[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) › 6.53 # 翻譯名義集 6.53 翻譯名義集 6.53 - **Language:** Classical Chinese ### [6.53](https://indike.org/pramana/in.bauddha.taisho.2131.6.53) 【紇利陀耶】此云肉團心，即意根所託也。故云：意如幽室見。夫言根者，義有二種：一者浮塵外根，二勝義內根。言浮塵者，四大是能造，四微是所造；色、香、味、觸四微和合，乃得成根。故《楞嚴》云：「我今觀此浮根四塵，只在我面。」資中云：浮虛不實，昏翳真性，故曰浮塵。此浮塵外根也。言勝義者，即清淨四大。洪敏鈔云：此勝義根，雖用能造所造八法為體，是不可見。有對色能，照境發識，乃聖人所知之境。其義深遠，非同塵境麁淺，故名清淨。此是染中說淨，非無漏妙明之淨。此勝義內根也。《大論》「問：『何故三識所知合為一，鼻舌身識名為覺；三識所知別為三，眼名見，耳名聞，意知名為識？』答：『是三識助道法多，是故別說；餘三識不爾，是故合說。是三識但知世間事，是故合為一；餘三識亦知世間，亦知出世間，是故別說。復次，是三識但緣無記法，餘三識或緣善，或緣不善，或緣無記。復次，是三識能生三乘因緣，如眼見佛及弟子，耳聞法，心籌量正憶念，如是等種種差別。』」《勝天王經》「佛告天王：『菩薩摩訶薩，以方便力，行般若波羅蜜，於一切法心緣自在。緣一切色，願得佛色無所得故；心緣眾聲，願得如來微妙音聲；心緣眾香，願得如來清淨戒香；心緣諸味，願得如來味中第一大丈夫相；心緣諸觸，願得如來柔軟手掌；心緣諸法，願得如來寂靜之心；心緣自身，願得佛身；心緣自口，願得佛口；心緣自意，願得如來平等之意。天王！菩薩摩訶薩，行般若波羅蜜，無有一心一行空過，不向薩婆若者。遍緣諸法，而能不著；觀見諸法，無不趣向菩提之道。菩薩修習諸行，皆因外緣而得成立。又如大地住在水上，若鑿池井，即得水用。其不鑿者，無由見之。如是聖智境界遍一切法，若有勤修般若方便，則便得之。其不修者，云何能得？』」 > \[Hṛdaya\]: Here translated as "flesh-lump heart" (physical heart), which is the support of the mental faculty (manas). Therefore it is said: "The mind is like seeing from a dark room." Now, as for what are called faculties (indriya), their meaning is of two kinds: first, the external faculties of floating dust; second, the internal faculties of the ultimate truth. As for the floating dust, the four great elements are that which can create, and the four subtle particles are that which is created; only when the four subtle particles of form, scent, taste, and touch are combined do they form a faculty. Therefore the Śūraṅgama-sūtra says: "I now see these four dusts of the floating faculties, which are simply on my face." Zizhong says: Being floating, empty, and unreal, and obscuring the true nature, they are called "floating dust." These are the external faculties of floating dust. As for the ultimate truth, it refers to the pure four great elements. Hongmin's commentary says: Although these ultimate faculties take the eight dharmas of that which can create and that which is created as their essence, they are invisible. Having resistant form, they can illuminate objects and generate consciousness, and are the realm known by the noble ones. Their meaning is deep and profound, unlike the coarse and shallow realm of dust, and so they are named "pure." This is speaking of purity within the defiled, not the purity of undefiled wondrous clarity. These are the internal faculties of the ultimate truth. The Dazhidulun asks: "Why are that which is known by the three consciousnesses combined into one, with the nose, tongue, and body consciousnesses named 'feeling' (bodha); while that which is known by the \[other\] three consciousnesses are separated into three, with the eye named 'seeing', the ear named 'hearing', and the mind's knowing named 'consciousness'?" Answer: "These \[latter\] three consciousnesses greatly assist the dharmas of the path; therefore they are explained separately. The remaining three consciousnesses do not do so; therefore they are explained together. These \[former\] three consciousnesses only know worldly matters; therefore they are combined into one. The remaining three consciousnesses know both the worldly and the supramundane; therefore they are explained separately. Furthermore, these \[former\] three consciousnesses only take indeterminate dharmas as objects; the remaining three consciousnesses take wholesome, unwholesome, or indeterminate dharmas as objects. Furthermore, these \[remaining\] three consciousnesses can generate the causes and conditions for the three vehicles—as when the eye sees the Buddha and his disciples, the ear hears the Dharma, and the mind contemplates and correctly recollects—such are the various distinctions." The Sūtra of the King of Devas Suvikrānta says: "The Buddha addressed the Heavenly King: 'Bodhisattvas-mahāsattvas, through the power of skillful means, practice the perfection of prajñā, and their minds take objects with sovereignty among all dharmas. When the mind takes all form as object, they vow to attain the Buddha's form because there is nothing to be attained; when the mind takes all sounds as object, they vow to attain the Tathāgata's subtle and wondrous voice; when the mind takes all scents as object, they vow to attain the Tathāgata's pure fragrance of morality; when the mind takes all tastes as object, they vow to attain the supreme mark of the Great Hero among tastes of the Tathāgata; when the mind takes all touch as object, they vow to attain the soft palms of the Tathāgata; when the mind takes all dharmas as object, they vow to attain the Tathāgata's quiescent mind; when the mind takes their own body as object, they vow to attain the Buddha's body; when the mind takes their own mouth as object, they vow to attain the Buddha's mouth; when the mind takes their own mind as object, they vow to attain the Tathāgata's equanimous mind. Heavenly King! When bodhisattvas-mahāsattvas practice the perfection of prajñā, there is not a single thought or a single practice that passes in vain without tending toward sarvajñā. They universally take all dharmas as objects yet are able not to cling to them; they observe all dharmas and there are none that do not proceed toward the path of bodhi. The bodhisattvas' cultivation of all practices is entirely established by relying on external conditions. Furthermore, just as the great earth rests upon water, if one digs a pool or well, one then obtains the use of water. For one who does not dig, there is no way to see it. In this way, the realm of noble wisdom pervades all dharmas; if one diligently cultivates the skillful means of prajñā, one will then obtain it. For one who does not cultivate, how could they obtain it?'" > — English (machine translation) (machine translation) - [Previous: 6.52](https://indike.org/pramana/in.bauddha.taisho.2131.6.52) - [Next: 6.54](https://indike.org/pramana/in.bauddha.taisho.2131.6.54) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2131.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.6.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.6.53](https://indike.org/pramana/in.bauddha.taisho.2131.6.53) · Pramāṇa