English
English version The seed of the object-dust (rūpa-dhātu) is taken as the substance. Interpreters consider the two kinds of habitual energies of form and mind as the substance of the two kinds of 'grasping' (Upādāna). The Saṃdhinirmocana Sūtra says: 'First, it is said to grasp based on the roots of form and mind; second, it is to grasp based on the熏习 (xūnxí, perfuming) of non-discriminating verbal play and frivolous talk.' The names and substances of the two kinds of 'mind' (Manas): One is that which can provide a basis for the arising of others (consciousnesses), that is, taking the successively ceasing and the fundamental consciousness-mind as its substance, also called the non-defiled mind. The other is called the defiled mind, because it is constantly associated with the four afflictions, which is named from its fault, that is, the seventh consciousness is taken as its substance. The names and substances of the four afflictions: First is the view of self (Satkāya-dṛṣṭi). Accumulation is called self, and clarity towards objects is called view, which is named from convention and meaning. Second is self-conceit (Ātmamāna). 'Self' is the object, and 'conceit' is the mental state. Third is self-love (Ātmaprema). These two are named from mind and object. Fourth is ignorance (Avidyā). Because it can be counteracted by light, it is called ignorance, which is named from its fault. Their substance is all the seventh consciousness. Depending on the meaning, they can be divided into four messengers or counted as four. The meaning, names, and substances of the three realms (Tridhātu): Name, first is the desire realm (Kāmadhātu). 'Desire' refers to sexual desire and the desire for coarse food. 'Realm' means the nature of birth. Second is the form realm (Rūpadhātu). 'Form' refers to the superior form retributions, etc., and 'desire' refers to **. 'Realm' has the same meaning as before. These two are named from the meaning of the cause. Third is the formless realm (Ārūpyadhātu). Cutting off **, because it arises from the absence of **, it is called the formless realm, which is named from what is absent. Substance, if we talk about the desire realm and the form realm, we use the karma of form, the karma of mind, the five aggregates of retribution, and the desire-love and form-afflictions of that realm as the substance. The formless realm uses the karma of mind, afflictions, and the four mental retributions as the substance. The meaning, names, and substances of mind, thought, and consciousness (Citta-manas-vijñāna): First is mind (Citta). It has various meanings, named from its meaning. Second is thought (Manas). It can give rise to other (consciousnesses), so it is called thought. Third is consciousness (Vijñāna). It grasps dust and distinguishes, so it is called consciousness. These two are named from their function, power, and effect. Substance, if we speak in a general sense, all eight consciousnesses have these meanings. If we speak in a specific sense, the seventh consciousness is called mind because it clings to self and nourishes birth and death. The eighth consciousness is called thought because it can provide a basis for the arising of other (consciousnesses). The sixth consciousness is called consciousness because it can truly grasp dust and distinguish. The names and substances of the ten meanings of nourishing: Name, first is the dominant condition (Adhipati-pratyaya). Providing non-obstruction to other (dharmas) is called the dominant condition. Second is the object-condition. --------------------------------------------------------------------------------
