English
English version: Establishing a thesis and so on requires five parts. Use four expedients to refute the other party's thesis. In establishing one's own thesis, there are two expedients: first, check whether it has five parts; second, assuming it has five parts, whether it is free from the three faults, namely contradiction, untruth, and uncertainty. If it has these three faults, there is no need to refute it, it will collapse on its own. Second, examining the other party's refutation also requires two expedients: first, check whether the other party's refutation has five parts; second, it is necessary to recognize the other party's intention to retreat. However, the refuter is often ashamed to admit defeat and will not directly admit failure, but will say 'Let's call a truce and wait for later discussion,' so that the other party can be subdued in words. If you do not understand the other party's words and make reckless explanations, you will appear ignorant, so it is necessary to recognize the other party's intention to retreat. The meaning of the eight expedients has two aspects: name and substance. In terms of name, the five-part argument is the five parts: 1. Establishing the thesis, 2. Citing evidence, 3. Metaphor, 4. Combining metaphors, 5. Conclusion. The three expedients refer to: contradiction, untruth, and uncertainty. Use the five parts to subdue the other party's refutation, use the three expedients to subdue the other party's refutation, and use the three expedients to subdue the other party's thesis. If we talk about substance, although it is newly established according to the teachings, we only take the wisdom of hearing and thinking as its substance. If it is about the teachings, then identifying sounds is its substance. Five sections and two gates: name and substance. In terms of name: Parajika (Parajika, expulsion), meaning extreme evil, is named after the most serious offense. Second, Sanghavasesa (Sanghavasesa, formal meeting suspension), meaning the Sangha is incomplete, destroying the practice of the Sangha, that is, named after the things destroyed and the offenses. Third, Pacittiya (Pacittiya, expiation), meaning falling, is named after the retribution (because committing this offense will definitely fall into evil realms). Fourth, Patidesaniya (Patidesaniya, confession), meaning confessing to others, that is, named after the method of treatment. Fifth, Sikkhamana (Sikkhamana, training), meaning should learn, that is, named from the perspective of being able to prevent evil deeds. Generally called 'sections' because sins of the same nature are put together in one place, called 'sections', that is, named from the meaning. In terms of substance: commonly use the non-action performed by body, speech, and mind as the substance. If we talk about them separately, the actions of body and speech take non-action form as the substance, and mental karma takes thought as the substance. The seven aggregates refer to: adding the Dukkatas aggregate, the Dubbhasitas aggregate, and the Thullanaccaya (Thullanaccaya) aggregate, meaning great obstacle. In terms of naming: Dukkatas and Dubbhasitas, that is, what is done by the body is called Dukkatas, and what is said by the mouth is called Dubbhasitas. Thullanaccaya, if this offense is committed, it will definitely obstruct the holy path, so it is called Thullanaccaya. They are all named after the offenses. The substance is the same as the five sections. -------------------------------------------------------------------------------- 篇同以身口意已之为体。
Chinese
