---
title: "金七十論 · 第二"
description: "金七十论是佛教重要经典之一，由印度高僧真谛于南朝陈代翻译成中文。真谛是6世纪著名译经师，曾在中国传播大量佛教典籍。该论源自印度数论派哲学，系统阐述二十五谛理论，探讨宇宙生成与解脱之道，融合佛教思想与数论学说。内容涵盖自性、神我、觉等核心概念，分析物质与精神的关系，为研究印度哲学与佛教交涉的重要文献。在佛教史上，金七十论被视为理解外道思想与佛教批判的重要参考，对研究南北朝佛学思潮具有独特价值，现存于大藏经中。"
url: "https://rushiwowen.co/en/r/cm9qgosrn001rgw0xn032oj4e"
---

## 金七十論卷中

> Golden Seventy Commentary, Volume 2

陳天竺三藏真諦譯

> Translated by Paramārtha, Tripitaka Master from India

外曰。說大已竟。慢相云何。以偈答曰。

> \## The Questioner said: The teaching of All-Encompassing Oneness has been completed. What is the nature of the sign of pride? ## The Answer, in verse: Seeing others as low and oneself as high — This very thought itself is pride. From conceit, suffering arises; Without it, one abides in peace.

我慢我所執 從此生二種一十一根生 二五唯五大

> Arrogance and attachment to self, From these two things arise. From these arise eleven sense bases, The five sense organs and their objects, plus the mind.

我慢我所執者。我慢有何相。謂我聲我觸我色我味我香我福德可愛。如是我所執名為我慢。從此生二種者。從此我慢有二種變異生。何者二種。一十一根生。二五唯五大。十一根五唯。上已說其名。我慢相已說。我慢有三種。隨一生何法。以偈答曰。

> There are two kinds of attachment to self: conceit (self-importance) and the sense of "mine." What are the characteristics of conceit? It takes the form of "my voice, my touch, my form, my taste, my smell, my virtues and happiness." This clinging to what is "mine" is called conceit. From this arise two types. From this conceit, two kinds of transformations occur. What are these two? First, the eleven sense faculties arise, and second, the five subtle elements and five gross elements arise. The eleven sense faculties and the five subtle elements have already been explained above in name. The characteristics of conceit have been described. Conceit is of three kinds. Whatever arises, what does it come from? The answer is given in verse.

十一薩埵種 變異我慢生大初生闇唯 炎熾生二種

> For the sentient beings of eleven types, Arrogance of varying forms takes rise. From Primal Darkness, Ignorance alone, Then Blazing Heat gives birth to two more kinds.

十一薩埵種變異我慢生者。若覺中喜增長。則生我慢。能伏通憂癡。此我慢是喜種。聖說名轉變。是轉變我慢。能生十一根。云何得知。此以樂喜多故。輕光清淨故能執於自塵故。說此十一名為薩埵種。大初生闇唯者。若大中闇增長。則生我慢。能伏通喜憂。此我慢是癡種故。聖說名大初。此我慢生五唯故。五唯及五大。悉闇癡種類。炎熾生二種者。若大中苦增長。則生我慢。能伏通喜闇。此我慢是憂種故。聖立名名炎熾。此我慢生兩種。能生十一根。亦生五唯等。是薩埵種變異。我慢能生諸根。取炎熾我慢為伴侶。云何如此。炎熾有事故轉變。薩埵種無事故轉變。我慢若生十一根者。必取炎熾我慢以為伴侶。是大初我慢。若生五唯五大等。必取炎熾我慢以為伴侶。云何如此。闇癡我慢無有事。炎熾有事故。如是炎熾我慢。能生十一根。亦生五唯等。故說炎熾生二種。外曰。已說薩埵種生十一根。何者名十一根。以偈答曰。

> Eleven faculties arise from the ego of the Sattva-type. When joy increases in the intellect, ego arises. It can overcome both sorrow and ignorance. This ego is of the joyful type; the sages call it "transformative." This transformative ego gives rise to the eleven faculties. How is this known? Because it is abundant in pleasure and joy, light and clear, and able to grasp its own objects. Therefore, these eleven are called the Sattva-type. From the initial arising of mere darkness. When darkness increases in the intellect, ego arises. It can overcome both joy and sorrow. This ego is of the ignorant type; therefore, the sages call it "primordial." This ego gives rise to the five subtle elements, and the five subtle elements as well as the five gross elements are all of the dark and ignorant type. The fiery type gives rise to two kinds. When suffering increases in the intellect, ego arises. It can overcome both joy and darkness. This ego is of the sorrowful type; therefore, the sages name it "fiery." This ego gives rise to two kinds: it can produce the eleven faculties and also the five subtle elements, etc. The ego of the Sattva-type, being transformative, produces the faculties. It takes the fiery ego as its companion. Why is this so? The fiery type has activity and is transformative. The Sattva-type has no activity and is not transformative. When the ego of the Sattva-type produces the eleven faculties, it must take the fiery ego as its companion. The primordial ego of the dark type, when producing the five subtle elements and five gross elements, must also take the fiery ego as its companion. Why? The dark, ignorant ego has no activity; the fiery type has activity. Thus, the fiery ego can produce the eleven faculties and also the five subtle elements, etc. Therefore, it is said that the fiery type gives rise to two kinds. An opponent asks: "It has been said that the Sattva-type produces the eleven faculties. What are these eleven faculties?" The answer is given in a verse:

耳皮眼舌鼻 此五名知根舌手足人根 大遺五作根

> The ears, skin, eyes, tongue, and nose — These five are known as the cognitive faculties. The tongue, hands, feet, reproductive organ — These five are called the active faculties.

耳皮眼舌鼻此五名知根者。云何說名根。此五能取聲色等故說名知根。舌手足人根大遺五作根者。云何名作根。語言等諸事。是五能作故。故昔聖立名名為五作根。外曰。此十根者云何為其事。耳根從聲唯生。與空大同類。是故唯取聲。皮根從觸唯生。與風大同類。是故唯取觸。眼根從色唯生。與火大同類。是故唯取色。舌根從味唯生。與水大同類。是故唯取味。鼻根從香唯生。與地大同類。是故唯取香。五作根有五事。是舌根與知根相應。能說名句味。手根與知根相應。能作工巧執捉等。足根與知根相應。能行平等高下路。人根與知根相應。能作戲樂及生兒子。大遺根與知根相應。能棄於糞穢。以是義故名為十根。外曰。心根云何。以偈答曰。

> The ear, skin, eye, tongue, and nose — these five are called the cognitive faculties. Why are they called faculties? Because these five can perceive sound, touch, form, taste, and smell respectively, they are called the cognitive faculties. The tongue, hands, feet, reproductive organ, and excretory organ — these five are called the action faculties. Why are they called action faculties? Because they perform tasks such as speech, work, walking, pleasure and reproduction, and elimination. Thus the ancient sages named them the five action faculties. Now, what are the functions of these ten faculties? The ear faculty arises solely from sound and is of the same nature as space; therefore it perceives only sound. The skin faculty arises solely from touch and is of the same nature as air; therefore it perceives only touch. The eye faculty arises solely from form and is of the same nature as fire; therefore it perceives only form. The tongue faculty arises solely from taste and is of the same nature as water; therefore it perceives only taste. The nose faculty arises solely from smell and is of the same nature as earth; therefore it perceives only smell. The five action faculties have five functions: The tongue faculty, in coordination with the cognitive faculties, can produce speech, names, and meanings. The hand faculty, in coordination with the cognitive faculties, can perform crafts, grasping, and holding. The foot faculty, in coordination with the cognitive faculties, can walk on flat or uneven ground. The reproductive faculty, in coordination with the cognitive faculties, can provide pleasure and produce children. The excretory faculty, in coordination with the cognitive faculties, can eliminate waste. For this reason, they are called the ten faculties. Now, what about the mind faculty? The answer is given in the verse.

能分別為心 根說有兩種三德轉異故 外別故各異

> The mind that discriminates Is said to have two roots. Because the three qualities transform differently And differ outwardly, each is distinct.

