T54n2138_勝宗十句義論
大正藏第 54 冊 No. 2138 勝宗十句義論
註：屬大正藏外教部
No. 2138
勝宗十句義論一卷
勝者慧月造
三藏法師玄奘奉 詔譯
有十句義。一者實二者德三者業四者同五者異六者和合七者能八者無能九者俱分十者無說。
實句義云何。謂九種實名實句義。何者為九。一地二水三火四風五空六時七方八我九意。是為九實。地云何。謂有色味香觸是為地。水云何謂有色味觸及液潤是為水。火雲何謂有色觸是為火。風雲何謂唯有觸是為風。空云何謂唯有聲是為空。時云何謂是彼此俱不俱遲速詮緣因是為時。方云何謂是東南西北等詮緣因是為方。我云何謂是覺樂苦欲瞋勤勇行法非法等和合因緣起智為相是為我。意云何謂是覺樂苦欲瞋勤勇法非法行不和合因緣起智為相是為意。
德句義云何。謂二十四德名德句義。何者名為二十四德。一色二味三香四觸五數六量七別體八合九離十彼體十一此體十二覺十三樂十四苦十五欲十六瞋十七勤勇十八重體十九液體二十潤二十一行二十二法二十三非法二十四聲。如是為二十四德。色云何謂唯眼所取一依名色。味云何謂唯舌所取一依名味。香云何謂唯鼻所取一依名香。觸云何謂唯皮所取一依名觸。數云何謂一
切實和合一非一實等詮緣因一體等名數。量云何謂微體大體。短體長體圓體等名量。微體者。謂以二微果為和合因緣。二體所生。一實微詮緣因是名短體。長體者。謂因多體長體。積集差別所生三微果等和合。一實大詮緣因是名大體。短體者謂以二微果為和合因緣二體所生。一實短詮緣因是名短體。長體者。謂因多體長體。積集差別所生三微果等和合一實長詮緣因是名長體。圓體者。有二種。一極微二極大。極微者。謂極微所有和合一實極微詮緣因是名極微。極大者。謂空時方我實和合一實極大詮緣因亦名遍行等是名極大。別體云何。謂一切實和合一非一實別詮緣因一別體等是名別體。合云何。謂二不至至時名合。此有三種一隨一業生二俱業生三合生。隨一業生者。謂從有動作無動作而生。俱業生者。謂從二種有動作生。合生者。謂無動作多實生時與空等合。離云何謂從二至不至名離。此有三種一隨一業生二俱業生三離生。此中隨一業生及俱業生如前合說。離生者謂已造果實由余因離待果實壞與空等離。彼體云何謂屬一時等遠覺所待一實所生彼詮緣因是名彼體。此體云何謂屬一時等近覺所待一實所生。此詮緣因是名此體。覺云何謂悟一切境。此有二種一現量二比量。現量者于至實色等根等和合時有了相生是名現量。比
【現代漢語翻譯】 現代漢語譯本 『切實和合一非一實等詮緣因一體等』是指名稱和數量。量是指什麼？例如『微體』、『大體』、『短體』、『長體』、『圓體』等名稱所代表的量。 『微體』是指以兩個極微（paramāṇu，最小的物質單位）果作為和合的因緣，由兩個體所生，一個真實的極微所詮釋的緣因，這被稱為『短體』。 『長體』是指因為多個體和長體的積集差別所生，三個極微果等和合，一個真實的大體所詮釋的緣因，這被稱為『大體』。 『短體』是指以兩個極微果作為和合的因緣，由兩個體所生，一個真實的短體所詮釋的緣因，這被稱為『短體』。 『長體』是指因為多個體和長體的積集差別所生，三個極微果等和合，一個真實的長體所詮釋的緣因，這被稱為『長體』。 『圓體』有兩種：一是極微，二是極大。『極微』是指極微所有和合，一個真實的極微所詮釋的緣因，這被稱為『極微』。 『極大』是指空間（ākāśa）、時間（kāla）、方位（dik）、我（ātman）和實體（dravya）和合，一個真實的極大所詮釋的緣因，也稱為『遍行』等，這被稱為『極大』。 『別體』是指什麼？是指一切實體和合，一個非一的真實別體所詮釋的緣因，一個別體等，這被稱為『別體』。 『合』是指什麼？是指兩個未到達的物體到達時稱為『合』。這有三種：一是隨一業生，二是俱業生，三是合生。 『隨一業生』是指從有動作和無動作的物體而生。『俱業生』是指從兩種有動作的物體而生。『合生』是指無動作的多個實體產生時與空間等結合。 『離』是指什麼？是指從兩個到達的物體變為不到達時稱為『離』。這有三種：一是隨一業生，二是俱業生，三是離生。其中，『隨一業生』和『俱業生』如前述『合』的解釋。 『離生』是指已經造就果實的實體，由於其他原因離開，等待果實壞滅，與空間等分離。 『彼體』是指什麼？是指屬於同一時間等，遠距離感覺所依賴，一個真實所生的彼體所詮釋的緣因，這被稱為『彼體』。 『此體』是指什麼？是指屬於同一時間等，近距離感覺所依賴，一個真實所生的此體所詮釋的緣因，這被稱為『此體』。 『覺』是指什麼？是指領悟一切境界。這有兩種：一是現量（pratyakṣa，直接認知），二是比量（anumāna，推論認知）。 『現量』是指在實體（dravya）、顏色（rūpa）等與根（indriya，感官）等和合時，有了相的產生，這被稱為『現量』。 比量
【English Translation】 English version 'Effectiveness, combination, oneness, non-oneness, reality, etc., explaining causal conditions, oneness of entities, etc.' are names and quantities. What is 'quantity'? For example, the quantities represented by names such as 'minute entity' (微體), 'large entity' (大體), 'short entity' (短體), 'long entity' (長體), 'round entity' (圓體), etc. 'Minute entity' refers to the causal condition explained by a real minute entity, produced by two entities with two minute particles (paramāṇu, the smallest unit of matter) as the cause and condition of combination. This is called 'short entity'. 'Long entity' refers to the causal condition explained by a real large entity, produced by the accumulation and differentiation of multiple entities and long entities, with the combination of three minute particles, etc. This is called 'large entity'. 'Short entity' refers to the causal condition explained by a real short entity, produced by two entities with two minute particles as the cause and condition of combination. This is called 'short entity'. 'Long entity' refers to the causal condition explained by a real long entity, produced by the accumulation and differentiation of multiple entities and long entities, with the combination of three minute particles, etc. This is called 'long entity'. 'Round entity' has two types: extremely minute and extremely large. 'Extremely minute' refers to the combination of all extremely minute particles, the causal condition explained by a real extremely minute particle. This is called 'extremely minute'. 'Extremely large' refers to the combination of space (ākāśa), time (kāla), direction (dik), self (ātman), and substance (dravya), the causal condition explained by a real extremely large entity, also called 'all-pervading', etc. This is called 'extremely large'. What is 'distinct entity' (別體)? It refers to the causal condition explained by a real distinct entity that is neither one nor non-one, the combination of all substances, one distinct entity, etc. This is called 'distinct entity'. What is 'combination' (合)? It refers to the state when two objects that have not reached each other reach each other, called 'combination'. There are three types: produced by one action, produced by both actions, and produced by combination. 'Produced by one action' refers to being produced from an object with action and an object without action. 'Produced by both actions' refers to being produced from two objects with action. 'Produced by combination' refers to the combination with space, etc., when multiple substances without action are produced. What is 'separation' (離)? It refers to the state when two objects that have reached each other become not reaching each other, called 'separation'. There are three types: produced by one action, produced by both actions, and produced by separation. Among them, 'produced by one action' and 'produced by both actions' are explained as in the previous explanation of 'combination'. 'Produced by separation' refers to the separation from space, etc., when a substance that has already produced a result is separated due to other causes, waiting for the destruction of the result. What is 'that entity' (彼體)? It refers to the causal condition explained by that real entity, belonging to the same time, etc., relying on distant perception. This is called 'that entity'. What is 'this entity' (此體)? It refers to the causal condition explained by this real entity, belonging to the same time, etc., relying on near perception. This is called 'this entity'. What is 'cognition' (覺)? It refers to the understanding of all realms. There are two types: direct perception (pratyakṣa) and inference (anumāna). 'Direct perception' refers to the arising of an appearance when substance (dravya), color (rūpa), etc., combine with the senses (indriya), etc. This is called 'direct perception'. Inference
