English
English version: Taking pleasure as pleasure. The three impermanences are often inverted. Considering the impermanence of arising and ceasing as non-arising and non-ceasing is called permanence. The four non-selves are inverted self. Because of the lack of self-mastery, it is called non-self. Mistakenly believing that there is a self-mastering spirit is called self. Inversion means that it is contrary to reality, and is called inversion. These are all named from the meaning of fault. Two entities: Taking half of the two views as the entity. That is, the pleasure of the view of self and the view of holding to views, the cessation of annihilation is half of the extreme view, which is the cessation of impermanence. Four loves name and entity: 1. Food and drink. 2. Clothing. 3. Dwelling place. 4. Love of existence and non-existence. These are all named from the interaction of mind and environment. Entity: Commonly taking the habitual energy of loving-kindness as the entity. The four rare things do not appear in the main text. Three different meanings: 1. Different intention. The original intention of the Tathagata (如来，One of the titles of a Buddha) was to speak of the merits of Ālaya (阿梨耶，Store consciousness), not wanting to speak of this meaning. 2. Different name. Only the name is spoken, not the meaning of consciousness. 3. Different meaning. The subtle realm of Mahayana (大乘，Great Vehicle) is different from the wisdom of suffering, etc. Three characteristics name and entity: 1. Self-characteristic. Self is the name that distinguishes it from others, that is, appearance and form. 2. Cause characteristic. Cause is function, because it can be the cause of others, that is, naming by function. 3. Effect characteristic. Effect is the Dharma (法，Teachings) that arises in response to the熏习 (Xunxi, perfuming) of others, called effect, that is, naming from the meaning of effect. Characteristic is the event characteristic, the event characteristic is the characteristic, that is, naming from the meaning. Entity: If speaking generally, all take the function of the fundamental consciousness mind as the entity. If speaking separately, cause takes the meaning of holding others and producing others as the entity, effect takes the side of being produced from others as the effect entity, and self-characteristic takes the previous cause and effect as the entity of self-characteristic. Three times meaning two names and entities: Name: 1. Expedient time. It is not truly working, but as the prior condition of true work, it is called expedient time. 2. Actual working time. The root of actual working is called actual working time. 3. Time of rejoicing after work. Feeling happy and joyful after work is called the time after work. These are all named by mutual comparison. Two entities: If the three times are the same as one thing, if it is good, then it is good, evil or neutral is taken as the three karmas of evil or neutral, that is, body, speech, and mind. If the front and back do not jointly constitute one thing, then it is said according to the previous thing. Self-made and other three karma meanings names and entities: One name: 1. Self-made. Self-formed. --------------------------------------------------------------------------------
Chinese
