T45n1865_八識規矩補註
大正藏第 45 冊 No. 1865 八識規矩補註
No. 1865
八識規矩補註序
八識頌凡八章。文略而義深。乃集施頌體制兼以韻。故知義彼而文從此。擴充之則唯識理事無遺矣。昔天親慮末學心力減而不永。遂撮瑜伽之文。述三十頌。精擇而從略。欲人之易入。目曰唯識三十論。后護法諸師。各出所見以造釋論。而累帙積軸不勝其廣。是乃欲易而反難。由是諸師又各摭辭理精粹者。束為十卷。曰成唯識。暨奘三藏至自西域。輒翻此論。其八識頌實出於斯。然而理一而言有廣略者。皆因人而已。蓋人之所得者。或自略。或自廣。或由略以至廣。由廣反乎略。雖所入不一。而所得未嘗不一也。既得之則廣亦可略。亦可廣略。兼以之兼不以之。是皆無適而不可。豈學者之事乎。茲為學者言之。且欲從略而入。此八識頌不得不作。頌既出則語略而義深。此又不得不加之以注。為注之人不書其名。往往皆抄錄之本。故不無三豕之訛。今但義缺字訛者。補而正之。以自備觀覽。不虞龍華金碧峰圓通常無塵。聞予輟筆。過舍索稿。板行之。吁大法垂秋。孰不泥於聲利。能存是心。庶不負諸大士之心也。
正德辛未純陽月普泰書于大興隆官舍。
八識規矩補註捲上
明魯
【現代漢語翻譯】 現代漢語譯本 《八識規矩補註序》
《八識頌》共有八章，文字簡略而義理深刻。它綜合了施頌的體例併兼顧韻律，因此可知義理在於彼（指《瑜伽師地論》等），而文辭則從此（指《八識頌》）。如果加以擴充，那麼唯識的理和事就都無所遺漏了。 過去世，天親菩薩考慮到後世學人，心力和時間有限，不能持久深入學習，於是摘取《瑜伽師地論》的文句，撰寫了《三十頌》，精選內容而力求簡略，希望人們容易入門，命名為《唯識三十論》。後來護法等諸位論師，各自根據自己的見解撰寫了釋論，但累積的卷帙太多，難以窮盡。這實際上是想求容易反而更難了。因此，各位論師又各自選取辭理精粹的部分，彙編成十卷，稱為《成唯識論》。 後來玄奘三藏從西域取經歸來，翻譯了這部論著。《八識頌》實際上就出自於此。然而，道理只有一個，而表達上有廣略之分，這都是因為人的根器不同而已。大概人們所領悟到的，或者從簡略入手，或者從廣博入手，或者由簡略達到廣博，由廣博迴歸簡略。雖然入門的途徑不一樣，但所獲得的道理未嘗不一致。既然領悟了，那麼廣博的可以變為簡略，簡略的也可以變為廣博，可以廣略兼顧，也可以不兼顧。這些都是沒有固定不變的，沒有什麼是不可以的。這難道是學者們應該關心的事情嗎？ 現在爲了學者們著想，暫且想從簡略入手，這部《八識頌》不得不作。頌文既然已經寫出，那麼文字簡略而義理深刻，這又不得不加以註釋。作注的人沒有署名，往往都是抄錄的版本，所以難免有『三豕涉河』的錯誤。現在只是對義理缺失、文字訛誤的地方，加以補充和改正，以便自己參考閱讀。沒想到龍華、金碧峰、圓通、無塵等人，聽說我停筆了，來到我的住所索要書稿，準備刊行。唉，佛法衰微的時代，有誰不沉溺於名聲和利益呢？能夠保持這份心，大概就不會辜負諸位大士的心意了。
正德辛未年純陽月普泰書于大興隆官舍。
《八識規矩補註捲上》
明 魯
【English Translation】 English version No. 1865
Preface to the Supplementary Notes on the Eight Consciousness Verses
The Eight Consciousness Verses consist of eight chapters. The text is concise, but the meaning is profound. It combines the structure of Shloka verses with rhyme. Therefore, it is known that the meaning is derived from the former (referring to texts like the Yogacarabhumi-sastra), while the writing style is derived from the latter (referring to the Eight Consciousness Verses). If expanded, nothing of the principles and phenomena of Vijnanavada (Consciousness-only) will be left out. In the past, Acarya Vasubandhu, concerned that later students would have diminished mental strength and not be able to study persistently, extracted passages from the Yogacarabhumi-sastra and composed the Thirty Verses. He carefully selected the content and aimed for brevity, hoping that people could easily enter the path, and named it the Thirty Verses on Consciousness-only. Later, the masters such as Dharmapala, each produced their own interpretations to create commentaries, but the accumulated volumes were too many to exhaust. This actually made it more difficult instead of easier. Therefore, the masters each selected the most refined passages and compiled them into ten volumes, called the Vijnaptimatrata-siddhi. Later, the Tripitaka Master Xuanzang returned from the Western Regions and translated this treatise. The Eight Consciousness Verses actually originated from this. However, the principle is one, but the expression has broad and concise versions, all because of the different capacities of people. Generally, what people understand either starts from the concise or from the broad, or from the concise to the broad, or from the broad back to the concise. Although the paths of entry are different, what is gained is never not the same. Once understood, the broad can become concise, and the concise can become broad. One can combine both broadness and conciseness, or not combine them. These are all without fixedness, and nothing is impossible. Is this something that scholars should be concerned about? Now, for the sake of scholars, and wanting to start from the concise, these Eight Consciousness Verses had to be written. Since the verses have been written, the text is concise but the meaning is profound, so it is necessary to add notes to them. The person who wrote the notes did not sign their name, and they are often copied versions, so there are bound to be errors. Now, only the places where the meaning is missing or the words are wrong are supplemented and corrected, for my own reference and reading. Unexpectedly, Longhua, Jin Bifeng, Yuantong, Wuchen, and others, heard that I had stopped writing, came to my residence to ask for the manuscript, and prepared to publish it. Alas, in this era of the decline of the Dharma, who is not immersed in fame and profit? To be able to maintain this mind, perhaps one will not fail the minds of the great Bodhisattvas.
Written by Putai in the Chunyang month of the Xinwei year of the Zhengde era at the Daxinglong official residence.
Supplementary Notes on the Eight Consciousness Verses, Volume 1
By Lu of the Ming Dynasty
庵法師普泰補註
性境現量通三性 此言前五識於三境中唯緣性境。三量唯是現量。唯三性俱通也。蓋境則有三性境者性實也。即實根塵能所八法而成。乃有體實相分境。謂此境自有實種生。有實體用。現在實法即所緣唯識也。若前五識二種變中因緣變。故唯緣離言自相境。故獨影境假乃分別變緣之三量。唯現量爾。既唯現量緣境之時。明證眾境。故唯緣性境也。此識于善惡無記三性俱通。以五識性非恒一故。解見下文(量有三。謂現比非也。比非注見下。此但釋現量。現謂顯現。取境親明故。量謂量度。刊定義故。若心心所緣境之時。離映障等顯了分明。得境自性名現量也。若現屬境量屬心。或俱屬心。或現屬根。量屬心。依士持業依主三釋。言體者。即以無分別智正解心心所謂體也。謂現量緣境時離名言種類及邪妄分別。名無分別智。此智為現量體理門論有四種。一前五識。二同時意識。三諸心心所自證分。四一切定。心此四皆實證境而無分別也)。
眼耳身三二地居 此言五識界地也。謂欲界(飲食睡眠淫慾三也)五趣雜居地。色界初禪離生喜樂地。以上三禪既無尋伺。識不起也。以地法無尋伺染故。此句頌影略鼻舌二識。一界一地。唯欲界五趣雜居地。以上禪天無段食故。段食以香味觸三法為體
。段食既無。則此二識不生矣。無此食者。段食乃禪天所厭故。
遍行別境善十一中二大八貪瞋癡 此言五識之心所也。以其恒依心起。與心相應。系屬於心。具此三義如屬我物。故曰我所。乃相應唯識也。此前五識於六位心所唯闕不定。言一遍行有五者。謂作意者能警心為性。于所緣境引心為業。此一法有二功力。一心未起時警令心起。二若心起已引令趣境。觸謂令心心所觸境為性。受想思等所依為業。受者謂領納違順俱非境相為性。起欲為業。又云令心等起歡戚舍相。想者能安立自境分齊。謂于境取像為性。施設種種名言為業。謂要安立境分齊相。方能隨起種種名言。思者令心造作為性。于善品等役心為業。謂能取境正因等相。驅役自心令造善等。謂之遍行者。遍四一切心得行故。謂遍三性八識九地一切時也。故立此名。別境亦五。謂欲勝解念定慧。欲者于所樂境希望為性。勤依為業。所樂境有三。可忻境。所求境。所欲觀境。第三解正。勝解則于決定境印持為性。不可引轉為業。念于曾習境令心明記為性。定依為業。定於所觀境令心專注不散為性。智依為業。慧于所觀境揀擇為性。斷疑為業。以別別緣境而得生故名為別境。善十一者頌曰。善謂信慚愧。無貪等三根。勤安不放逸行舍及不害。唯善心俱名善
【現代漢語翻譯】 現代漢語譯本： 如果段食（粗糙的食物）不存在，那麼這兩個識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識中的前五識）就不會產生。之所以說沒有這種食物，是因為段食是禪天所厭惡的。
遍行、別境、善十一中，有二大、八貪、瞋、癡——這裡說的是五識的心所（心理活動）。因為它總是依心而起，與心相應，隸屬於心，具備這三種如同屬於我的東西一樣的意義，所以叫做『我所』，這是相應唯識的觀點。這前五識在六位心所中只缺少不定。所謂遍行有五種，指的是：作意，以能警覺心為體性，以引導心向所緣境為作用。這一個法有兩種功用：一是心未生起時，警覺使心生起；二是如果心已經生起，就引導它趨向所緣境。觸，指使心和心所接觸所緣境為體性，以受、想、思等為所依。受，指領納順、逆、非順非逆的境界相為體性，以產生欲為作用。又說，使心等生起歡喜、憂愁、舍離的相。想，能安立自身境界的界限，指在境界中取像為體性，施設種種名言為作用。也就是說，必須要安立境界的界限相，才能隨之生起種種名言。嗯，使心造作為體性，在善品等中役使心為作用。指能夠取境的正因等相，驅使自己的心去造作善等。之所以稱為遍行，是因為它遍於四一切——心得行故，也就是遍於三性（善、惡、無記）、八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）、九地（欲界五趣地、離生喜樂地、定生喜樂地、離喜妙樂地、舍念清凈地、空無邊處地、識無邊處地、無所有處地、非想非非想處地）、一切時。所以立這個名字。
別境也有五種，指的是欲、勝解、念、定、慧。欲，對於所喜樂的境界希望為體性，以勤奮為所依。所喜樂的境界有三種：可欣境、所求境、所欲觀境。第三種解釋是正確的。勝解，對於已決定的境界印持為體性，不可被引轉為作用。念，對於曾經習過的境界，使心明記為體性，以定為所依。定，對於所觀察的境界，使心專注不散亂為體性，以智為所依。慧，對於所觀察的境界，簡擇為體性，以斷疑為作用。因為分別緣于不同的境界而產生，所以叫做別境。
善十一，頌中說：善指的是信、慚、愧，無貪等三種善根，勤、安、不放逸，行舍以及不害。唯有善心才具有這些，所以稱為善。
【English Translation】 English version: If Duan Shi (段食, coarse food) does not exist, then these two Shis (識, consciousnesses - referring to the first five of the eight consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) will not arise. The reason for saying there is no such food is that Duan Shi is detested by the Dhyana heavens (禪天, meditative heavens).
Among Sarvatraga (遍行, omnipresent), Viniyata (別境, object-dependent), and the Eleven Virtuous Mental Factors, there are two great ones, eight instances of greed, anger, and ignorance—this refers to the mental activities of the five consciousnesses. Because it constantly arises depending on the mind, corresponds with the mind, and belongs to the mind, possessing these three meanings like something belonging to me, it is called 'mine' (Wo Suo 我所), which is the view of Sambandha Vijnapti (相應唯識, corresponding consciousness-only). These first five consciousnesses lack only the indeterminate among the six categories of mental factors. The so-called Sarvatraga has five types, referring to: Manaskara (作意, attention), which takes the ability to awaken the mind as its nature, and taking the mind towards the object as its function. This one Dharma (法, element) has two functions: first, when the mind has not arisen, it awakens it to arise; second, if the mind has already arisen, it guides it towards the object. Sparsha (觸, contact), refers to making the mind and mental factors contact the object as its nature, and taking Vedana (受, feeling), Samjna (想, perception), Chetana (思, volition) etc. as its basis. Vedana (受, feeling), refers to receiving the aspects of agreeable, disagreeable, and neutral realms as its nature, and taking the arising of desire as its function. It is also said to cause the mind to give rise to aspects of joy, sorrow, and equanimity. Samjna (想, perception), is able to establish the limits of its own realm, referring to taking the image in the realm as its nature, and establishing various names and words as its function. That is to say, it is necessary to establish the aspect of the boundary of the realm in order to subsequently arise various names and words. Chetana (思, volition), makes the mind create as its nature, and employs the mind in virtuous qualities etc. as its function. It refers to being able to take the aspects of the correct cause etc. of the realm, and driving one's own mind to create virtue etc. It is called Sarvatraga (遍行, omnipresent) because it pervades all four aspects—mind, attainment, conduct, therefore pervading the three natures (virtuous, non-virtuous, neutral), the eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, Manas consciousness, Alaya consciousness), the nine grounds (the five realms of the desire realm, the ground of joy and pleasure born of detachment, the ground of joy and pleasure born of concentration, the ground of wonderful pleasure born of detachment from joy, the ground of purity of equanimity and mindfulness, the ground of the sphere of infinite space, the ground of the sphere of infinite consciousness, the ground of the sphere of nothingness, the ground of the sphere of neither perception nor non-perception), and all times. Therefore, this name is established.
Viniyata (別境, object-dependent) also has five types, referring to Chanda (欲, desire), Adhimoksha (勝解, conviction), Smriti (念, mindfulness), Samadhi (定, concentration), and Prajna (慧, wisdom). Chanda (欲, desire), takes hoping for the desired realm as its nature, and taking diligence as its basis. There are three types of desired realms: desirable realms, sought realms, and realms to be contemplated. The third explanation is correct. Adhimoksha (勝解, conviction), takes firmly holding the determined realm as its nature, and taking non-reversibility as its function. Smriti (念, mindfulness), takes making the mind clearly remember the previously practiced realm as its nature, and taking Samadhi (定, concentration) as its basis. Samadhi (定, concentration), takes making the mind focused and undistracted on the observed realm as its nature, and taking Prajna (慧, wisdom) as its basis. Prajna (慧, wisdom), takes discerning the observed realm as its nature, and taking the cutting off of doubt as its function. Because they arise separately depending on different realms, they are called Viniyata (別境, object-dependent).
The Eleven Virtuous Mental Factors, the verse says: Virtue refers to Shraddha (信, faith), Hri (慚, shame), Apatrapya (愧, embarrassment), the three virtuous roots such as non-greed, diligence, ease, non-negligence, equanimity, and non-harming. Only the virtuous mind possesses these, therefore they are called virtuous.