能分別為心根說有兩種者。心根有二種分別是其體。云何如此。此心根若與知根相應。即名知根。若與作根相應。即名作根。何以故。是心根能分別知根事。及分別作根事故。譬如一人。或名工巧。或為能說。心根亦如是。此心云何說為根。與十根相似。十根從轉變我慢生。心根亦如是。與十根同事。十根所作事。心根亦同作。是故得根名。外曰。諸根事各異心根有別不。答曰。能分別者即是其事。譬如有人。聞某處有財食。即作心言。我當往彼應得美食及以利養。如此分別是心根別事。以其同生同事別分別故名之為根。是故諸根唯十一種。外曰。是十一根誰之能作。若言云何有此疑者。聖執不同故。有說。人我所作。有說。自在所作。有說。有之所作。如是等執各不同。以是事故故我生疑。是根塵中十一種決從有智生。云何知如此。是十一根能取十一境。自性大我慢無有知故不應有此能。如路歌夜多論說。此云世入。

> \*\*The intellect (mind sense) can be described as having two functions, based on what it connects with.\*\* Here's how that works: When the intellect is linked with the sense of knowledge (like seeing, hearing), it is called a "sense of knowledge." When it is linked with the sense of action (like speaking, grasping), it is called a "sense of action." Why? Because the intellect can discriminate matters related to knowledge \*and\* matters related to action. Think of it like one person who can be called a "craftsman" when they work with their hands, or called a "speaker" when they talk. The intellect works the same way. But why is the intellect itself considered a "sense"? Because it acts like the other ten senses. The other ten senses come from the transformed "ego principle" (the sense of "I am"). The intellect does too. And it also shares the same function with the other ten senses. Whatever the ten senses do, the intellect participates in that same action. That's why it's called a "sense" as well. \*\*Objection:\*\* Some might say, "But the other senses each have their own specific jobs. Doesn't the intellect have a different function?" \*\*Answer:\*\* Actually, its very job \*is\* to discriminate. For example, suppose someone hears that there is food and money in a certain place. Their intellect immediately thinks, "I will go there, and I will get good food and support." This kind of mental discrimination is the intellect's own function. Even though it arises with the other senses and acts with them, it is specifically called a "sense" because it does this unique job of separating and distinguishing things. Therefore, there are exactly eleven senses in total. \*\*Objection:\*\* So who or what creates these eleven senses? Is there any doubt about this? Different teachers hold different views. Some say "the person" (a permanent soul) creates them. Some say "the Lord God" (Ishvara) creates them. Some say "Being" (or Nature) creates them. Which one is right? This is where I’m confused. \*\*Answer:\*\* The eleven senses definitely arise from "Intelligence" (the evolved, knowing principle). How do we know this? Because these eleven senses grasp eleven corresponding objects (sights, sounds, etc.). The original unmanifest Nature, the "Great Principle" (Mahat, or cosmic intelligence), and the ego principle do not have the ability to \*know\* or \*discriminate\* in this way. Only a developed, conscious intelligence can do that. As it says in the Patha-yajna (ancient teaching) on the evolution of the world: this is how the world enters into experience.

能生鵝白色 鸚鵡生綠色孔雀生雜色 我亦從此生

> Geese are born white, Parrots are born green, Peacocks are born multicolored— And I, too, am born from this life.

是故我今疑十一從何生。答曰。此論中我非作者。自在亦非作者。無有別法名為有。是故汝所說不生十一根。外曰。若爾何法能生。答曰。三德轉異故外別故各異。三德在我慢中。隨我意故轉作十一根。我意云何。是十一外塵各各不同。若生一根不能遍取。是故轉生十一根。各各取諸塵。是故十一根差別各異。復次汝言無知不能生多者。是義不然。無知見有多能故。此論中當說。

> Therefore, I now question: where do these eleven organs come from? The answer is: In this treatise, the Self is not the creator, nor is the Lord the creator. There is no separate entity called "existence." Hence, what you claim—that the eleven organs are not produced—does not arise. Outer school: If so, what then produces them? Answer: Because the three qualities (gunas) transform differently, and due to external differences, they become distinct. The three qualities reside within ego-principle (ahamkara) and, following the Will of the Self, transform into the eleven organs. Why? These eleven external sense-objects are each different. If only one organ were produced, it could not perceive them all. Therefore, the eleven organs are produced individually, each taking in its respective sense-objects. Thus, the eleven organs are distinguished from one another. Furthermore, you say that the Unmanifest cannot produce multiplicity. This is not so. The Unmanifest is seen to have multiple capacities. This will be explained in this treatise.

為長養犢子 無知牛生乳為解脫人我 無知生根爾

> To nourish the calf, the ignorant cow produces milk. To be freed from the self, the ignorant take root in wisdom.

是故三德無知能生十一根。外曰。我今已知十一根從我慢生。此十一根安置各異。誰之所為。眼最居上能看遠色。耳各一邊能聞遠聲。鼻在一處能取至到香。舌在口中能取來到味。皮根在內外至觸皆知。舌在口中能說名句味。手居左右而能執捉。足在下分能行臍下。二根居隱處。為離他恒見。能生除戲樂。意根無定所。能作分別事。安置此諸根為是誰所作。我作自在作。為有別因作。答曰。此論中說。我亦非因。自在亦非因。自性為正因。自性生三德及我慢。我慢隨我意轉。由是三德安置諸根。故說三德轉異故外別故各異。根近遠事有二意。一為避離。二為護身。為避離者。遠見遠聞逆捨離故。為護身者。八塵到根方乃得知。為欲料理自身使增益故。外曰。此十一根為作何事。以偈答曰。

> Therefore, the three qualities, though devoid of perception, give rise to the eleven organs. \*\*Question\*\*: Now I understand that the eleven organs arise from egoism. But these eleven organs are placed in different locations—who arranged them? The eyes are placed highest, able to see distant forms. The ears are on either side, able to hear distant sounds. The nose is in one place, able to perceive smells only when they arrive. The tongue is in the mouth, able to taste what comes to it. The skin is all over the body, yet it can sense touch both near and far. The tongue also utters words and phrases. The hands are on the left and right, able to grasp. The feet are at the bottom, able to move. The two organs of excretion and reproduction are hidden, to avoid constant exposure, and serve for elimination and pleasure. The mind has no fixed location; it engages in discrimination. Who arranged all these organs? Was it the soul? Or the Creator? Or some other cause? \*\*Answer\*\*: This treatise states: Neither the soul nor a Creator is the cause. The primordial nature is the true cause. From nature arise the three qualities and egoism. Egoism then follows the will of the soul, and through the three qualities, the organs are arranged. Therefore, it is said that due to the transformations of the three qualities and external differences, the organs are placed differently. The arrangement of the organs concerning nearby and distant objects serves two purposes: one is to avoid harm, and the other is to protect the body. To avoid harm: the eyes see from afar, the ears hear from afar, allowing one to turn away from danger. To protect the body: the eight kinds of contact must reach the organs directly before they are perceived, allowing one to tend to the body and sustain it. \*\*Question\*\*: What are the functions of these eleven organs? \*\*Answer\*\* (in verse):

唯見色等塵 是五知根事言執步戲除 是五作根事

> Only see forms and other objects—these are the affairs of the five sense faculties. Speaking, grasping, walking, playing, and eliminating—these are the activities of the five action faculties.

唯見色等塵是五知根事者。眼唯見色。塵是眼事。唯見不能分別捉執。餘根亦如是。各各自境中唯照是其事。知根能照境作根能執用。知根事已說。次說作根事。言說是舌根境。持是手境。行步為足境。戲樂及生子。為人根境。除棄是大遺境。作根事已說。次當說大我慢心境事。

> Only the seeing of forms and such objects belongs to the five cognitive faculties. The eye only sees forms—objects are the eye's domain. It can only see, not discriminate or grasp. The same applies to the other faculties: each merely illuminates its own respective object. Cognitive faculties illuminate their objects; active faculties perform their functions. The functions of cognitive faculties have been explained. Now I will explain the functions of active faculties. Speech is the domain of the tongue-faculty. Grasping is the domain of the hand. Walking is the domain of the foot. Pleasure, play, and reproduction are the domain of the human-faculty. Elimination is the domain of the anus-faculty. The functions of active faculties have been explained. Now I will explain the functions of the mind-faculty, which is based on self-importance and pride.

三自相為事 十三不共境諸根共同事 波那等五風

> The three intrinsic characteristics of the mind serve as its object. The thirteen unique objects of the mind are not shared with others. The common objects of the sense faculties are the five winds like prāṇa.

大事計我為慢相。此相即慢事。分別為心相。是相即心事。十三不共境者。十根各各境及大慢心相各各所作故。故說不同事。諸根共同事波那等五風者。若說不共事義至知應有共事。不共事者。如人人各一婦。共事者。如眾人共一婢。何者共事。若五種風。一者波那。二者阿波那。三者優陀那。四者婆那。五者婆摩那。是五風。一切根同一事。波那風者。口鼻是其路。取外塵是其事。謂我止我行。是其作事。外曰。是波那何根能作。答曰。是十三根共一事。譬如籠中鳥。鳥動故籠動。諸根亦爾。以波那風動故。十三根皆動。是故十三根同其事。阿波那風者。見可畏事即縮避之。是風若多。令人怯弱。優陀那風者。我欲上山。我勝他不如。我能作此。是風若多。令人自高。謂我勝我富等。是優陀那事。婆那風者。遍滿於身。亦極離身。是風若多。令人離他不得安樂。是風若稍稍離。分分如死離盡便卒。婆摩那風者。住在心處。能攝持是其事。是風若多。令人慳惜覓財覓伴。是五風事。並十三根所作。是十三根不共及事已說。今當說一時俱起事及次第起。以偈說曰。