量者此有二種。一見同故比二不見同故比。見同故比者謂見相故待相所相相屬念故我意合故。于不見所相境有智生是名見同故比。不見同故比者謂見因果相屬一義和合相違故待彼相屬念故我意合故。于彼畢竟不現見境所有智生是名不見同故比。樂云何謂一實我德適悅自性名樂。苦云何謂一實我德逼惱自性名苦。欲云何謂一實我和合希求色等名欲。瞋云何謂一實我和合損害色等名瞋。勤勇云何謂一實我和合待欲瞋我意合所生策勵是名勤勇。重體云何謂地水實和合一實墜墮之因是名重體。液體云何謂地水火實和合一實流注之因是名液體。潤云何謂水實和合一實地等攝因名潤。行雲何此有二種一念因二作因。念因者謂我和合一實現比智行所生數習差別是名念因。作因者謂攢擲等生業所生依附一實有質礙實所有勢用是名作因。行謂勢用。法雲何此有二種一能轉二能還。能轉者謂可愛身等樂因我和合一實與果相違是名能轉。能還者謂離染緣正智喜因我和合一實與果相違是名能還。非法雲何謂不可愛身等苦邪智因。我和合一實與果相違是名非法。聲云何謂唯耳所取一依名聲。業句義云何謂五種業名業句義。何者為五一取業二舍業三屈業四申業五行業。取業云何謂上下方分虛空等處極微等合離因依一實名取業。舍業云何謂上下方分虛
【現代漢語翻譯】 現代漢語譯本：量（Pramana，認識的工具）者，此有二種。一，見同故比（Anumana，比量，通過相似性推理），二，不見同故比（通過非相似性推理）。見同故比者，謂見相（可見的特徵）故，待相（相關的特徵）所相（被相關的對象）相屬念故，我意合故。于不見所相境有智生，是名見同故比。不見同故比者，謂見因果相屬，一義和合，相違故，待彼相屬念故，我意合故。于彼畢竟不現見境所有智生，是名不見同故比。樂（Sukha，快樂）云何？謂一實我德適悅自性名樂。苦（Duhkha，痛苦）云何？謂一實我德逼惱自性名苦。欲（Iccha，慾望）云何？謂一實我和合希求色等名欲。瞋（Dvesha，嗔恨）云何？謂一實我和合損害色等名瞋。勤勇（Prayatna，努力）云何？謂一實我和合待欲瞋我意合所生策勵是名勤勇。重體（Gurutva，重量）云何？謂地水實和合一實墜墮之因是名重體。液體（Dravatva，液體性）云何？謂地水火實和合一實流注之因是名液體。潤（Snigdha，油性）云何？謂水實和合一實地等攝因名潤。行（Karma，行為）云何？此有二種：一，念因（記憶的原因），二，作因（行動的原因）。念因者，謂我和合一實現比智行所生數習差別是名念因。作因者，謂攢擲等生業所生依附一實有質礙實所有勢用是名作因。行謂勢用。法（Dharma，法）云何？此有二種：一，能轉（使轉向），二，能還（使返回）。能轉者，謂可愛身等樂因，我和合一實與果相違是名能轉。能還者，謂離染緣正智喜因，我和合一實與果相違是名能還。非法（Adharma，非法）云何？謂不可愛身等苦邪智因，我和合一實與果相違是名非法。聲（Shabda，聲音）云何？謂唯耳所取一依名聲。業句義（Karma-padartha，行為的範疇）云何？謂五種業名業句義。何者為五？一，取業（向上運動），二，舍業（向下運動），三，屈業（收縮運動），四，申業（伸展運動），五，行業（一般運動）。取業云何？謂上下方分虛空等處極微等合離因依一實名取業。舍業云何？謂上下方分虛
【English Translation】 English version: Pramana (means of knowledge) is of two kinds: first, Anumana (inference) based on similarity; second, inference based on dissimilarity. Anumana based on similarity is when, seeing a visible characteristic, one remembers the related characteristic, the object to which it relates, and because of the conjunction of my mind, intelligence arises regarding an unseen object to which it relates; this is called Anumana based on similarity. Anumana based on dissimilarity is when, seeing a cause-effect relationship, a unity of meaning, and a contradiction, one remembers the related object, and because of the conjunction of my mind, intelligence arises regarding an object that is completely unperceivable; this is called Anumana based on dissimilarity. What is Sukha (happiness)? It is the pleasing nature of a real attribute of the self, called happiness. What is Duhkha (suffering)? It is the distressing nature of a real attribute of the self, called suffering. What is Iccha (desire)? It is the desire for objects like color, arising from the conjunction of a real self, called desire. What is Dvesha (aversion)? It is the harming of objects like color, arising from the conjunction of a real self, called aversion. What is Prayatna (effort)? It is the exertion arising from the conjunction of a real self, dependent on desire and aversion, and the conjunction of my mind, called effort. What is Gurutva (heaviness)? It is the cause of falling, a real combination of earth and water, called heaviness. What is Dravatva (liquidity)? It is the cause of flowing, a real combination of earth, water, and fire, called liquidity. What is Snigdha (oiliness)? It is the cause of cohesion of earth and other elements, a real combination of water, called oiliness. What is Karma (action)? It is of two kinds: first, the cause of memory; second, the cause of action. The cause of memory is the distinction of repeated practice arising from the conjunction of a real self and the action of valid knowledge; this is called the cause of memory. The cause of action is the potentiality inherent in a real substance with obstruction, produced by actions like throwing; this is called the cause of action. Karma means potentiality. What is Dharma (merit)? It is of two kinds: first, that which turns (towards); second, that which returns (from). That which turns is the cause of pleasure, such as a lovable body, a real conjunction of myself, contrary to the result; this is called that which turns. That which returns is the cause of joy, such as correct knowledge due to detachment, a real conjunction of myself, contrary to the result; this is called that which returns. What is Adharma (demerit)? It is the cause of suffering and wrong knowledge, such as an unlovable body, a real conjunction of myself, contrary to the result; this is called demerit. What is Shabda (sound)? It is that which is perceived only by the ear, a single substratum, called sound. What is Karma-padartha (category of action)? It refers to the five kinds of action. What are the five? First, upward motion; second, downward motion; third, contraction; fourth, expansion; fifth, general motion. What is upward motion? It is the cause of conjunction and disjunction of atoms in places like the upper and lower directions and space, dependent on a real substance; this is called upward motion. What is downward motion? It is the cause of conjunction and disjunction in the upper and lower directions
空等處極微等離合因依一實名舍業。屈業云何謂于大長實依附一實近處有合遠近處離合因是名屈業。申業云何謂于大長實依附一實近處有離遠近處合離因是名申業。行業云何謂一切質礙實和合依一實合離因名行業。
同句義云何謂有性。何者為有性謂與一切實德業句義和合一切根所取。于實德業有詮智因是謂有性。
異句義云何謂常于實轉依一實。是遮彼覺因及表此覺因名異句義。