心。所言信者。于實德能深忍樂欲心凈為性。對治不信樂善為業。然有三種。一信實有。謂于諸法實事理中深信忍故。二信有德。謂於三寶真凈德中深信樂故。三信有能。謂於一切世出世善深信有力。能得能成起希望故。對治不信之心。愛樂證修世出世善。忍謂勝解。乃信因。樂欲謂欲。即是信果。此性澄清能凈心等。如水清珠能清濁水。慚者依自法力崇重賢善為性。對治無慚止息惡行為業。自即自身。法謂教法。言我如是身解如是法。敢作諸惡也。愧者依世間力輕拒暴惡為性。對治無愧止息惡行為業。謂世人譏呵名世間力。輕拒暴惡者。輕有惡者而不親。拒惡法業而不作。無貪者于有。有具無著為性。對治貪著作善為業。無瞋者于苦。苦具無無恚為性。對治瞋恚作善為業。無癡者于諸事理明解為性。對治愚癡作善為業。勤謂精進于善惡品修斷事中勇捍為性。對治懈怠滿善為業。輕安者遠離粗重調暢身心堪任為性。對治惛沈轉依為業。又曰。離重名輕。調暢名安。有所堪可有所任受。令所依身心去粗重得安隱故。不放逸者。精進三根于所修斷防修為性。對治放逸成滿一切世出世間善事為業。蓋此不放逸即上精進三根上防修功能。離上四法非別有體。行舍者。精進三根令心平等正直無功用住為性。對治掉舉靜住為業。此
【現代漢語翻譯】 現代漢語譯本：心。所謂『信』，是指對於真實的功德和能力，內心深切地忍可、喜愛和希望，以清凈為本質。它的作用是用來對治不信，使人樂於行善。信有三種：一是信實有，即對於諸法的真實事理，內心深信不疑；二是信有德，即對於三寶（佛、法、僧）的真實清凈功德，內心深信愛樂；三是信有能，即對於一切世間和出世間的善法，深信其具有力量，能夠獲得和成就，從而生起希望。它能對治不信之心，使人愛樂於證悟和修習世間和出世間的善法。『忍』是指勝解，是信的原因；『樂欲』是指希望，是信的結果。信的自性澄清，能夠凈化心等，就像清水珠能夠澄清濁水一樣。 『慚』是指依靠自身和佛法的力量，崇尚和尊重賢善，以此為本質。它的作用是用來對治無慚，止息惡行。『自』就是自身，『法』是指教法。意思是說，『我』是這樣的人，理解這樣的佛法，怎麼敢做各種惡事呢？ 『愧』是指依靠世間的力量，輕視和拒絕粗暴的惡行，以此為本質。它的作用是用來對治無愧，止息惡行。所謂世人的譏諷和呵責，就是世間的力量。『輕拒暴惡』是指輕視有惡行的人而不親近，拒絕惡的法業而不去做。 『無貪』是指對於存在和存在的工具，沒有執著，以此為本質。它的作用是用來對治貪著，使人行善。『無瞋』是指對於痛苦和痛苦的根源，沒有嗔恨，以此為本質。它的作用是用來對治嗔恚，使人行善。『無癡』是指對於各種事理，明白瞭解，以此為本質。它的作用是用來對治愚癡，使人行善。 『勤』，也叫精進，是指在修習斷除善惡的過程中，勇猛精進，以此為本質。它的作用是用來對治懈怠，使人圓滿善行。『輕安』是指遠離粗重，調暢身心，能夠勝任，以此為本質。它的作用是用來對治惛沉，轉變所依。也可以說，離開粗重叫做『輕』，調和暢順叫做『安』，能夠勝任和承受。使所依的身心去除粗重，得到安穩。 『不放逸』是指精進、無貪、無嗔、無癡這三種善根，對於所修習的、所斷除的，進行防護和修習，以此為本質。它的作用是用來對治放逸，成就和圓滿一切世間和出世間的善事。實際上，這種不放逸就是以上精進、無貪、無嗔、無癡這三種善根上的防護和修習的功能，離開以上四法，就沒有單獨的體性。 『行舍』是指精進、無貪、無嗔、無癡這三種善根，使心平等正直，沒有造作，安住於此，以此為本質。它的作用是用來對治掉舉，使心安靜地安住。
【English Translation】 English version: Mind. What is meant by 'Faith' (Śraddhā)? It refers to a deep acceptance, love, and desire for true merit and ability, with purity as its essence. Its function is to counteract disbelief and encourage the practice of good. There are three types of faith: first, faith in reality (satya), which is a deep and unwavering belief in the true principles of all phenomena; second, faith in merit (guṇa), which is a deep love and belief in the true and pure merits of the Three Jewels (Triratna) [Buddha, Dharma, Sangha]; and third, faith in ability (śakti), which is a deep belief in the power of all worldly and transcendental good to be attained and accomplished, thus giving rise to hope. It counteracts the mind of disbelief, making one love to realize and practice worldly and transcendental good. 'Acceptance' (adhi-moksha) refers to superior understanding, which is the cause of faith; 'love and desire' (chandas) refers to hope, which is the result of faith. Its nature is clear and able to purify the mind, just as a clear water bead can purify muddy water. 'Shame' (Hrī) refers to valuing and respecting the virtuous and good by relying on one's own strength and the power of the Dharma, taking this as its essence. Its function is to counteract shamelessness and to cease evil actions. 'Self' (ātman) refers to oneself, and 'Dharma' (dharma) refers to the teachings. It means, 'I' am such a person, understanding such Dharma, how dare I commit various evils? 'Humility' (apatrāpya) refers to despising and rejecting violent evil by relying on worldly power, taking this as its essence. Its function is to counteract shamelessness and to cease evil actions. What is called worldly power is the ridicule and reproach of people in the world. 'Despising and rejecting violent evil' means despising those who have evil deeds and not being close to them, and rejecting evil Dharma and actions and not doing them. 'Non-attachment' (alobha) refers to not being attached to existence and the tools of existence, taking this as its essence. Its function is to counteract attachment and to do good. 'Non-hatred' (adveṣa) refers to not having hatred for suffering and the root of suffering, taking this as its essence. Its function is to counteract hatred and to do good. 'Non-ignorance' (amoha) refers to clearly understanding various matters and principles, taking this as its essence. Its function is to counteract ignorance and to do good. 'Diligence' (vīrya), also called vigor or effort, refers to being courageous and energetic in the process of cultivating and abandoning good and evil, taking this as its essence. Its function is to counteract laziness and to perfect good deeds. 'Pliancy' (praśrabdhi) refers to being free from heaviness, harmonizing the body and mind, and being capable, taking this as its essence. Its function is to counteract lethargy and to transform the basis. It can also be said that being free from heaviness is called 'pliancy', and being harmonious and smooth is called 'ease', being able to be competent and bear. It enables the body and mind on which it relies to remove heaviness and obtain peace. 'Non-negligence' (apramāda) refers to diligence, non-attachment, non-hatred, and non-ignorance, protecting and cultivating what is to be cultivated and abandoned, taking this as its essence. Its function is to counteract negligence and to accomplish and perfect all worldly and transcendental good deeds. In reality, this non-negligence is the function of protection and cultivation on the above diligence, non-attachment, non-hatred, and non-ignorance; apart from the above four dharmas, there is no separate entity. 'Equanimity' (upekṣā) refers to diligence, non-attachment, non-hatred, and non-ignorance, making the mind equal, upright, without contrivance, and abiding in this, taking this as its essence. Its function is to counteract agitation and to make the mind abide quietly.
行蘊中舍。簡非受蘊中舍故此名焉。令心等義由舍。令心離沉掉時。初心平等。次心正直。后無功用。此之一法亦即四法。蓋能令靜。即是四法。所令靜。即心平等等義。不害者。于諸有情不為損惱無瞋為性。能對治害悲愍為業(前八法是實后三是假)言中二大八貪瞋癡者。此染心所通二十六種。前五識止具十三根本惑。六中之三隨惑。二十中之十隨惑。總二十分。小中大三等。忿等前十為小隨。不與五識相應。唯中隨二。並大隨八。乃屬前五。名隨煩惱者。乃隨其根本煩惱分位差別等流性故。由自類俱起遍染二性遍諸染心。此之三義皆具名大。具一名中。俱無名小。言二性者。乃不善有覆(瑜伽三卷言四性曰。善不善有覆無記無覆無記。欲界具四。無色色界唯三。除不善性故)忿等十法。名別起故。闕自類俱起。唯是不善闕遍染二性。既闕有覆。不遍一切染心故為小隨。此十與第六意識相應。故此不釋無慚無愧。是自類俱起具一名中也。無慚者。不顧自法輕拒賢善為性。能障礙慚生長惡行為業。無愧者。不顧世間崇重暴惡為性。能障于愧生長惡行為業。掉舉則令心於境不寂靜為性。能障行舍奢么他為業。惛沈則令心於境無堪任為性。能障輕安毗缽舍那為業。不信則于實德能不忍樂欲心穢為性。能障凈心墮依為業。懈
【現代漢語翻譯】 現代漢語譯本 『行蘊中舍』。 簡別于非受蘊中的『舍』，因此得此名稱。 通過『舍』來實現心等等的意義，使心遠離沉沒和掉舉的狀態。 最初的心是平等的，其次的心是正直的，最後達到無功用的境界。 這一個法實際上包含了四種法，因為它能夠使心平靜，即是四種法的作用。 所使平靜的，即是心平等等等的意義。 『不害者』。 對於一切有情眾生，不造成損害和惱怒，以無瞋為本性。 能夠對治損害，以慈悲憐憫為事業（前面的八種法是真實的，後面的三種是假立的）。 所說的『中二大八貪瞋癡』，指的是這些染污心所通於二十六種。 前五識止於十三種根本惑，六識中的三種隨惑，二十識中的十種隨惑，總共二十分。 分為小、中、大三等。 忿等前十種為小隨煩惱，不與前五識相應，只有中隨煩惱兩種，以及大隨煩惱八種，才屬於前五識。 稱為『隨煩惱』，是因為它們隨著根本煩惱的分位差別而產生等流的性質。 由於它們具有自類俱起和遍染二種性質，遍及一切染污心，這三種意義都具備的稱為『大』。 具備其中一種意義的稱為『中』，都不具備的稱為『小』。 所說的『二性』，指的是不善和有覆（《瑜伽師地論》第三卷說四性為：善、不善、有覆無記、無覆無記。 欲界具備四種，無色界只有三種，因為除去了不善性）。 忿等十種法，因為是別起，缺少自類俱起，只有不善，缺少遍染二種性質，因為缺少有覆，所以不遍及一切染污心，因此是小隨煩惱。 這十種法與第六意識相應，因此這裡不解釋無慚無愧。 無慚無愧是自類俱起，具備一種意義，屬於中隨煩惱。 『無慚』是指不顧及自身所應有的法則，輕視和拒絕賢善，以此為本性，能夠障礙慚愧的產生，增長惡行，以此為事業。 『無愧』是指不顧及世間的道德規範，崇尚和重視暴惡，以此為本性，能夠障礙羞愧的產生，增長惡行，以此為事業。 『掉舉』是指使心在所緣境上不能寂靜，以此為本性，能夠障礙行舍和奢摩他（止），以此為事業。 『惛沈』是指使心在所緣境上沒有堪能性，以此為本性，能夠障礙輕安和毗缽舍那（觀），以此為事業。 『不信』是指對於真實、功德和能力不忍可、不喜好，使心不清凈，以此為本性，能夠障礙凈心，使人墮落，以此為事業。 懈怠
【English Translation】 English version 'Equanimity [upeksha] in the Aggregate of Formations [samskara-skandha]'. It is so named to distinguish it from 'equanimity' in the Aggregate of Feeling [vedana-skandha]. The meaning of 'causing the mind, etc.' is achieved through equanimity, enabling the mind to be free from sinking and agitation. The initial mind is balanced, the subsequent mind is upright, and finally, a state of non-effort is reached. This one dharma actually encompasses four dharmas, as it can bring about stillness, which is the function of the four dharmas. What is made still is the meaning of the mind being balanced, etc. 'Non-harming [avihimsa]'. Towards all sentient beings, not causing harm or annoyance, with non-anger as its nature. It can counteract harm, with compassion and pity as its function (the first eight dharmas are real, the last three are conceptual). The 'two medium and eight major greed, anger, and delusion' refer to these defiled mental factors that are common to the twenty-six types. The first five consciousnesses stop at the thirteen fundamental afflictions, the three secondary afflictions in the sixth consciousness, and the ten secondary afflictions in the twenty consciousnesses, totaling twenty. They are divided into three levels: small, medium, and large. The first ten, such as anger, are minor secondary afflictions, not corresponding to the first five consciousnesses. Only the two medium secondary afflictions and the eight major secondary afflictions belong to the first five consciousnesses. They are called 'secondary afflictions' because they arise with the distinctions of the fundamental afflictions and have the nature of flowing from them. Because they possess the two natures of arising together with their own kind and pervasive defilement, pervading all defiled minds, those that possess all three meanings are called 'major'. Those that possess one of these meanings are called 'medium', and those that possess none are called 'minor'. The 'two natures' refer to unwholesome and obscured (Yoga-acarabhumi-sastra, Volume 3, states that the four natures are: wholesome, unwholesome, obscured-indeterminate, and unobscured-indeterminate. The Desire Realm possesses all four, while the Formless Realm possesses only three, because it lacks the unwholesome nature). The ten dharmas such as anger, because they arise separately, lack arising together with their own kind, and are only unwholesome, lacking the two natures of pervasive defilement. Because they lack obscuration, they do not pervade all defiled minds, and are therefore minor secondary afflictions. These ten dharmas correspond to the sixth consciousness, so shamelessness and lack of shame are not explained here. Shamelessness and lack of shame arise together with their own kind, possessing one meaning, and belong to the medium secondary afflictions. 'Shamelessness [ahrikya]' means disregarding one's own proper conduct, belittling and rejecting the virtuous and good, with this as its nature, able to obstruct the arising of shame and increase evil actions, with this as its function. 'Lack of shame [anapatrapya]' means disregarding worldly moral norms, exalting and valuing violence and evil, with this as its nature, able to obstruct the arising of shame and increase evil actions, with this as its function. 'Agitation [auddhatya]' means causing the mind to be unable to be still on its object, with this as its nature, able to obstruct equanimity and samatha (calm abiding), with this as its function. 'Lethargy [styana]' means causing the mind to be incapable on its object, with this as its nature, able to obstruct pliancy and vipassana (insight), with this as its function. 'Disbelief [asraddha]' means not tolerating or delighting in truth, virtue, and ability, making the mind impure, with this as its nature, able to obstruct pure mind and cause one to fall, with this as its function. Laziness
怠者于善惡品修斷事中懶墮為性。能障精進增染為業。放逸則于染凈品不能防修縱蕩為性。障不放逸增惡損善所依為業。失念則于諸所緣不能明記為性。能障正念散亂所依為業。蓋失念者。心散亂故。此失念者。有云。念一分攝。是煩惱相應念故。有義。癡一分攝。瑜伽說。此是癡分故癡令失念也。有義。俱一分攝。由前二文影略說故。散亂則于諸所緣令心流蕩為性。能障正定惡慧所依為業。謂散亂者。發惡慧故。不正知者。于所觀境謬解為性。能障正知毀犯為業。貪瞋癡者。即根本煩惱六中之三也。貪則于有。有具染著為性。能障無貪生苦為業瞋則于苦。苦具增恚為性。能障無瞋不安惡行所依為業。癡則于諸事理迷暗為性。能障無癡一切雜染所依為業。餘三注見。第六識所以為根本惑者。以其能生隨眠故也。何非余俱。互相違故。
五識同依凈色根 此言五識得名凈色者。指勝義而言。體非染法。唯白凈無記性故。五識隨根立名。總具五義。曰依發屬助。如頌言。依者五義之一也。若作釋者。謂依根之識助根。如根等皆依主釋也。根發之識依士釋也。或雲根所發識。又為一例。
九緣七八好相鄰 此即九緣生識之義。九緣者。謂空明根境作意分別依染凈依根本依種子也。空謂根境相去空隙之空。明乃日
【現代漢語翻譯】 現代漢語譯本： 怠惰是指在修斷善惡品時，以懶惰為特性，能夠阻礙精進，增長染污，是它的作用。放逸是指對於染凈品，不能防護和修習，放縱漂盪是它的特性，阻礙不放逸，增長惡行，損害善行，是它的所依處，是它的作用。失念是指對於各種所緣境，不能清楚地憶念為特性，能夠阻礙正念，是散亂的所依處，是它的作用。因為失唸的人，心是散亂的。關於這個失念，有人說，它是念的一部分所攝，因為它是與煩惱相應的念。有的認為，它是癡的一部分所攝。《瑜伽師地論》說，這是癡的一部分，所以癡會使人失念。有的認為，它是二者的一部分所攝，因為前面的兩段經文是簡略地說明。散亂是指對於各種所緣境，使心流蕩為特性，能夠阻礙正定，是惡慧的所依處，是它的作用。因為散亂的人，會產生惡慧。不正知是指對於所觀察的境，錯誤地理解為特性，能夠阻礙正知，是毀犯戒律的因，是它的作用。貪、嗔、癡，就是根本煩惱六種之中的三種。貪是指對於有（存在），以及有之具（構成存在的要素）產生染著為特性，能夠阻礙無貪，產生痛苦，是它的作用。嗔是指對於苦，以及苦之具（構成痛苦的要素）產生憎恨為特性，能夠阻礙無嗔，是不安和惡行的所依處，是它的作用。癡是指對於各種事理，迷惑闇昧為特性，能夠阻礙無癡，是一切雜染的所依處，是它的作用。其餘三種（慢、疑、不正見）的註釋見前文。第六識（末那識）之所以是根本惑，是因為它能夠產生隨眠（潛在的煩惱）。為什麼不是其餘的（五識）和俱生惑？因為它們互相違背。 五識（眼識、耳識、鼻識、舌識、身識）共同依止清凈色根。這裡說五識得名清凈色，是指勝義（究竟真實）而言，它的體不是染污法，唯是白凈無記性（非善非惡）。五識隨著根而立名，總共有五種含義，叫做依、發、屬、助。如頌文所說：『依』是五義之一。如果作解釋，就是說依根的識，幫助根，如根等都是依主釋。根發的識是依士釋。或者說根所發的識，又是一個例子。 九緣（九種因緣）生七八（第七識末那識和第八識阿賴耶識），關係密切。這就是九緣生識的含義。九緣是指：空、明、根、境、作意、分別、依、染凈依、根本依、種子。空是指根和境相去空隙的空。明乃日光。
【English Translation】 English version: 'Idleness' refers to laziness as its characteristic in the practice of abandoning both good and evil qualities. It can hinder diligence and increase defilement, which is its function. 'Licentiousness' refers to the inability to guard and cultivate pure and impure qualities, with unrestrained wandering as its characteristic. It hinders non-licentiousness, increases evil deeds, and harms good deeds, serving as its basis and function. 'Forgetfulness' refers to the inability to clearly remember various objects of perception as its characteristic. It can hinder mindfulness and serves as the basis for distraction, which is its function. Because a forgetful person's mind is distracted. Regarding this forgetfulness, some say that it is encompassed by a part of 'mindfulness' (念), because it is mindfulness that is associated with afflictions. Some believe that it is encompassed by a part of 'ignorance' (癡). The Yogacarabhumi-sastra says that this is a part of ignorance, so ignorance causes forgetfulness. Some believe that it is encompassed by a part of both, because the preceding two passages briefly explain it. 'Distraction' refers to causing the mind to wander among various objects of perception as its characteristic. It can hinder right concentration and serves as the basis for evil wisdom, which is its function. Because a distracted person will generate evil wisdom. 'Incorrect knowing' refers to misunderstanding the observed object as its characteristic. It can hinder right knowing and is the cause of violating precepts, which is its function. 'Greed' (貪), 'hatred' (嗔), and 'ignorance' (癡) are three of the six fundamental afflictions. 'Greed' refers to attachment to existence (有) and the elements that constitute existence (有具) as its characteristic. It can hinder non-greed and generate suffering, which is its function. 'Hatred' refers to generating aversion to suffering and the elements that constitute suffering (苦具) as its characteristic. It can hinder non-hatred and is the basis for unease and evil deeds, which is its function. 'Ignorance' refers to being deluded and obscured about various matters and principles as its characteristic. It can hinder non-ignorance and is the basis for all defilements, which is its function. The annotations for the remaining three (pride, doubt, and wrong views) can be found in the previous text. The sixth consciousness (Manas-vijnana 末那識) is considered a fundamental delusion because it can generate latent afflictions (anusaya 隨眠). Why not the other (five consciousnesses) and co-arisen afflictions? Because they contradict each other. The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) commonly rely on pure sense bases. Here, saying that the five consciousnesses are named 'pure sense bases' refers to the ultimate truth (paramartha 勝義), its essence is not a defiled dharma, but only pure white and neutral (neither good nor evil). The five consciousnesses are named according to the sense base, with a total of five meanings, called reliance, origination, belonging, and assistance. As the verse says: 'Reliance' is one of the five meanings. If explained, it means that the consciousness that relies on the sense base helps the sense base, such as the sense base, etc., are all possessive compounds. The consciousness originated from the sense base is a subjective compound. Or, the consciousness originated by the sense base is another example. Nine conditions (nine causes) give rise to the seventh (Manas-vijnana 末那識) and eighth (Alaya-vijnana 阿賴耶識) consciousnesses, which are closely related. This is the meaning of the nine conditions for the arising of consciousness. The nine conditions refer to: space, light, sense base, object, attention, discrimination, support, defiled and pure support, fundamental support, and seed. 'Space' refers to the space between the sense base and the object. 'Light' refers to sunlight.
