[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 2.77 # 翻譯名義集 2.77 翻譯名義集 2.77 - **Language:** Classical Chinese ### [2.77](https://indike.org/pramana/in.bauddha.taisho.2131.2.77) 【僕呼繕那】或薩多婆，或禪（是戰）豆，或禪兜。此云眾生。摩訶衍云：「謂意及意識，一切眾染合集而生，故名眾生。而別自體，唯依心為體。」《同性經》：「佛言：『眾生者，眾緣和合，名曰眾生。所謂地、水、火、風、空、識，名色，六入，因緣生。』楞伽王言：『世尊，彼眾生者，以何為本？依何而住？以何為因？』佛言：『此眾生者，無明為本，依愛而住，以業為因。』楞伽王言：『世尊，業有幾種？』佛言：『業有三種。何等為三？謂身、口、意業。』」又，《釋論》明眾生有三聚：一者正定，必入涅槃；二者邪定，必入惡道；三者不定，能破顛倒者名正定，不能破顛倒者名邪定。得因緣能破，不得則不能破，是名不定。漢書中眾生，去呼，釋氏相承，平呼也。 > 【Puruṣajana】 Or sattva, or jantu, or jantu. Here translated as 'sentient beings' (zhongsheng). The Mahāyāna treatises say: "Because the manas and manovijñāna, together with all defilements, aggregate and are born, they are called 'sentient beings' (born of multitudes). Yet as a distinct self-substance, they rely solely on the mind as their substance." The Tongxing jing says: "The Buddha said: ''Sentient beings' means that through the confluence of many conditions, they are named 'sentient beings.' That is to say, earth, water, fire, wind, space, and consciousness; name-and-form and the six sense spheres are born from causes and conditions.' The King of Laṅkā asked: 'Bhagavat, what is the root of those sentient beings? On what do they rely and abide? What is their cause?' The Buddha said: 'These sentient beings have ignorance as their root, abide relying on craving, and have karma as their cause.' The King of Laṅkā asked: 'Bhagavat, how many kinds of karma are there?' The Buddha said: 'There are three kinds of karma. What are the three? They are physical, verbal, and mental karma.'" Furthermore, the Dazhidu lun clarifies that sentient beings have three groupings: first, the definitively correct, who are certain to enter nirvāṇa; second, the definitively wrong, who are certain to enter the evil destinies; third, the indefinite. Those who are able to destroy inversion are called the definitively correct; those who cannot destroy inversion are called the definitively wrong; those who, obtaining conditions, can destroy it, but not obtaining them, cannot destroy it, are called the indefinite. In the Book of Han, zhongsheng is pronounced in the falling tone; among Buddhists handed down through succession, it is pronounced in the level tone. > — English (machine translation) (machine translation) - [Previous: 2.76](https://indike.org/pramana/in.bauddha.taisho.2131.2.76) - [Next: 2.78](https://indike.org/pramana/in.bauddha.taisho.2131.2.78) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2131.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.2.77) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.2.77](https://indike.org/pramana/in.bauddha.taisho.2131.2.77) · Pramāṇa