和合句義云何謂令實等不離相屬此詮智因。又性是一名和合句義。
有能句義云何謂實德業和合共。或非一造各自果決定所須。如是名為有能句義。
無能句義云何謂實德業和合共。或非一不造余果決定所須。如是名為無能句義。
俱分句義云何謂實性德性業性及彼一義和合地性色性取性等。如是名為俱分句義。
實性者謂一切實和合於一切實實詮緣因。于德業不轉眼觸所取是名實性。德性者謂一切德和合於一切德德詮緣因。于實業不轉一切根所取是名德性。業性者謂一切業和合於一切業業詮緣因。于實德不轉眼觸所取是名業性。地性等亦如是。
無說句義云何謂五種無名無說句義。何者為五。一未生無二已滅無三更互無四不會無五畢竟無是謂五無。未生無者謂實德業因緣不會猶未得生
【現代漢語翻譯】 現代漢語譯本： 『空等處極微等離合因依一實名舍業』是什麼意思？是指極微（最小的物質單位）在空等處所發生的離散和聚合，其原因和依據都是基於一個實在（一實），這種作用被稱為舍業。 『屈業云何』？是指對於一個大的、長的實在，依附於另一個實在，在近處有聚合，在遠處有離散，聚合和離散的原因，這被稱為屈業。 『申業云何』？是指對於一個大的、長的實在，依附於另一個實在，在近處有離散，在遠處有聚合，離散和聚合的原因，這被稱為申業。 『行業云何』？是指一切有質礙的實在相互和合，依附於一個實在，產生聚合和離散的原因，這被稱為行業。
『同句義云何』？是指具有自性的事物。『何者為有性』？是指與一切實在、德、業的句義相和合，被一切根（感官）所感知。對於實在、德、業具有詮釋和理解的原因，這被稱為有性。
『異句義云何』？是指常存於實在之中，依附於一個實在。是遮蔽某種覺知的因，以及表達另一種覺知的因，這被稱為異句義。
『和合句義云何』？是指使實在等不相分離，相互關聯，是對此進行詮釋和理解的原因。又，『性』是一個名稱，被稱為和合句義。
『有能句義云何』？是指實在、德、業相互和合，共同或非共同地產生各自確定的結果所必需的條件。這被稱為有能句義。
『無能句義云何』？是指實在、德、業相互和合，共同或非共同地不產生其他結果所必需的條件。這被稱為無能句義。
『俱分句義云何』？是指實在的自性、德的自性、業的自性，以及它們所代表的同一意義，如地性、色性、取性等相互和合。這被稱為俱分句義。
『實性者』，是指一切實在相互和合，對於一切實在的實在性進行詮釋的原因。對於德和業不發生轉變，是眼觸所能感知的，這被稱為實性。 『德性者』，是指一切德相互和合，對於一切德的德性進行詮釋的原因。對於實在和業不發生轉變，是一切根所能感知的，這被稱為德性。 『業性者』，是指一切業相互和合，對於一切業的業性進行詮釋的原因。對於實在和德不發生轉變，是眼觸所能感知的，這被稱為業性。地性等也是如此。
『無說句義云何』？是指五種無法用名稱和語言表達的句義。『何者為五』？一是未生無，二是已滅無，三是更互無，四是不會無，五是畢竟無，這被稱為五無。 『未生無者』，是指實在、德、業的因緣條件不具備，尚未產生。
【English Translation】 English version: What is meant by 'empty places, extremely small particles, separation and combination, cause and dependence, one reality, named relinquishing action (Śāstra-karma)'? It refers to the dispersion and aggregation of extremely small particles (the smallest units of matter) in empty places, etc., where the cause and basis are based on one reality (eka-sat), and this action is called relinquishing action. What is 'contracting action (kuṭila-karma)'? It refers to a large, long reality that is attached to another reality, with aggregation occurring in proximity and dispersion occurring at a distance, with the cause of aggregation and dispersion being called contracting action. What is 'extending action (śithila-karma)'? It refers to a large, long reality that is attached to another reality, with dispersion occurring in proximity and aggregation occurring at a distance, with the cause of dispersion and aggregation being called extending action. What is 'moving action (gamana-karma)'? It refers to all tangible realities combining and depending on one reality, causing aggregation and dispersion, which is called moving action.
What is 'same meaning (sama-padārtha)'? It refers to having nature (svabhāva). What is 'having nature'? It refers to being in harmony with the meaning of all realities (sat), qualities (guṇa), and actions (karma), and being perceived by all senses (indriya). It is the cause of interpreting and understanding realities, qualities, and actions, and this is called 'having nature'.
What is 'different meaning (viṣama-padārtha)'? It refers to constantly existing within reality, depending on one reality. It is the cause of obscuring one kind of awareness and expressing another kind of awareness, and this is called 'different meaning'.
What is 'combined meaning (samavāya-padārtha)'? It refers to preventing realities, etc., from separating and being interconnected, and it is the cause of interpreting and understanding this. Also, 'nature' (svabhāva) is a name and is called 'combined meaning'.
What is 'capable meaning (śakta-padārtha)'? It refers to realities, qualities, and actions combining, either jointly or separately, to produce their respective determined results as necessary conditions. This is called 'capable meaning'.
What is 'incapable meaning (aśakta-padārtha)'? It refers to realities, qualities, and actions combining, either jointly or separately, without producing other determined results as necessary conditions. This is called 'incapable meaning'.
What is 'jointly divided meaning (ubhaya-bhāga-padārtha)'? It refers to the nature of reality, the nature of quality, the nature of action, and the same meaning they represent, such as earth nature, color nature, and grasping nature, combining together. This is called 'jointly divided meaning'.
'Reality nature (sat-svabhāva)' refers to all realities combining and being the cause of interpreting the reality of all realities. It does not transform into qualities and actions and is perceived by eye contact, and this is called 'reality nature'. 'Quality nature (guṇa-svabhāva)' refers to all qualities combining and being the cause of interpreting the quality of all qualities. It does not transform into realities and actions and is perceived by all senses, and this is called 'quality nature'. 'Action nature (karma-svabhāva)' refers to all actions combining and being the cause of interpreting the action of all actions. It does not transform into realities and qualities and is perceived by eye contact, and this is called 'action nature'. The same applies to earth nature, etc.
What is 'inexpressible meaning (anirukta-padārtha)'? It refers to five kinds of meanings that cannot be expressed by names and language. What are the five? First, unarisen non-existence (anutpāda-abhāva); second, ceased non-existence (niruddha-abhāva); third, mutual non-existence (anyonya-abhāva); fourth, non-concurrence non-existence (asaṃbhava-abhāva); fifth, absolute non-existence (atyanta-abhāva). These are called the five non-existences. 'Unarisen non-existence' refers to the conditions for realities, qualities, and actions not being met, and thus not yet arising.