> "Pride and self-attachment are the mark of ignorance – that mark itself is the matter of pride. Discrimination is the mark of mind – that mark is the matter of mind. Regarding the thirteen unique objects: Because each of the ten sense organs has its own object, and because the heart-mind states, including pride, each have their own distinct functions, they are described as separate matters. As for the common function of all sense organs: If we speak of unique functions, it follows that there must be common functions as well. For example, just as each person has their own wife (unique function), but everyone shares a single servant (common function). What is this common function? It is the five winds: 1. Prana (inward-moving breath) 2. Apana (outward-moving breath) 3. Udana (upward-moving breath) 4. Vana (diffused breath) 5. Vamana (sustaining breath) These five winds work together as one function for all thirteen sense organs. The Prana wind: Its path is through the mouth and nose. Its function is to receive external objects. Its work is what we call "I exist, I act." An outsider asks: "Which sense organ makes this Prana wind function?" The answer: All thirteen sense organs work together as one function. It is like a bird in a cage – when the bird moves, the cage moves. In the same way, because the Prana wind moves, all thirteen sense organs move. Therefore, the thirteen sense organs share this common function. The Apana wind: When it sees something fearful, it shrinks and withdraws. When this wind is strong, it makes a person timid. The Udana wind: The thought arises, "I want to climb this mountain. I am better than others, they are inferior to me. I can do this." When this wind is strong, it makes a person arrogant – thinking "I am superior, I am wealthy," and so on. This is the work of the Udana wind. The Vana wind: It permeates the entire body but can also be completely separated from it. When this wind is strong, it makes a person restless, unable to find peace away from others. When it begins to leave the body partial by partial, it feels like dying, and when it leaves completely, death follows. The Vamana wind: It dwells at the heart center. Its function is to hold and maintain. When this wind is strong, it makes a person stingy, hoarding wealth and companions. These are the functions of the five winds, all of which involve the activity of the thirteen sense organs. The unique functions of these thirteen sense organs and the corresponding objects have been explained. Now we must discuss how they arise simultaneously and in sequence. This is explained in the verse: \[The verse would follow here\]

覺慢心及根 或俱次第起已見未見境 三起先依根

> Regarding arrogance, the mind, and the sense faculties, These may arise gradually or together. Whether in seen or unseen situations, Their threefold arising first depends on the sense faculties.

覺慢心及根或俱次第起者。若見色者一時大慢心眼根俱起取一境。如眼餘根亦如是。一時四俱起。同共取一境。次第起者。如人行路。忽見高物即起疑心。為人為杌。若見鳥集。或見藤繞。或見鹿近。即覺是杌。若見搖衣。或見伸屈。便覺是人。如是覺慢心根次第而起。如眼所見。耳等諸根應知次第亦如是。已見未見境三起先依根者。已見法三種依根次第起已說。今當說未見法三種亦依根次第起。如偈所說。

> A gradual or simultaneous arising of perception, pride, intention, and sensory faculties occurs. When seeing a form, perception, pride, intention, and the eye faculty can arise simultaneously, all taking the same object. The same is true for the other senses: all four can arise together, sharing the same object. When they arise gradually, it's like a person walking on a road who suddenly sees a tall object and feels doubt, wondering if it's a person or a tree stump. At first, noticing birds gathering, vines wrapped around it, or deer nearby, they recognize it as a stump. Then, seeing movement, like clothes swaying or limbs stretching and bending, they realize it is a person. In this way, perception, pride, intention, and sensory faculties arise step by step. The same gradual process applies to hearing and the other senses, following the same pattern as sight. \*\*Regarding Seen and Unseen Objects Arising from the Faculties:\*\* The three types of seen objects arising gradually from the faculties have already been explained. Now, the three types of unseen objects that also arise gradually from the faculties will be discussed, as stated in the verse.

最後由伽時 當有如是人依邪見邪行 誹謗佛法僧先邪化父母 朋友及眷屬開四惡道路 將他入此中

> At the very last moment, when there are such people, They rely on wrong views and wrong actions, Slandering the Buddha, the Dharma, and the Sangha. First, they lead their parents, friends, and family astray, Opening the path to the four miserable realms, And dragging others into it.

如未來過去亦如是。依耳根次第起三法。如是三法先依外根故而起。外曰。是十三作具是無知。若不與人及自在相依者。云何各各取自境。以偈答曰。

> As in the future, so too in the past. Relying on the ear faculty, one by one, three factors arise. These three factors first arise based on external organs. Objection: These thirteen faculties are unconscious. If they do not depend on a person or a self-existent Lord, how does each one grasp its own object? The answer is given in verse:

十三不由他 能作自用事我意是因緣 無有別教作

> Thirteen: Without relying on others, One can act for one's own benefit. My mind is the cause and condition; There is no other separate teacher or doer.

十三不由他能作自用事者。此論中自在及。我非作者前已說。是故十三作具如自境界自能作不由他。如一梵行婆羅門。問言某處有皮陀師能教弟子如意受學。我今決定當往彼學。此即是大作此覺知。是我慢得大意已作如是計。一切婆羅門所有校具。我悉將去。為欲往彼使心不散。是心得我慢意已。作是分別。我當先學何皮陀。為學娑摩皮陀。為學夜𱁆皮陀及力皮陀耶。外根知心分別已。眼能看路。耳聞他語。手持澡灌。足能蹈路。各各作事。譬如賊主作號令言。出入進止皆須聽我。是賊羣眾悉已從令。如是諸根亦復如是。覺譬賊主。餘根譬賊眾。已知覺意故。各各作自事。外曰。此十三作具。各各捉前境。為是自為。為是為他。答曰。我意是因緣。無有別教作。是義前已說。我事者應作故。三德生諸根為我顯了捉執諸塵。若汝說是諸根無知云何得作者。答曰。是諸根無別自在來依此中以教其作。唯有我與自性和合。起作如是意。汝應顯現令我獨存。因是我意。是故三德能生諸根。各各作事隨我意故。離我意者。無別他教。外曰。二十四中有幾名義。得為作具。以偈答曰。

> The thirteen instruments do not act independently on their own. In this treatise, it has already been explained that there is no separate "Self" as the agent. Therefore, the thirteen instruments, regarding their own respective domains, are able to function on their own, without dependence on another. For instance, a Brahmin who practices the holy life might think: "There is a teacher of the Vedas in a certain place who can teach disciples according to their wishes. I will surely go there to study." This kind of awareness is a great mental activity. After gaining this sense of self-importance through egoism, he makes the following plan: "I will take all the equipment belonging to the Brahmins. To go there, I must focus my mind." Once the mind is possessed by this egoism, it begins to discriminate: "Which Veda should I study first? The Sama Veda? The Yajur Veda? Or the Rig Veda?" The sense organs then act accordingly: the eyes look at the path, the ears hear others speak, the hand holds the water pot, and the feet walk the road. Each undertakes its own task. This is like a bandit chief giving orders: "All moving in and out, advancing and retreating, must obey me." The group of bandits follows these commands. The sense organs act in the same way. The intellect is like the bandit chief, while the other senses are like the bandit group. Once they know the intent of the intellect, each performs its own function. Question: Do these thirteen instruments, each grasping their respective objects of experience, do so for themselves or for another? Answer: My intention is the cause. There is no separate commander giving orders. This meaning has been explained before. What belongs to "me" must be done. The three constituents of Nature give rise to the sense organs for the purpose of making things manifest and grasping objects for "me." If you argue that these sense organs are insentient—how can they act? The answer is: The sense organs do not have a separate, independent entity that resides in them to command their activity. It is only "me" and the primary substance that combine, giving rise to an intention such as: "You should manifest so that I may exist alone." On account of this intent—"me"—the three constituents of Nature generate the sense organs. Each organ performs its task in accordance with my intent. Apart from my intent, there is no other commander. Question: Among the twenty-four principles, which ones are considered instruments? The answer is given in the verse.

作具數十三 能作牽執照其事有十種 應引持照了

> The thirteen tasks to be undertaken Should be grasped and clearly understood. There are ten kinds of activities That must be taken up and thoroughly known.

作具數十三者。此論中處處說作具。決定唯十三。五知根五作根及覺慢心等。此十三作何事。能作牽執照。其事有十種。聲等五塵語言等五事。此十是其事。是事有三種。一應牽二應照三應執。是中三有所牽。五知具所照。五作具執持。因此三事故立十三根。故說應引持照了。外曰幾根取三世塵。幾根取現在塵。以偈答曰。

> The thirteen instruments or faculties are mentioned throughout this treatise. They are definitively set at thirteen: the five cognitive faculties, the five active faculties, awareness, ego, and mind. What do these thirteen do? They can draw, illuminate, and grasp. Their objects are tenfold: the five sense objects (sound, etc.) and the five actions (speech, etc.). These ten are the objects. Objects are of three types: those to be drawn toward, those to be illuminated, and those to be grasped. The three internal faculties draw objects near, the five cognitive faculties illuminate them, and the five active faculties grasp them. Because of these three functions, thirteen faculties are established. Hence it is said they draw, grasp, and illuminate. \*\*Opponent's Question:\*\* "Which faculties perceive objects of the past, present, and future? Which perceive only present objects?" \*\*Reply in verse:\*\*

內作具有三 十外具三塵外具取現塵 內取三世塵

> Inside, the mind possesses the three aspects of time. Outside, the objects possess the three types of sense-data. The external sense-data are taken as they arise. The internal mind takes the sense-data of the three times.

