[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) › 5.148 # 翻譯名義集 5.148 翻譯名義集 5.148 - **Language:** Classical Chinese ### [5.148](https://indike.org/pramana/in.bauddha.taisho.2131.5.148) 【僧佉論】正云僧企耶。此云數術，又翻數論。《輔行》云：「迦毘羅說經十萬偈，名《僧佉論》。用二十五諦，明因中有果，計一為宗。言二十五諦者，一者從冥初生覺，過八萬劫前，冥然不知。但見最初中陰初起，以宿命力，恒憶想之，名為冥諦，亦云世性。謂世間眾生，由冥初而有，即世間本性也。亦曰自然，無所從故。從此生覺，亦名為大，即中陰識也。次從覺生我心者，此是我慢之我，非神我也，即第三諦。從我心生色聲香味觸，從五塵生五大，謂四大及空。塵細大麁，合塵成大，故云從塵生大。然此大生，多少不同。從聲生空大；從聲觸生風大；從色聲觸生火大；從色聲觸味生水大；五塵生地大。地大藉塵多故，其力最薄；乃至空大藉塵少故，其力最強。故四輪成世界，空輪最下，次風，次火，次水，次地。從五大生十一根，謂眼等根，能覺知故，故名為根，名五知根。手足口大小遺根，能有用故，名五業根。心平等根，合十一根。心能遍緣，名平等根。若五知根，各用一大。謂色塵成火大，火大成眼根，眼根還具色，空塵成耳根，耳根還聞聲；地成鼻，水成舌，風成身，亦如是。此二十四諦，即是我所，皆依神我，名為主諦。能所合論，即二十五。」 > \[Sāṃkhya-śāstra (僧佉論)\] Properly \*Sāṃkhya\* (僧企耶). This is translated as "calculation", and also translated as "enumeration". The \*Fuxing\* says: "Kapila expounded a scripture in one hundred thousand verses, named the \*Sāṃkhya-śāstra\*. Using twenty-five truths, it clarifies that the effect exists within the cause, taking oneness as its doctrine. Regarding the twenty-five truths: First, from the primordial darkness (prakṛti), intellect (buddhi) is produced. Prior to eighty thousand kalpas ago, all was dark and unknown. One only sees the initial arising of the intermediate existence (antarābhava); by the power of past lives, constantly contemplating it, it is called the truth of darkness, and also called worldly nature (prakṛti). This means that sentient beings of the world exist due to primordial darkness, which is the original nature of the world. It is also called spontaneity, because it comes from nothing. From this is produced intellect (buddhi), also called the great (mahat), which is the consciousness of the intermediate existence. Next, from intellect is produced the mind of ego (ahaṃkāra); this is the self of ego-pride, not the spiritual self (puruṣa), and is the third truth. From the mind of ego are produced form, sound, smell, taste, and touch. From the five sensory objects (tanmātra) are produced the five great elements (mahābhūta), namely the four great elements and space. The sensory objects are subtle and the great elements are coarse; combining the sensory objects forms the great elements, hence it is said that the great elements are produced from the sensory objects. However, the production of these great elements differs in quantity: from sound is produced the space element; from sound and touch is produced the wind element; from form, sound, and touch is produced the fire element; from form, sound, touch, and taste is produced the water element; the five sensory objects produce the earth element. Because the earth element relies on many sensory objects, its power is the weakest; up to the space element, which relies on few sensory objects, its power is the strongest. Therefore, the four wheels form the world: the space wheel is the lowest, next is wind, next is fire, next is water, and next is earth. From the five great elements are produced the eleven faculties (indriya): namely, faculties such as the eye, because they are capable of perceiving, are called faculties and termed the five cognitive faculties (buddhīndriya). The hands, feet, mouth, and faculties of excretion and reproduction, because they perform functions, are termed the five faculties of action (karmendriya). The mind as the equanimous faculty makes eleven faculties in total. Because the mind can broadly take objects, it is called the equanimous faculty. As for the five cognitive faculties, each employs one great element: form sensory objects constitute the fire element, the fire element constitutes the visual faculty, and the visual faculty still contains form; space sensory objects constitute the auditory faculty, and the auditory faculty still hears sound; earth constitutes the nose, water constitutes the tongue, and wind constitutes the body, which are also like this. These twenty-four truths are what belong to the self; all rely on the spiritual self (puruṣa), which is called the principal truth. Discussing both that which can \[rely\] and that which is relied upon, there are twenty-five." > — English (machine translation) (machine translation) - [Previous: 5.147](https://indike.org/pramana/in.bauddha.taisho.2131.5.147) - [Next: 5.149](https://indike.org/pramana/in.bauddha.taisho.2131.5.149) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2131.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.5.148) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.5.148](https://indike.org/pramana/in.bauddha.taisho.2131.5.148) · Pramāṇa