名未生無。已滅無者謂實德業或因勢盡或違緣生雖生而壞名已滅無。更互無者謂諸實等彼此互無名更互無。不會無者謂有性實等隨於是處無合無和合名不會無。畢竟無者謂無因故三時不生畢竟不起名畢竟無。
如是九實幾有動作幾無動作。五有動作謂地水火風意四無動作謂此余實。如有動作無動作有質礙無質礙。有勢用無勢用有彼此體無彼此體應知亦爾。如是九實幾有德幾無德。一切皆有德無無德實。如一切皆有德和合因緣有實性有異。與果不相違有待因亦爾。如是九實幾有觸幾無觸。四有觸謂地水火風五無觸謂余實。如有觸無觸能造實實德業因共不共亦爾。如是九實幾有色幾無色。三有色謂地水火六無色謂余實。如有色無色有可見無可見有對眼無對眼亦爾。如是九實五常四分別。謂此四中非所造者常所造者無常。如常無常有實無實有細分無細分因。不相違非因不相違非邊有異邊有異不圓圓亦爾。如是九實五根四非根。何者為五謂地水火風空是根。如是五根鼻根即地味根即水眼根即火皮根即風耳根即空。如是九實地由幾德說名有德。謂由十四。何者十四一色二味三香四觸五數六量七別體八合九離十彼體十一此體十二重體十三液體十四行。水由幾德說名有德。謂由十四。何者十四。一色二味三觸四數五量六別體七
【現代漢語翻譯】 現代漢語譯本 『名未生無』是指名稱尚未產生的事物不存在。『已滅無』是指真實的功德或因為勢力耗盡，或因為相反的因緣產生，即使產生也會壞滅，名稱為『已滅無』。 『更互無』是指諸如實體等事物彼此互相不存在，名稱為『更互無』。 『不會無』是指具有自性的實體等，無論在何處，都沒有結合或和合，名稱為『不會無』。 『畢竟無』是指因為沒有原因，在過去、現在、未來三世都不會產生，永遠不會生起，名稱為『畢竟無』。
像這樣，這九種實體中有幾種有動作，幾種沒有動作？五種有動作，即地（Prithvi，地）、水（Ap，水）、火（Tejas，火）、風（Vayu，風）和意（Manas，意）；四種沒有動作，即這五種之外的實體。 如果有動作和沒有動作，有質礙和沒有質礙，有勢用和沒有勢用，有彼此體和沒有彼此體，應該知道也是如此。 像這樣，這九種實體中有幾種有德，幾種沒有德？一切都有德，沒有沒有德的實體。就像一切都有德，和合的因緣有實性，有差異。與結果不相違背，有待因也是如此。 像這樣，這九種實體中有幾種有觸，幾種沒有觸？四種有觸，即地（Prithvi，地）、水（Ap，水）、火（Tejas，火）和風（Vayu，風）；五種沒有觸，即其餘的實體。如果有觸和沒有觸，能造實、實德、業、因、共、不共，也是如此。 像這樣，這九種實體中有幾種有色，幾種沒有色？三種有色，即地（Prithvi，地）、水（Ap，水）和火（Tejas，火）；六種沒有色，即其餘的實體。如果有色和沒有色，有可見和沒有可見，有對眼和沒有對眼，也是如此。 像這樣，這九種實體有五種是常，四種是分別。在這四種中，不是被造作的是常，被造作的是無常。就像常和無常，有實和無實，有細分和沒有細分的原因。不相違背，不是原因不相違背，不是邊有差異，邊有差異不圓滿，圓滿也是如此。 像這樣，這九種實體有五種是根，四種不是根。哪五種是根？即地（Prithvi，地）、水（Ap，水）、火（Tejas，火）、風（Vayu，風）和空（Akasha，空）是根。這五根中，鼻根即是地（Prithvi，地），味根即是水（Ap，水），眼根即是火（Tejas，火），皮根即是風（Vayu，風），耳根即是空（Akasha，空）。 像這樣，這九種實體中，地（Prithvi，地）由幾種德來說明是有德的？由十四種。哪十四種？一是色（Rupa，色），二是味（Rasa，味），三是香（Gandha，香），四是觸（Sparsha，觸），五是數（Samkhya，數），六是量（Parimana，量），七是別體（Prthaktva，別體），八是合（Samyoga，合），九是離（Vibhaga，離），十是彼體（Paratva，彼體），十一是此體（Aparatva，此體），十二是重體（Gurutva，重性），十三是液體（Dravatva，液性），十四是行（Gati，運動）。 水（Ap，水）由幾種德來說明是有德的？由十四種。哪十四種？一是色（Rupa，色），二是味（Rasa，味），三是觸（Sparsha，觸），四是數（Samkhya，數），五是量（Parimana，量），六是別體（Prthaktva，別體），七是...
【English Translation】 English version 'Nama-avi-janma-abhavah' means that which has not yet come into existence does not exist. 'Niruddha-abhavah' refers to real virtues or because the power is exhausted, or because the opposite conditions arise, even if it arises, it will be destroyed, and it is called 'Niruddha-abhavah'. 'Anyonya-abhavah' refers to entities such as substances that do not exist mutually, and it is called 'Anyonya-abhavah'. 'Atyanta-abhavah' refers to entities with inherent nature that, no matter where they are, have no combination or union, and it is called 'Atyanta-abhavah'. 'Sasvata-abhavah' means that because there is no cause, it will not arise in the past, present, and future, and will never arise, and it is called 'Sasvata-abhavah'.
Like this, how many of these nine substances have action, and how many have no action? Five have action, namely earth (Prithvi), water (Ap), fire (Tejas), wind (Vayu), and mind (Manas); four have no action, namely the substances other than these five. If there is action and no action, if there is obstruction and no obstruction, if there is potential and no potential, if there is otherness and no otherness, it should be known that it is also the same. Like this, how many of these nine substances have qualities, and how many have no qualities? Everything has qualities, and there is no substance without qualities. Just as everything has qualities, the causes and conditions of combination have substantiality and differences. Not contradicting the result, the dependent cause is also the same. Like this, how many of these nine substances have touch, and how many have no touch? Four have touch, namely earth (Prithvi), water (Ap), fire (Tejas), and wind (Vayu); five have no touch, namely the remaining substances. If there is touch and no touch, the cause of creating substance, substantial qualities, actions, cause, common, and uncommon, it is also the same. Like this, how many of these nine substances have color, and how many have no color? Three have color, namely earth (Prithvi), water (Ap), and fire (Tejas); six have no color, namely the remaining substances. If there is color and no color, if there is visible and no visible, if there is object for the eye and no object for the eye, it is also the same. Like this, five of these nine substances are permanent, and four are distinct. Among these four, what is not created is permanent, and what is created is impermanent. Just like permanent and impermanent, real and unreal, the cause of having subtle divisions and not having subtle divisions. Not contradicting, not the cause not contradicting, not the edge having differences, the edge having differences is not complete, complete is also the same. Like this, five of these nine substances are roots, and four are not roots. Which five are roots? Namely earth (Prithvi), water (Ap), fire (Tejas), wind (Vayu), and space (Akasha) are roots. Among these five roots, the nose root is earth (Prithvi), the taste root is water (Ap), the eye root is fire (Tejas), the skin root is wind (Vayu), and the ear root is space (Akasha). Like this, among these nine substances, by how many qualities is earth (Prithvi) said to have qualities? By fourteen. Which fourteen? One is color (Rupa), two is taste (Rasa), three is smell (Gandha), four is touch (Sparsha), five is number (Samkhya), six is measure (Parimana), seven is distinctness (Prthaktva), eight is combination (Samyoga), nine is separation (Vibhaga), ten is remoteness (Paratva), eleven is nearness (Aparatva), twelve is heaviness (Gurutva), thirteen is liquidity (Dravatva), and fourteen is motion (Gati). By how many qualities is water (Ap) said to have qualities? By fourteen. Which fourteen? One is color (Rupa), two is taste (Rasa), three is touch (Sparsha), four is number (Samkhya), five is measure (Parimana), six is distinctness (Prthaktva), seven is...