內作具有三者。覺慢心三種。是名內作具。不取外塵故。是故立名內。能成就我意方便故。是故說名具。十外具三塵者。十外具者。五知五作根。能取外塵故。故名為外具。三塵者。是覺慢心根。十具為其塵。譬如其主使役下人。如是三根能使十具。亦復如是。外具取現塵者。是十種根現在塵為境。云何知取。耳根但取現世聲。二世不聞故。如耳乃至鼻根亦如是。舌根者能說現在名句味語。未來過去則不能說。如舌根餘四亦如是。內取三世塵者。覺慢心三種。能取三世塵。覺者能取現世瓶瓫等。亦能取過去。如取往昔頂生王等。亦能取未來。如說當有破諸人慢亦如是。以三世塵計為我所。心根亦如是。分別三世塵。求未來憶過去故。說內取三世塵。外曰。幾根取差別塵。幾根取無差別塵。以偈答曰。

> The inner equipment consists of three parts. These are the intellect, the ego, and the mind. Together they are called the inner equipment because they do not grasp external objects. That is why they are named "inner." They are able to fulfill the purposes of the self, which is why they are called "equipment." The ten outer means and the three types of objects are as follows. The ten outer means are the five organs of perception and the five organs of action. Because they grasp external objects, they are called "outer means." The three types of objects are the foundation of the intellect, ego, and mind. The ten outer means serve as the objects for these three. Just as a master commands a servant, so do these three inner faculties direct the ten outer means. This is exactly how it works. The outer means grasp present objects. These ten organs take the objects of the present moment as their field. How do we know this? The ear only hears present sounds, as it cannot hear sounds of the past or future. The same holds for the nose and other sense organs. The tongue can only produce sounds, words, and meanings in the present; it cannot speak of the past or future. So it is with the tongue and the other four action organs. The inner faculties grasp objects across the three times. The intellect, ego, and mind—these three—can take objects from the past, present, and future. The intellect can perceive present things like a jar or pot, and also past things, such as recalling the great king Māndhātṛ. It can also perceive future things, such as saying, "Such a one will break the pride of others." In this same way, the intellect regards objects from the three times as "mine." The mind does likewise. It discriminates among the objects of the three times, seeking the future and remembering the past. Therefore, it is said that the inner faculties grasp objects across the three times. The opponent asks: "How many organs grasp distinctive objects, and how many grasp non-distinctive objects?" The reply is given in verse:

十三中知根 取異無異塵舌唯聲為塵 餘四悉五塵

> Thirteen: The "root" of intermediate knowledge Perceives differences and non-differences in dust-objects The tongue has sound as its dust-object alone The other four all have the five dust-objects

十三中知根取異無異塵者。是十三具中有五知根。能取有差別無差別塵。差別者。具三德。無差別者。唯一德。如天上有五塵。謂聲觸色味香。是五塵無差別同樂為體故。是天五塵無有憂癡。人道中五塵有差別。具有樂苦癡相應所成故。諸天知根取無差別塵。人即知根能取有差別塵。謂樂苦癡等塵。是故知根能取異無異等塵。舌唯聲為塵者。天舌及人舌。唯以聲為塵。能說名句味。餘四悉五塵者。是手根體具五塵。能捉五塵境。如手捉瓶。如手餘根亦如是。如是四根五塵安立悉取五塵。復次根有別相。以偈說曰。

> Among the thirteen sense faculties, the five cognitive faculties perceive objects that are either differentiated or undifferentiated. The differentiated objects possess three qualities (pleasure, pain, and confusion), while the undifferentiated possess only one quality (pleasure alone). For example, in the heavenly realm there are five sense objects—sound, touch, form, taste, and smell. These five objects are undifferentiated because they all share the nature of pleasure; they contain no sorrow or confusion. In the human realm, however, the five sense objects are differentiated, being composed of pleasure, pain, and confusion in varying combinations accordingly. Thus, the cognitive faculties of heavenly beings perceive undifferentiated objects, whereas human cognitive faculties perceive differentiated objects—those associated with pleasure, pain, confusion, and so on. Therefore, the cognitive faculties are capable of perceiving both differentiated and undifferentiated objects. Regarding the tongue: It takes sound as its object. Both the heavenly and human tongue perceive only sound, and it is through the tongue that words, phrases, and meanings are expressed. As for the other four faculties: They all take the full range of five sense objects. The faculty of touch, for instance, inherently includes the five sense objects and can grasp them all—just as the hand can grasp a vase. The other faculties function in the same manner. Thus, these four faculties are established with the five sense objects and perceive them all. Furthermore, the faculties have distinct characteristics, as expressed in the verse:

覺與內具共 能取一切塵故具三有門 諸根悉是門

> Awareness, existing within, together— it can grasp all objects. Thus it has three gates to existence, and all sense faculties are themselves gates.

覺與內具共能取一切塵者。覺與我慢及心根恒相應故。說覺與內具共。能取三世間塵及三世塵故。說能取一切塵。故三具有門者。是覺等三具。能為諸門主。若覺等三具相應在眼根。是眼根能顯照色餘根不能。是三隨集一根能取三世間塵及以三世。故說此三為十作具。餘根悉是門者。謂五知五作根開閉隨三故。若三在眼眼門則開能取前境。餘門則閉不能知塵。以隨他故但門非實具。如是十根與三具相應。能取一切三世間塵。復次偈曰。

> Consciousness and the mind-instruments share the ability to perceive all objects. Because consciousness, egoism, and the mind-organ are always connected, it is said that consciousness shares this ability with the mind-instruments. It can perceive objects across the three realms of existence and across the three times—past, present, and future—therefore it is said to perceive all objects. Thus, the three instruments (egoism, intellect, and mind) act as the doors and the gatekeepers. When these three instruments are connected with the eye-organ, that eye-organ can see forms, but the other organs cannot. In this way, when these three are gathered in a single organ, that organ can perceive objects across the three realms and across time. Therefore, these three are called the ten instruments of action. The other organs are merely gates, meaning the five sense-organs and the five action-organs open and close depending on the presence of these three. If the three are present in the eye, the eye-door is open and can take in the object; the other doors are closed and cannot perceive their objects. Because they follow, they are only doors, not true instruments. Thus, when these ten organs are connected with the three instruments, they can perceive all objects in the three realms of existence. Furthermore, the verse says:

諸具猶如燈 隨德更互異照三世間塵 為我還付覺

> All beings are like a lamp, Their qualities vary in different ways; Illuminating the dust of the three realms, They return enlightenment to me.

諸具猶如燈者。謂五知五作我慢及心根。如燈在一處。平等照諸物。如是諸具能照三世間塵故。說猶如燈。隨德更互異者。更互不相似。耳者取聲不取色。眼則取色不取聲。乃至鼻但取香不取味。如是五知根。根定對塵異故。說更互異。作根亦如是。舌但說言語。不能作餘事。乃至覺但作決知。慢唯作執著。心唯作分別。故說更互異。此異義云何。隨三德故生三德。生我慢不同故我慢生五唯及諸根悉不同。照三世間塵為我還付覺者。是十二根照世間塵。悉還付覺者。譬如國土一切吏民取國財物悉付國主。如是諸塵。由十二根將還付覺故覺令我見。故說為我還付覺。外曰。何故諸根不自照塵令我得見。以偈答曰。

> All sense faculties are like a lamp: The five cognitive organs, the five active organs, "I"-consciousness, and the mind (intellect). Just as a single lamp shines equally on all objects, These faculties illuminate the objects in the three worlds, And so they are said to be like a lamp. As for their distinct functions, they differ from one another: The ear takes in sound, not color; The eye takes in color, not sound; The nose takes in smell, not taste. Thus the five cognitive organs each have a fixed object—they are said to differ. The active organs are similar: The tongue only speaks; it cannot do other tasks. The feet only move; they cannot do other tasks. The intellect only makes decisive judgments. "I"-consciousness only grasps (clings). The mind only discriminates. Thus they are said to differ. What does this difference mean? Arising according to the three qualities (gunas), They produce different forms of "I"-consciousness. From "I"-consciousness arise the five subtle elements (tanmatras) and all the sense faculties, which are all different. "Returning the light of the three worlds to the experiencer": These twelve faculties illuminate the objects of the world and then return them all to the experiencer. For example, when all officials and people in a kingdom gather the kingdom's wealth, they all present it to the king. Similarly, all sense objects, through the twelve faculties, are brought back to the experiencer, who then perceives them as "I" see. Thus it is called "returning them to the experiencer." Objection: Why do the faculties not directly illuminate the objects, allowing me to see? Answer:

我一切用事 以覺能成就復令後時見 自性我細異

> All my actions are accomplished through awareness. In time, one sees the subtle difference within one's own true nature.