月燈光之明。根乃八識所依之根。境謂八識所緣之境。作意即遍行五中之作意。分別依乃第六識也(前五識以第六為分別依。六識以前五為明瞭門也)。染凈依乃七識也(楞伽言。諸識有二種生住滅謂流注生住滅並相生住滅。梵云你伽。此云流注。不斷唯目第八三相微隱種現不斷。故名流注。由無明緣初起業識。故說為生。相續長劫。故名為住。到金剛。定等覺一念斷本無明。名為流注。滅相生住滅者。謂餘七識心境粗顯。故名為相。雖七緣八望六為細。具有四惑。故亦名粗。依彼現識自種諸境緣合生七識為相。生。長劫熏習名為相。住從未向本漸伏乃斷至七地滿。名為相滅。依前生滅立迷悟依。依後生滅立染凈依。前長後短事分二別立染凈者此也)。根本依者。即第八識。種子緣者。謂親生種子也。九緣中種子緣。即四緣中親因緣。九境緣即四所緣緣。九餘七即增上緣等無間緣。乃八識王所。前後滅生自類無間。能引所引力用齊等。此頌雖隱略唯識兼之。故頌云。眼識九緣生。耳識唯從八(除明緣也)鼻舌身三七(除空明二緣也)后三(指六七八三識)五三四(指緣而言)。若加等無間。從頭各增一。言五三四者。第六識五緣。生謂根緣。即意境緣。即十八界作意緣。乃相應遍行五中之一也。根本緣。即賴耶種子緣
【現代漢語翻譯】 現代漢語譯本 月燈光之明（指月亮發出的光明）。根乃八識所依之根（指第八識所依賴的根）。境謂八識所緣之境（指第八識所緣的對象）。作意即遍行五中之作意（指五遍行心所中的作意）。分別依乃第六識也（前五識以第六識為分別的所依，第六識以前五識為明瞭的門戶）。染凈依乃第七識也（《楞伽經》說：『諸識有二種生住滅，謂流注生住滅並相生住滅。』梵語你伽（Niga），此云流注（指連續不斷）。不斷唯指第八識，三相微隱，種子顯現不斷，所以名叫流注。由無明為緣，最初生起業識，所以說為生。相續經歷漫長的時間，所以名為住。到金剛定等覺悟的一念斷除根本無明，名為流注滅。相生住滅是指其餘七識，心境粗顯，所以名為相。雖然第七識緣第八識，相對於第六識來說是細微的，但具有四惑，所以也名為粗。依靠彼現識的自種，諸境緣和合而生起七識，為相生。長劫熏習名為相住，從未伏到漸伏乃至斷除，到七地圓滿，名為相滅。依據前者的生滅，建立迷悟的所依；依據後者的生滅，建立染凈的所依。前者長後者短，事情分為兩種，分別建立染凈的所依，就是這個意思）。根本依者，即第八識（根本的所依就是第八識）。種子緣者，謂親生種子也（種子緣，指親生的種子）。九緣中種子緣，即四緣中親因緣（九緣中的種子緣，就是四緣中的親因緣）。九境緣即四所緣緣（九緣中的境緣，就是四緣中的所緣緣）。九餘七即增上緣等無間緣（九緣中剩餘的七種緣，就是增上緣和等無間緣）。乃八識王所，前後滅生自類無間，能引所引力用齊等（是第八識王所具有的，前後滅生，同類相續沒有間斷，能引發的和所引發的力量相等）。此頌雖隱略唯識兼之（這個偈頌雖然隱晦，但兼顧了唯識的道理）。故頌云：『眼識九緣生，耳識唯從八（除去明緣），鼻舌身三七（除去空緣和明緣），后三（指第六、七、八三識）五三四（指緣而言）。若加等無間，從頭各增一。』言五三四者，第六識五緣生（說五三四，是指第六識由五種緣生起），謂根緣，即意根；境緣，即法境；作意緣，乃相應遍行五中之一也（作意緣，是相應心所和五遍行心所中的一種）。根本緣，即賴耶種子緣（根本緣，就是阿賴耶識的種子緣）。
【English Translation】 English version The brightness of moonlight (referring to the light emitted by the moon). The root is the root upon which the eight consciousnesses rely (referring to the root that the eighth consciousness relies on). The object refers to the object that the eight consciousnesses cognize (referring to the object that the eighth consciousness takes as its object). Attention is the attention among the five omnipresent mental factors (referring to attention among the five omnipresent mental factors). The basis of discrimination is the sixth consciousness (the first five consciousnesses take the sixth consciousness as the basis of their discrimination, and the sixth consciousness takes the first five consciousnesses as the gate of clarity). The basis of defilement and purity is the seventh consciousness (the Laṅkāvatāra Sūtra says: 'The consciousnesses have two kinds of arising, abiding, and ceasing, namely, the arising, abiding, and ceasing of flowing and the arising, abiding, and ceasing of appearance.' The Sanskrit word is Niga, which means flowing (referring to continuous). Continuous only refers to the eighth consciousness, whose three aspects are subtle and hidden, and whose seeds manifest continuously, so it is called flowing. Due to ignorance as a condition, the karmic consciousness initially arises, so it is said to arise. Continuing through long periods of time, it is called abiding. When the diamond samādhi and perfect enlightenment arise, the fundamental ignorance is cut off in a single moment, which is called the cessation of flowing. The arising, abiding, and ceasing of appearance refers to the remaining seven consciousnesses, whose mind and objects are coarse and manifest, so they are called appearance. Although the seventh consciousness relies on the eighth consciousness and is subtle compared to the sixth consciousness, it possesses the four afflictions, so it is also called coarse. Relying on the self-seeds of that present consciousness, the conditions of various objects combine to give rise to the seven consciousnesses, which is the arising of appearance. Long periods of cultivation are called the abiding of appearance. From never subduing to gradually subduing and finally cutting off, reaching the seventh ground of completion, is called the cessation of appearance. Based on the arising and ceasing of the former, the basis of delusion and enlightenment is established; based on the arising and ceasing of the latter, the basis of defilement and purity is established. The former is long and the latter is short, and the matter is divided into two kinds, establishing the basis of defilement and purity separately, which is what this means). The fundamental basis is the eighth consciousness (the fundamental basis is the eighth consciousness). The seed condition refers to the seed that gives rise to it (the seed condition refers to the seed that gives rise to it directly). The seed condition among the nine conditions is the direct cause condition among the four conditions (the seed condition among the nine conditions is the direct cause condition among the four conditions). The object condition among the nine conditions is the object condition among the four conditions (the object condition among the nine conditions is the object condition among the four conditions). The remaining seven among the nine conditions are the dominant condition and the immediately preceding condition (the remaining seven among the nine conditions are the dominant condition and the immediately preceding condition). It is possessed by the king of the eight consciousnesses, and the arising and ceasing of the same kind are continuous without interruption, and the power of the one that causes and the one that is caused are equal (it is possessed by the king of the eight consciousnesses, and the arising and ceasing of the same kind are continuous without interruption, and the power of the one that causes and the one that is caused are equal). Although this verse is obscure, it takes into account the principles of Consciousness-Only (although this verse is obscure, it takes into account the principles of Consciousness-Only). Therefore, the verse says: 'The eye consciousness arises from nine conditions, the ear consciousness only from eight (excluding the condition of light), the nose, tongue, and body from seven (excluding the conditions of space and light), the latter three (referring to the sixth, seventh, and eighth consciousnesses) from five, three, and four (referring to the conditions). If the immediately preceding condition is added, each increases by one from the beginning.' Saying five, three, and four means that the sixth consciousness arises from five conditions (saying five, three, and four means that the sixth consciousness arises from five conditions), namely, the root condition, which is the mind-root; the object condition, which is the object of dharma; the attention condition, which is one of the corresponding mental factors and the five omnipresent mental factors (the attention condition is one of the corresponding mental factors and the five omnipresent mental factors). The fundamental condition is the seed condition of the ālayavijñāna (the fundamental condition is the seed condition of the ālayavijñāna).
。乃第六識親生種子也。七識三緣者。種子緣。即第七識親生種子作意緣。見上注。根緣境緣俱第八識。故曰依彼轉緣彼也。第八四緣生者。謂根緣。即末那境緣。即種子根身器界作意緣。即五所中之一也。種子緣。乃第八識親生種子也。等無間緣者。乃各識前念已滅即開闢處所引后念令生中間無隔者也。八識若加此緣眼有十。乃至第八具五。何故諸識藉緣方生。以有為法仗因托緣。闕則不生。故緣多而斷少而恒也。此頌影略后三。故三不言具緣也。
合三離二觀塵世 此言眼耳二識離中取境。鼻舌身三閤中取境。觀目能緣見分即眼等。五識及諸心所塵世即所緣相分乃色等五塵也。或謂眼。耳二識既離中取境。則境在心外。何謂唯識。況小乘等。皆言心外實有諸法。若是則不獨乖唯識之宗。又豈不符合彼小乘外宗耶。然頌言離者。指根境而言。蓋第八自證分變而為見相二分。見乃諸心心所法相。乃根身器界之法。此言眼耳二識取離根之境。何嘗離於能變自證之體耶。若以知處不知處異。壞根不壞根別。則境之離根合根可見矣。故云。以根照境說離合。以心緣境談唯識。離取用勝。故立通也。
愚者難分識與根 此言小乘愚法聲聞。不知根之與識各有種子現行。以為根識互生也。根之種現但能導識之種現。
【現代漢語翻譯】 現代漢語譯本：這是第六識（意識）親自產生的種子。第七識（末那識）的三緣是指：種子緣，即第七識親自產生的種子；作意緣，見上文的註釋；根緣和境緣都是第八識（阿賴耶識）的，所以說『依彼轉緣彼』。第八識的四緣生是指：根緣，即末那識的境緣；境緣，即種子、根身、器界；作意緣，即五所緣境之一；種子緣，乃是第八識親自產生的種子。等無間緣是指：各個識的前念已經滅去，立即開闢處所，引導后念產生，中間沒有間隔。如果八識加上這個緣，眼識就有十個緣，乃至第八識具有五個緣。為什麼各個識要憑藉緣才能產生？因為有為法依賴於因，依託于緣，缺少了就不能產生。所以緣多則斷滅少，緣少則恒常存在。這個頌文簡略地概括了后三識，所以後三識沒有說具有哪些緣。
合三離二觀塵世：這是說眼識和耳識在分離的狀態下取境，鼻識、舌識和身識在結合的狀態下取境。觀，是指能緣的見分，也就是眼識等五識以及各種心所法；塵世，是指所緣的相分，也就是色等五塵。或者有人認為，眼識和耳識既然在分離的狀態下取境，那麼境就在心外。如果是這樣，那就不只是違背了唯識宗的宗旨，豈不是符合了小乘外道的觀點嗎？然而頌文所說的『離』，指的是根和境而言。第八識的自證分變現為見分和相分，見分是各種心和心所法，相分是根身器界之法。這裡說眼識和耳識取的是遠離根的境，何嘗離開了能變現的自證之體呢？如果以知處和不知處的不同，壞根和不壞根的區別來看，那麼境的離根和合根就可以明白了。所以說：『以根照境說離合，以心緣境談唯識。』分離取境的功用更勝一籌，所以立為通達。
愚者難分識與根：這是說小乘愚法聲聞，不知道根和識各有種子和現行，以為根和識是互相產生的。根的種子和現行只能引導識的種子和現行。
【English Translation】 English version: This is the seed personally produced by the sixth consciousness (Mano-vijnana). The three conditions of the seventh consciousness (Manas-vijnana) refer to: seed condition, that is, the seed personally produced by the seventh consciousness; attention condition, see the note above; root condition and object condition are both the eighth consciousness (Alaya-vijnana), so it is said 'depending on it, transforming and conditioning it'. The four conditions for the arising of the eighth consciousness refer to: root condition, that is, the object condition of the Manas-vijnana; object condition, that is, seeds, roots, body, and the world; attention condition, that is, one of the five objects of attention; seed condition, which is the seed personally produced by the eighth consciousness. The immediately preceding condition refers to: the previous thought of each consciousness has ceased, immediately opening up a place, guiding the subsequent thought to arise, with no gap in between. If the eight consciousnesses are added to this condition, the eye consciousness will have ten conditions, and the eighth consciousness will have five conditions. Why do the various consciousnesses rely on conditions to arise? Because conditioned dharmas depend on causes and rely on conditions, and cannot arise without them. Therefore, many conditions lead to less cessation, and fewer conditions lead to constant existence. This verse briefly summarizes the latter three consciousnesses, so the latter three consciousnesses do not mention which conditions they possess.
'Combining Three, Separating Two, Observing the World': This says that the eye and ear consciousnesses take objects in a separated state, while the nose, tongue, and body consciousnesses take objects in a combined state. 'Observing' refers to the perceiving aspect of the mind, which is the seeing-faculty, that is, the five consciousnesses such as eye-consciousness, and various mental functions; 'the world' refers to the objective aspect of the mind, which is the object-faculty, that is, the five sense objects such as form. Or some may think that since the eye and ear consciousnesses take objects in a separated state, then the objects are outside the mind. If this is the case, then it is not only contrary to the tenets of the Vijnanavada school, but would it not conform to the views of the Hinayana externalists? However, the word 'separating' in the verse refers to the root and object. The self-awareness aspect of the eighth consciousness manifests as the seeing-faculty and the object-faculty, the seeing-faculty is the various minds and mental functions, and the object-faculty is the dharmas of roots, body, and the world. Here it says that the eye and ear consciousnesses take objects that are separated from the root, but how could they be separated from the self-aware essence that transforms them? If we look at the difference between knowing and not knowing, and the difference between damaged and undamaged roots, then the separation and combination of the object and the root can be understood. Therefore, it is said: 'Using the root to illuminate the object speaks of separation and combination, using the mind to condition the object discusses Vijnanavada.' The function of taking objects separately is superior, so it is established as thorough.
'The Foolish Find It Difficult to Distinguish Consciousness from Root': This refers to the Hinayana foolish-dharma Sravakas, who do not know that the root and consciousness each have seeds and manifestations, and think that the root and consciousness arise from each other. The seeds and manifestations of the root can only guide the seeds and manifestations of the consciousness.