名作。运动之义。即从相形及义为名。二教他作。教即是缘。他即相形是义。从相形及义为名。三随喜作。识逐他善恶等事。名之为随。情生适悦为喜。一向从心为名 二体者。若自作教他通而言之。用身口意三业为性。若随喜作唯是意业为性。亦得通身口二业。 三缘生名体 名者。一自性缘生。自之言体。性之因。亦可是不改为义。缘是因义。生是果。从体因及果义为名。二爱非爱。善报顺情名爱。恶报违情名非爱。从义为名。三受用。即识能纳境名取尘名用。从心功能为名 体者。自性以阿梨为体。爱非爱通方便果报五阴为体。受用六识为体。 二种生身名体 一善道生身。恶道生身。善恶是因。道是通生之义。报果名生身。以依止为义从因果及义为名。体与爱非爱同。 三业名体 名者。一罪业。三途苦果名之为罪。从过为名。二福业。业体善巧能生于乐果名福。从义用为名。三不动业。所得果于地于趣不可动。如欲界恶业得于人天业于恶道受故不名定故。从用为名 二体者。罪业用身口意为体。福用欲界善身口意三业为体。不动业用与同时定意思及身口七支定共无作业为体也。 十二因缘义二名体 一无明。从无他立名。二行。起作后果名行。三识。了别名识。此二从用立名。四 名色。名通一切心法。色即似色等。从义及体立名。五六入。六是数。入是义。以通心入出故。从数义受名。六触。即心触尘也。七受。纳取前境名受。亦是用也。八爱。染心着境名爱。即义名。此三从义用为名。九取。由前爱心更增上发业名取。从义用为名。十有。即见在业能得当果名有。从果为名。十一生。即新诸根起名之生即果。从果为名。十二老死。诸根衰变名老。神识迁谢名死。从过立名 二体者。总用烦恼业报为性。于中差别者。前缘起中。无明是烦恼。行是业。识等五是报。后缘起中。爱取是烦恼。有是业。生老死是报。若总而言之。无明爱取是烦恼。行有是业。余七是报。时分别皆通五阴。以中阴入识支中也。 三道义 即烦恼道。沾污净心名为烦恼。以能生业故名道。从过及用为名。二业道。造作名业。能生报故名道。三报道。酬遂前因名报。能生烦恼及业名道。从义及用为名 二体者。烦恼用心习气为体。业用身口意三业为性。报用五阴为体。 迷等三惑义名者 一无知。即凡夫由无明故名无知。即无他受名。二疑知。即疑当体为名。三颠倒知。违返正义名颠倒。心决执名知。从义用为名 体者。无知即四钝使。疑即疑使。颠倒即五邪见。总十使。亦可是凡夫菩萨二乘等三人。 现代汉语译本 名色（Nāmarūpa）：‘名’指一切心法，‘色’指似色等。从意义和本体上立名。 五六入（Pañca-ṣaḍāyatana）：‘六’是数字，‘入’是意义，因为能让心识出入。从数字和意义上受名。 六触（Ṣaṭsparśa）：即心触尘境。 七受（Saptavedanā）：领纳前境名为‘受’，也是一种作用。 八爱（Aṣṭatṛṣṇā）：染着于境界的心名为‘爱’，即从意义上立名。这三者从意义和作用上立名。 九取（Navaupādāna）：由于之前的爱心更加增长而引发业力，名为‘取’。从意义和作用上立名。 十有（Daśabhava）：即现在的业力能够得到将来的果报，名为‘有’。从果报上立名。 十一生（Ekādaśajāti）：即新的诸根生起，名为‘生’，即果报。从果报上立名。 十二老死（Dvādaśājarāmarana）：诸根衰败变化名为‘老’，神识迁离谢世名为‘死’。从过患上立名。 二体方面：总体上用烦恼、业、报作为体性。其中的差别是：在前面的缘起中，无明（Avidyā）是烦恼，行（Saṃskāra）是业，识（Vijñāna）等五是报。在后面的缘起中，爱（Tṛṣṇā）、取（Upādāna）是烦恼，有（Bhava）是业，生（Jāti）、老死（Jarā-maraṇa）是报。如果总而言之，无明（Avidyā）、爱（Tṛṣṇā）、取（Upādāna）是烦恼，行（Saṃskāra）、有（Bhava）是业，其余七支是报。时间上的分别都贯通五阴（Pañcaskandha），因为中阴身进入识支中。 三道义：即烦恼道。沾污清净心名为烦恼，因为它能产生业力，所以名为道。从过患和作用上立名。二业道。造作名为业，能产生果报所以名为道。三报道。酬偿前因名为报，能产生烦恼和业力，所以名为道。从意义和作用上立名。二体方面：烦恼以用心习气为体。业以身口意三业为性。报以五阴（Pañcaskandha）为体。 迷等三惑的意义和名称：一无知。即凡夫由于无明（Avidyā）的缘故名为无知，即没有其他领受。二疑知。即以怀疑的当体作为名称。三颠倒知。违背正确的意义名为颠倒，内心决断执着名为知。从意义和作用上立名。体方面：无知即四钝使，疑即疑使，颠倒即五邪见。总共十使。也可能是凡夫、菩萨、二乘等三人。
English
English version Nāmarūpa (Name and Form): 'Name' refers to all mental phenomena, and 'Form' refers to things like visible forms. The name is established based on both meaning and substance. Pañca-ṣaḍāyatana (The Five or Six Sense Bases): 'Six' is a number, and 'āyatana' means 'entrance,' because it allows consciousness to enter and exit. The name is derived from number and meaning. Ṣaṭsparśa (Six Contacts): This refers to the contact of the mind with sense objects. Saptavedanā (Seven Feelings): Experiencing the preceding object is called 'feeling,' and it is also a function. Aṣṭatṛṣṇā (Eight Desires): The mind attached to objects is called 'desire,' which is named from its meaning. These three are named from their meaning and function. Navaupādāna (Nine Graspings): Due to the increase of previous desire, karma is generated, which is called 'grasping.' The name is derived from meaning and function. Daśabhava (Ten Existence): The present karma can obtain future results, which is called 'existence.' The name is derived from the result. Ekādaśajāti (Eleven Birth): The arising of new faculties is called 'birth,' which is a result. The name is derived from the result. Dvādaśājarāmarana (Twelve Old Age and Death): The decay and change of faculties is called 'old age,' and the departure and cessation of consciousness is called 'death.' The name is derived from the fault. In terms of the two aspects of substance: Generally, afflictions, karma, and retribution are used as the nature. The differences are: In the preceding dependent origination, Avidyā (ignorance) is affliction, Saṃskāra (formation) is karma, and Vijñāna (consciousness) and the five aggregates are retribution. In the subsequent dependent origination, Tṛṣṇā (desire) and Upādāna (grasping) are afflictions, Bhava (becoming) is karma, and Jāti (birth) and Jarā-maraṇa (old age and