我一切用事以覺能成就者。我事用一切處不同。或人道或天道或獸道中。十塵用乃至八種自在用。知根作根。十外具照此塵付囑於覺。覺收以付人。令人得受用。因此次第覺。能令我如意受。用得自在樂。乃至智慧未生時。復令後時見自性我細異者後時者。謂智慧生時。我與自性有別異。此別異者。未修聖行人不能見故。故說為細微。此別異中門者。於十三中唯覺令我見。見者何相。謂見我與自性異三德異覺異我慢異十一根異五唯異五大異身異。如是等異覺令我知故。故我得解脫。如前說。若知二十五隨處隨道住。編髮髻剃頭平等得解脫。是故唯一覺。是我真作具。外曰。已說前偈諸根能取有差別無差別塵。何者差別無差別。以偈答曰。

> All my actions are successfully accomplished through Awareness. My actions differ in various contexts—whether in the realm of humans, gods, or animals, using ten sense objects and even the eight forms of sovereign freedom. The senses, both cognitive and active, along with the ten external objects, are entrusted to Awareness. Awareness then entrusts them to the individual, enabling them to use and enjoy them. Through this sequential process of Awareness, I am able to receive and use them as I wish, experiencing sovereign bliss. Even before wisdom arises, Awareness later reveals the subtle distinction between my true Self and primal nature. This "later time" refers to when wisdom arises, showing that I (the Self) am distinct from primal nature. This distinction is subtle because it cannot be seen by those who have not yet engaged in spiritual practice. The gateway to this distinction lies within the thirteen internal faculties; only Awareness allows me to see it. What is this seeing? It is seeing that I am distinct from: primal nature, the three qualities, Awareness itself, the ego-sense, the eleven senses, the five subtle elements, the five gross elements, and the body. When Awareness reveals this distinction to me, I attain liberation—as previously taught. Whether one wears matted locks or a shaven head, if one knows the twenty-five principles wherever one may be, liberation is equally attained. Thus, Awareness alone is my true instrument. Objection: It was already stated in a previous verse that the senses grasp objects that are both differentiated and undifferentiated. What exactly is this differentiation and non-differentiation? In response, a verse says:

五唯無差別 從此生五大大塵有差別 謂寂靜畏癡

> The five subtle elements are indistinguishable from each other; from them arise the five great elements. The great elements, however, become differentiated as stillness, fear, and delusion.

五唯無差別者。汝說何者差別無差別者。今當答。從我慢生五唯細微寂靜。以喜樂為相。此即諸天塵。無有差別。天無憂癡故。從此生五大大塵有差別者。從聲唯生空。乃至從香唯生地。是五大有差別。是差別有何相。一者寂靜。二者令怖。三者闇癡。此五大是人塵。空大三相何必如大富人入內密室受五欲樂。或上高樓遠觀空大。由空受樂故空寂靜。或在高樓空中冷風所觸空則生苦。或復有人行在曠路。唯見有空不見聚落。無所止泊則生闇癡。餘大亦如是。如是諸天以五唯為塵。一向寂靜故無差別。人取大為塵大有三德是故有差別。外曰。是差別已如別說。但有是事復有差別耶。答曰。復有別差別。如偈所說。

> The five subtle elements (tanmatras) are without distinctions. You ask what is meant by "without distinctions" and "with distinctions." I will now answer. From the principle of ego (ahamkara) arise the five subtle elements—subtle, tranquil, and characterized by pleasure. These are the "divine sense objects," free of distinctions, for the gods are without affliction or ignorance. From these arise the five gross elements (mahabhutas), which have distinctions: from the subtle element of sound arises space (akasha); from the subtle element of touch arises air; as it proceeds, finally from the subtle element of smell arises earth. These five gross elements possess distinctions. What is the nature of these distinctions? They are threefold: one is tranquil, one is terrifying, and one is dull or ignorant. These five gross elements are the "human sense objects." Take space as an example. Its three qualities can be seen: Just as a wealthy person enters an inner chamber and experiences the pleasures of the five senses—or climbs a high tower and looks out at the vastness of space—enjoying space brings pleasure, so space is tranquil. Or again, if on that high tower a cold wind touches one, the experience of space can bring pain. Or further, if someone walks on an open road and sees nothing but empty space, with no village or shelter in sight—nowhere to stop or rest—this experience of space can bring dullness and confusion. The same applies to the other gross elements. In this way, the gods take the five subtle elements as their sense objects; these are always tranquil and therefore have no distinctions. Humans take the gross elements as their sense objects; these have the three qualities (gunas) and therefore have distinctions. The opponent asks: "These distinctions are already explained. Is there only this distinction, or are there further differences?" The answer: There are additional distinctions. As the verse says:

微細父母生 大異三差別三中細常住 餘別有退生

> Subtle and gross are born from parents, Greatly different in three distinctions. Among the three, the subtle is eternal, The others, separate, arise and decay.

微細父母生大異三差別者。一切三世間。初生微細身。但有五唯。此微細身生入胎中。赤白和合增益細身。是母六種飲食味浸潤資養增益麁身。是母子飲食路二處相應故得資益。猶如樹根有容水路故浸潤增長。如是飲食味隨其行路浸益麁身亦復如是。如細身形量。麁身亦如是。細身名為內。麁身名為外。此細身中手足頭面腹背形量人相具足。四皮陀中有諸仙人說如是言。麁身有六依。血肉筋三種從母生。白毛骨三種從父生。是六依身。以外麁身益內細身。是內細身麁身所資益。將出胎時及至已出。以外五大為其住處。譬如王子他為起舍種種殿堂。是處應住是處應食是處應眠。自性亦如是。為細身及麁身作依止處能生五大。一生空大。為無礙處。二生地大。為時著處。三生水大。為清淨處。四生火大。為銷食處。五生風大。能令動散。如是三種差別。一微細。二父母生。三共和合。謂寂靜可畏闇癡等。是三名別差別。外曰。是三差別幾常幾無常耶。答曰。三中細常住。餘別有退生。此三中五唯所現。微細差別能生初身是常住。若麁身退沒時。細身若與非法相應。則受四生。一四足。二有翅。三胸行。四傍形。若與法相應。則受四生。一梵二天三世主四人道。如是細身則為定常。乃至智厭未生輪轉八處。智厭若起便離此身者解脫故說微細差別常。餘麁差別退生不名常。臨死細身棄捨麁身。此麁身父母所生。或鳥噉食或復爛壞或火所燒。癡者細身輪轉生死。外曰。汝說父母身退沒。後何身能輪轉生死。以偈答曰。

> From the subtle state arise three major distinctions: the subtle body from origin, the body born of parents, and the combined body. In all realms of existence, the initial subtle body arises, composed only of the five subtle elements. This subtle body enters the womb, merging with the essence of both parents, its growth nourishing the subtle form. The mother’s six types of food and drink seep through, sustaining and developing the gross body. The mother’s channels for food and drink connect in two ways, allowing nourishment—much like tree roots absorb water through passages, enabling growth. Similarly, the essence of food travels along its pathways, nourishing the gross body. The size and form of the subtle body mirror that of the gross body. The subtle body is called the inner, the gross body the outer. Within this subtle body, the hands, feet, head, face, belly, and back—all features of a human form—are fully present. In the four Vedas, sages have declared: the gross body has six foundations. Blood, flesh, and sinew come from the mother, while white essence, hair, and bone come from the father. These six foundations support the body. The outer gross body nourishes the inner subtle body, and the inner subtle body is sustained by the gross. At birth and after, the being relies on the five great elements as its dwelling. Like a prince for whom others build various halls and palaces—a place to stay, to eat, to sleep—so too primordial nature provides for both the subtle and gross bodies, giving rise to the five elements. First arises the element of space, offering unobstructed presence. Second, the element of earth, providing a solid foundation. Third, the element of water, for purity. Fourth, the element of fire, for digesting food. Fifth, the element of wind, enabling movement and dispersal. Thus, three distinctions exist: the subtle, the parent-born, and the combined. These correspond to states of peace, fear, and ignorance, and are named accordingly. The questioner asks, "Among these three, which are permanent and which are impermanent?" The answer: Among the three, the subtle is permanent; the others come and go with cycles of decay and rebirth. Among these, the subtle distinction manifests from the five subtle elements and can give rise to the initial body; it is everlasting. When the gross body fades away, the subtle body, if aligned with misdeeds, takes on four forms of birth: four-legged, winged, crawling, or formless. If aligned with virtues, it receives four forms of birth: as a Brahma, a deity, a worldly lord, or a human. Thus, the subtle body remains constant, cycling through eight states until wisdom and disenchantment arise. Once wisdom arises, one becomes free from this body—this is liberation. Therefore, the subtle distinction is said to be permanent. The other, gross distinctions—those of birth and decay—are not called permanent. At death, the subtle body abandons the gross body. This gross body, born of parents, may be eaten by birds, rot, or be burned by fire. The ignorant, however, continue to cycle through birth and death with their subtle body. The questioner asks, "You say the parent-born body fades. Which body then cycles through birth and death?" The answer, in verse:

前生身無著 大慢及五唯輪轉無執塵 有薰習細相

> Past lives leave no trace, yet arrogance and the five elements keep the cycle turning, clinging to nothing. Subtle patterns emerge, stained by past habits.

