具五分不。二设具五分复离三过不。即相违不实不定。若具三过不须破自坏也。二检彼难亦须二方便。一检难具五分不。二须识彼退意。但彼难者耻受屈。不自受屈言。且休更待后论。即令言下受伏。若不识彼语而为解说。即自无知为是须识彼退意。 八方便义有二。一名。二体 名者。五分论即五。一立义。二引证。三譬。四合譬。五结。三方便者。相违不实不定。以五分伏破。以三方便伏彼破。以三方便伏彼立也 若论体。虽约教新但取闻思二慧以之为体。若就教即以识声为性也。 五篇二门名体 一名者。波罗夷此云极恶。即从重过立名。二僧伽婆尸沙此云僧残。坏僧行不具 即从所坏及过受名。三名波逸提此云堕。即从果为名(由犯此必堕恶道故)四名提舍尼此云向彼悔。即从对治方便立名也。五名戒叉加罗尼此云应当学。即从能防行立名。通名篇者。以罪类均等者立之一处名篇。即从义受名 二体者。同用身口意作无作业为体。若别身口作无作用色为体。意业用思为体 七聚者。更加恶作恶说聚。加偷兰遮聚。此云大障道 得名者。恶作恶说者。即以身所作名恶作。口所说名恶说也。大障道若犯此必障圣道故名大障道。并从过为名 体性与五 现代汉语译本： 确立论点等需要五个部分。用四种方便来驳斥对方的论点。在确立自己的论点时，有两种方便：一是检查是否具备五个部分；二是假设具备五个部分，是否又脱离了三种过失，即相违、不实、不定。如果具备这三种过失，就不需要驳斥，它自己就会崩溃。二，检查对方的驳斥，也需要两种方便：一是检查对方的驳斥是否具备五个部分；二是需要识别对方的退却之意。但驳斥者往往耻于认输，不会直接承认失败，而是说‘暂且休战，等待以后再论’，这样就能让对方在言语上屈服。如果不理解对方的言语，就妄加解释，就显得自己无知，因此必须识别对方的退却之意。 八方便义有二：一名，二体。名字方面，五分论就是五部分：一、立义（确立论点），二、引证，三、譬喻，四、合譬（总结譬喻），五、结（结论）。三种方便是指：相违、不实、不定。用五分来降伏对方的驳斥，用三种方便来降伏对方的驳斥，用三种方便来降伏对方的论点。如果从体性上来说，虽然是根据教义新立的，但只取闻慧和思慧作为它的体性。如果就教义而言，就以识别声音为体性。 五篇二门：名和体。名字方面：波罗夷（Parajika，断头罪），意思是极恶，是从最重的罪过立名。二、僧伽婆尸沙（Sanghavasesa，僧残罪），意思是僧团残缺，破坏僧团的修行，即从所破坏的事物和罪过而得名。三、波逸提（Pacittiya，单堕罪），意思是堕落，是从果报立名（因为犯此罪必定堕入恶道）。四、提舍尼（Patidesaniya，悔过罪），意思是向他人忏悔，即从对治的方法立名。五、戒叉加罗尼（Sikkhamanā，学戒），意思是应当学习，即从能够防止恶行的角度立名。通称为‘篇’，是因为罪行性质相同的一类放在一起，称为‘篇’，即从意义上得名。体性方面：共同以身、口、意所作的无作用为体。如果分别来说，身、口所作的以无作用色为体，意业以思为体。 七聚是指：加上恶作聚、恶说聚，加上偷兰遮聚（Thullanaccaya），意思是大的障碍。得名方面：恶作、恶说，即以身体所作的称为恶作，口所说的称为恶说。大障道，如果犯此罪必定障碍圣道，所以称为大障道。都是从罪过而得名。体性与五篇相同。