合八離九彼體十此體十一重體十二液體。十三潤十四行。火由幾德說名有德。謂由十一。何者十一一色二觸三數四量五別體六合七離八彼體九此體十液體十一行。風由幾德說名有德。謂由九。何者九一數二量三別體四合五離六彼體七此體八觸九行。空由幾德說名有德。謂由六。何者六一數二量三別體四合五離六聲。時由幾德說名有德。謂由五。何者五一數二量三別體四合五離。如時方亦爾。我由幾德說名有德。謂由十四。何者十四一數二量三別體四合五離六覺七樂八苦九欲十瞋十一勤勇十二法十三非法十四行。意由幾德說名有德。謂由八。何者八一數二量三別體四合五離六彼體七此體八行。
如是色等二十四德幾是現境幾非現境。色味香觸或是現境或非現境。云何現境。謂若依附大非一實是名現境。云何非現境。謂若依附極微及二極微果名非現境。聲一切是現境如色味香觸數量別體合離彼體此體液體潤重體勢用亦爾。覺樂苦欲瞋勤勇是我現境。法非法行唯非現境。此諸德中幾是所作幾非所作。覺樂苦欲瞋勤勇法非法行離彼體此體聲唯是所作。余或所作或非所作。色味香觸若地所有皆是所作。色味觸液體潤極微和合者非所作。二微果等和合者是所作。重體亦爾如非所作是所作常無常亦如是。如水所有火所有色觸風
【現代漢語翻譯】 現代漢語譯本： 合、八、離、九、彼體（paratva，遠）、十、此體（aparatva，近）、十一、重體（gurutva，重性）、十二、液體（dravatva，液性）、十三、潤（snigdhatva，滑性）、十四、行（gati，運動）。火由幾種德（guna，屬性）說名有德？謂由十一。何者十一？一、色（rupa，顏色），二、觸（sparsha，觸覺），三、數（sankhya，數量），四、量（parimana，大小），五、別體（prthaktva，個性），六、合（samyoga，結合），七、離（vibhaga，分離），八、彼體，九、此體，十、液體，十一、行。風由幾種德說名有德？謂由九。何者九？一、數，二、量，三、別體，四、合，五、離，六、彼體，七、此體，八、觸，九、行。空由幾種德說名有德？謂由六。何者六？一、數，二、量，三、別體，四、合，五、離，六、聲（shabda，聲音）。時由幾種德說名有德？謂由五。何者五？一、數，二、量，三、別體，四、合，五、離。如時，方（dik，方向）亦爾。我（atman，靈魂）由幾種德說名有德？謂由十四。何者十四？一、數，二、量，三、別體，四、合，五、離，六、覺（buddhi，知覺），七、樂（sukha，快樂），八、苦（duhkha，痛苦），九、欲（iccha，慾望），十、瞋（dvesha，憎恨），十一、勤勇（prayatna，努力），十二、法（dharma，正法），十三、非法（adharma，非法），十四、行。意（manas，心）由幾種德說名有德？謂由八。何者八？一、數，二、量，三、別體，四、合，五、離，六、彼體，七、此體，八、行。 如是色等二十四德，幾是現境（pratyaksha，可感知）？幾非現境？色、味（rasa，味道）、香（gandha，氣味）、觸或是現境或非現境。云何現境？謂若依附大（mahat，大的）非一實（dravya，實體），是名現境。云何非現境？謂若依附極微（paramanu，原子）及二極微果名非現境。聲一切是現境，如色、味、香、觸、數量、別體、合、離、彼體、此體、液體、潤、重體、勢用（vega，速度）亦爾。覺、樂、苦、欲、瞋、勤勇是我現境。法、非法、行唯非現境。此諸德中，幾是所作（karya，結果）？幾非所作（akarya，非結果）？覺、樂、苦、欲、瞋、勤勇、法、非法、行、離、彼體、此體、聲唯是所作。余或所作或非所作。色、味、香、觸若地（prthivi，地）所有，皆是所作。色、味、觸、液體、潤、極微和合者非所作。二微果等和合者是所作。重體亦爾，如非所作，是所作，常（nitya，永恒），無常（anitya，無常）亦如是。如水（ap，水）所有、火（tejas，火）所有色觸風（vayu，風）。
【English Translation】 English version: Combination, eight, separation, nine, paratva (remoteness), ten, aparatva (nearness), eleven, gurutva (heaviness), twelve, dravatva (liquidity), thirteen, snigdhatva (unctuousness), fourteen, gati (motion). By how many gunas (qualities) is fire said to possess qualities? It is said to be by eleven. What are the eleven? One, rupa (color), two, sparsha (touch), three, sankhya (number), four, parimana (size), five, prthaktva (distinctness), six, samyoga (conjunction), seven, vibhaga (disjunction), eight, paratva, nine, aparatva, ten, dravatva, eleven, gati. By how many gunas is wind said to possess qualities? It is said to be by nine. What are the nine? One, number, two, size, three, distinctness, four, conjunction, five, disjunction, six, paratva, seven, aparatva, eight, touch, nine, gati. By how many gunas is space said to possess qualities? It is said to be by six. What are the six? One, number, two, size, three, distinctness, four, conjunction, five, disjunction, six, shabda (sound). By how many gunas is time said to possess qualities? It is said to be by five. What are the five? One, number, two, size, three, distinctness, four, conjunction, five, disjunction. Similarly, for time, also for dik (direction). By how many gunas is atman (self) said to possess qualities? It is said to be by fourteen. What are the fourteen? One, number, two, size, three, distinctness, four, conjunction, five, disjunction, six, buddhi (cognition), seven, sukha (pleasure), eight, duhkha (pain), nine, iccha (desire), ten, dvesha (aversion), eleven, prayatna (effort), twelve, dharma (merit), thirteen, adharma (demerit), fourteen, gati. By how many gunas is manas (mind) said to possess qualities? It is said to be by eight. What are the eight? One, number, two, size, three, distinctness, four, conjunction, five, disjunction, six, paratva, seven, aparatva, eight, gati. Of these twenty-four gunas such as color, how many are pratyaksha (perceptible)? How many are not perceptible? Color, rasa (taste), gandha (smell), touch are either perceptible or not perceptible. What is perceptible? That which depends on mahat (great) non-single dravya (substance) is called perceptible. What is not perceptible? That which depends on paramanu (atom) and the result of two atoms is called not perceptible. Sound is entirely perceptible, as are color, taste, smell, touch, number, distinctness, conjunction, disjunction, paratva, aparatva, liquidity, unctuousness, heaviness, vega (velocity). Cognition, pleasure, pain, desire, aversion, effort are perceptible to me. Dharma, adharma, gati are only not perceptible. Among these gunas, how many are karya (effects)? How many are akarya (non-effects)? Cognition, pleasure, pain, desire, aversion, effort, dharma, adharma, gati, disjunction, paratva, aparatva, sound are only effects. The rest are either effects or non-effects. Color, taste, smell, touch, whatever belongs to prthivi (earth), are all effects. Color, taste, touch, liquidity, unctuousness, the combination of atoms are non-effects. The combination of two atomic results etc. are effects. Heaviness is also like that, as are non-effects, effects, nitya (eternal), anitya (non-eternal). Like water (ap), whatever belongs to fire (tejas), color, touch, wind (vayu).
所有觸亦爾。地火所有液體一切是所作。一數二別體隨所作非所作實和合成所作非所作。二體等數二等別體一切是所作。大體微體短體長體一切是所作。圓體一切非所作。諸質礙及質礙非質礙合是所作。如所作非所作常無常亦如是。此諸德中聲觸色味香各一根所取。數量別體合離彼體此體液體潤勢用眼觸所取。如是諸德誰何為因。色味香觸同類為因者謂二微果等和合。火合為因者謂地所有諸極微色味香觸。地及火所有液體地水所有重體。及水所有液體潤二微果等和合同類為因。一數一別體二微果等和合同類為因。二體等數二別體等別體同類不同類為因。一體別體彼覺為因。大體長體因多體。大體長體積集差別為因。微體短體因二體為因。合離隨一業俱業合離為因。彼體此體一等時相屬待遠近覺為因。智有二種謂現及比。現有四種一猶豫智二審決智三邪智四正智猶豫智以何為因。非一同法現量為先待各別異念我意和合為因。為何物智名猶豫智。審決智以何為因。猶豫智為先待各別異印我意和合為因。定是此智名審決智。邪智以何為因。非一同法現量為先待各別異見我意和合為因。暗決斷智是名邪智。正智以何為因。非一同法現量為先待各別異現量我意和合為因。無顛倒智是名正智。如現比亦爾。現量有三種一四和合生二
【現代漢語翻譯】 現代漢語譯本 所有觸也是如此。地、火所有的液體，一切都是所作（karma，業）。一數、二別體（distinct entities），隨所作、非所作（non-karma），實體和合成為所作、非所作。二體等數、二等別體，一切都是所作。大體、微體、短體、長體，一切都是所作。圓體一切非所作。諸質礙（qualities of obstruction）及質礙非質礙合是所作。如所作、非所作，常、無常也是如此。此諸德（qualities）中，聲、觸、色、味、香各一根所取。數量、別體、合離，彼體、此體、液體、潤勢用眼觸所取。如是諸德，誰何為因？ 色、味、香、觸同類為因者，謂二微果等和合。火合為因者，謂地所有諸極微色味香觸。地及火所有液體，地水所有重體，及水所有液體潤二微果等和合同類為因。一數一別體二微果等和合同類為因。二體等數二別體等別體同類不同類為因。一體別體彼覺為因。大體長體因多體。大體長體積集差別為因。微體短體因二體為因。合離隨一業俱業合離為因。彼體此體一等時相屬待遠近覺為因。智有二種，謂現及比。現有四種：一猶豫智、二審決智、三邪智、四正智。猶豫智以何為因？ 非一同法現量為先，待各別異念我意和合為因。為何物智名猶豫智？審決智以何為因？猶豫智為先，待各別異印我意和合為因。定是此智名審決智。邪智以何為因？非一同法現量為先，待各別異見我意和合為因。暗決斷智是名邪智。正智以何為因？非一同法現量為先，待各別異現量我意和合為因。無顛倒智是名正智。如現比亦爾。現量有三種：一四和合生、二