前生身無著者。昔時自性者。迴轉生世間。細身最初生。從自性生覺。從覺生我慢。從我慢生五唯。此七名細身。細身相何如。如梵天形容能受諸塵。後時是身得解脫故。無著者如聖傳。此細身若在獸人天道中。山石壁等所不能礙。以微細故又不變易。乃至智慧未起恒不相離。是名為常。大慢及五唯者。此身因幾物得成。因七種細物。乃至十六種麁物。是身何所作。輪轉無執塵。此細身與十一根相應。或在於四生。輪轉三世間。無執塵者。若與十一根不相應。若離父母所生麁身無能執塵力。有薰習細相者。是細身有三種。有之所薰習。是三有後當說。三種有者。一善成有。二性得有。三變異有。此三有薰習細身。細相者非聖不見故。此細身能輪轉生死。外曰。是十三根足輪轉生死何假細微身。以偈答曰。

> In a previous life, the Self (Purusha) was untainted. In the beginning, Primordial Nature (Prakriti) manifested. Cycling into the world, the subtle body first arises. From Primordial Nature arises Intellect (Buddhi). From Intellect arises Ego (Ahamkara). From Ego arise the Five Subtle Elements (Tanmatras). These seven constitute the subtle body. What is the nature of the subtle body? Like a divine form (Brahma), it can receive all sense objects. Later, when this body attains liberation, it becomes untainted, as the sages teach. This subtle body, when present among animals, humans, or celestial beings, cannot be obstructed by mountains, rocks, or walls—because it is subtle and unchanging. Until wisdom (Prajñā) arises, it never departs; thus it is called eternal. The Great Ego, the Five Subtle Elements—how many factors compose this body? It is formed from seven subtle elements and sixteen gross elements. What does this body do? It cycles through existences without grasping objects. This subtle body, associated with eleven faculties (indriyas), appears in four kinds of birth and cycles through three worlds. When it does not grasp objects, it means it is not associated with the eleven faculties. If separated from the gross body born of parents, it has no power to grasp objects. There is a subtle aspect infused by impressions (samskaras). This subtle body has three types, infused by the three modes of existence. These three modes will be explained later. The three modes are: (1) excellence-born existence (sattvika bhava), (2) nature-derived existence (rajasa bhava), and (3) changeable existence (tamasa bhava). These three modes infuse the subtle body. The subtle aspect is invisible to the non-sage. This subtle body can cycle through birth and death. An opponent asks: "The thirteen faculties alone are sufficient for cycling through rebirth; why is the subtle body necessary?" The reply is given in a verse:

如畫不離壁 離杌等無影若離五唯身 十三無依住

> Like a painting cannot exist apart from a wall, or a shadow cannot stand without a base, So the body, when separated from the five essential elements, has no stable foundation for the thirteen faculties to rest upon.

如畫不離壁離杌等無影者。是世間中能依所依二法相應已見不相離。如畫色依壁。離壁無別住。是故離細身十三不得住。復次離杌影無依處。離火則無光。離水則無冷。離風則無觸。離空威儀處不得成。如是離細身。是麁相無依止不得住。故說若離五唯身十三無依住。外曰。是細身與十三輪轉生死何所為。以偈答曰。

> Just as a painting cannot exist without a wall, and a shadow cannot exist without a tree, so too in this world, the dependent and the support—the two aspects—are seen to be inseparable. A painting's colors depend on the wall; apart from the wall, they have no place to rest. Likewise, without a subtle body, the thirteen elements cannot abide. Furthermore, apart from a tree, a shadow has no place of support. Without fire, there is no light. Without water, there is no coolness. Without wind, there is no touch. Without space, posture and movement cannot come to be. In the same way, without the subtle body, the gross forms have no support and cannot abide. Therefore, it is said that if there were no five subtle elements, the thirteen components would have no foundation. Opponent: Then, what is the purpose of this subtle body undergoing birth and death along with the thirteen? Answer in verse:

我意用為因 由因依因故隨自性遍能 如伎轉異相

> My mind uses this as a cause, And by depending on the cause, it arises. Following its own nature, it pervades all, Transforming into different appearances, like an actor playing many roles.

我意用為因者。我意用應作故自性變異。意用有二種。一者受用聲等塵為初。二者見三德人中間為最後。梵天處等人我與聲等塵應。令相應後時應令解脫故。自性變異作細身。此細身何因得輪轉。由因依因故。因者謂清等八種後當說。即說偈言。

> I take the will as the cause. Because the will-mind must act, the Primordial Nature undergoes transformation. The will-mind has two functions: first, to experience sense objects like sound; second, to see the three qualities (gunas) from beginning to end. A person situated at the level of Brahma uses will-mind to connect with sense objects like sound, and later, after that union, must be led to liberation. Therefore, the Primordial Nature transforms to create the subtle body. Why does this subtle body transmigrate? Because of its primary and secondary causes. The primary cause refers to the eight elements starting with the subtle elements (which will be explained later). As the verse says:

因善法向上 因非法向下因智厭解脫 翻此則繫縛

> By following the path of goodness, one rises. By following the path of evil, one falls. Through wisdom, one turns away and is freed. Acting otherwise, one is bound.

此因依因復何因成。自性遍能故。譬如國王於自國中隨意能作。自性亦如是。能作天人獸等生故。說如伎轉異相。譬如伎兒或現天相或現王相或現龍鬼等相。種種不同。細身亦如是。與十三相應。或入象馬等胎。轉為象馬等身。或入人天等胎。轉為人天身。故說隨自性遍能如伎轉異相。外曰。是三有所薰。十三根輪轉生死前已說。何等為三有。以偈答曰。

> This causation, being dependent on another cause, what then is its own basis? It is because inherent nature (prakṛti) is all-pervasive and capable. For example, a king within his own kingdom can act as he pleases. Inherent nature is likewise—capable of producing the births of gods, humans, animals, and so forth. Thus it is said that it transforms into different forms like a performer. For instance, an actor may appear as a god, a king, a dragon, a ghost, or other varied forms. The subtle body (liṅga-śarīra) is similar: associated with the thirteen faculties, it may enter the womb of an elephant or a horse, transforming into an elephant’s or horse’s body; or enter the womb of a human or a god, transforming into a human or god’s body. Therefore, it is said that inherent nature, being all-pervasive, transforms into different forms just as a performer does. Opponent: The three realms of existence (tridhātu) are what infuse this. The cycle of the thirteen faculties revolving through birth and death was already explained earlier. What are these three realms? The reply is given in verse.

因善自性成 變異得三有已見依內具 依細迦羅等

> Because the very nature of goodness exists, Change leads to the three realms of existence. Having seen that which depends on inner qualities, One relies on subtle time sequences and such.

因善自性成變異得三有者。眾物名諸物有三種。一因善成就。二由自性成就。三從變異得。因善成就者。如迦毘羅仙人初生共四德生。一法二智三離欲四自在。是四種德因善得成就。故此四德依善成就有。何者自性成就。自性成就者。如皮陀傳說。昔時梵王生有四子。一名娑那歌。二名娑難陀那。三名娑那多那。四名娑難鳩摩羅。此四子已具足具事有身。十六歲時四有自然成。謂法智離欲自在。譬如見物藏自然而得。此四物不由因得故。故說自性成。變異得有者。師身名變異。因師身故弟子恭敬親近聽聞得智慧。因智慧得離欲。因離欲得善法。因善法得八自在。是弟子四德從師身得故說變異得。此四德薰習大等內具能輪轉生死。是四德與對治。凡八種。是八法依何處住。答曰。已見依內具。依細歌羅等。內具者。謂大等。此大有八物。依大四住。已如前說。

> What is obtained through goodness, through innate nature, or through change obtains the three states of existence. All things are described as having three means of acquisition: 1. \*\*Acquired through goodness (or good conduct).\*\* For example, at the very beginning of the sage Kapila's life, he was born with four virtues: (a) Dharma (righteousness/law), (b) Wisdom, (c) Non-attachment (freedom from desire), and (d) Self-mastery (freedom). These four virtues are achieved through goodness. Therefore, these four depend on goodness for their existence. 2. \*\*Acquired through innate nature (or spontaneous existence).\*\* As the Vedic scriptures tell, in ancient times, the god Brahma had four sons: (1) Sanaka, (2) Sanandana, (3) Sanatana, and (4) Sanatkumara. These four sons were already complete in body and substance. At sixteen years of age, these four things appeared naturally in them: Dharma, Wisdom, Non-attachment, and Self-mastery. It is like finding a treasure that appears spontaneously. These four things are not produced by any cause, therefore they are called "innate" or "of self-nature." 3. \*\*Acquired through change (or from a teacher/context).\*\* The body of the teacher is called "change." Due to the teacher's physical presence, disciples develop respect, closeness, and listening, from which they gain wisdom. From wisdom, they gain non-attachment. From non-attachment, they gain good conduct. From good conduct, they gain the eight freedoms. These four virtues of the disciple are obtained from the teacher's body/context, therefore they are called "acquired through change." These four virtues (Dharma, Wisdom, Non-attachment, Self-mastery), when conditioned, abide within the "great principle" (the intellect/primordial substance) and can cause beings to revolve within the cycle of existence (samsara). These four virtues have their opposites (their counter-forces), making a total of eight qualities. On what do these eight qualities depend? Answer: They depend on the internal organ (the mind/intellect), which itself depends on the subtle body, etc. The "internal organ" refers to the "great principle" (Mahat/Intellect). This "great principle" has eight aspects. These eight reside within the four aspects of the "great principle," as previously explained.