Chinese
作缘名缘缘。三解相。相识体是解性。四共作。能所共成因果也。五染污。用持他染法名染污。六业熏习。持业故名业熏习。七因。与他为依持因。八果。与他为所生果也。九道。就相为五道。十地。就相为三界九地 体者。阿梨识功能为体。以取能兹长故报。 滋长三义名体 一由此十法令心相续。即本功能自相续滋长缘也。三义记是能重十法即因。二此心能摄持一切法种子。即由本识成此种子即滋长。本记名缘因。三所滋长。即三界果报也 二体者有二。若前一用本识为体。后二是能熏法。于中初是色心习气。第二是三界果。即与前三界体同。若依本记。中间一种本识为体。余二能熏法为体。 增壹中四种识名体 名者。喜乐．爱．习．着阿梨。此等喜乐爱并是能熏。世尊就不了教相以能熏从所熏说也。体与前不异。若取所从。喜乐等体者即喜乐爱着。此三贪习气为体。若习阿梨耶已通贪嗔痴等习气为体也。 二爱名体 一有爱。缘有生爱名有爱。二无有爱。缘报断生爱名无有爱。并从心境为名 二体者。用心习气以为体。即人我执也。通见修。 四倒二名体 一不净净倒。三十六物秽恶名不净。即过净者望计以为妙。非净计净名倒。二苦计为乐。三界皆为三苦所切名苦。以爱少苦记之 现代汉语译本 ‘作缘名缘缘’：作为条件，被称为‘缘缘’。 ‘三解相’：三种理解的表相。‘相识体是解性’：表相认识的本体是理解的性质。 ‘四共作’：四种共同作用。能和所共同成就因果。 ‘五染污’：运用并执持其他染污之法，称为‘染污’。 ‘六业熏习’：执持业力，所以称为‘业熏习’。 ‘七因’：作为其他事物的依靠和支持，是为‘因’。 ‘八果’：作为其他事物产生的结果，是为‘果’。 ‘九道’：就表相而言，有五道。 ‘十地’：就表相而言，有三界九地。 本体：阿梨耶识（Ālaya-vijñāna，藏识）的功能是本体，因为它能获取并滋养增长，所以产生果报。 滋养增长的三种含义是本体： 一、由此十种法则使心相续不断，即原本的功能自然相续滋长，是为‘缘’。 三义记是能重十法即因：三种含义的记录是能够重复十种法则，也就是‘因’。 二、此心能够摄持一切法的种子，即由本识成就这些种子，是为滋长。本记名缘因：根本的记录称为‘缘因’。 三、所滋长的是三界的果报。 二、本体有两种。如果就前一种而言，以本识为本体。后两种是能熏之法。其中，第一种是色心习气，第二种是三界果报，与前面的三界本体相同。如果依据根本的记录，中间一种以本识为本体，其余两种以能熏之法为本体。 《增壹阿含经》中四种识称为本体： 名称：喜乐、爱、习、着阿梨耶（Ālaya-vijñāna，藏识）。这些喜乐爱都是能熏。世尊就未完全理解的教相，以能熏从所熏的角度来说。 本体与前面没有不同。如果取其所从，喜乐等的本体就是喜乐爱着。这三种以贪的习气为本体。如果习阿梨耶，就已经贯通贪嗔痴等习气为本体。 二、爱名为本体： 一、有爱：缘于存在而产生的爱，称为‘有爱’。 二、无有爱：缘于果报断灭而产生的爱，称为‘无有爱’。都从心和境来命名。 二、本体：用心习气作为本体，也就是人我执。贯通见和修。 四颠倒二名体： 一、不净净倒：三十六种事物污秽丑恶，称为‘不净’。即过度追求清净的人，妄计以为美好。不是清净却认为是清净，称为‘颠倒’。 二、苦计为乐：三界都被三种苦所逼迫，称为‘苦’。因为喜爱少许的快乐而记录下来。
English
English version 'Making conditions is called condition-condition': Being a condition, it is called 'condition-condition'. 'Three aspects of understanding': Three aspects of understanding. 'The substance of recognition of aspects is the nature of understanding': The substance of recognizing aspects is the nature of understanding. 'Four acting together': Four kinds of acting together. The able and the what are jointly accomplished as cause and effect. 'Five defilements': Using and holding other defiled dharmas is called 'defilement'. 'Six karma熏习(xūnxí, perfuming)': Holding karma is called 'karma熏习(xūnxí, perfuming)'. 'Seven cause': Being a support and reliance for others is 'cause'. 'Eight effect': Being the result produced by others is 'effect'. 'Nine paths': In terms of appearances, there are five paths. 'Ten grounds': In terms of appearances, there are the Three Realms and Nine Grounds. The substance: The function of Ālaya-vijñāna (store consciousness) is the substance, because it can acquire and nourish growth, so it produces retribution. The three meanings of nourishing growth are the substance: 1. Because of these ten laws, the mind continues uninterruptedly, that is, the original function naturally continues to grow, which is 'condition'. The three meanings recorded are able to repeat the ten laws, which is 'cause'. 2. This mind can hold the seeds of all dharmas, that is, these seeds are accomplished by the basic consciousness, which is nourishing growth. The fundamental record is called 'condition-cause'. 3. What is nourished and grown is the retribution of the Three Realms. 