【English Translation】 English version All touch is also like that. All liquids belonging to earth and fire are karma (所作). One number, two distinct entities (別體), according to karma, non-karma (非所作), substance combined becomes karma and non-karma. Two entities equal in number, two equal distinct entities, all are karma. Large body, minute body, short body, long body, all are karma. Round body is all non-karma. All qualities of obstruction (質礙) and the combination of qualities of obstruction and non-obstruction are karma. Like karma and non-karma, permanence and impermanence are also like that. Among these qualities (德), sound, touch, color, taste, and smell are each perceived by one sense organ. Number, distinct entity, combination and separation, that body, this body, liquid, moistening force are perceived by the eye and touch. What are the causes for these qualities? Those for whom color, taste, smell, and touch of the same kind are the cause, it means the combination of two minute fruits and so on. Those for whom fire combination is the cause, it means the color, taste, smell, and touch of all the ultimate particles belonging to earth. The liquids belonging to earth and fire, the heavy bodies belonging to earth and water, and the moistening of the liquids belonging to water, the combination of two minute fruits and so on, the same kind is the cause. One number, one distinct entity, the combination of two minute fruits and so on, the same kind is the cause. Two entities equal in number, two distinct entities equal, distinct entities of the same kind and different kinds are the cause. One entity, distinct entity, that perception is the cause. Large body, long body, many bodies are the cause. Large body, long body, the accumulation of volume and difference is the cause. Minute body, short body, two bodies are the cause. Combination and separation, whichever one action or simultaneous action, combination and separation are the cause. That body, this body, equal time, belonging to each other, depending on near and far perception is the cause. There are two kinds of knowledge: perception and inference. There are four kinds of perception: first, hesitant knowledge, second, decisive knowledge, third, wrong knowledge, fourth, right knowledge. What is the cause of hesitant knowledge? Not the same dharma (法) direct perception as the first, waiting for each different thought, my mind combining is the cause. What kind of knowledge is called hesitant knowledge? What is the cause of decisive knowledge? Hesitant knowledge is the first, waiting for each different impression, my mind combining is the cause. Determining this knowledge is called decisive knowledge. What is the cause of wrong knowledge? Not the same dharma direct perception as the first, waiting for each different view, my mind combining is the cause. Dark decisive knowledge is called wrong knowledge. What is the cause of right knowledge? Not the same dharma direct perception as the first, waiting for each different direct perception, my mind combining is the cause. Non-inverted knowledge is called right knowledge. Like perception, inference is also like that. There are three kinds of direct perception: first, born from the combination of four elements, second,
三和合生三二和合生四和合生。現量云何。謂了相於至色味香觸數量別體合離彼體此體重體液體潤勢用。地水火實取等業有性。除聲和合有能無能聲性。于俱分有能無能所有智。我根意境四和合為因。三和合生。現量云何。謂于聲及聲和合有能無能聲性有性境所有智我根意三和合為因。二和合生現量云何。謂於樂苦欲瞋勤勇境及彼有能無能俱分有性境所有智。我意二和合。為因比量謂所和合一義和合相違智為先。待合等相屬念我意合為因。樂苦待法非法四三二和合為因。欲瞋待樂苦念邪智我意合為因。勤勇待欲瞋我意合為因及命緣為因。不欲故與入出息等業為因。勢用以何為因攢擲生業勢用為因。法非法欲瞋為先待聞念遠離法非法能成凈不凈密趣俱我意合為因。念因行待現比智行我意合為因。聲有三種一合生二離生三聲生。一合生者有觸實合勢用俱有觸實空處合為因。離生者有觸實離勢用俱有觸實空處離為因。聲生者有觸實合離勢用待無障空處聲為因。如是二十四德幾依一實幾依非一實。色味香觸量彼體此體覺樂。苦欲瞋勤勇法非法行重體。液體潤勢用聲此二十一皆依一實。合離依二實。數或依一實或依非一實。何者依一實謂一數。何者依非一實謂二體等數。如數別體亦爾。如是二十四德幾遍所依。幾不遍所依色味香
【現代漢語翻譯】 現代漢語譯本： 三和合產生，三二和合產生，四和合產生。現量（Pratyaksha，直接認知）是什麼？ 也就是對至色（supreme color）、味（taste）、香（smell）、觸（touch）、數量（number）、別體（distinct entity）、合離（conjunction and disjunction），彼體（that entity）、此體（this entity）、重體（heavy entity）、液體（liquid）、潤（smoothness）、勢用（momentum）的了別。地（earth）、水（water）、火（fire）真實地取等等業（karma）具有自性。除了聲音，和合有能無能的聲音自性。對於俱分（parts）有能無能的所有智慧。我（Atman，自我）、根（Indriya，感官）、意（Manas，心）境（Vishaya，對像）四和合為因。三和合產生。現量是什麼？ 也就是對於聲音以及聲音和合有能無能的聲音自性有自性境的所有智慧。我、根、意三和合為因。二和合產生現量是什麼？ 也就是對於樂（Sukha，快樂）、苦（Duhkha，痛苦）、欲（Iccha，慾望）、瞋（Dvesha，嗔恨）、勤勇（Prayatna，努力）、境（object）以及它們有能無能俱分有自性境的所有智慧。我意二和合為因。比量（Anumana，推論）是指所和合一義和合相違智為先。待合等相屬念我意合為因。樂苦待法（Dharma，法）非法（Adharma，非法）四三二和合為因。欲瞋待樂苦念邪智我意合為因。勤勇待欲瞋我意合為因為及命緣為因。不欲故與入出息等業為因。勢用以什麼為因？攢擲生業勢用為因。法非法欲瞋為先待聞念遠離法非法能成凈不凈密趣俱我意合為因。念因行待現比智行我意合為因。 聲音有三種，一合生，二離生，三聲生。一合生者，有觸實合勢用俱有觸實空處合為因。離生者，有觸實離勢用俱有觸實空處離為因。聲生者，有觸實合離勢用待無障空處聲為因。如是二十四德（Guna，屬性），幾依一實（Dravya，實體），幾依非一實。色（Rupa，顏色）、味、香、觸、量、彼體、此體、覺（Buddhi，知覺）、樂、苦、欲、瞋、勤勇、法、非法、行（Samkhya，數）、重體、液體、潤、勢用、聲，此二十一皆依一實。合離依二實。數或依一實或依非一實。何者依一實？謂一數。何者依非一實？謂二體等數。如數別體亦爾。如是二十四德幾遍所依，幾不遍所依色味香
【English Translation】 English version: Three conjunctions produce, three and two conjunctions produce, four conjunctions produce. What is Pratyaksha (direct perception)? It is the discernment of supreme color (Ati-Rupa), taste (Rasa), smell (Gandha), touch (Sparsha), number (Samkhya), distinct entity (Vishesha), conjunction and disjunction (Samyoga and Vibhaga), that entity (Para), this entity (Apara), heavy entity (Gurutva), liquid (Dravatva), smoothness (Snigdha), momentum (Vega). Earth (Prithvi), water (Ap), fire (Agni) truly taking etc. karma (Karma) has its own nature. Except for sound, conjunction has the ability or inability of sound's nature. Regarding parts (avayava), there is all the wisdom of ability or inability. Self (Atman), sense (Indriya), mind (Manas), object (Vishaya) four conjunctions are the cause. Three conjunctions produce. What is Pratyaksha? It is all the wisdom regarding sound and the conjunction of sound, the ability or inability of sound's nature having its own nature. Self, sense, mind three conjunctions are the cause. What does two conjunctions produce Pratyaksha? It is all the wisdom regarding pleasure (Sukha), pain (Duhkha), desire (Iccha), aversion (Dvesha), effort (Prayatna), object (Vishaya) and their ability or inability, parts having their own nature. Self and mind two conjunctions are the cause. Anumana (inference) refers to the prior wisdom of what is conjoined, the unity of meaning, the conjunction of contradictory wisdoms. Depending on conjunction etc., the related thought, the conjunction of self and mind is the cause. Pleasure and pain depend on Dharma (righteousness), Adharma (unrighteousness), four, three, two conjunctions are the cause. Desire and aversion depend on pleasure, pain, thought, wrong wisdom, the conjunction of self and mind is the cause. Effort depends on desire, aversion, the conjunction of self and mind is the cause, and the cause of life force. Not desiring, therefore, the cause is the activity of inhalation and exhalation etc. What is the cause of momentum? The momentum of accumulated throwing produces activity is the cause. Dharma and Adharma, desire and aversion are prior, depending on hearing, thought, being