決智名為大 法智慧離欲自在薩埵相 翻此是多摩

> Decisive wisdom is called the Great, The wisdom of Dharma leaves desire behind. The nature of a free and sovereign being— Inverting this is "Tamo".

是八種依內具得成。是八法得天眼聖人所見故。故說名已見。依細歌羅等者。謂八種物。一名歌羅囉。二名阿浮陀。三名閉尸。四名伽那。五名嬰孩。六名童子。七名少壯。八名衰老。是八種由四食味故得增長。一者因母六味增長四身。二者因乳味故增嬰孩身。三者因乳哺故長童子身。四者因飲食味增後二身。是八種身。依細身成。是十六物薰習內具及微細身輪轉生死。外曰。前已說由因依因故如伎轉異相。何者為由因。何者名依因。答曰。因善法向上。因非法向下。因智厭解脫。翻此則繫縛。世間中若人能作夜摩尼夜摩等法。因此法臨受生微細身向上生八處。一梵。二世主。三天。四乾闥婆。五夜叉。六羅剎。七閻摩羅。八鬼神。是八處由法故得生。若翻此十法而作非法者。臨受生時向下五處生。一四足。二飛行。三胸行。四傍形。五不行。是五處非法所生因智厭解脫者。因細身得智慧因。智慧得厭離。因厭離捨棄細身。真我獨存故名解脫。翻此則繫縛者。翻智者名無智。如人執言。我可怜我可愛。我可愛者。由慢故計我。是名無知。此無知繫縛自身令在人天獸等中。繫縛有三種。一者自性縛。二者變異縛。三者布施縛。此三後當說。故說由因及依因。善法名為因。向上為依因。非法名為因。向下為依因。智厭名為因。解脫為依因。無智厭為因。繫縛為依因。四因四依因已說。復有四因四依因。今當說。

> These eight types are formed based on inner organs, and are seen by the celestial eye of a saint. Therefore, they are called "things that have been seen." Based on subtle forms like \*kala\* and others, there are eight kinds of things: 1. \*Kalala\* 2. \*Arbuda\* 3. \*Peshi\* 4. \*Ghana\* 5. \*Baby\* 6. \*Child\* 7. \*Youth\* 8. \*Old age\* These eight kinds grow due to the flavors of four kinds of food. First, due to the six flavors from the mother, the four bodies grow. Second, due to the flavor of milk, the baby's body grows. Third, due to breastfeeding, the child's body grows. Fourth, due to the flavors of solid food, the last two bodies grow. These eight bodies are formed based on the subtle body. These sixteen things penetrate the inner organs and the subtle body, causing them to cycle through birth and death. An outsider asks: "It was already taught that because of the cause and the supporting cause, things change, just as a performer changes forms. What is the cause? What is the supporting cause?" Answer: Because of wholesome deeds, beings go upward. Because of unwholesome deeds, beings go downward. Because of wisdom and disenchantment, liberation occurs. The opposite leads to bondage. In the world, if someone practices the \*yama\* and \*niyama\* (wholesome) dharmas, then at the time of rebirth, the subtle body goes upward to eight states: 1. Brahma 2. Ruler of the world 3. Deva (god) 4. Gandharva (celestial musician) 5. Yaksha (nature spirit) 6. Rakshasa (demon) 7. Yama (lord of death) 8. Ghost or spirit These eight states arise because of wholesome dharmas. If one does the opposite and practices unwholesome dharmas, then at the time of rebirth, one is born downward into five states: 1. Four-legged animals 2. Flying beings 3. Crawling creatures (on the chest) 4. Slithering forms 5. Beings that do not move These five states arise because of unwholesome dharmas. "Because of wisdom and disenchantment, liberation occurs" means: due to the subtle body, one attains wisdom. Due to wisdom, one attains disenchantment. Due to disenchantment, one abandons the subtle body, and the true self alone remains, which is called liberation. "The opposite leads to bondage" means: the opposite of wisdom is ignorance. For example, someone says, "I am pitiful. I am lovable." "I am lovable" means that due to pride, one clings to the self. This is ignorance. This ignorance binds the self itself, trapping it among humans, gods, animals, and so on. Bondage has three kinds: 1. Bondage of intrinsic nature 2. Bondage of transformation 3. Bondage of giving These three will be explained later. Thus it is taught: "Because of the cause and the supporting cause." Wholesome deeds are called a cause. Going upward is the supporting cause. Unwholesome deeds are called a cause. Going downward is the supporting cause. Wisdom and disenchantment are called a cause. Liberation is the supporting cause. Ignorance and lack of disenchantment are called a cause. Bondage is the supporting cause. The four causes and four supporting causes have already been taught. Now there are four more causes and four more supporting causes to be taught next.

離欲故沒性 憂欲故生死由自在無礙 翻此故有礙

> Attachments fade away because desire is abandoned; Birth and death arise from attachment to desire. Because freedom is unobstructed, The opposite of this is obstruction.

離欲故沒性者。有一婆羅門出家學道。能制十一根。遠離十一塵。護持夜摩尼。夜摩等十法。即得厭離。有厭故離欲。無有二十五實智。是故無解脫。是人死時但沒八性。八性者。謂自性覺我慢及五唯。在八性中未得解脫計為解脫。後輪轉時於三世間更受麁身。故說厭離故沒自性中。是名自性縛。憂欲故生死者。憂欲者如有人計。我今行大施作大祠天事。今飲須摩味。於後世間我應受樂因。此憂欲受生生死。謂梵處等乃至獸生是名布施縛。由自在無閡者。自在者喜樂種類有八分微細輕光等。由此自在故。故在梵王等處所有八種無礙。此八種自在與覺相應故。故名變異繫縛。翻此故有閡者。翻自在者即不自在。由不自在故一切處所皆有障礙。此障礙亦變異繫縛。是闇癡法故故。此偈說四種因依因。離欲者為因。沒性為依因。憂欲名為因。生死為依因。自在名為因。無礙為依因。非自在為因。障礙為依因。如是八因八依因。是十六生已說竟。外曰。是十六因依因生。何者為其體。以偈答曰。

> One who has abandoned desire becomes absorbed into the unmanifest nature. Consider a Brahmin who leaves home to study the path. He is able to control the eleven senses and stay far away from the eleven sense objects. He upholds Yama, Niyama, and the ten other moral precepts. Through this, he develops distaste for worldly life. Because of this disenchantment, he abandons desire. However, he does not possess the twenty-five true types of wisdom, so he does not attain liberation. At death, such a person only sinks into the eight unmanifest principles. These eight are: primordial nature (prakriti), intellect (buddhi), ego (ahamkara), and the five subtle elements (tanmatras). Still trapped within the eight, and mistakenly believing he is free, he later cycles through rebirth. Within the three realms, he receives a gross body once more. Thus it is said: through disenchantment, one sinks into primal nature—this is called bondage to nature. Attachment to desire brings about birth and death. "Attachment to desire" is like a person who thinks, "Now I perform great charity, make great sacrifices to the gods, and drink Soma. In my next life I should enjoy the rewards." Because of this craving, they are reborn into the cycle of existence—from the realm of Brahma down to the animal realm. This is called bondage through generosity. Through mastery comes freedom from obstruction. "Mastery" refers to eight refined qualities: lightness, subtlety, brilliance, and so on. Because of this mastery, one attains eight kinds of unobstructed power in the Brahma realm and elsewhere. Since these eight powers are associated with intellect, this is called bondage through transformation. The opposite is obstruction. To be without mastery is to be powerless. Due to this lack of power, there is obstruction everywhere. This obstruction is also a form of bondage through transformation, for it is a state of darkness and ignorance. This verse explains four types of cause and supporting cause. Renunciation is the cause; sinking into primal nature is the supporting cause. Craving is the cause; birth and death is the supporting cause. Mastery is the cause; non-obstruction is the supporting cause. Non-mastery is the cause; obstruction is the supporting cause. Thus there are eight causes and eight supporting causes. These sixteen have now been explained. \*\*An opponent asks:\*\* "These sixteen causes and supporting causes—what is their essential nature?" \*\*Reply in verse:\*\*

生因覺為體 疑無能喜成思量德不平 覺生五十分

> <div> Living beings arise with awareness as their essence, But doubt prevents joy from being fully achieved. Reflective thought measures uneven virtues, And from awareness fifty distinct aspects are born. </div> (Note: This translation renders the Chinese Buddhist verses into clear modern English, explaining how conscious essence interacts with doubt and thought to create a multifaceted experience of virtue and awareness.)