謂根為生識之緣。則可謂生識則不可以識自有能生之種子。故以其未除所知障。於法不了。乃智淺心粗。由是不信大乘唯識教也。此注言根識之種現各別。恐初學尚疑試更言之。蓋根乃色法。即第八之相分。識乃心法。即第八之見分。此色心不同也。根雖屬色。以其為第八親相分故。獨具八之執受二義。執又有攝持二義。以第八攝為自體(同是無記)持令不散。受亦有領覺二義。領以為境。令生覺受。非外六塵無情之物可比。故第八與五根同是無記性。五識心法三性皆具。此根識之性不同也。又根能照境識能緣境。此根識之用不同也。大抵根無分別前五識雖有隨念分別。而無計度分別。故常混淆而難辨。故佛為愚心者開心說蘊。愚色者開色說處。俱愚者俱開說界。始華嚴至楞嚴。演此三科不知幾百千過。而阿難尚以心知眼見為言。故佛以門能見否詰之。意謂心以根而見。猶人以燈見物也。以此言之。則根識之難分可知矣。
變相觀空唯后得 此前五了俗見空。變謂變帶。相謂相分。觀目能緣見分。空目所緣真如。唯后得者揀非根本智。以唯依色根故。后得智不親緣真如者。以有分別智故。不能親緣無分別理籌度起。故此空即實性唯識。
果中猶自不詮真 謂無漏五識在佛果位中。尚不能親緣真如。以其根
【現代漢語翻譯】 現代漢語譯本：如果說根是產生意識的條件，那麼就不能說意識能夠識別自身具有產生能力的種子。因為他們尚未去除所知障（對於一切事物和現象的認知障礙），對佛法不能完全理解，這是因為智慧淺薄、心思粗糙，因此不相信大乘唯識的教義。這段註釋說根、識的種子和現行各不相同，恐怕初學者還會有疑問，所以再進一步說明。根是色法（物質現象），即第八識（阿賴耶識）的相分（客觀部分）；識是心法（精神現象），即第八識的見分（主觀部分）。這是色法和心法的不同。根雖然屬於色法，但因為它作為第八識最直接的相分，所以具有第八識的執受（執持和領受）二義。執又有攝持二義，即第八識攝取根作為自身（同是無記性），並保持它不散失。受也有領覺二義，即根領受外境，使之產生感覺和體驗。這並非外六塵（色、聲、香、味、觸、法）這些無情之物可以相比的。所以第八識與五根（眼、耳、鼻、舌、身）同是無記性（非善非惡）。五識（眼識、耳識、鼻識、舌識、身識）心法則具足三性（善、惡、無記）。這是根和識的性質不同。而且，根能照境，識能緣境，這是根和識的作用不同。總的來說，根沒有分別能力，前五識雖然有隨念分別，但沒有計度分別。所以常常混淆而難以分辨。因此，佛爲了愚昧之人，剖析五蘊（色、受、想、行、識）；為執著於色法的人，剖析十二處（六根、六塵）；對於兩者都執著的人，則剖析十八界（六根、六塵、六識）。從《華嚴經》到《楞嚴經》，闡述這三科（五蘊、十二處、十八界）不知幾百千遍。而阿難（佛陀的弟子）還以心知眼見為說，所以佛用『門能見否』來詰問他，意思是心通過根才能見，就像人通過燈才能看到東西一樣。由此來說，根和識的難以區分就可以知道了。 變相觀空唯后得——這裡說的是變帶相分來觀空，只能在后得智中實現。此前五識只能了知世俗的空性。變，指的是變帶；相，指的是相分（客觀部分）；觀，指的是能緣的見分（主觀部分）；空，指的是所緣的真如（事物本來的真實面貌）。『唯后得者』，是爲了區別于根本智（無分別智）。因為后得智僅僅依靠色根（五根），所以後得智不能直接緣于真如。因為后得智是有分別的智慧，不能親身證悟無分別的真理，只能通過思慮籌度而生起。所以這裡的空，就是實性唯識。 果中猶自不詮真——指的是無漏的五識，即使在佛的果位中，也不能直接緣于真如，因為它們依賴於根。
【English Translation】 English version: To say that the sense organs (根, roots) are the condition for the arising of consciousness (識), then it cannot be said that consciousness can recognize the seed within itself that has the ability to generate. Because they have not yet removed the obstacle of knowable things (所知障, jñeyāvaraṇa, the obscuration to omniscience), they do not fully understand the Dharma (法), due to their shallow wisdom and coarse minds. Therefore, they do not believe in the teachings of the Consciousness-Only (唯識, Vijñānavāda) of the Mahayana (大乘). This commentary says that the seeds and manifestations of the sense organs and consciousness are distinct. Fearing that beginners may still have doubts, let me explain further. The sense organs are form (色法, rūpa), which is the objective aspect (相分, lakṣaṇa-bhāga) of the eighth consciousness (第八識, ālayavijñāna). Consciousness is mind (心法, citta), which is the subjective aspect (見分, darśana-bhāga) of the eighth consciousness. This is the difference between form and mind. Although the sense organs belong to form, because they are the direct objective aspect of the eighth consciousness, they uniquely possess the two meanings of 'holding' (執受, upādāna) of the eighth consciousness. 'Holding' also has the two meanings of 'embracing' (攝持, saṃgraha) – the eighth consciousness embraces the sense organs as its own self (both are neutral in nature, 無記) – and 'maintaining' (持, dhāraṇa) – preventing them from scattering. 'Receiving' (受, vedanā) also has the two meanings of 'experiencing' (領覺, anubhava) – experiencing the external environment – and 'causing awareness' (令生覺受, janayati vedanā) – causing the arising of sensations. This is incomparable to the inanimate objects of the external six sense objects (外六塵, bāhya-ṣaḍ-viṣaya, the six external sense objects: form, sound, smell, taste, touch, and dharma). Therefore, the eighth consciousness and the five sense organs (五根, pañcendriya, eye, ear, nose, tongue, body) are both neutral in nature. The mental functions of the five consciousnesses (五識, pañca-vijñāna, eye, ear, nose, tongue, body consciousness) possess all three natures (三性, tri-svabhāva, wholesome, unwholesome, and neutral). This is the difference in nature between the sense organs and consciousness. Moreover, the sense organs can illuminate the environment, and consciousness can cognize the environment. This is the difference in function between the sense organs and consciousness. Generally speaking, the sense organs do not have the ability to discriminate. Although the first five consciousnesses have subsequent thought discrimination (隨念分別, anusaṃsmaraṇa-vikalpa), they do not have conceptual discrimination (計度分別, parikalpita-vikalpa). Therefore, they are often confused and difficult to distinguish. Therefore, the Buddha (佛) explained the five aggregates (五蘊, pañca-skandha, form, feeling, perception, volition, consciousness) for those with ignorant minds; he explained the twelve sense bases (十二處, dvādaśāyatana, six sense organs and six sense objects) for those attached to form; and he explained the eighteen realms (十八界, aṣṭādaśa-dhātu, six sense organs, six sense objects, and six consciousnesses) for those attached to both. From the Avataṃsaka Sūtra (華嚴經) to the Śūraṅgama Sūtra (楞嚴經), these three categories were expounded countless times. Yet Ānanda (阿難, one of the Buddha's ten principal disciples) still spoke of 'knowing with the mind and seeing with the eyes.' Therefore, the Buddha questioned him with 'Can the door see?' meaning that the mind sees through the sense organs, just as a person sees things through a lamp. From this, the difficulty in distinguishing between the sense organs and consciousness can be understood. 'Transforming Appearance and Contemplating Emptiness is Only Achieved Through Subsequent Wisdom' (變相觀空唯后得) – This refers to contemplating emptiness by transforming and carrying the objective aspect, which can only be achieved through subsequent wisdom (后得智, pṛṣṭhalabdha-jñāna). Before this, the first five consciousnesses can only understand conventional emptiness. 'Transforming' (變, pariṇāma) refers to transforming and carrying; 'appearance' (相, lakṣaṇa) refers to the objective aspect; 'contemplation' (觀, darśana) refers to the subjective aspect that cognizes; 'emptiness' (空, śūnyatā) refers to the true suchness (真如, tathatā) that is cognized. 'Only achieved through subsequent wisdom' (唯后得者) is to distinguish it from fundamental wisdom (根本智, mūla-jñāna, non-discriminating wisdom). Because subsequent wisdom relies solely on the sense organs of form (色根, rūpendriya, the five sense organs), subsequent wisdom cannot directly cognize true suchness. Because subsequent wisdom is discriminating wisdom, it cannot personally realize the non-discriminating truth, but can only arise through deliberation and consideration. Therefore, the emptiness here is the Consciousness-Only of true nature (實性唯識, vastu-svabhāva-vijñaptimātratā). 'Even in the Result, It Still Does Not Fully Explain the Truth' (果中猶自不詮真) – This refers to the undefiled five consciousnesses (無漏五識, anāsrava-pañca-vijñāna) that, even in the state of Buddhahood (佛果位, buddha-phala), cannot directly cognize true suchness, because they rely on the sense organs.
本智依心根故。親緣真如。后得依色根有分別故。所以不能親緣真如謂之後得者。根本而後生前五。既無根本何有後得。是彼類故。同達事故。此句頌破異師計也。以安慧宗中前五因中既成無漏變相緣如。以見相二分是遍計性。自證分是依他起性。至佛果位自證分親緣真如。以無相見遍計性故。所以護法師以此句破也。
圓明初發成無漏三類分身息苦輪 此言前五識因窮得果則相應心品。即成成所作智。現三類身止息眾生苦輪也。謂佛位中第八識轉為無漏白凈識已。而相應心所即成大圓鏡智。歘然現前。故云初發。則前五識即成無漏。故云成無漏也。三類分身者。以五識之心所即成成所作智現三類身也。三類身者。乃法報化三身之中化身爾。此化身所被之機。優劣不一。故能被之化身復有三也。千丈大化身被大乘四加行菩薩。小化丈六身被大乘三資糧位菩薩。與二乘凡夫隨類化。三乘普被六趣皆沾。或曰。前五識成無漏相應心品。現身益物。何以先言第八成無漏耶。以圓明初發乃第八相應心品圓鏡智爾。蓋前五根即第八識所變相分。能變本識既成無漏。所變五根即成無漏。能發五根。既成無漏則所發五識遂成無漏也。或曰。既言轉八識以成四智。何以卻言相應心品耶。曰唯識第十云。此四品總攝佛地一切有為功
【現代漢語翻譯】 現代漢語譯本： 本識（根本識，即阿賴耶識）依心根（意根）的緣故，能夠親緣真如（事物的真實本性）。后得智（佛果位獲得的智慧）依賴色根（眼、耳、鼻、舌、身五根）而有分別，所以不能親緣真如。所謂『后得』，是指在根本智之後產生的。前五識（眼識、耳識、鼻識、舌識、身識）在根本智之後產生，既然沒有根本智，哪裡來的后得智呢？因為它們是同一類的緣故，共同達到事物的真相。這句話是用來破斥其他宗派的觀點的。因為在安慧宗的觀點中，前五識的因中就已經成就了無漏（沒有煩惱）的變相，能夠緣真如。他們認為見分和相分是遍計所執性（虛妄分別），自證分是依他起性（因緣和合而生）。到了佛果位，自證分能夠親緣真如，因為沒有相見，所以沒有遍計所執性。因此，護法論師用這句話來破斥安慧宗的觀點。
『圓明初發成無漏，三類分身息苦輪』。這句話是說前五識的因窮盡而得到果，那麼相應的心品就成為成所作智（能成就一切事）。顯現三類化身，止息眾生的苦輪。也就是說，在佛的果位中，第八識（阿賴耶識）轉為無漏的白凈識之後，與它相應的各種心所就成為大圓鏡智（如實反映一切事物的智慧），忽然顯現出來，所以說是『初發』。那麼前五識也就成為無漏的，所以說是『成無漏』。『三類分身』，是指用五識的心所成就成所作智，顯現三類化身。所謂『三類身』，就是法身、報身、化身中的化身。這個化身所教化的對象，資質優劣不一，所以能夠教化的化身又有三種。千丈大化身教化大乘四加行位的菩薩，小化丈六身教化大乘三資糧位的菩薩，以及二乘凡夫，隨其種類而化度。三乘（聲聞乘、緣覺乘、菩薩乘）普遍被教化，六道眾生都得到利益。或者有人問，前五識成就無漏的相應心品，顯現化身利益眾生，為什麼先說第八識成就無漏呢？因為『圓明初發』是指第八識相應的心品，也就是圓鏡智。前五根是第八識所變的相分，能變的根本識既然成就無漏，所變的五根也就成就無漏。能發五根的第八識既然成就無漏，那麼所發的五識也就成就無漏。或者有人問，既然說轉八識而成就四智，為什麼卻說相應心品呢？《唯識論》第十卷說，這四品總攝了佛地一切有為功德。
【English Translation】 English version: The 本識 (běnshì) [fundamental consciousness, i.e., Ālaya-vijñāna (阿賴耶識)] relies on the 心根 (xīngēn) [mind-root, i.e., Manas (意根)] and therefore can directly perceive 真如 (zhēnrú) [Tathatā, the true nature of things]. The 後得智 (hòudézhì) [wisdom attained after enlightenment] relies on the 色根 (sègēn) [five sense organs: eye, ear, nose, tongue, and body] and has discriminations, so it cannot directly perceive 真如. The so-called '後得 (hòudé)' refers to what arises after the fundamental wisdom. The first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) arise after the fundamental wisdom. Since there is no fundamental wisdom, where does the wisdom attained after enlightenment come from? Because they are of the same category, they jointly attain the truth of things. This sentence is used to refute the views of other schools. Because in the view of the 安慧宗 (Ānhuì zōng) [Anhui School], the cause of the first five consciousnesses has already achieved the unconditioned (without afflictions) transformations, which can perceive 真如. They believe that the 見分 (jiànfēn) [subjective aspect of consciousness] and 相分 (xiàngfēn) [objective aspect of consciousness] are 遍計所執性 (biànjì suǒzhí xìng) [parikalpita-svabhāva, the nature of imaginary construction], and the 自證分 (zìzhèngfēn) [self-awareness aspect of consciousness] is 依他起性 (yītuōqǐ xìng) [paratantra-svabhāva, the nature of dependence on others]. When one reaches the state of Buddhahood, the 自證分 can directly perceive 真如 because there is no 相見 (xiàngjiàn) [objective appearance], so there is no 遍計所執性. Therefore, the master 護法 (Hùfǎ) [Dharmapāla] uses this sentence to refute the views of the 安慧宗.
'圓明初發成無漏，三類分身息苦輪 (Yuánmíng chū fā chéng wúlòu, sān lèi fēnshēn xī kǔ lún)' [When perfect clarity first arises, it becomes unconditioned, and the three kinds of manifested bodies cease the wheel of suffering]. This sentence means that when the cause of the first five consciousnesses is exhausted and the result is obtained, then the corresponding mental functions become 成所作智 (chéngsuǒzuòzhì) [kṛtyānuṣṭhāna-jñāna, the wisdom of accomplishing activities]. Manifesting three kinds of manifested bodies, ceasing the wheel of suffering for sentient beings. That is to say, in the state of Buddhahood, after the eighth consciousness (Ālaya-vijñāna) is transformed into the unconditioned pure consciousness, the various mental functions corresponding to it become 大圓鏡智 (dàyuánjìngzhì) [Ādarśa-jñāna, the great mirror-like wisdom], which suddenly appears, so it is said to be '初發 (chū fā)' [first arises]. Then the first five consciousnesses also become unconditioned, so it is said to be '成無漏 (chéng wúlòu)' [becomes unconditioned]. '三類分身 (sān lèi fēnshēn)' [three kinds of manifested bodies] refers to using the mental functions of the five consciousnesses to achieve 成所作智, manifesting three kinds of manifested bodies. The so-called '三類身 (sān lèi shēn)' [three kinds of bodies] are the 化身 (huàshēn) [nirmāṇakāya, transformation body] among the 法身 (fǎshēn) [dharmakāya, dharma body], 報身 (bàoshēn) [saṃbhogakāya, enjoyment body], and 化身. The objects of this 化身's teaching vary in quality, so the 化身 that can teach also has three types. The thousand-foot-tall 大化身 (dà huàshēn) [great transformation body] teaches the Bodhisattvas of the four stages of practice in the Mahāyāna, the small ten-six-foot-tall 化身 teaches the Bodhisattvas of the three stages of accumulation in the Mahāyāna, as well as the Śrāvakas and Pratyekabuddhas, transforming them according to their types. The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are universally taught, and all beings in the six realms benefit. Or someone may ask, since the first five consciousnesses achieve the unconditioned corresponding mental functions, manifesting transformation bodies to benefit sentient beings, why is it said first that the eighth consciousness achieves the unconditioned? Because '圓明初發 (yuánmíng chū fā)' refers to the mental functions corresponding to the eighth consciousness, which is the great mirror-like wisdom. The first five sense organs are the objective aspects transformed by the eighth consciousness. Since the fundamental consciousness that can transform has achieved the unconditioned, the five sense organs that are transformed also achieve the unconditioned. Since the eighth consciousness that can generate the five sense organs has achieved the unconditioned, then the five consciousnesses that are generated also achieve the unconditioned. Or someone may ask, since it is said that the eight consciousnesses are transformed to achieve the four wisdoms, why is it said that the corresponding mental functions? The tenth volume of the Yogācārabhūmi-śāstra says that these four categories encompass all conditioned merits of the Buddha-land.
德皆盡。此轉有漏八七六五識相應品。如次而得智。雖非識而依識轉。識為主故說識轉得。又有漏位智劣識強。無漏位中智強識劣。為勸有情依智舍識故。說轉八識而得此四智。下凡言轉識者準此。
三性三量通三境 此言第六識於三性三量三境俱通。以通字貫于上下。言三性者。善則順益義。順於正理。益於自他。不善則違損義。違于正理損於自他。無記者。無不也。記記別。于善惡品不可記別。故此以順違損益之義解三性也。又云。順益二世名善性。違損二世名不善性。于愛非愛果不可記別名無記性。謂自體及果俱可愛樂名善性。不善反上。無愛非愛不可記別名無記也。此又約三世漏無漏以解三性。言三量者。現量解現上文。今但解比非二量。比量者。度境無謬。非量者情有理無。蓋比度不著也。以第六識有五種一定中獨頭。意識緣定境。定境有理事。事又有極略極迥。色及定自在所生法處諸色。二散位獨頭。緣受所引色。及遍計所起諸法處色。如緣空花映象彩畫。所生者並法處所攝也。三夢中獨頭緣夢中境。四明瞭意識。與前五識同緣五塵。五亂意識。即散意識。於五根中狂亂而起。如患熱病青為黃見。非是眼識。是此意也。定中意識唯現量。獨頭散意識比非二量。夢中並亂二識。皆非量也。明瞭意識通
【現代漢語翻譯】 現代漢語譯本 德皆盡。此轉有漏八七六五識相應品。如次第獲得智慧。雖然智慧並非識，但它依賴於識而運轉。因為識是主導，所以說識轉變而獲得智慧。而且，在有漏的階段，智慧較弱而識較強；在無漏的階段，智慧較強而識較弱。爲了勸導有情眾生依從智慧而捨棄識，所以說轉變八識而獲得這四種智慧。下文凡是說到『轉識』的地方，都參照這個解釋。
『三性三量通三境』，這句話說明第六識在三種性質、三種量、三種境界上都貫通。用『通』字來連線上下內容。所說的三種性質是：善，指的是順益之義，順應正理，利益自己和他人；不善，指的是違損之義，違背正理，損害自己和他人；無記，指的是『無』，即沒有，『記』是記別，對於善惡之品無法記別。所以這裡用順、違、損、益的含義來解釋三種性質。還有一種說法是：順益二世名為善性，違損二世名為不善性，對於可愛和不可愛之果無法記別名為無記性。意思是說，自體和果都令人喜愛名為善性，不善則與此相反。對於可愛和不可愛無法記別，就稱為無記。
這裡又從三世（過去、現在、未來）有漏無漏的角度來解釋三種性質。所說的三種量是：現量，解釋現，上文已經解釋過。現在只解釋比量和非量。比量，指的是推度境界沒有謬誤；非量，指的是情有理無，大概是比度而不執著。因為第六識有五種：一定中獨頭意識，緣定境。定境有事和理，事又有極略極迥。色及定自在所生法處諸色。二是散位獨頭，緣受所引色，以及遍計所起諸法處色。比如緣空花、映象、彩畫，所生者都屬於法處所攝。三是夢中獨頭，緣夢中境。四是明瞭意識，與前五識共同緣五塵。五是亂意識，即散意識，於五根中狂亂而起，比如患熱病時將青色看成黃色，這不是眼識的作用，而是這個意識的作用。定中意識唯有現量，獨頭散意識有比量和非量兩種量。夢中和亂這兩種識，都是非量。明瞭意識貫通三種量。
【English Translation】 English version Virtues are all exhausted. This is the corresponding section on the transformation of the contaminated eight, seven, six, and five consciousnesses. Wisdom is attained in sequence. Although wisdom is not consciousness, it operates based on consciousness. Because consciousness is the primary factor, it is said that the transformation of consciousness leads to the attainment of wisdom. Moreover, in the contaminated state, wisdom is weak and consciousness is strong; in the uncontaminated state, wisdom is strong and consciousness is weak. To encourage sentient beings to rely on wisdom and abandon consciousness, it is said that the eight consciousnesses are transformed to attain these four wisdoms. Whenever 'transformation of consciousness' is mentioned below, refer to this explanation.