缘起四因义名体 名。一无知。由自无明解之智。即无他立名。二放逸。咨心神名放逸。过立名。三烦恼炽盛。由或增上不觉生染犯戒违道。四轻慢。由心轻戒不生敬重故犯佛戒。并从过立名 二体性者。无知即无明使。放逸即贪使。由贪故放逸。烦恼炽盛即通贪嗔二惑及缠垢一切惑。轻慢唯是慢使。若三聚中出体唯是心。 八种造业具。一名二体 名者。三业中由一不由二有三。由二不由一有三。具三业有一。不由三业有一。由一有三者。一由心不由身口。二由身不由心口。三由口不由身心。由二有三者。由心身不由口。由身口不由心。由心口不由身。七由身口心具犯。不由心口身而犯有二义。一者方便复悔过前使人罪成取罪成时故能教者得罪。不由三也。二妄语诳外国女人亦尔。初时不解未犯。后犯时复无三业也 体者。身口二以色识为体。心以意识为性。 毗那耶四二名体 名者。一罪过。从过受名。二缘起。则犯戒之缘。从义立名。三还净。明戒还同昔净。四出离。明于罪得出也。此二并从离过受名 体者。罪过如五篇七聚中辨。缘起如或四或八中说。还净出离即以方便中身口意善业为体。 出离有七事 一各发路遮相读。从义为名。二受与学罚。即从义 篇章的总体以身、口、意三者作为其本体。 缘起四因的意义是其本体的名称：一、无知（Avidya）。由于自身的无明遮蔽了智慧，因此没有其他立足点，故名为无知。二、放逸（Pramada）。放纵心神称为放逸，是过失的别名。三、烦恼炽盛（Klesha）。由于（烦恼）增长，不自觉地产生染污，触犯戒律，违背正道。四、轻慢（Avamanana）。由于内心轻视戒律，不生恭敬之心，因此触犯佛陀的戒律。以上都是从过失的角度来命名的。二、体性方面：无知即是无明使（Avidya）。放逸即是贪使（Raga），因为贪欲的缘故而放逸。烦恼炽盛则通于贪、嗔二惑以及缠缚、垢染等一切惑。轻慢只是慢使（Mana）。如果从三聚（指贪、嗔、痴三毒）中抽出本体，则只是心。 八种造业的要素，分为名称和本体两方面。名称方面：三业（身、口、意）中，由一种业而不是两种业造成的有三种情况；由两种业而不是一种业造成的有三种情况；具足三种业有一种情况；不由三种业造成的有一种情况。由一种业造成的有三种情况：一、由心而不是由身、口；二、由身而不是由心、口；三、由口而不是由身、心。由两种业造成的有三种情况：由心、身而不是由口；由身、口而不是由心；由心、口而不是由身。七、由身、口、意具足而犯。不由心、口、身而犯有两种含义：一是指为了方便而复悔过，先前使人犯罪已经成立，（自己）才承担罪责，因此能教唆他人犯罪的人才得罪，这不是由三种业造成的。二是妄语欺骗外国女人也是如此。最初（对方）不理解，所以没有犯戒，后来犯戒时也没有三种业参与。本体方面：身、口二业以色、识为本体，心业以意识为自性。 毗那耶（Vinaya，戒律）的四种和两种，也分为名称和本体两方面。名称方面：一、罪过（Aparadha），从过失的角度来命名。二、缘起（Hetu），是触犯戒律的因缘，从意义的角度来立名。三、还净（Parisuddhi），说明戒律恢复到原来的清净状态。四、出离（Nissarana），说明从罪过中解脱出来。这两种都是从脱离过失的角度来命名的。本体方面：罪过如五篇七聚（佛教戒律的分类）中所辨析的那样。缘起如或四或八（指戒律中缘起的不同情况）中所说的那样。还净和出离则以方便中的身、口、意善业作为本体。 出离有七件事：一、各自发起道路遮相读，从意义上命名。二、接受和给予学罚，也是从意义上命名。
English
The entirety of a chapter takes body, speech, and mind as its essence. The meaning of the four causes of dependent origination is its name: 1. Ignorance (Avidya). Because one's own ignorance obscures wisdom, there is no other basis, hence it is called ignorance. 2. Negligence (Pramada). Indulging the mind is called negligence, which is another name for fault. 3. Overwhelming Afflictions (Klesha). Due to the increase (of afflictions), one unconsciously generates defilement, violates precepts, and goes against the right path. 4. Disrespect (Avamanana). Because the mind disregards precepts and does not generate respect, one violates the Buddha's precepts. The above are all named from the perspective of fault. 2. In terms of essence: Ignorance is the ignorance-cause (Avidya). Negligence is the greed-cause (Raga), because of greed, one becomes negligent. Overwhelming afflictions encompass both greed and aversion, as well as entanglements, defilements, and all afflictions. Disrespect is only the pride-cause (Mana). If extracting the essence from the three poisons (greed, aversion, and ignorance), it is only the mind. The eight elements of creating karma are divided into name and essence. In terms of name: Among the three karmas (body, speech, and mind), there are three situations caused by one karma rather than two; there are three situations caused by two karmas rather than one; there is one situation where all three karmas are complete; there is one situation not caused by any of the three karmas. There are three situations caused by one karma: 1. By mind but not by body or speech; 2. By body but not by mind or speech; 3. By speech but not by body or mind. There are three situations caused by two karmas: by mind and body but not by speech; by body and speech but not by mind; by mind and speech but not by body. 7. Committing offenses with body, speech, and mind complete. There are two meanings for committing offenses not caused by mind, speech, or body: one refers to conveniently repenting after instigating someone to commit a crime, and the crime has already been established (by the other person), then (oneself) bears the responsibility, therefore, the