far from Dharma and Adharma, being able to accomplish pure and impure, secret interests, all the conjunction of self and mind is the cause. Thought, cause, action depend on present, comparative wisdom, the action of self and mind is the cause. There are three kinds of sound, one produced by conjunction, two produced by disjunction, three produced by sound. One produced by conjunction, there is touch, real conjunction, momentum, all having touch, real space, the conjunction of empty space is the cause. One produced by disjunction, there is touch, real disjunction, momentum, all having touch, real space, the disjunction of empty space is the cause. One produced by sound, there is touch, real conjunction and disjunction, momentum, depending on unobstructed empty space, sound is the cause. Thus, of the twenty-four Gunas (qualities), how many depend on one Dravya (substance), how many depend on not one substance. Color (Rupa), taste, smell, touch, quantity, that entity, this entity, perception (Buddhi), pleasure, pain, desire, aversion, effort, Dharma, Adharma, number (Samkhya), heavy entity, liquid, smoothness, momentum, sound, these twenty-one all depend on one substance. Conjunction and disjunction depend on two substances. Number either depends on one substance or depends on not one substance. Which depends on one substance? It is one number. Which depends on not one substance? It is the number of two entities etc. Like number, distinct entity is also like that. Thus, of the twenty-four qualities, how many are universally dependent, how many are not universally dependent, color, taste, smell
觸數量別體彼體此體液體潤重體勢用遍所依。余不遍所依。如是二十四德誰與誰相違。合離生聲能造餘聲一切聲果相違。法樂正智果相違。非法苦邪智果相違。一切智行果相違。差別智。一切智行果相違。最後聲一切因相違。最後我德亦爾。樂苦欲瞋果相違。法非法因相違。欲瞋勤勇果相違。樂苦因相違。中間所有聲亦爾。我德勤勇苦有觸實合二非果因相違。行我德行念因與苦非果因相違。行念因果相違。作因有觸實合非果相違。二性等數與二等覺果不相違。如二體等數二別體等別體彼體此體亦爾。色味香觸地所有極微和合者與大合非果因相違。合離展轉非果因而相違。一實極微色等能造同類二微等色同類果不相違。最後有分實色等果與因色等同類不相違。中間所有有分實色等與同類果因色等不相違。一實色等展轉非果因不相違。一切德與實不相違。如是二十四德幾有實幾無實。一切有實。如有實無德無動作非和合因緣是有德實之幖幟。無質礙無細分亦爾。如是五業幾有實幾無實。一切有實。如有實依一實無質礙無德無細分離合之因能作所作事不積集實之幖幟。是攢擲等所待行之因非同類為因亦爾。如是五業誰依何實。取業以一切地水火風意為所依。如取業舍業行業亦爾。屈業以極舒緩細分安布差別果大長實為所依。
如屈業申業亦爾。如是五業幾遍所依幾不遍所依。一切遍所依。有說依附極微意者遍所依。依附二微等者不遍所依。如是諸業若在內者。以身及彼因緣身所合鼻味皮眼根並意為和合因緣。此中身業初者以欲為先我合勤勇為不和合因緣。第二等亦以行為不和合因緣。如身業在意及細分業亦爾。鼻味皮眼業初者以我合勤勇身合為不和合因緣。第二等亦以行為不和合因緣。如鼻等業在杵等仗及在屬身鬘纓絡涂香等業亦爾。睡者身墮落業初者。以重性為不和合因緣。第二等以重體行為不和合因緣。睡者入出息業或睡者不。欲故初者。以命緣為先勤勇我合為不和合因緣。第二等亦以行為不和合因緣。如下流水初者以液體為不和合因緣。第二等以液體行為不和合因緣。火之上燃風之傍扇初者。以法非法我合為不和合因緣。第二等如前說。四大極微造身因緣初業。以法非法我合為不和合因緣。第二等如前說。如為造身為造樹等變異及在二微等業亦爾。意趣向及棄背業初者。以法非法我合為不和合因緣。第二等如前說。地足業表眾生利益不利益異熟初者。以法非法我合為不和合因緣。第二等如前說。在地水火擲打相應業以合重體液體勤勇勢用為不和合因緣。如其所應有取等業。若在火除重體若在風除液體若在意除打擲。
如是有
【現代漢語翻譯】 現代漢語譯本 如果屈身、伸身也是業，那麼這五種業有多少是普遍所依，有多少是不普遍所依呢？一切都是普遍所依。有人說，依附於極微（最小的物質單位）的意（manas）是普遍所依，依附於二微等的是不普遍所依。像這樣的諸業，如果在內，以身體以及身體的因緣、身體所合、鼻、味、皮、眼根以及意為和合因緣。其中，身業最初的，以欲為先，我合、勤勇為不和合因緣。第二等也是以行為不和合因緣。如身業在意以及細分業也是這樣。鼻、味、皮、眼業最初的，以我合、勤勇、身合為不和合因緣。第二等也是以行為不和合因緣。如鼻等業在杵等仗以及在屬於身體的鬘、纓絡、涂香等業也是這樣。睡眠者身體墮落的業，最初的，以重性為不和合因緣。第二等以重體行為不和合因緣。睡眠者入出息的業，或者睡眠者不睡眠，因為慾望的緣故，最初的，以命緣為先，勤勇、我合為不和合因緣。第二等也是以行為不和合因緣。如下流水，最初的，以液體為不和合因緣。第二等以液體行為不和合因緣。火向上燃燒，風向旁邊吹扇，最初的，以法、非法、我合為不和合因緣。第二等如前所說。四大極微造身因緣的初業，以法、非法、我合為不和合因緣。第二等如前所說。如為造身，為造樹等變異以及在二微等業也是這樣。意趣向以及棄背的業，最初的，以法、非法、我合為不和合因緣。第二等如前所說。地足業，表示眾生利益不利益的異熟，最初的，以法、非法、我合為不和合因緣。第二等如前所說。在地、水、火擲打相應的業，以合、重體、液體、勤勇、勢用為不和合因緣。如其所應有取等業。如果在火，除去重體；如果在風，除去液體；如果在意，除去打擲。 如是等
【English Translation】 English version If bending and stretching are also karma, then how many of these five types of karma are universally dependent, and how many are not universally dependent? All are universally dependent. Some say that the mind (manas) attached to the ultimate particle (smallest unit of matter) is universally dependent, while that attached to two particles, etc., is not universally dependent. Such karmas, if internal, have the body, the causes of the body, the combination of the body, the nose, taste, skin, eye organs, and the mind as the combining causes. Among these, the initial physical karma has desire as its precursor, and the combination of 'I' (self) and effort as the non-combining causes. The second and subsequent ones also have action as the non-combining cause. This is also the case with physical karma in the mind and subtle karma. The initial karma of the nose, taste, skin, and eye organs has the combination of 'I', effort, and the body as the non-combining causes. The second and subsequent ones also have action as the non-combining cause. The same applies to karmas of the nose, etc., in objects like pestles, staffs, and ornaments belonging to the body, such as garlands, tassels, perfumes, etc. The karma of a sleeping person's body falling, initially, has heaviness as the non-combining cause. The second and subsequent ones have the action of the heavy body as the non-combining cause. The karma of a sleeping person's inhalation and exhalation, whether the person is sleeping or not, due to desire, initially, has the life-force as the precursor, and effort and the combination of 'I' as the non-combining causes. The second and subsequent ones also have action as the non-combining cause. Like flowing water, initially, it has liquidity as the non-combining cause. The second and subsequent ones have the action of liquidity as the non-combining cause. Fire burning upwards and wind blowing sideways, initially, have dharma (righteousness), non-dharma (unrighteousness), and the combination of 'I' as the non-combining causes. The second and subsequent ones are as previously stated. The initial karma of the four great elements causing the body has dharma, non-dharma, and the combination of 'I' as the non-combining causes. The second and subsequent ones are as previously stated. The same applies to the transformation of creating a body, creating trees, etc., and karma in two particles, etc. The karma of the mind inclining towards and turning away, initially, has dharma, non-dharma, and the combination of 'I' as the non-combining causes. The second and subsequent ones are as previously stated. The karma of the earth and feet, indicating the different maturation of benefit and non-benefit for sentient beings, initially, has dharma, non-dharma, and the combination of 'I' as the non-combining causes. The second and subsequent ones are as previously stated. The karma corresponding to throwing and striking in earth, water, and fire has combination, heaviness, liquidity, effort, and momentum as the non-combining causes. Appropriately, there are karmas of taking, etc. If in fire, remove heaviness; if in wind, remove liquidity; if in mind, remove throwing and striking. Such as these.