'The three natures and three measures pervade the three realms.' This statement explains that the sixth consciousness pervades all three natures, three measures, and three realms. The word 'pervade' connects the content above and below. The three natures are: good, which means conforming to benefit, conforming to right principles, and benefiting oneself and others; unwholesome, which means violating and harming, violating right principles and harming oneself and others; neutral, which means 'no,' that is, no distinguishing. It cannot be distinguished in terms of good or evil. Therefore, here the three natures are explained in terms of conforming, violating, harming, and benefiting. Another explanation is: conforming to and benefiting both lives (present and future) is called good nature; violating and harming both lives is called unwholesome nature; and not being able to distinguish between lovable and unlovable results is called neutral nature. That is, the self and the result are both lovable, which is called good nature; unwholesome is the opposite. Not being able to distinguish between lovable and unlovable is called neutral.
Here, the three natures are explained from the perspective of the three times (past, present, future), contaminated and uncontaminated. The three measures are: direct perception, which explains 'direct,' as explained above. Now, only inferential perception and non-perception are explained. Inferential perception refers to inferring a realm without error; non-perception refers to emotion with reason absent, probably inferring without attachment. Because the sixth consciousness has five types: first, solitary consciousness in concentration, which cognizes the realm of concentration. The realm of concentration has phenomena and principles, and phenomena have extremely subtle and extremely remote aspects. Colors and the dharmas produced by the power of concentration are included in the realm of phenomena. Second, solitary consciousness in a scattered state, which cognizes colors induced by sensation and the colors of the realm of phenomena arising from conceptual proliferation. For example, cognizing flowers in the sky, reflections in a mirror, and painted images; what arises is included in the realm of phenomena. Third, solitary consciousness in dreams, which cognizes the realm of dreams. Fourth, clear consciousness, which cognizes the five sense objects together with the first five consciousnesses. Fifth, confused consciousness, which is scattered consciousness, arising wildly from the five roots, such as seeing blue as yellow when suffering from a fever. This is not the function of the eye consciousness, but of this consciousness. Consciousness in concentration is only direct perception; solitary scattered consciousness has both inferential and non-perception. The two consciousnesses in dreams and confusion are both non-perception. Clear consciousness pervades the three measures.
三量。現多比非少也(現量見上文。茲正解比非二量。先釋名。若獨散意識度境無謬故名比量比度不著謂之非量。謂量者即能緣之心體。若心心所緣境為因比度生者。總名比量。若比屬境量屬心。所比之量。依士釋。若俱屬心。能比即量。持業釋也。非量者非不也。邪謬之異名。若心心所緣境之時。不稱境知而邪謬生解者。名為非量。非即量。持業釋也。次釋體者。比量即有分別智正解心心所為體。非量者即以邪妄謬解心心所為體也)。言三境者。性境已解見上文。今因釋影質二境故重解其義。性境者。即實根塵八法所成及實定果色。皆自有實種生。乃前五及第八現量第六所緣諸實色境。不帶名言無籌度心名為性境。及根本智緣如亦是此境。以無分別任運轉故。此有其二。第一類性境者。即前所言者。第二類都無前義。只約相分從質義邊說為性境。由假說故名第二類帶質境亦二。真帶質者。以心緣心中間相分。從兩頭生連帶生起。名真帶質。似帶質者。以心緣色中間相分。唯從見分一頭生起變帶生起。名似帶質也。獨影亦二。言無質獨影者。即第六緣空花兔角及過未等所變相分。其相分與第六同種生。無空花等質。有質獨影者。即第六緣五根種現。是皆托質起。其相分亦與見分同種生。亦名獨影。境為所緣。識為能緣
【現代漢語翻譯】 現代漢語譯本 三量。現量（現量見上文。這裡正式解釋比量和非量。先解釋名稱。如果獨立的散亂意識推測境界沒有錯誤，就叫做比量，推測而不執著就叫做非量。所謂量，就是能緣之心體。如果心和心所緣境界，因為推測而產生，總稱為比量。如果比屬於境界，量屬於心，所比的量，是依士釋。如果都屬於心，能比就是量，是持業釋。非量，就是不是量，是邪謬的異名。如果心和心所緣境界的時候，不符合境界的認知而產生邪謬的理解，就叫做非量，非就是量，是持業釋。其次解釋本體，比量就是有分別智正確理解的心和心所為本體。非量就是以邪妄謬解的心和心所為本體）。 說到三境。性境已經解釋過，見上文。現在因為解釋影質二境，所以重新解釋它的意義。性境，就是真實的根塵八法所成，以及真實的定果色，都是自有真實的種子所生。乃是前五識和第八識現量，第六識所緣的各種真實色境。不帶名言，沒有籌度之心，叫做性境。以及根本智緣如也是此境，因為沒有分別，任運運轉。這裡有兩類。第一類性境，就是前面所說的。第二類完全沒有前面的意義，只是就相分從質義方面說為性境。因為假說，所以叫做第二類。 帶質境也有兩種。真帶質，以心緣心，中間的相分，從兩頭生起，連線帶起，名叫真帶質。似帶質，以心緣色，中間的相分，唯從見分一頭生起，變化帶起，名叫似帶質。獨影也有兩種。說到無質獨影，就是第六識緣空花、兔角以及過去未來等所變的相分。其相分與第六識同種生，沒有空花等質。有質獨影，就是第六識緣五根種現，都是依託質而起。其相分也與見分同種生，也名叫獨影。境為所緣，識為能緣。
【English Translation】 English version The Three Pramanas (measures of valid cognition). The present pramana is more than the non-pramana (present pramana was discussed above. Here, we formally explain inference (anumana) and non-pramana (apramana). First, we explain the names. If a solitary, scattered consciousness infers an object without error, it is called inference; inferring without attachment is called non-pramana. 'Pramana' refers to the nature of the mind that can cognize. If the mind and mental factors cognize an object and inference arises as a result, it is generally called inference. If the inference belongs to the object and the pramana belongs to the mind, the inferred pramana is determined by the agent. If both belong to the mind, the ability to infer is the pramana, determined by the action. Non-pramana means 'not pramana,' and is a synonym for error. If, when the mind and mental factors cognize an object, the cognition does not match the object and erroneous understanding arises, it is called non-pramana; 'non' is 'pramana,' determined by the action. Next, we explain the substance. Inference is the mind and mental factors that correctly understand with discriminating wisdom as its substance. Non-pramana is the mind and mental factors that have erroneous and deluded understanding as its substance). Speaking of the three objects (of cognition). The Svarupa-lakshana (object as it is in itself) has already been explained, see above. Now, because we are explaining the shadow-essence (image and essence) two objects, we re-explain its meaning. Svarupa-lakshana is composed of the real root-dust (sense base and sense object) eight dharmas (elements), and the real Samadhi (meditative concentration) result-form (rupa), all of which are born from their own real seeds. These are the various real form-objects cognized by the present pramana of the first five consciousnesses and the eighth consciousness, and cognized by the sixth consciousness. It does not carry names and words, and has no deliberative mind, so it is called Svarupa-lakshana. Also, the fundamental wisdom (jnana) that cognizes Suchness (tathata) is also this object, because it has no discrimination and operates naturally. There are two types here. The first type of Svarupa-lakshana is what was mentioned earlier. The second type has none of the previous meaning; it only speaks of the image-aspect (nimitta-bhaga) from the perspective of the essence-meaning (vastu-artha). Because it is a provisional designation, it is called the second type. The image-bearing object (sadharana-alambana) also has two types. The true image-bearing object is when the mind cognizes the mind, and the intermediate image-aspect arises from both ends, connecting and bearing, and is called the true image-bearing object. The similar image-bearing object is when the mind cognizes form, and the intermediate image-aspect arises only from the seeing-aspect (darshana-bhaga) end, transforming and bearing, and is called the similar image-bearing object. The solitary image (kevala-alambana) also has two types. Speaking of the quality-less solitary image, it is the image-aspect transformed by the sixth consciousness cognizing empty flowers, rabbit horns, and the past and future, etc. Its image-aspect is born from the same seed as the sixth consciousness, and has no qualities such as empty flowers. The quality-bearing solitary image is when the sixth consciousness cognizes the seeds and manifestations of the five roots (indriya), all of which arise relying on qualities. Its image-aspect is also born from the same seed as the seeing-aspect, and is also called the solitary image. The object is what is cognized, and the consciousness is what can cognize.
。各有其體。性境之體見上註文。能緣者。除末那識餘七。皆用自心心所為體。獨影境以第六見分所變假相分為體。能緣即自心心所為體。帶質境即變起中間假相分為體。能緣者唯六七二識心心所為體。此言六通三境者。五俱意識不作解時得境自相。是為性境。緣心心所乃帶質境。緣無體法是獨影境。此約有漏位中言之。若無漏位。八識皆緣三境以通緣假實。故頌曰。性境不隨心。獨影唯從見。帶質通情本。性種等隨應(有云。第六有五種。除亂意識夢中意識。唯緣獨影。餘三皆緣三境。謂明瞭意識與前五緣實五。塵率爾心中是性境。若以後念緣五塵上方圓長短等假色即有質。獨影亦名似帶質。散位獨頭意識亦通三境。多是獨影。通緣三世有質無質法故。若緣自身現行心心所時。是帶質境。若緣自身五根及緣他人心心所。是獨影境。亦名似帶質。又獨頭意識初剎那緣五塵少分緣實色亦名性境定中意識亦通緣三境。謂通緣三世有質無質法故。是獨影境。又能緣自身現行心心所故。是帶境。又七地已前有漏定位亦能引起五識緣五塵等。即是性境也)。
三界輪時易可知 三界見上文。輪謂輪轉。言第六識於三界往來易知以行相顯勝故。動身發語獨為最也。
相應心所五十一 此八識中。唯此第六。心所俱全互
【現代漢語翻譯】 現代漢語譯本：各有其體。（性境（直接由外部刺激產生的真實感覺）的本體見上文的註文。）能緣（認知的主體）者，除了末那識（Manas-vijnana，第七識，意根）之外，其餘七個識都以各自的心和心所（心理活動）為本體。獨影境（純粹由意識產生的虛幻影像）以第六識（意識）的見分（認知能力）所變的假相為本體。能緣即以自心和心所為本體。帶質境（既有外部刺激，又有意識加工的境界）即以變現出來的中間假相為本體。能緣者只有第六識和第七識的心和心所。這裡說的六通（六種神通）和三境（三種境界）是指，五俱意識（與前五識同時生起的意識）不作分別時，得到境界的自相，這就是性境。緣心和心所是帶質境。緣無實體的法是獨影境。這是就還在有漏位（尚未解脫的狀態）中說的。如果到了無漏位（已解脫的狀態），八個識都能緣三境，普遍地緣真實的和虛假的。所以頌（偈頌）中說：『性境不隨心，獨影唯從見，帶質通情本，性種等隨應。』（有人說，第六識有五種，除了亂意識和夢中意識，只緣獨影境，其餘三種都緣三境。所謂明瞭意識與前五識緣真實的五塵（色、聲、香、味、觸），率爾心中是性境。如果以後念緣五塵上方的圓長短等假色，即是有質。獨影也叫作似帶質。散位（非禪定狀態）的獨頭意識（獨立生起的意識）也通三境，多是獨影，普遍地緣三世有質和無質的法。如果緣自身現行（當下生起）的心和心所時，是帶質境。如果緣自身五根（眼、耳、鼻、舌、身）以及緣他人心和心所，是獨影境，也叫作似帶質。又，獨頭意識初剎那緣五塵少分緣實色也叫作性境，定中意識也通緣三境。所謂普遍地緣三世有質和無質的法，是獨影境。又能緣自身現行心和心所，是帶境。又，七地（菩薩修行的一個階段）以前的有漏定位（有漏的禪定狀態）也能引起五識緣五塵等，這就是性境。） 三界（欲界、色界、無色界）輪轉時容易知道。三界見上文。輪是輪轉的意思。說第六識在三界往來容易知道，因為它的行相（活動狀態）明顯而殊勝，動身發語（身體的動作和語言的表達）是它最突出的特點。 相應的心所（與心識相應的心理活動）有五十一個。這八個識中，只有第六識的心所是齊全的，互相...
【English Translation】 English version: Each has its own substance. (The substance of Svabhava-bhumi (the realm of inherent nature) is explained in the commentary above.) The 'knower' (that which cognizes), except for Manas-vijnana (the seventh consciousness, the root of mind), the other seven consciousnesses all take their own mind and mental functions (citta-caitta) as their substance. The isolated shadow realm (Nirbhāsa-bhumi) takes the false appearance transformed by the seeing-aspect (darśana-bhāga) of the sixth consciousness (mind consciousness) as its substance. The 'knower' is thus the mind and mental functions themselves. The realm of image-bearing (Sākāra-bhumi) takes the intermediate false appearance that arises as its substance. The 'knower' is only the mind and mental functions of the sixth and seventh consciousnesses. The 'six superknowledges' (sadabhijna) and 'three realms' (trayo dhatavah) mentioned here refer to when the five concurrent consciousnesses (associated with the five senses) do not discriminate, they obtain the self-nature of the realm, which is Svabhava-bhumi. Cognizing the mind and mental functions is Sākāra-bhumi. Cognizing phenomena without substance is Nirbhāsa-bhumi. This is spoken of in the realm of the afflicted (with outflows, sāsrava). If in the realm without outflows (anāsrava), all eight consciousnesses can cognize the three realms, universally cognizing the real and the unreal. Therefore, the verse says: 'The realm of inherent nature does not follow the mind, the isolated shadow only arises from seeing, the image-bearing connects to both the essence and the original, the nature and seeds respond accordingly.' (Some say that the sixth consciousness has five types. Except for the confused consciousness and the consciousness in dreams, which only cognize the isolated shadow realm, the other three all cognize the three realms. The clear consciousness and the first five consciousnesses cognize the real five objects (rupa, sabda, gandha, rasa, sparsa), and the initial thought is Svabhava-bhumi. If later thoughts cognize the false colors such as square, round, long, and short on the five objects, then it is image-bearing. The isolated shadow is also called 'similar image-bearing'. The independent consciousness in the scattered state (non-meditative state) also connects to the three realms, mostly being the isolated shadow, universally cognizing phenomena with and without substance in the three times. If it cognizes its own currently arising mind and mental functions, it is Sākāra-bhumi. If it cognizes its own five roots (eye, ear, nose, tongue, body) and cognizes the minds and mental functions of others, it is Nirbhāsa-bhumi, also called 'similar image-bearing'. Also, the initial moment of the independent consciousness cognizing a small part of the five objects and cognizing real form is also called Svabhava-bhumi, and the consciousness in meditation also connects to the three realms. Universally cognizing phenomena with and without substance in the three times, it is Nirbhāsa-bhumi. Furthermore, it can cognize its own currently arising mind and mental functions, so it is Sākāra-bhumi. Also, the afflicted (with outflows) meditative state before the seventh ground (of a Bodhisattva) can also cause the five consciousnesses to cognize the five objects, which is Svabhava-bhumi.) It is easy to know when the three realms (trayo dhatavah) revolve. See the text above for the three realms. 'Revolve' means to rotate. It is said that the sixth consciousness is easy to know as it travels in the three realms because its activities are obvious and superior, and moving the body and speaking are its most prominent characteristics. There are fifty-one associated mental functions (citta-caitta). Among these eight consciousnesses, only the sixth has all the mental functions complete, mutually...