2. There are two kinds of substance. If it refers to the former, the basic consciousness is the substance. The latter two are the dharmas that can perfuming. Among them, the first is the habits of form and mind, and the second is the retribution of the Three Realms, which is the same as the substance of the previous Three Realms. If according to the fundamental record, the middle one takes the basic consciousness as the substance, and the remaining two take the dharmas that can perfuming as the substance. In the Ekottara Agama Sutra, the four kinds of consciousness are called the substance: Names: Joy, happiness, love, habit, attachment Ālaya-vijñāna (store consciousness). These joys, happinesses, and loves are all able to perfuming. The World Honored One speaks from the perspective of what is perfumed by what is able to perfuming, regarding the teachings that are not fully understood. The substance is no different from the previous one. If taking what it comes from, the substance of joy, happiness, etc. is joy, happiness, love, and attachment. These three take the habits of greed as the substance. If practicing Ālaya-vijñāna, it has already connected the habits of greed, anger, ignorance, etc. as the substance. 2. Love is named as the substance: 1. Love of existence: Love arising from existence is called 'love of existence'. 2. Love of non-existence: Love arising from the cessation of retribution is called 'love of non-existence'. Both are named from mind and object. 2. Substance: Taking the habits of mind as the substance, that is, the attachment to self. It connects seeing and cultivation. Four inversions and two names of substance: 1. Impure as pure inversion: The thirty-six things are filthy and disgusting, called 'impure'. That is, those who excessively pursue purity, falsely think it is wonderful. Not pure but thinking it is pure is called 'inversion'. 2. Considering suffering as happiness: The Three Realms are all oppressed by the three sufferings, called 'suffering'. Because of the love of a little happiness, it is recorded. --------------------------------------------------------------------------------
Chinese
为乐。三无常常倒。生灭无常计不生灭名常。四无我我倒。不自在故名无我。妄计自在有其神主名我。倒者皆解与境违名倒。并从过义立名 二体。用二见半为体。即身见取则乐得。断见即边见之半。即无常常息也。 四爱名体 一饮食。二衣服。三住处。四有无有爱。并从心境为名 体者。同以爱心习气为体 四种希有无正文出。 别义有三。一别意。如来本说阿梨耶意为显功德不欲说此义。二别名。但说名不说识义。三别义。大乘微细境别彼苦等智也。 三相名体 一自相。自是别他之名。即相形受名。二因相。因是功能。与他作因故。即功能立号。三果相。果酬他能熏法起名之为果。即从果义立目。相者即事相。事相为相。即从义为名 体者。若通同以本识心功能为体。别而语。因取持他生他等义为体。果取从他生边为果体自相取前因果即为自相体也。 三时义二名体 名者。一方便时。非正为作业为是正前缘分名方便时。二正作时。正作业根本名正。为正作时。三作后庆快名作后时。并相形受号 二体者。若三时同于一事者。若是善即善。恶无记即用恶无记。三业为体。亦即身口心也。若前后不共成一者。此即不定随前事说。 自作等三业义名体 一名者。一自作。自相形之 现代汉语译本： 以快乐为乐。三种无常常常颠倒。将生灭的无常视为不生不灭，称之为常。四种无我我倒。因为不自在的缘故，称之为无我。错误地认为有自在的神灵主宰，称之为我。颠倒的意思都是指与实境相违背，称之为颠倒。这些都从过失的意义上立名。 二体：以二见的一半作为体。即身见和见取见的快乐，断见即是边见的一半，也就是无常的止息。 四爱名体：一、饮食。二、衣服。三、住处。四、有无有爱。这些都从心和境的相互作用来命名。体：共同以爱心的习气作为体。四种希有，没有在正文中出现。 别义有三：一、别意。如来本意是说阿梨耶（Ālaya，藏识）的功德，不想要说这个意义。二、别名。只说名称，不说识的意义。三、别义。大乘的微细境界区别于彼苦等智。 三相名体：一、自相。自是区别于他者的名称，即相状和形貌。二、因相。因是功能，因为能作为他者的因，即以功能来立名。三、果相。果是酬报他者熏习而产生的法，称之为果，即从果的意义上立名。相，就是事相，事相作为相，即从意义上命名。体：如果通泛地说，都以本识心的功能作为体。如果分别地说，因取其持有他者、产生他者的意义作为体，果取其从他者产生的一面作为果体，自相取其前因后果作为自相的体。 三时义二名体：名：一、方便时。不是真正地作业，而是作为真正作业的前缘，所以称为方便时。二、正作时。真正作业的根本，称为正作时。三、作后庆快时。作业完成后感到庆幸快乐，称为作后时。这些都是相互比较而得名。二体：如果三时相同于一件事，如果是善，就以善，恶或无记就以恶或无记的三业作为体，也就是身口意。如果前后不共同构成一件事，那么就根据之前的事情来说。 自作等三业义名体：一名：一、自作。自己形成。