性為是所作為非所作。定非所作。如非所作常無德無動作無細分亦爾。有實德業除同有能無能俱分異所和合一有同詮緣因。
別有異於實轉依一實遮余覺因表此覺因空方時轉。空等想因常非所作無德無動作無細分。除有性有能無能俱分異所和合非一。和合是一常非所作無細分無質礙。一切實德業同異有能無能俱分生至因同詮緣相。如是有能為是所作為非所作。定非所作。如非所作常無德無動作無細分無質礙亦爾。于實德業上各別除同有能無能俱分異所和合非一同詮緣相。是謂有能無能亦爾。俱分實性遍實句義所和合一。無質礙無細分無動作無德常非所作。諸實展轉共即此與德業異。德性業性地等性亦爾。
如是五種無說句義幾常幾無常。未生無是無常與實德業生相違故。已滅無更互無畢竟無皆是常不違實等故。不會無有常有無常。云何常如地等實余德不和合。若實性等同異及有能無能異除自所依于余處不和合。若有性于同等不和合。云何無常謂實與實雖未相應當必相應此于彼無。若於實所有實德業當必和合彼於此無。如是五無幾是現量境幾非現量境。一切非現量境亦不依他轉皆比量境。此十句義幾是所知幾非所知。一切是所知亦即此。詮因。
勝宗十句義論一卷
【現代漢語翻譯】 現代漢語譯本： 『性』是指『是所作』和『非所作』。『定』是指『非所作』。如同『非所作』一樣，『常』沒有德、沒有動作、沒有細分也是如此。『有』是實在的德和業，除了『同』，『有能』和『無能』，『俱分』，『異』，『所和合』，『一』，『有同詮緣因』。
『別有』不同於『實』，『轉依』，『一實遮余覺因』，表明此覺因是空、方、時轉變的結果。空等的想因是『常』，『非所作』，沒有德、沒有動作、沒有細分。除了『有性』，『有能』和『無能』，『俱分』，『異』，『所和合』，『非一』。『和合』是『一』，是『常』，『非所作』，沒有細分，沒有質礙。一切實、德、業，『同』、『異』，『有能』、『無能』，『俱分』，『生至因同詮緣相』。如同『有能』是『是所作』和『非所作』。『定』是『非所作』。如同『非所作』，『常』沒有德、沒有動作、沒有細分、沒有質礙也是如此。在實、德、業上，各自除了『同』，『有能』和『無能』，『俱分』，『異』，『所和合』，『非一』，『同詮緣相』。這就是所謂的『有能』和『無能』也是如此。『俱分』的實性遍及實句義，『所和合』為『一』。沒有質礙，沒有細分，沒有動作，沒有德，『常』，『非所作』。諸實輾轉共同，即此與德業不同。德性、業性、地等性也是如此。
如此五種無說句義，哪些是常，哪些是無常？『未生無』是無常，因為它與實、德、業的生相違背。『已滅無』、『更互無』、『畢竟無』都是常，因為它們不違背實等。『不會無』有常有無常。什麼是常？如同地等實，其餘德不和合。如果實性等同異及有能無能異，除了自身所依，在其他處不和合。如果有性，在同等處不和合。什麼是無常？謂實與實雖未相應，當必相應，此于彼無。若於實所有實德業，當必和合，彼於此無。如此五無，哪些是現量境，哪些是非現量境？一切非現量境，也不依他轉，都是比量境。這十句義，哪些是所知，哪些是非所知？一切是所知，也即是此詮因。
《勝宗十句義論》一卷
【English Translation】 English version: 'Nature' refers to 'what is made' (是所作) and 'what is not made' (非所作). 'Fixed' (定) refers to 'what is not made'. Just as 'what is not made', 'eternal' (常) also has no merit (德), no action (動作), and no subtle divisions (細分). 'Existence' (有) is real merit and karma (業), except for 'sameness' (同), 'capability' (有能) and 'incapability' (無能), 'both divisions' (俱分), 'difference' (異), 'what is combined' (所和合), 'one' (一), 'having the same explanatory cause' (有同詮緣因).
'Distinct existence' (別有) is different from 'reality' (實), 'transformation base' (轉依), 'one reality obscuring other causes of perception' (一實遮余覺因), indicating that this cause of perception is the result of changes in emptiness (空), direction (方), and time (時). The causes of thought such as emptiness are 'eternal', 'not made', without merit, without action, and without subtle divisions. Except for 'having nature' (有性), 'capability' and 'incapability', 'both divisions', 'difference', 'what is combined', 'not one' (非一). 'Combination' is 'one', is 'eternal', 'not made', without subtle divisions, and without obstruction (質礙). All realities, merits, and karmas, 'sameness', 'difference', 'capability', 'incapability', 'both divisions', 'cause of birth to' (生至因), 'having the same explanatory aspect' (同詮緣相). Just as 'capability' is 'what is made' and 'what is not made'. 'Fixed' is 'what is not made'. Just as 'what is not made', 'eternal' also has no merit, no action, no subtle divisions, and no obstruction. On realities, merits, and karmas, each separately except for 'sameness', 'capability' and 'incapability', 'both divisions', 'difference', 'what is combined', 'not one', 'having the same explanatory aspect'. This is what is called 'capability' and 'incapability' are also like this. The reality of 'both divisions' pervades the meaning of real sentences, 'what is combined' is 'one'. Without obstruction, without subtle divisions, without action, without merit, 'eternal', 'not made'. All realities rotate together, that is, this is different from merit and karma. The nature of merit, the nature of karma, the nature of earth, etc., are also like this.
Of these five kinds of unspeakable sentence meanings, which are eternal and which are impermanent? 'Non-arisen non-existence' (未生無) is impermanent because it contradicts the arising of reality, merit, and karma. 'Extinguished non-existence' (已滅無), 'mutual non-existence' (更互無), and 'absolute non-existence' (畢竟無) are all eternal because they do not contradict reality, etc. 'Non-confluence non-existence' (不會無) has both eternal and impermanent aspects. What is eternal? Like the reality of earth, etc., other merits do not combine. If the sameness and difference of reality, etc., and the difference between capability and incapability, except for what they rely on themselves, they do not combine in other places. If there is nature, it does not combine in sameness. What is impermanent? It means that although reality and reality have not yet corresponded, they will necessarily correspond, and this does not exist in that. If there are real merits and karmas in reality, they will necessarily combine, and that does not exist in this. Of these five non-existences, which are the objects of direct perception (現量境) and which are not the objects of direct perception? All are not the objects of direct perception, nor do they depend on others, and are all the objects of inference (比量境). Of these ten sentence meanings, which are knowable and which are unknowable? All are knowable, and that is the explanatory cause.
《Vaisheshika Ten Categories of Meaning》, one volume