不違故。其遍行別境善所並根惑三隨惑中大共十解見上文。唯根惑慢疑惡見三並小隨十不定四共十七法。此方釋義。言慢者。恃己於他高舉為性。能障不慢生苦為業。蓋有慢于德有德心不謙下。由此生死輪轉無窮受諸苦故。疑者。于諸諦理猶豫為性。能障不疑善品為業。蓋猶豫者善不生故。惡見者于諸諦理顛倒推度染慧為性。能障善見招苦為業。蓋惡見者。多受苦故。此見總有五。謂身邊邪見戒也。言小隨忿者。謂依對現前不饒益境憤發為性。能障不忿執仗為業。仗謂器仗。懷忿者多發暴惡身表業故。言恨者。由忿為先懷惡不捨結冤為性。能障不恨熱惱為業。蓋結恨者。不能含忍恒熱惱故。忿恨俱嗔一分也。覆者。于自作罪恐失利譽隱藏為性。能障不覆悔惱為業。謂覆罪者。后必悔惱不安隱故。貪癡二分也。惱者。由忿恨為先追觸暴惡恨戾為性。能障不惱蛆螫為業。亦嗔分也。嫉者。殉自名利不耐他榮妒忌為性。能障不嫉憂戚為業。謂嫉者。聞見他榮深懷憂戚不安隱故。亦是瞋分。言慳者。耽著法財不能惠舍秘吝為性。能障不慳鄙畜為業。謂慳吝者。心多鄙澀畜積財法不能捨故。此屬貪分。誑者。為獲利譽矯現有德詭詐為性。能障不誑邪命為業。謂矯誑者。心懷異謀多現不實邪命事。故此貪癡分。諂者。為罔他故。矯
設異儀諂曲為性。能障不諂教誨為業。謂諂曲者。為罔冒他曲順時宜。矯設方便以取他意。或藏己失不任師友正教誨故。亦貪癡分。害者。于諸有情心無悲愍損惱為性。能障不害逼惱為業。謂有害者。逼惱他故。瞋一分攝。言憍者。于自盛事深生染著醉傲為性。能障不憍染依為業。蓋憍醉者。生長一切雜染法故。此貪分也。謂不憍者。即無貪也。隨惑二十則忿等十法並失念不正知放逸三法。乃根本家差別分位。餘七即等流性也。言不定四者。頌云。不定謂悔眠。尋伺二各二。此不同前五位心所。定遍八識三性時地。此之四法皆不定故。瑜伽復以四一切辨五差別云。遍行具四。別境唯有初二。一切善唯有一。謂一切地染。四皆無不定。唯一謂一切。性言悔者。長行屬云。悔謂惡作蓋。惡作是因。悔是其體。以體即因。故論云。悔謂惡作。乃因果之義也。謂惡所作業追悔為性。障止為業。奢么他能止住心故名為止。眠者。令身不自在心極闇昧輕略為性。障觀為業。謂毗缽舍那攝境從心名之為觀。取體即慧也。此眠能令身心等者其無心眠。如何能令謂從有心眠。其實無心不名睡眠。蓋眠是心所有能令用。彼既無體。豈有令用。故不名眠。尋者。尋求令心匆遽于意言境粗轉為性。伺謂伺察令心匆遽于意言境細轉為性。二法業用
【現代漢語翻譯】 現代漢語譯本 以虛偽和諂媚作為本性，能夠阻礙不諂媚的教誨，這就是諂媚的作為。所謂的諂媚，就是爲了欺騙和冒犯他人，曲意逢迎，爲了迎合時宜而虛假地設定方便，以獲取他人的歡心。或者隱藏自己的過失，不接受師長和朋友正直的教誨。這也是貪婪和愚癡的一部分。所謂的『害』，是指對於一切有情眾生，心中沒有悲憫，以損害和惱亂為本性，能夠阻礙不損害，以逼迫和惱亂為作為。所謂的『有害』，就是因為逼迫和惱亂他人。這是嗔恨的一部分。所謂的『憍』（驕傲），是指對於自身的興盛之事，深深地產生染著，沉醉於傲慢之中，以此為本性，能夠阻礙不驕傲，以染著為作為。因為沉醉於驕傲的人，會生長出一切雜染的法。這是貪婪的一部分。所謂的不驕傲，就是沒有貪婪。隨煩惱二十，指的是忿（憤怒）等十種法，以及失念（失去正念）、不正知（缺乏正確的認知）、放逸（放縱）這三種法，是根本煩惱的差別分位，其餘七種是等流性。所謂的不定四法，頌文說：『不定指的是悔（後悔）、眠（睡眠），尋（尋覓）、伺（伺察）各有兩種。』這與前面的五位心所不同，不一定普遍存在於八識和三性（善、惡、無記）以及一切時地。這四種法都是不定的。瑜伽論又以四一切和辨五差別來說明，遍行心所具有四一切，別境心所只有前兩種，一切善心所只有一種，即一切地染。四一切都沒有不定，只有一種是一切。關於『悔』的性質，長行中解釋說：『悔指的是惡作蓋（因做錯事而產生的後悔），惡作是原因，悔是它的本體。』因為本體就是原因，所以論中說，『悔指的是惡作』，這是因果的含義。指的是對於所做的惡業追悔，以此為本性，阻礙止（奢摩他，samatha）的作為。奢摩他能夠止住心，所以稱為止。眠（睡眠），是指使身體不自在，心極度闇昧和輕忽，以此為本性，阻礙觀（毗缽舍那，vipassana）的作為。所謂的毗缽舍那，是指攝取境界從心而生，稱之為觀。取其本體就是智慧。這種睡眠能夠使身心等都…，如果說是無心睡眠，又如何能夠使…？指的是從有心睡眠開始。實際上無心睡眠不能稱為睡眠。因為睡眠是心所有法，能夠產生作用。它既然沒有本體，又怎麼能產生作用呢？所以不能稱為睡眠。尋（尋覓），是指尋求，使心在意識和語言的境界中匆忙地粗略地運轉，以此為本性。伺（伺察），是指伺察，使心在意識和語言的境界中匆忙地細緻地運轉，以此為本性。這兩種法的業用是……
【English Translation】 English version To have deceit and flattery as one's nature is to obstruct the teaching of non-flattery. Flattery means to deceive and offend others, to curry favor, to falsely create convenience to please others, or to hide one's faults and not accept the honest teachings of teachers and friends. This is also a part of greed and delusion. 'Harm' refers to having no compassion for all sentient beings, with the nature of harming and disturbing, obstructing non-harm, and taking oppression and disturbance as its function. 'Harmful' means oppressing and disturbing others, which is a part of anger. 'Pride' (Māna) refers to being deeply attached to one's own prosperity, intoxicated with arrogance, taking this as one's nature, obstructing non-pride, and taking attachment as its function. Because those intoxicated with pride generate all defiled dharmas. This is a part of greed. Non-pride is the absence of greed. The twenty secondary afflictions refer to the ten dharmas such as anger (Krodha), as well as the three dharmas of loss of mindfulness (Muṣitatā), non-correct knowledge (Asamprajanya), and laxity (Styāna), which are the differentiated positions of the root afflictions, and the remaining seven are of the nature of outflow. The four unfixed dharmas are described in the verse: 'The unfixed refer to regret (Kaukṛtya), sleep (Middha), and seeking (Vitarka) and examining (Vicāra), each having two.' These are different from the previous five mental factors, not necessarily pervasive in the eight consciousnesses, the three natures (wholesome, unwholesome, and neutral), and all times and places. These four dharmas are all unfixed. The Yogācāra (瑜伽) also uses the four alls and the five distinctions to explain that pervasive mental factors have the four alls, distinguishing mental factors only have the first two, and all wholesome mental factors only have one, which is all ground defilement. The four alls have no unfixed, and only one is all. Regarding the nature of 'regret' (Kaukṛtya), the prose explanation says: 'Regret refers to the cover of wrong-doing (Akṛtya). Wrong-doing is the cause, and regret is its essence.' Because the essence is the cause, the treatise says, 'Regret refers to wrong-doing,' which is the meaning of cause and effect. It refers to regretting the unwholesome deeds one has done, taking this as one's nature, and obstructing cessation (Śamatha) as its function. Śamatha (奢摩他) is able to stop the mind, so it is called cessation. Sleep (Middha) refers to making the body uncomfortable, the mind extremely dark and negligent, taking this as its nature, and obstructing contemplation (Vipassanā) as its function. Vipassanā (毗缽舍那) refers to grasping the realm arising from the mind, which is called contemplation. Taking its essence is wisdom. This sleep can make the body and mind both… If it is said to be mindless sleep, how can it make…? It refers to starting from mindful sleep. In reality, mindless sleep cannot be called sleep. Because sleep is a mental factor that can produce effects. Since it has no essence, how can it produce effects? Therefore, it cannot be called sleep. Seeking (Vitarka) refers to seeking, causing the mind to hastily and roughly move in the realm of consciousness and language, taking this as its nature. Examining (Vicāra) refers to examining, causing the mind to hastily and subtly move in the realm of consciousness and language, taking this as its nature. The functions of these two dharmas are…
俱以安不安身心分位所依為業言意言境者。意所取境多依名言。故云意言境。此二並用思慧一分為體。若令心安即是思分。令心不安即是慧分。蓋思者。徐而細故。慧者。急而粗故。若然則令安則用思無慧。不安則用慧無思。何云並用。通照大師釋有兼正。若正用思急慧隨思能令心安。若正用慧徐思隨慧。亦令不安。是說不違並用。此相應之義有五。謂時依行緣事也。王所同時起同所依根見分行相各同。同一所緣。同一體事。故得相應也。
善惡臨時別配之 此言第六識遇善境時。與善心所相應。遇不善無記境時。與不善無記心所相應。故曰別配之。據理談情。思之可悉。
性界受三恒轉易 言此第六識於三性三界並五受。恒常轉變改易也。以行相易脫故。唯受有五種。論說不一。謂七八二識唯是舍受。前五轉識苦樂二受。第六意識二師說異。若意地有苦師言。第六通具五受。若意地無苦師言。第六唯憂喜舍三受。若約極苦極樂其苦樂之觸。豈有不侵心者哉。若無間之苦三禪之樂。孰能忘其逆順之境。蓋逼悅于身名苦樂受。逼悅心者名憂喜受。不逼不悅者名舍受。以理言之。意地有苦師。盡其義也。
根隨信等總相連 等者。等余遍行別境及不定也。謂此識與染凈諸法亦相連。性界受等隨識轉易也
【現代漢語翻譯】 現代漢語譯本： 都以使身心安穩或不安穩作為其在分位上所依賴的作業、言語和境界。意識所取的境界多依賴於名言（Nāma-rūpa，名稱和形式）。所以說『意言境』。思和慧這二者共同使用，以思慧的一部分作為其本體。如果使心安穩，那就是思的部分；使心不安穩，那就是慧的部分。因為思是緩慢而細緻的，慧是急速而粗略的。如果這樣，那麼使心安穩就只用思而沒有慧，使心不安穩就只用慧而沒有思，為什麼說共同使用呢？通照大師解釋說有兼帶和正用。如果正用思，急速的慧隨順於思，就能使心安穩；如果正用慧，緩慢的思隨順於慧，也會使心不安穩。這是說不違背共同使用。這種相應的意義有五種，即時間、所依、行相、緣和事。王（心王，Citta）和心所（Caitasika）同時生起，所依的根相同，見分（Darśana-bhāga）的行相各自相同，所緣的境界相同，本體和事相同。所以能夠相應。
善與惡臨時分別配合——這是說第六識（意識，Manas）遇到善的境界時，與善心所相應；遇到不善或無記的境界時，與不善或無記的心所相應。所以說『分別配合』。根據道理來談論情感，仔細思考就可以明白。
性、界、受三者恒常轉變——說的是這第六識在三性（善、惡、無記）、三界（欲界、色界、無色界）以及五受（苦、樂、憂、喜、舍）中，恒常地轉變和改變。因為行相容易脫離。只有受有五種。論中的說法不一致。第七識（末那識，Manas）和第八識（阿賴耶識，Ālaya-vijñāna）只有舍受。前五轉識有苦受和樂受。第六意識兩種說法不同。如果意地有苦，有師說第六識通具五受；如果意地沒有苦，有師說第六識只有憂、喜、舍三種受。如果就極苦和極樂來說，那苦和樂的觸覺，難道有不侵入內心的嗎？如果對於無間地獄的苦和三禪天的樂，誰能忘記那違逆和順從的境界呢？使身體逼迫或愉悅的叫做苦受和樂受，使內心逼迫或愉悅的叫做憂受和喜受，不逼迫也不愉悅的叫做舍受。從道理上來說，意地有苦的說法，窮盡了它的意義。
根、隨、信等總相連——『等』字，等同於其餘的遍行、別境以及不定。說的是這個識與染污和清凈的諸法也相連。性、界、受等隨著識而轉變改變。
【English Translation】 English version: All take making body and mind stable or unstable as their function, relying on positions, speech, and realms. The realms taken by consciousness mostly rely on names and forms (Nāma-rūpa). Therefore, it is called 'realm of consciousness and speech'. These two are used together, with a portion of thought and wisdom as their substance. If it makes the mind stable, it is the thought portion; if it makes the mind unstable, it is the wisdom portion. Because thought is slow and detailed, while wisdom is rapid and coarse. If so, then making the mind stable only uses thought without wisdom, and making the mind unstable only uses wisdom without thought. Why say they are used together? Master Tongzhao explains that there is both inclusive and principal use. If thought is used principally, and rapid wisdom follows thought, it can make the mind stable; if wisdom is used principally, and slow thought follows wisdom, it will also make the mind unstable. This says that it does not contradict being used together. The meaning of this correspondence has five aspects: time, reliance, characteristics, conditions, and events. The King (Citta, Mind-King) and mental factors (Caitasika) arise simultaneously, relying on the same root, the aspects of the seeing-portion (Darśana-bhāga) are each different, the objects cognized are the same, and the substance and events are the same. Therefore, they can correspond.
Good and evil are separately matched temporarily—This says that when the sixth consciousness (Manas, mind) encounters a good realm, it corresponds with good mental factors; when it encounters an unwholesome or neutral realm, it corresponds with unwholesome or neutral mental factors. Therefore, it is said 'separately matched'. Discussing emotions based on reason, careful consideration will make it clear.
Nature, realm, and feeling constantly change—It speaks of this sixth consciousness constantly transforming and altering in the three natures (good, evil, neutral), the three realms (desire realm, form realm, formless realm), and the five feelings (suffering, pleasure, sorrow, joy, equanimity). Because the characteristics are easy to detach. Only feelings have five types. The statements in the treatises are inconsistent. The seventh consciousness (Manas) and eighth consciousness (Ālaya-vijñāna) only have equanimity feeling. The first five consciousnesses have suffering and pleasure feelings. The sixth consciousness has two different views. If there is suffering in the mental ground, some teachers say the sixth consciousness fully possesses the five feelings; if there is no suffering in the mental ground, some teachers say the sixth consciousness only has sorrow, joy, and equanimity feelings. If speaking of extreme suffering and extreme pleasure, how could the touch of suffering and pleasure not invade the mind? If regarding the suffering of the Avīci Hell and the pleasure of the Third Dhyana Heaven, who can forget the adverse and favorable realms? That which compels or pleases the body is called suffering and pleasure feelings; that which compels or pleases the mind is called sorrow and joy feelings; that which neither compels nor pleases is called equanimity feeling. Speaking from reason, the statement that there is suffering in the mental ground exhausts its meaning.
Root, associated factors, faith, etc., are all interconnected—'Etc.' is equivalent to the remaining pervasive, specific, and indeterminate factors. It says that this consciousness is also connected with defiled and pure dharmas. Nature, realm, feeling, etc., transform and alter along with the consciousness.
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動身發語獨為最 此言第六識有情動身發語時。於八識中行相最勝。故成業論云。由外發身語表內心所思。譬如潛淵魚鼓波而自表。此識俱思而有三種。謂審慮思決定思。動發勝思。余識所無。故最勝也。
引滿能招業力牽 此言第六識獨能造引滿二業。此業能招總別二果。以業勝力能牽引故名為引業。圓總果故。名為滿業。如畫者師資作模填彩。義可知矣。故論云。一業引一果。多業能圓滿。業招于果而有四種。謂一業引一果。一業引多果。多業引一果。多業引多果。此第六能造業招果。前五一分善惡亦能造。七八二識皆不能造業。無記性故。若論八識招業成果。唯是第八前六一分。若非業招唯是第七。前六亦一分。善不善性故。所言總報者。乃善惡趣一報之主。名別報者。壽夭貴賤好醜等是。
發起初心歡喜地 此第六識于初地初心轉成無漏。以分別二障無故。問三世斷何。若斷現惑智不俱。過去已滅。未來不生。為斷於何。曰但約智起惑除。令未來惑體不續生。名之為斷。
俱生猶自現纏眠 纏自現行。眠目種子。謂此識于初地初心猶有俱生煩惱所知種現。以未純無漏故。又非恒在雙空觀故。
遠行地后純無漏 遠行乃第七地也。此識於七地已前漏無漏間雜而生。以未常在
【現代漢語翻譯】 現代漢語譯本：
『動身發語獨為最』，此言第六識（Manas-vijnana，意識）有情動身發語時，於八識（Eight Consciousnesses）中行相最勝。故《成業論》云：『由外發身語表內心所思，譬如潛淵魚鼓波而自表。』此識俱思而有三種，謂審慮思、決定思、動發勝思，余識所無，故最勝也。
『引滿能招業力牽』，此言第六識獨能造引滿二業。此業能招總別二果。以業勝力能牽引故名為引業，圓總果故，名為滿業。如畫者師資作模填彩，義可知矣。故論云：『一業引一果，多業能圓滿。』業招于果而有四種，謂一業引一果，一業引多果，多業引一果，多業引多果。此第六能造業招果，前五一分善惡亦能造，七八二識皆不能造業，無記性故。若論八識招業成果，唯是第八前六一分。若非業招唯是第七，前六亦一分，善不善性故。所言總報者，乃善惡趣一報之主。名別報者，壽夭貴賤好醜等是。
『發起初心歡喜地』，此第六識于初地（Pramudita，歡喜地）初心轉成無漏，以分別二障無故。問三世斷何？若斷現惑智不俱，過去已滅，未來不生，為斷於何？曰但約智起惑除，令未來惑體不續生，名之為斷。
『俱生猶自現纏眠』，纏自現行，眠目種子。謂此識于初地初心猶有俱生煩惱所知種現，以未純無漏故。又非恒在雙空觀故。
『遠行地后純無漏』，遠行乃第七地（Duramgama，遠行地）也。此識於七地已前漏無漏間雜而生，以未常在
【English Translation】 English version:
『The activity of body and speech is uniquely supreme』 This refers to the sixth consciousness (Manas-vijnana), when sentient beings initiate actions and speech, its activity is the most prominent among the eight consciousnesses (Eight Consciousnesses). Therefore, the Treatise on Karma Completion states: 『External actions of body and speech express inner thoughts, like a fish in a deep pool creating ripples to reveal itself.』 This consciousness involves three types of thought: deliberative thought, decisive thought, and motivating thought, which are not present in other consciousnesses, hence its supremacy.
『Attracting and fulfilling can summon karmic forces』 This means that only the sixth consciousness can create the karma of attraction and fulfillment. This karma can bring about two types of results: general and specific. Because the power of karma can attract, it is called the karma of attraction. Because it completes the general result, it is called the karma of fulfillment. It is like a painter and his apprentice creating a mold and filling it with colors; the meaning is clear. Therefore, the treatise states: 『One karma attracts one result, and multiple karmas can fulfill.』 Karma brings about results in four ways: one karma attracts one result, one karma attracts multiple results, multiple karmas attract one result, and multiple karmas attract multiple results. The sixth consciousness can create karma and bring about results. The first five consciousnesses can also create some good and bad karma, but the seventh and eighth consciousnesses cannot create karma because they are of neutral nature. If we discuss the eight consciousnesses bringing about karmic results, only the eighth consciousness and a portion of the first six consciousnesses are involved. If it is not karma-induced, it is only the seventh consciousness, and a portion of the first six consciousnesses, because they are of good and bad nature. The so-called general retribution refers to the master of one retribution in the good and bad realms. The so-called specific retribution refers to things like lifespan, premature death, nobility, lowliness, beauty, and ugliness.
『Initiating the initial mind on the Joyful Ground』 This sixth consciousness transforms into non-outflow (anāsrava) on the initial mind of the first ground (Pramudita, the Joyful Ground), because the two obstructions of discrimination are absent. Question: What is severed in the three times? If present delusions are severed, wisdom is not simultaneous. The past has already ceased, and the future has not yet arisen. What is being severed? Answer: It is only about the arising of wisdom and the removal of delusions, so that the future substance of delusion does not continue to arise, which is called severance.