person who can instigate others to commit crimes is at fault, which is not caused by the three karmas. The second is lying to deceive foreign women. Initially, (the other party) does not understand, so there is no violation, and later when the violation occurs, none of the three karmas are involved. In terms of essence: body and speech karma take form and consciousness as their essence, while mind karma takes consciousness as its nature. The four and two aspects of Vinaya (discipline) are also divided into name and essence. In terms of name: 1. Offense (Aparadha), named from the perspective of fault. 2. Origination (Hetu), is the cause of violating precepts, named from the perspective of meaning. 3. Purification (Parisuddhi), explains that the precepts are restored to their original pure state. 4. Liberation (Nissarana), explains liberation from offenses. These two are named from the perspective of escaping faults. In terms of essence: Offenses are as analyzed in the five sections and seven categories (classification of Buddhist precepts). Origination is as described in the four or eight (referring to different situations of origination in precepts). Purification and liberation take the good karma of body, speech, and mind in skillful means as their essence. There are seven things for liberation: 1. Each initiates the reading of the road-blocking characteristics, named from the meaning. 2. Receiving and giving disciplinary punishments, also named from the meaning. --------------------------------------------------------------------------------
Chinese
方便立名。三先制复开。四更舍。五转依比丘比丘尼。六如实观。七法尔。并从义为名也 二体。各发路用心口二业为性。亦可三业为体。二受与学罚即以身口意三业为性。三先制后开以色识为体。四更舍与先制同。五转依唯约色。即以色为体。六如实观即如苦无常无我涅槃寂灭四法印为体。苦无常是有为。无我涅槃寂灭是无为。七法尔即以四真谛为体。大乘即以法空之理为四谛体。小乘名有作。大乘名无作。此中但取有作四谛也。 毗那耶复四义名体 一人。即从数似者为名。二立制。已说过失立非梵行戒。已说诃欲等过失。三分别。已略立制更广释。即比丘者着搪截衣。四决判明持犯等相。此三并从义为名。二体者。总以二法为体。明人无体还用五阴实法为性。后三以色识法为体。以是音声性故。 十胜相名体 名者。一应知依止。二应知。此二从境及劝辞为名。三应知入。从境智及劝辞为名。四入因果。从所成智及能成行住立名。五入因果修差别。因果是行。修是方便。差别是位。从行及能修方便位义立名。三学相者。戒等是行。体依之与。学是心功能。即从行及心功能为名。九学果寂灭相学是因。果是位。寂是义。即从因位义立名。十智差别。智是体。差别是义。从体义受名。通名胜相。胜小乘 等即于形胜义立名 二体者。初相以梨耶为体。二以三性。三以唯识无分别智。四以六度行为体。五以十地为性。六以三聚戒行为体。七四定为体。八三智为体。九以无住处涅槃为体。十以三身为体。 圣教胜五种有二名体 一正说非方便不同半教。第二破小乘僻执以正对破不了也。第三大乘有小乘无。第四是大菩提因。第五会众生得一切智 体者。前二用大乘教法为体。即后三即十义为体。 三次第义名体名者 一境有次第。作缘生识名境。二正行次第。行不倒故名之正行。三果有次第。起遂前因名之为果。此三并义为名 二体者。与前十相体同。以前二相是境。即先有后空。中六是行。即先劣后胜。后二相是果。即先法后人。以明次也。 四道理名体。出如实论中。一因果道理。初相是通因。第二相是通果。中六是别因。后二是别果。与此通别因果不违。二相待道理。即因果相待大小相待也。三证成道理。即十义以相证成也。如无生成灭等逆顺相证也。亦可此中十义与菩提因果不相违。故证智成十义唯显也。即是立义等五分论义也。四法如道理。若一切法智如是法如。若别别有体则非法如道理即有三。一无我如。二无常如。三寂静如 二体者。前三道理即用十相为体。但约义分三。第四以通理 现代汉语译本： ‘等即于形胜义立名’，二体者：第一，以阿赖耶识（Alaya-vijñāna，含藏一切种子识）为体。第二，以三自性（Parikalpita, Paratantra, Parinispanna，遍计所执性、依他起性、圆成实性）为体。第三，以唯识无分别智（Vijñapti-matrata-nirdvaya-jnana，不分别的唯识智慧）为体。第四，以六度（Paramita，布施、持戒、忍辱、精进、禅定、般若）行为体。第五，以十地（Dasabhumika，菩萨修行的十个阶段）为性。第六，以三聚戒（Trisamvara，摄律仪戒、摄善法戒、饶益有情戒）行为体。第七，以四禅定（Catvari-dhyanani，色界四种禅定）为体。第八，以三智（Tri-jnana，一切智、道种智、一切种智）为体。第九，以无住处涅槃（Apratisthita-nirvana，不住于生死和涅槃的境界）为体。第十，以三身（Trikaya，法身、报身、应身）为体。 ‘圣教胜五种有二名体’：第一，正说而非方便，不同于半字教。第二，破斥小乘的偏颇执着，以正对破不了义。第三，大乘有而小乘无。第四，是大菩提（Mahabodhi，伟大的觉悟）之因。第五，使众生获得一切智（Sarvajnatva，对一切事物本质的智慧）。体者：前二以大乘教法为体，后三则以十义为体。 ‘三次第义名体’：名者：第一，境有次第。以作为生识之缘而生起识，名为境。第二，正行次第。行为不颠倒，故名之为正行。第三，果有次第。生起而顺遂前因，名之为果。此三者并列为名。二体者：与前十相的体相同。前二相是境，即先有后空。中间六相是行，即先劣后胜。后二相是果，即先法后人，以此来阐明次第。 ‘四道理名体’。出自《如实论》中。第一，因果道理。初相是通因，第二相是通果，中间六相是别因，后二相是别果。与此通别因果不相违背。第二，相待道理，即因果相待、大小相待。第三，证成道理，即十义互相证成。如无生、成、灭等逆顺互相证成。也可以说，此中十义与菩提的因果不相违背，故能证实智慧成就十义的显现。即是立义等五分论义。第四，法如道理。如果一切法智如是法如，如果个别有体，则非法如道理，即有三：一、无我如（Anatta-tathata，无我的真如）；二、无常如（Anitya-tathata，无常的真如）；三、寂静如（Santa-tathata，寂静的真如）。二体者：前三种道理即用十相为体，但从意义上分为三种。第四种以通理为体。