death) are retribution. In summary, Avidyā (ignorance), Tṛṣṇā (desire), and Upādāna (grasping) are afflictions, Saṃskāra (formation) and Bhava (becoming) are karma, and the remaining seven are retribution. The temporal distinctions all penetrate the five skandhas (aggregates), because the intermediate state enters the consciousness aggregate. The meaning of the three paths: The path of afflictions. Defiling the pure mind is called affliction, because it can generate karma, so it is called a path. The name is derived from fault and function. The path of karma. Creation is called karma, and it can generate retribution, so it is called a path. The path of retribution. Compensating for previous causes is called retribution, and it can generate afflictions and karma, so it is called a path. The name is derived from meaning and function. In terms of the two aspects of substance: Afflictions take the habits of the mind as their substance. Karma takes the three karmas of body, speech, and mind as its nature. Retribution takes the five skandhas (aggregates) as its substance. The meaning and names of the three confusions such as delusion: First, ignorance. Ordinary people are called ignorant because of Avidyā (ignorance), which means there is no other reception. Second, doubtful knowledge. The name is based on the entity of doubt itself. Third, inverted knowledge. Contradicting the correct meaning is called inversion, and the decisive clinging of the mind is called knowledge. The name is derived from meaning and function. In terms of substance: Ignorance is the four dull attachments, doubt is the attachment of doubt, and inversion is the five wrong views. There are a total of ten attachments. It could also be the three types of people: ordinary people, Bodhisattvas, and those of the two vehicles. --------------------------------------------------------------------------------
Chinese
二种见。一不平等见。四见是边中常见我见戒取见见取。常见为本二不平等不会因果正道理故。从过义立名。亦可外道因即定因不可为果。果即定果不可为因。故非平等。二无因。即是邪见也。执无之心坏正因理名无因。即从所无立名。 僧佉二十五谛约五义分别。一由别有总。别是变异。总是自性。二由末有本。变异是末。自性是本。末中有贪瞋痴即知自性亦有。三由事有能。事是事。能用。能作万物。由能有体故能如此。体即自性。四因果差别。因是自性。果即变果也。五由三有无分别。由变异入自性故无分别也二十五谛。自性是本。从自性生智。从智生我慢。我慢生五唯量。五唯量成五大。五大成十一根。五唯量即五尘。五大即四大加空。十一根等五根上加手足口大便男女随一并心平根。加我知即为二十五也。 六执名体 名。一计自性。自之言体。性言因。即体用为名。二宿作。事谢于往名之为宿。宿能得报名作。从义用为名。三自在变化。自在者报法。随心名自在。改易色形名变。无而忽有名化。即从胜用为名。四八自在我。作用无碍名自在。自在之者因我。即体义为名。五无因。邪心缘于坏事名之为无。因者即所无之因也。即从心行及无为名。六执我作者受。我者是心。计是神主之体。 现代汉语译本 两种见解。一是不平等见（认为事物本质上是不平等的见解）。四见指的是边见、常见、我见（认为存在永恒不变的‘我’的见解）、戒取见（错误地认为遵守某种戒律可以获得解脱的见解）和见取见（执着于自己的错误见解的见解）。常见是根本，因为两种不平等见不会遵循因果的正当道理。这是从过失的意义上建立的名称。也可以说外道的‘因’就是固定的‘因’，不能成为‘果’；‘果’就是固定的‘果’，不能成为‘因’。所以不是平等。二是没有因，这就是邪见。执着于没有‘因’的心态，破坏了正确的因果道理，称为‘无因’。这是从所没有的事物上建立的名称。 僧佉（Samkhya，印度古代哲学流派，数论派）的二十五谛（二十五种真实存在的要素）大约从五个方面进行区分。一是从个别到总体。个别指的是变异，总体指的是自性（Prakriti，宇宙的本源）。二是从末端到根本。变异是末端，自性是根本。末端中有贪、嗔、痴，由此可知自性中也有。三是从事物到能力。事物指的是事，能力指的是作用。能够创造万物。因为有能力才有实体，所以才能如此。实体就是自性。四是因果差别。‘因’是自性，‘果’就是变异的果。五是从三有到无分别。因为变异进入自性，所以没有分别。二十五谛中，自性是根本。从自性产生智（Buddhi，理智）。从智产生我慢（Ahamkara，自我意识）。我慢产生五唯量（Tanmatras，五种感觉的潜在形式）。五唯量形成五大（Mahabhutas，五种基本元素）。五大形成十一根（Ekadasendriya，十一种感官）。五唯量就是五尘（五种感官对象）。五大就是四大（地、水、火、风）加上空。十一根等于五根（五种感觉器官）加上手、足、口、大便、男女生殖器中的一个，再加上心（Manas，心意）。加上‘我知’就是二十五谛。 六执名体。名：一，计自性（Prakriti，宇宙的本源）。‘自’指的是体，‘性’指的是因，即以体和用作为名称。二，宿作（Purva-karma，前世的行为）。事情过去之后称为‘宿’。‘宿’能够得到报应，称为‘作’。从意义和作用上作为名称。三，自在变化（Isvara-parinama，自在天的变化）。‘自在’指的是报法，随心所欲称为‘自在’。改变颜色和形状称为‘变’。无中生有称为‘化’。即从殊胜的作用上作为名称。四，八自在我（Asta-aisvarya-atman，拥有八种自在力的‘我’）。作用没有阻碍称为‘自在’。‘自在’的根本在于‘我’。即以本体的意义作为名称。五，无因（Ahetu，无因论）。邪恶的心缘于破坏性的事物，称之为‘无’。‘因’指的是所没有的‘因’。即从心行和‘无’上作为名称。六，执我作者受（Atma-kartri-bhokta，执着于‘我’是作者和受者）。‘我’指的是心，认为是神的主体。