生因覺為體者。生者或十六或八種依因。若十六種八因八依因。以覺通為體。或八種者。八依因名為生。八因為其體。故說十六生名。因覺為體。已如前偈說。決知名為大法。智慧離欲自在薩埵相。翻此名多摩。疑無能喜成者。此十六生分為四分。一疑。二無能。三歡喜。四成就。如一婆羅門與四弟子從大國王還其本處。在於行路日未出時。其一弟子即白師言。大師。我見道中有一種物。不知是杌為是凶人。是弟子於杌生疑。師語第二弟子。汝往諦看。為人為杌。是人因師言。己即便遙看。不敢近彼。即白師言。大師。我不能近彼。是第二人有無能。次語第三弟子言。汝可好看。定是何物。看已白師。大師。何用看此。是日已出有大宗侶可相隨去。是第三人雖未辯人杌已生喜心。次語第四弟子。汝當往看。是人眼根淨故。見藤纏遶上有鳥集。往彼脚觸。還白師言。大師。此物是杌。此第四人乃得成就。故十六生分為四分。思量德不平者。德有三種。謂喜樂憂苦闇癡。此三互相違。若喜樂增長。則能伏憂癡。譬如日光能伏星火等。憂癡增長亦復如是。若思量三德不平等覺生五十分。五十分者今當說。

> Life arises from awareness as its foundation. "Life" refers to sixteen or eight types based on causes. If sixteen types are cited, there are eight causes and eight foundational factors, with awareness as the unifying basis. If eight types are cited, the eight foundational factors are called "life," and the eight causes are its essence. Hence, the name "sixteen lives" arises from awareness as the foundation. This is as previously explained in the verse. "Decisive knowledge" is called the Great Dharma. Wisdom, freedom from desire, sovereignty, and the nature of being are characteristics. The opposite of this is called Delusion. Doubt, Inability, Joy, and Accomplishment. These sixteen types of life are divided into four stages: 1. Doubt, 2. Inability, 3. Joy, and 4. Accomplishment. This is like a Brahmin traveling with four disciples from a great king's court back to their home. On the road, before sunrise, one disciple said to the teacher, "Master, I see something on the path. I cannot tell if it is a tree stump or a dangerous person." This disciple was doubtful about the stump. The teacher said to the second disciple, "Go and look carefully. Is it a person or a stump?" This man, relying on the teacher's instruction, looked from a distance but dared not approach. He said to the teacher, "Master, I cannot get close to it." This second person had Inability. Then the teacher said to the third disciple, "Look closely and determine what it is." Having looked, he said to the teacher, "Master, why bother with this? The sun has risen, and there is a large caravan we can follow." This third person, though he had not yet discerned whether it was a person or a stump, already felt Joy. Then the teacher said to the fourth disciple, "Go and look at it." This man, due to the purity of his eyesight, saw that it was entangled with vines and had birds perched on it. He approached, touched it with his foot, and returned to say, "Master, this object is a stump." This fourth person achieved Accomplishment. Thus, these sixteen types of life are divided into four stages. "Contemplating the inequality of the qualities" means that there are three qualities: Joy-Pleasure, Pain-Sorrow, and Darkness-Ignorance. These three oppose each other. When Joy-Pleasure increases, it can overcome Pain-Sorrow and Darkness-Ignorance, just as sunlight overcomes stars and fire, etc. When Pain-Sorrow and Darkness-Ignorance increase, the same principle applies. If one contemplates the inequality of the three qualities, awareness gives rise to fifty manifestations. These fifty manifestations will now be explained.

疑倒有五分 無能二十八由具不具故 喜九成八分

> Doubt and delusion have five parts. Inability has twenty-eight. Depending on what is present or absent, Joy has nine, and success has eight.

疑倒有五分者。疑倒前已說。今當說五分。一闇。二癡。三大癡。四重闇。五盲闇。今未說無能。先明五疑分。

> Now, the confusion has two parts: the previously explained "Reverence" and the "Five Kinds." Let me explain these five: 1. Darkness (Ignorance) 2. Delusion (Stubborn Confusion) 3. Great Delusion (Deep Seated Confusion) 4. Heavy Darkness (Profound Ignorance) 5. Blind Darkness (Total Darkness) We have not yet addressed "Powerlessness." First, let’s clarify these five distinctions.

說闇有八分 癡八大癡十重闇有十八 盲闇亦如是

> The darkness of ignorance has eight aspects, and great ignorance has ten aspects. The heavy darkness has eighteen aspects, and the darkness of blindness is also the same.

說闇有八分者。若人不因知離欲沒八性中。謂自性覺慢及五唯。此人未得解脫作已得相。由不見此八種繫縛故。故說不見八種名之為闇。闇者無明別名。癡八者。自在有八種。前已說。此中諸天等生執著縛不得解脫。由著自在輪轉生死故說癡八分。前八名自性縛。後八名變異縛。大癡十者。有五唯喜樂為相。是諸天塵。是五塵與五大相應。三德為相。此十塵中梵及人獸等。生執著縛。謂離此外無別勝塵。因此執著不平等智及解脫法。皆執著塵不求解脫。故名大癡。重闇有十八者。八種自在及十種塵。已退生時。是時貧人作是計言。我今貧窮。自在諸塵並皆失盡。分別此事。起十八苦。此苦名重闇。盲闇亦十八者。如前說。自在有八。塵有十種。有人具此十八。臨退死時作如是計。我今捨八自在及以十塵。獄卒縛我就閻王所。因此計生苦。不及得聽僧佉義。故名盲闇。如是闇者分別五分有六十二。今說無能分者。

> Now, concerning "Ignorance of the Eight": If a person, not understanding how to turn away from desire, sinks within the eight factors—namely, Primordial Nature, Intellect, Ego, and the five subtle elements—that person has not yet attained liberation, though they may have accomplished other things. Because they fail to see these eight forms of bondage, it is said that not seeing these eight is called "Ignorance." "Ignorance" is another name for delusion. "Folly of the Eight": There are eight forms of sovereign power, as previously explained. Here, beings are bound by attachment to these powers and cannot attain liberation. Because they cling to these powers, they cycle through birth and death. Thus, it is said to be the "Folly of the Eight." The first eight are called bondage to Primordial Nature, and the later eight are called bondage to Transformation. "Great Folly of the Ten": There are five objects of sense—form, sound, etc.—characterized by pleasure. These are the realms of the gods. These five objects correspond to the five great elements, also characterized by the three qualities (virtue, passion, and ignorance). Within these ten realms, gods, humans, and other beings become bound by attachment. They think there is no superior realm beyond these ten. Due to this attachment, they develop unequal understanding and turn away from liberation. Thus, this is called "Great Folly." "Deep Ignorance of the Eighteen": The eight forms of sovereign power and the ten sense objects—when these are lost upon rebirth, a person who is now poor thinks, "I am now destitute. The sovereign powers and sense objects are all gone." Dwelling on this, they generate eighteen kinds of suffering. This suffering is called "Deep Ignorance." "Blind Ignorance of the Eighteen": As before, there are eight forms of sovereign power and ten sense objects. If someone possesses these eighteen and, upon death, thinks, "I must now give up the eight powers and ten objects. The guardians of death bind me and take me before King Yama," then suffering arises from this thought. They never get the chance to hear the teachings of Samkhya. Hence, this is called "Blind Ignorance." Thus, ignorance is divided into five parts, totaling sixty-two. Now, it is said that this can never be fully undone.

十一根損壞 智害名無能智害有十七 翻喜成就故

> Eleven kinds of impairment: These are called "mental hindrances," which lead to inability. There are seventeen mental hindrances: They arise because overturning joy leads to accomplishment.

十一根損壞者。謂聾盲甕爽癩癲狂瘂戾跛石女黃門祕上。是十一根損壞云何說無能。不能聽聞故。乃至不能得解脫。譬如聾人能加一病。語善友言我困苦當何所作。善友語言當受僧佉智慧。至苦盡苦邊即得解脫。答言。我今不能受持僧佉智慧。不聞師語。既不聞說。慧何從生。如聾盲等亦如是。為根壞故無學慧能。及不能得解脫。智害名無能。智害有十七者後當說。

> Those with eleven impaired faculties: the deaf, blind, mute, insane, epileptic, dumb, crippled, eunuch, hermaphrodite, and those with hidden defects. These eleven impaired faculties are described as "incapable" because they cannot hear, and so on, up to cannot attain liberation. For instance, if a deaf person develops an additional illness and says to a virtuous friend, "I am suffering, what can I do?" The virtuous friend replies, "You should receive the wisdom of Sāṃkhya. This will bring suffering to an end and allow you to attain liberation." The deaf person answers, "I cannot now accept and uphold this Sāṃkhya wisdom. I cannot hear the teacher's words. Without hearing the teachings, where can wisdom arise?" The same is true for the blind and others. Because their faculties are impaired, they lack the capacity to learn wisdom and cannot attain liberation. This is called "incapable" due to intellectual obstruction. There are seventeen types of intellectual obstruction, which will be discussed later.

## 金七十論卷中

> Golden Seventy Commentary, Volume 2