『Innate afflictions still manifest as entanglements and dormancy』 Entanglements are manifest actions, and dormancy refers to seeds. This means that this consciousness still has innate afflictions and seeds of what is known on the initial mind of the first ground, because it is not purely non-outflow. Also, it is not constantly in the dual emptiness contemplation.
『Purely non-outflow after the Far-Going Ground』 The Far-Going Ground is the seventh ground (Duramgama, the Far-Going Ground). Before the seventh ground, this consciousness arises with a mixture of outflow and non-outflow, because it is not constantly in
觀門故。至此地后而純無漏。以俱生二障永不現行恒在觀門故。生空乃恒。法空猶間。又云。十地中前五地。有相觀多無相觀少。第六地有相觀少無相觀多。至七地中。純無相觀也。
觀察圓明照大千 謂此第六識。于初歡喜初心雖無分別二障轉成無漏。俱生障在。歷離垢發光焰慧難勝現前至此遠行。則俱生障永伏不起。無漏凈識而恒生起。相應心所亦轉為妙觀察智。而恒圓明普照大千之界。非談一界而智功普故。
八識規矩補註捲上 大正藏第 45 冊 No. 1865 八識規矩補註
八識規矩補註卷下
明魯庵法師普泰補註
帶質有覆通情本 此言第七於三性中唯無記性。於四性中乃有覆無記(此四欲界全具。上二界唯三。除不善故。覆者。謂染法。障聖道故。又能蔽心令不凈故。此非善惡。故名無記)。以性非順益違損故。恒與四惑俱故。故云。有覆四惑者。謂我癡(謂無明愚於我相迷無我理。故名我癡也)我見(謂我執于非我法。妄計為我。故名我見也)我慢(謂倨傲恃所執我令心高舉。故名我慢也)我愛(謂我貪于所執我深生耽著。故名我愛也)此識於三境中唯緣帶質。以心緣心故。解見上文。上心字目見分。下心字目本質。謂此相分帶本質生。故名帶質。或曰。
【現代漢語翻譯】 現代漢語譯本： 觀門之故。到達此地之後就完全是無漏的了。因為與生俱來的二障永遠不會顯現，總是處於觀門之中。生空是恒常的，法空則有時斷續。又說，十地中，前五地有相觀多，無相觀少。第六地有相觀少，無相觀多。到了第七地，就完全是無相觀了。 觀察圓明照大千，說的是這第六識。在初歡喜地（Prathamā-muditā-bhūmi，菩薩十地之首）的初心時，雖然沒有分別二障，轉成無漏，但與生俱來的障礙仍然存在。經歷離垢地（Vimalā-bhūmi）、發光地（Prabhākarī-bhūmi）、焰慧地（Arciṣmatī-bhūmi）、難勝地（Sudurjayā-bhūmi）、現前地，到達遠行地（Dūraṅgamā-bhūmi）時，與生俱來的障礙就永遠被降伏，不再生起。無漏清凈的識恒常生起，相應的俱生心所也轉變為妙觀察智（Pratisamvidā），恒常圓滿光明地照耀大千世界。並非只照耀一個世界，而是智慧功用普遍廣大。 八識規矩補註捲上 大正藏第 45 冊 No. 1865 八識規矩補註 八識規矩補註卷下 明魯庵法師普泰補註 帶質有覆通情本，這裡說的是第七識在三性（tri-svabhāva）中只有無記性（avyākṛta）。在四性中是有覆無記（此四欲界（Kāmadhātu）全部具有，上二界只有三種，因為沒有不善。覆，指的是染法，障礙聖道。又能夠遮蔽心識，使之不清凈。這既非善也非惡，所以稱為無記）。因為性質既非順益也非違損。總是與四惑（catvāri kleśāḥ）同在。所以說，有覆。四惑指的是我癡（ātma-moha，指無明，愚昧於我相，迷惑于無我的道理，所以稱為我癡），我見（ātma-dṛṣṭi，指我執，對於非我的法，錯誤地認為是我的，所以稱為我見），我慢（ātma-māna，指倨傲，依仗所執著的我，使心高舉，所以稱為我慢），我愛（ātma-sneha，指我貪，對於所執著的我，深深地產生貪戀，所以稱為我愛）。此識在三境中只緣帶質境（sad-alambana）。因為心緣心。解釋見上文。上面的『心』字指的是見分（darśana-bhāga），下面的『心』字指的是本質（vastu）。說的是此相分（nimitta-bhāga）帶著本質而生，所以稱為帶質。或者說。
【English Translation】 English version: The reason for the gate of observation is that after reaching this stage, it is entirely free from outflows (anāsrava). This is because the two innate obscurations (sahaja-dvi-āvaraṇa) never manifest and are always within the gate of observation. The emptiness of self (ātma-śūnyatā) is constant, while the emptiness of phenomena (dharma-śūnyatā) is intermittent. Furthermore, it is said that in the ten bhūmis (daśa-bhūmi), the first five bhūmis have more observations with characteristics (sa-lakṣaṇa-darśana) and fewer observations without characteristics (nir-lakṣaṇa-darśana). The sixth bhūmi has fewer observations with characteristics and more observations without characteristics. By the seventh bhūmi, it is purely observation without characteristics. 'Observing perfect clarity illuminates the great thousand worlds' refers to the sixth consciousness (vijñāna). Although at the initial mind of the first Joyful Ground (Prathamā-muditā-bhūmi), there are no discriminating two obscurations, and it transforms into being without outflows, the innate obscurations still exist. Passing through the Immaculate Ground (Vimalā-bhūmi), the Luminous Ground (Prabhākarī-bhūmi), the Flaming Wisdom Ground (Arciṣmatī-bhūmi), the Difficult to Conquer Ground (Sudurjayā-bhūmi), the Manifest Ground, and reaching the Far-Reaching Ground (Dūraṅgamā-bhūmi), the innate obscurations are permanently subdued and do not arise. The pure consciousness without outflows constantly arises, and the corresponding mental factors (caitasika) also transform into the Wonderful Observing Wisdom (Pratisamvidā), constantly and perfectly illuminating the great thousand worlds. It is not just illuminating one world, but the function of wisdom is universally vast. Annotations on the Rules of the Eight Consciousnesses, Volume 1 Taisho Tripitaka Volume 45, No. 1865, Annotations on the Rules of the Eight Consciousnesses Annotations on the Rules of the Eight Consciousnesses, Volume 2 Annotations by Dharma Master Lu'an Putai of the Ming Dynasty 'Bearing an image, obscured, pervades the emotional root' This refers to the seventh consciousness (manas) which, among the three natures (tri-svabhāva), only has the non-determined nature (avyākṛta). Among the four natures, it is obscured and non-determined (these four are fully present in the Desire Realm (Kāmadhātu), while the upper two realms only have three, lacking the unwholesome. 'Obscured' refers to defiled dharmas, which obstruct the holy path. It can also obscure the mind, making it impure. This is neither good nor evil, hence it is called non-determined). Because its nature is neither beneficial nor harmful. It is always together with the four afflictions (catvāri kleśāḥ). Therefore, it is said to be obscured. The four afflictions refer to self-ignorance (ātma-moha, referring to ignorance, being foolish about the self-image, and confused about the principle of no-self, hence it is called self-ignorance), self-view (ātma-dṛṣṭi, referring to self-attachment, wrongly considering non-self dharmas as self, hence it is called self-view), self-conceit (ātma-māna, referring to arrogance, relying on the self that is clung to, causing the mind to be elevated, hence it is called self-conceit), and self-love (ātma-sneha, referring to self-greed, deeply attached to the self that is clung to, hence it is called self-love). This consciousness only cognizes the image-bearing realm (sad-alambana) among the three realms. Because the mind cognizes the mind. The explanation is found in the text above. The word 'mind' above refers to the seeing-portion (darśana-bhāga), and the word 'mind' below refers to the essence (vastu). It means that this image-portion (nimitta-bhāga) arises bearing the essence, hence it is called image-bearing. Or it is said.
此相分亦帶見生。何不云帶情境耶。為濫獨影是故不爾。
隨緣執我量為非 此第七識。隨所緣第八見分。執之為我。執者封著義。以此識唯具俱生我法二執任運起故。非是分別我法二執。何則以非強思計度起故。於三量中唯是非量。不稱境知。恒謬度故。故為非量也。
八大遍行別境慧貪癡我見慢相隨 此言第七之心所法也。謂此識緣境之時。與大隨八遍行五別境五中之慧。根本煩惱之貪癡見慢四法。總十八所也。何非余俱。互相違故。何則謂欲者希望未遂合事。此識任運緣遂合境無所希望。故無有欲。勝解則印持曾未定境。此識無始恒緣定事經所印持。故無勝解。念唯記憶曾所習事。此識恒緣現所受境無所記憶。故無有念。定唯繫心專注一境。此識任運剎那別緣既不專一。故無有定。慧即我見五十一心所別開故。此識我見並慧兼具。善是凈故。非此識俱。根隨雖總二十六法。既與我見俱故。由見審決疑無容起。愛著我故瞋不得生故。唯四惑俱忿等十隨行相粗動。此識審細故非彼俱。中隨二者唯是不善。此無記故非彼相應。有云。此識不與大隨相應。若無惛沈應不定有無堪任性。掉舉若無應無囂動。便如善等非染污位。若染心中無散亂者。應非流蕩非染污心。若無失念不正知者。如何能起煩惱現前。故
【現代漢語翻譯】 現代漢語譯本： 此相分（Xiang Fen，影像部分）也帶有見分（Jian Fen，認知部分）而生起。為什麼不說它帶有情境（Qing Jing，情感和環境）呢？因為要避免與獨影境（Du Ying Jing，虛幻的影像）混淆，所以不這樣說。
隨緣執我量為非：這是指第七識（Seventh Consciousness，末那識）。它隨著所緣的第八識見分（Eighth Consciousness Jian Fen，阿賴耶識的認知部分），執著地認為那是『我』。『執』的意思是固執地抓住不放。因為這個識僅僅具有俱生我執（Ju Sheng Wo Zhi，與生俱來的我執）和法執（Fa Zhi，對法的執著），並且任運（Ren Yun，自然而然）地生起，所以不是分別我執（Fen Bie Wo Zhi，分別產生的我執）和法執。為什麼這樣說呢？因為它不是通過強烈的思考和計度而產生的。在三種量（San Liang，三種衡量標準）中，它僅僅是非量（Fei Liang，不正確的衡量），不能如實地認知境界，總是錯誤地衡量，所以是不正確的衡量。
八大遍行別境慧貪癡我見慢相隨：這是說第七識的心所法（Xin Suo Fa，心理活動）。當這個識緣取境界的時候，與八大隨煩惱（Ba Da Sui Fan Nao，八種大的隨煩惱）、五遍行（Wu Bian Xing，五種普遍存在的心理活動）、五別境（Wu Bie Jing，五種特殊的心理活動）中的慧（Hui，智慧），以及根本煩惱（Gen Ben Fan Nao，根本的煩惱）中的貪（Tan，貪婪）、癡（Chi，愚癡）、我見（Wo Jian，我見）、慢（Man，傲慢）這四種法，總共十八種心所相應。為什麼不是其他的呢？因為它們互相違背。為什麼這樣說呢？因為『欲』（Yu，慾望）是希望沒有實現的事情能夠實現，而這個識任運地緣取已經實現和符合心意的事情，沒有什麼希望，所以沒有『欲』。『勝解』（Sheng Jie，勝解）是印可和確認曾經不確定的境界，而這個識從無始以來總是緣取已經確定的事情，並且已經被經典所印可，所以沒有『勝解』。『念』（Nian，憶念）僅僅是記憶曾經學習過的事情，而這個識總是緣取現在所感受的境界，沒有什麼需要記憶的，所以沒有『念』。『定』（Ding，禪定）僅僅是繫心專注於一個境界，而這個識任運地在剎那之間緣取不同的境界，既不專一，所以沒有『定』。『慧』（Hui，智慧）已經被我見（Wo Jian，我見）從五十一心所（Wu Shi Yi Xin Suo，五十一心所）中單獨分出來，這個識的我見同時兼具智慧，善是清凈的，所以不與這個識相應。根隨煩惱（Gen Sui Fan Nao，根本隨煩惱）雖然總共有二十六種法，既然已經與我見相應，由於我見的審慎決斷，疑惑就沒有產生的餘地。因為愛著『我』，嗔恨就不能產生，所以僅僅與四種煩惱相應。忿等十隨煩惱（Fen Deng Shi Sui Fan Nao，忿等十種隨煩惱）的相狀粗猛躁動，這個識審慎細微，所以不與它們相應。中隨煩惱（Zhong Sui Fan Nao，中隨煩惱）中的兩種僅僅是不善的，而這個識是無記的，所以不與它們相應。有人說，這個識不與大隨煩惱相應。如果沒有惛沈（Hun Chen，昏沉），就不應該有不定和沒有堪能性。如果沒有掉舉（Diao Ju，掉舉），就不應該有囂動，那就如同善等法一樣，不是染污的狀態。如果染污心中沒有散亂，就不應該流蕩不定，不是染污的心。如果沒有失念（Shi Nian，失念）和不正知（Bu Zheng Zhi，不正知），又怎麼能夠生起煩惱現前呢？所以……
【English Translation】 English version: This image-portion (Xiang Fen) also arises with the seeing-portion (Jian Fen). Why not say it carries emotions and environment (Qing Jing)? It is to avoid confusion with the solitary-shadow realm (Du Ying Jing), hence it is not said so.
'Clinging to self based on conditions, measurement is incorrect': This refers to the Seventh Consciousness (Seventh Consciousness, Manas). It clings to the seeing-portion of the Eighth Consciousness (Eighth Consciousness Jian Fen, Alaya Consciousness's cognitive aspect) as 'self' according to what it conditions. 'Clinging' means stubbornly holding on. Because this consciousness only possesses the innate self-clinging (Ju Sheng Wo Zhi, innate self-clinging) and dharma-clinging (Fa Zhi, clinging to dharmas), and arises naturally (Ren Yun), it is not the discriminating self-clinging (Fen Bie Wo Zhi, discriminating self-clinging) and dharma-clinging. Why is this so? Because it does not arise through strong thought and deliberation. Among the three kinds of measurement (San Liang, three types of valid cognition), it is only incorrect measurement (Fei Liang), unable to know the realm as it is, always measuring incorrectly, hence it is an incorrect measurement.
'Eight great pervasive, specific realms, wisdom, greed, delusion, self-view, conceit accompany': This speaks of the mental factors (Xin Suo Fa, mental activities) of the Seventh Consciousness. When this consciousness cognizes a realm, it is associated with the eight great secondary afflictions (Ba Da Sui Fan Nao, eight major secondary afflictions), the five pervasive mental factors (Wu Bian Xing, five universally present mental factors), wisdom (Hui, wisdom) among the five specific mental factors (Wu Bie Jing, five specific mental factors), and the four among the fundamental afflictions (Gen Ben Fan Nao, fundamental afflictions): greed (Tan, greed), delusion (Chi, ignorance), self-view (Wo Jian, self-view), and conceit (Man, arrogance), totaling eighteen mental factors. Why not others? Because they contradict each other. Why is this so? Because 'desire' (Yu, desire) is the hope that unrealized things can be realized, while this consciousness naturally cognizes things that have already been realized and are in accordance with its wishes, with nothing to hope for, hence there is no 'desire'. 'Conviction' (Sheng Jie, conviction) is to affirm and confirm a realm that was once uncertain, while this consciousness always cognizes things that have been determined since beginningless time and have been affirmed by the scriptures, hence there is no 'conviction'. 'Mindfulness' (Nian, mindfulness) is only remembering things that have been learned, while this consciousness always cognizes the realm that is currently being experienced, with nothing to remember, hence there is no 'mindfulness'. 'Concentration' (Ding, concentration) is only focusing the mind on one realm, while this consciousness naturally cognizes different realms in an instant, neither focused nor singular, hence there is no 'concentration'. 'Wisdom' (Hui, wisdom) has already been separated from the fifty-one mental factors (Wu Shi Yi Xin Suo, fifty-one mental factors) by self-view (Wo Jian, self-view). This consciousness's self-view simultaneously possesses wisdom. Goodness is pure, hence it is not associated with this consciousness. Although the root secondary afflictions (Gen Sui Fan Nao, root secondary afflictions) total twenty-six dharmas, since it is already associated with self-view, due to the careful and decisive judgment of self-view, there is no room for doubt to arise. Because of attachment to 'self', hatred cannot arise, hence it is only associated with four afflictions. The appearances of the ten secondary afflictions such as anger (Fen Deng Shi Sui Fan Nao, ten secondary afflictions such as anger) are coarse and agitated. This consciousness is careful and subtle, hence it is not associated with them. The two among the middle secondary afflictions (Zhong Sui Fan Nao, middle secondary afflictions) are only unwholesome, while this consciousness is neutral, hence it is not associated with them. Some say that this consciousness is not associated with the great secondary afflictions. If there is no dullness (Hun Chen, dullness), there should be no uncertainty and no ability. If there is no excitement (Diao Ju, excitement), there should be no agitation, then it would be like good dharmas, not a defiled state. If there is no distraction in a defiled mind, it should not be wandering and unstable, not a defiled mind. If there is no loss of mindfulness (Shi Nian, loss of mindfulness) and incorrect knowing (Bu Zheng Zhi, incorrect knowing), how can afflictions arise in the present? Therefore...
染污意決定皆與八隨相應而生。四不定者。惡作追悔先所作業。此識任運恒緣現境非先業。故無惡作。睡眠必依身心重昧。外眾緣力有時暫起。此識無始一類內執不假外緣。故彼非有。尋伺俱依外門而轉。淺深推度粗細發言。此識唯依內門而轉一類執我。故非彼俱。故曰互相違故也。
恒審思量我相隨 謂此識恒常審推思察量度第八見分為我。故云爾也。恒之與審。於八識中四句分別。一恒而非審。謂第八識不執我無間斷故。二審而非恒。謂第六識以執我間斷故。三亦恒亦審。謂第七識執我無斷故。四非恒非審。謂前五識不執我故故護法菩薩云。五八無法亦無人。六七二識甚均平。是也。
有情日夜鎮昏迷 此識恒執我故。則有情恒處生死長夜而不自覺。以與四惑八大常俱起故。
四惑八大相應起 此句頌解釋上句義也。四惑即根本煩惱並隨惑。俱見上注。大抵根本非依他起。隨惑依他起也。
六轉呼為染凈依 謂第六識呼此第七為染凈依也。蓋由此識有漏內常執我故。令第六識唸唸而成於染。由此識無漏恒思無我故。令第六識唸唸而成於凈。是以第六成染成凈。皆由第七也。
極喜初心平等性 謂此識于初地初心既轉成無漏。則相應心品轉智亦成無漏。由第六識入雙空觀故。謂第六
【現代漢語翻譯】 現代漢語譯本：染污的意念決定與八種隨煩惱相應而生。四種不定法中，惡作（kukkritya，對已做之事的後悔）是追悔先前所做的事情。此識（末那識）任運地恒常緣于現在的境界，而不是先前的業，所以沒有惡作。睡眠必定依賴於身心沉重昏昧的狀態，以及外在眾多的因緣力量，有時會暫時生起。此識（末那識）無始以來一類相續地向內執著，不依賴外在因緣，所以睡眠不是它所具有的。尋（vitarka，粗略的觀察）和伺（vicara，精細的觀察）都依賴於外在的門路而運轉，進行由淺入深的推度，以及粗略細微的言語表達。此識（末那識）僅僅依賴於內在的門路而運轉，一類相續地執著於我，所以尋和伺不是它所具有的。所以說它們互相違背。
『恒常審察思量與我相隨』，意思是說此識（末那識）恒常審察推量第八識（阿賴耶識）的見分，認為那是『我』。所以這樣說。『恒』和『審』，在八識中可以分為四句：一是『恒』而不是『審』，指的是第八識，因為第八識不執著『我』，沒有間斷。二是『審』而不是『恒』，指的是第六識（意識），因為它執著『我』有間斷。三是『既恒又審』，指的是第七識（末那識），因為它執著『我』沒有間斷。四是『非恒非審』，指的是前五識，因為它們不執著『我』。所以護法菩薩說：『前五識和第八識無法也無人，第六識和第七識非常均平。』就是這個意思。
『有情日夜沉溺於昏迷』，此識（末那識）恒常執著于『我』，所以有情眾生恒常處於生死長夜之中而不自覺，因為它與四惑（四種根本煩惱）和八大（八種隨煩惱）常常一起生起。
『四惑八大相應起』，這句頌解釋了上一句的含義。四惑即根本煩惱以及隨煩惱。具體見上面的註釋。大體上說，根本煩惱不是依他而起，隨煩惱是依他而起。
『第六識稱為染凈依』，意思是說第六識（意識）稱此第七識（末那識）為染污和清凈的所依。因為由此識（末那識）有漏的內在恒常執著于『我』，使得第六識唸唸都成為染污。由此識（末那識）無漏的恒常思惟無我，使得第六識唸唸都成為清凈。因此，第六識成就染污或清凈，都由第七識（末那識）所決定。
『極喜地初心平等性』，意思是說此識（末那識）在初地（菩薩修行位階的第一階）的初心，既然轉成無漏，那麼相應的心理活動和轉成的智慧也成為無漏。這是由於第六識（意識）進入雙空觀的緣故。
【English Translation】 English version: Defiled intention is definitely produced in association with the eight secondary mental afflictions (隨煩惱, suí fánnǎo). Among the four uncertain mental factors (不定, bùdìng), regret (惡作, èzuò, kukkritya) is remorse over actions previously performed. This consciousness (末那識, mònàshí, Manas-vijnana) spontaneously and constantly cognizes the present object, not past karma, therefore regret is not present. Sleep (睡眠, shuìmián) necessarily relies on a heavy and dull state of body and mind, as well as the power of numerous external conditions, and sometimes arises temporarily. This consciousness (末那識, mònàshí, Manas-vijnana) has, since beginningless time, internally clung in a homogenous manner, not relying on external conditions, therefore sleep is not present. Investigation (尋, xún, vitarka, gross examination) and analysis (伺, sì, vicara, subtle examination) both operate through external gateways, engaging in shallow and deep deliberation, and coarse and subtle speech. This consciousness (末那識, mònàshí, Manas-vijnana) only operates through internal gateways, clinging to 'self' in a homogenous manner, therefore investigation and analysis are not present. Hence, it is said that they are mutually contradictory.
'Constantly, deliberately, and thoughtfully, the aspect of 'I' follows.' This means that this consciousness (末那識, mònàshí, Manas-vijnana) constantly, deliberately, and thoughtfully contemplates and measures the seeing-portion (見分, jiànfēn) of the eighth consciousness (阿賴耶識, ā làiyéshí, Alaya-vijnana), considering it to be 'I'. Therefore, it is said thus. 'Constant' and 'deliberate' can be distinguished into four possibilities within the eight consciousnesses: First, 'constant' but not 'deliberate,' referring to the eighth consciousness (阿賴耶識, ā làiyéshí, Alaya-vijnana), because it does not cling to 'I' without interruption. Second, 'deliberate' but not 'constant,' referring to the sixth consciousness (意識, yìshí, Mano-vijnana), because its clinging to 'I' is interrupted. Third, 'both constant and deliberate,' referring to the seventh consciousness (末那識, mònàshí, Manas-vijnana), because its clinging to 'I' is without interruption. Fourth, 'neither constant nor deliberate,' referring to the first five consciousnesses, because they do not cling to 'I'. Therefore, Bodhisattva Dharmapala (護法菩薩, Hùfǎ Púsà) said: 'The first five and eighth consciousnesses have neither dharma nor person; the sixth and seventh consciousnesses are very balanced.' This is the meaning.
'Sentient beings are constantly deluded day and night.' This consciousness (末那識, mònàshí, Manas-vijnana) constantly clings to 'I', therefore sentient beings are constantly in the long night of samsara without realizing it, because it constantly arises together with the four afflictions (四惑, sìhuò, four fundamental afflictions) and the eight great secondary afflictions (八大, bādà, eight major secondary afflictions).
'The four afflictions and eight great secondary afflictions arise in association.' This verse explains the meaning of the previous verse. The four afflictions are the fundamental afflictions and the secondary afflictions. See the notes above for details. Generally speaking, fundamental afflictions do not arise dependently, while secondary afflictions arise dependently.
'The sixth consciousness is called the basis of defilement and purity.' This means that the sixth consciousness (意識, yìshí, Mano-vijnana) calls this seventh consciousness (末那識, mònàshí, Manas-vijnana) the basis of defilement and purity. Because this consciousness (末那識, mònàshí, Manas-vijnana), with its outflows, constantly clings to 'I' internally, it causes the sixth consciousness to become defiled in every moment. Because this consciousness (末那識, mònàshí, Manas-vijnana), without outflows, constantly contemplates non-self, it causes the sixth consciousness to become pure in every moment. Therefore, the sixth consciousness achieves defilement or purity, all determined by the seventh consciousness (末那識, mònàshí, Manas-vijnana).
'The initial mind of the Joyful Ground (極喜地, jíxǐdì, Pramudita-bhumi) is equality.' This means that this consciousness (末那識, mònàshí, Manas-vijnana), in the initial mind of the first ground (初地, chūdì, the first stage of a Bodhisattva's path), having transformed into being without outflows, then the corresponding mental activities and the transformed wisdom also become without outflows. This is because the sixth consciousness (意識, yìshí, Mano-vijnana) enters into the contemplation of the two emptinesses (雙空觀, shuāngkōngguān).
入生空觀故。礙此第七我執不生。法執猶恒。故論云。單執末那居種位。平等性智不現前。謂由第六入生法二空觀故。礙此第七我法二執不起。故論云。雙執末那歸種位。平等性智方現前。謂第七識無力斷惑。與執全仗第六識也。故頌云。分別二障極喜無。六七俱生地地除。第七修道除種現。金剛道后總皆無。故第七成於無漏。皆由第六以斷惑證理勝故。
無功用行我恒摧 謂此識于第八地已前。法執猶恒。我執間斷。由第六不恒在雙空觀故。至此不動地。則我執永伏。法執間起。由第六恒在生空觀故。何非斷種。不障因故。最下品故。任運起故。體微細故。唯有覆故。
如來現起他受用十地菩薩所被機 謂此無漏第七識相應平等性智。佛果位中現十種他受用身。即能被之佛。十地菩薩。乃所被之機也。此據增勝而言。稱實四智皆能現也。
性唯無覆五遍行 此言第八識因中。於三性則唯無覆無記性。以不與煩惱俱故。平等無違拒故。是所熏故。此識緣境之時。相應心所唯遍行五。余互違故。何則無記性非善非惡。非善則善所不與相應。非惡則惡所亦不與之相應。所以互相違也。
界地隨他業力生 此識隨善惡業。於三界九地五趣之中。所感真異熟果故。為總報主故。趣生體也。何偏為體。
【現代漢語翻譯】 現代漢語譯本： 因為證悟了人空觀（入生空觀），所以能阻礙第七識的我執（末那識的我執）生起。但法執仍然存在（法執猶恒）。所以《成唯識論》中說：『僅僅執著末那識停留在種子位（單執末那居種位），平等性智不會顯現。』這是說，由於第六識證悟了人空和法空二觀（入生法二空觀），所以能阻礙第七識的我執和法執都不生起。所以《成唯識論》中說：『同時執著末那識迴歸種子位（雙執末那歸種位），平等性智才顯現。』意思是第七識沒有力量斷除煩惱，完全依賴於第六識。所以頌文說：『分別二障在極喜地（初地）就沒有了（分別二障極喜無），第六識和第七識都在各個地上逐漸斷除（六七俱生地地除），第七識在修道位斷除種子和現行（第七修道除種現），在金剛喻定之後就完全沒有了（金剛道后總皆無）。』所以第七識成就無漏，都是由於第六識斷除煩惱、證悟真理的殊勝力量。
『無功用行我恒摧』，意思是說這個識在第八地之前，法執仍然存在，我執間斷。因為第六識不是一直處於人法二空觀的狀態。到了不動地（第八地），我執就永遠被降伏，法執間或生起。因為第六識一直處於人空觀的狀態。為什麼不是斷除種子呢？因為它不妨礙因，是最下品，任運而起，體性微細，只有覆障。
『如來現起他受用身，是為十地菩薩所被之機』，意思是說這個無漏的第七識相應的平等性智，在佛果位中顯現十種他受用身，即能施教的佛，十地菩薩是所教化的對象。這是從增勝的角度來說。實際上，四智都能顯現。
『性唯無覆五遍行』，這是說第八識在因地中，從三性來說，只有無覆無記性，因為它不與煩惱同時生起，平等而沒有違拒，是所熏習的對象。這個識緣取境界的時候，相應的心所只有遍行五心所，因為其他的互相違背。為什麼呢？因為無記性既非善也非惡，非善則不與善心所相應，非惡則不與噁心所相應。所以互相違背。
『界地隨他業力生』，這個識隨著善惡業，在三界九地五趣之中，所感得的是真實的異熟果，因為它是總報的主體，是趣生的本體。為什麼偏偏是本體呢？
【English Translation】 English version: Because of entering the contemplation of emptiness of persons (入生空觀), the ego-grasping of the seventh consciousness (末那識, manas-vijnana) is prevented from arising. However, the dharma-grasping still persists (法執猶恒). Therefore, the Treatise states: 'Merely clinging to the manas-vijnana remains in the seed state (單執末那居種位), the Wisdom of Equality (平等性智, Samatajnana) does not manifest.' This means that because the sixth consciousness enters the contemplation of the emptiness of both persons and dharmas (入生法二空觀), both the ego-grasping and dharma-grasping of the seventh consciousness are prevented from arising. Therefore, the Treatise states: 'Simultaneously clinging to the manas-vijnana returning to the seed state (雙執末那歸種位), the Wisdom of Equality then manifests.' This means that the seventh consciousness has no power to sever afflictions and relies entirely on the sixth consciousness. Therefore, the verse says: 'The two obstructions of discrimination are absent in the Land of Utmost Joy (初地, the first bhumi) (分別二障極喜無), the sixth and seventh consciousnesses are gradually eliminated in each of the bhumis (六七俱生地地除), the seventh consciousness eliminates seeds and manifestations in the path of cultivation (第七修道除種現), and after the Vajra-like Samadhi, all are completely absent (金剛道后總皆無).' Therefore, the seventh consciousness achieves non-outflow (無漏, anasrava) entirely due to the superior power of the sixth consciousness in severing afflictions and realizing the truth.
'In the effortless conduct, the ego is constantly destroyed (無功用行我恒摧),' meaning that before the eighth bhumi, the dharma-grasping still persists, while the ego-grasping is intermittent. This is because the sixth consciousness is not constantly in the state of contemplating the emptiness of both persons and dharmas. Upon reaching the Immovable Land (不動地, Acala, the eighth bhumi), the ego-grasping is permanently subdued, and the dharma-grasping arises intermittently. This is because the sixth consciousness is constantly in the state of contemplating the emptiness of persons. Why is it not severing the seeds? Because it does not obstruct the cause, it is of the lowest quality, it arises spontaneously, its nature is subtle, and it is only obscuring.
'The Tathagata manifests the Other-Enjoyment Body (他受用身, para-bhoga-kaya), which is the opportunity for the Bodhisattvas of the Ten Bhumis to be taught (如來現起他受用十地菩薩所被機),' meaning that the Wisdom of Equality corresponding to this non-outflow seventh consciousness manifests ten kinds of Other-Enjoyment Bodies in the Buddha's fruition, which is the Buddha who can teach, and the Bodhisattvas of the Ten Bhumis are the objects to be taught. This is from the perspective of enhancement. In reality, all four wisdoms can manifest.
'Its nature is only non-obscured, with the five omnipresent mental factors (性唯無覆五遍行),' this refers to the eighth consciousness in the causal stage. In terms of the three natures, it is only of the non-obscured and neutral nature (無覆無記性, avyakrta), because it does not arise simultaneously with afflictions, it is equal and without resistance, and it is the object to be perfumed. When this consciousness takes an object, the corresponding mental factors are only the five omnipresent mental factors, because the others are mutually contradictory. Why? Because the neutral nature is neither good nor evil. If it is not good, then it does not correspond with good mental factors. If it is not evil, then it does not correspond with evil mental factors. Therefore, they are mutually contradictory.
'Realms and lands arise according to the power of karma (界地隨他業力生),' this consciousness, according to good and evil karma, in the three realms, nine lands, and five destinies, experiences the true fruition of different maturation, because it is the master of the total retribution, and it is the essence of the destiny of birth. Why is it specifically the essence?
具四義故。謂實有恒遍無雜業所感果也。故八識之中。唯第八識全業招。前六一分業招。第七全非業招。前六亦一分非業招。善不善性也。謂無記之法。如彼乾土不能相握自成一聚。故須直用善惡業力。如用水膠等和彼乾土。無記之法令成器聚。若善惡法如木石等自成器聚。不假他力故非業招。頌云業力生者。此也。
二乘不了因迷執 謂此第八極微細故。所以二乘愚法聲聞。不信有此第八識。唯以前六識等受熏持種。為彼智淺心粗而迷執者也。
由此能興論主諍 因小乘不了有此識故。所以大乘論主引其三經四頌五教十理。證有此識。若阿毗達摩經。解深密經。並楞伽經。此大乘三經。是不共許。若大眾部阿笈摩經。上座部分別論。化地部說一切有部。增壹經。此小乘四。是共許故。十證頌曰。持種異熟心。趣生有受識。生死緣依食。滅定心染凈。此頌具含十義。若大乘。阿毗達摩經云。無始時來界。一切法等依。由此有諸趣。及涅槃證得。此頌第八識自性微細故以作用而顯示之。初半顯第八識為因。緣用後半與流轉還滅作依持用。蓋界是因義。即種子識無始時來。展轉相續親生諸法。故依是緣義。即執持識無始時來。與一切法為依止故。謂能執持諸種子故。與現行法為所依止。此證持種心也。由此有
【現代漢語翻譯】 現代漢語譯本：因為它具有四種含義。即真實存在、恒常不變、普遍存在、沒有善惡混雜的業力所感召的果報。因此，在八識之中，只有第八識是完全由業力招感的，前六識是一部分由業力招感，第七識完全不是由業力招感，前六識也有一部分不是由業力招感。這是指善與不善的性質。無記之法，就像乾燥的泥土一樣，不能相互握持而自然形成聚集。因此，必須直接使用善惡業的力量，就像用水或膠水等來調和乾燥的泥土，使無記之法能夠形成器物聚集。如果善惡之法，就像木頭或石頭等，自身就能形成器物聚集，不需要藉助其他力量，所以不是由業力招感。頌文說『業力生者』，就是指這個意思。 二乘（聲聞乘和緣覺乘）不了知是因為迷惑執著。這是因為第八識極其微細的緣故。所以二乘中的愚法聲聞，不相信有這個第八識，只認為前六識等接受熏習、保持種子。這是因為他們的智慧淺薄、心識粗糙而產生的迷惑執著。 由此能夠引起論主的爭論。因為小乘不了知有這個識的緣故，所以大乘論主引用三部經、四部律、五種教法、十種道理，來證明有這個識。三部經指的是《阿毗達摩經》、《解深密經》和《楞伽經》，這三部大乘經典是不共同認可的。四部律指的是大眾部的《阿笈摩經》、上座部的《分別論》、化地部和說一切有部的《增壹經》，這四部小乘經典是共同認可的。十證頌說：『持種異熟心，趣生有受識，生死緣依食，滅定心染凈。』這個頌包含了十種含義。大乘《阿毗達摩經》說：『無始時來界，一切法等依，由此有諸趣，及涅槃證得。』這個頌因為第八識的自性微細，所以用它的作用來顯示它。前半部分顯示第八識是因，後半部分與流轉還滅作為所依持的作用。『界』是因的意思，即種子識從無始以來，輾轉相續，親身產生諸法。所以『依』是緣的意思，即執持識從無始以來，與一切法作為所依止，即能夠執持諸種子，與現行法作為所依止。這證明了持種心。由此有
【English Translation】 English version: It is because it possesses four meanings: namely, it is real, constant, pervasive, and its resultant fruit is not influenced by mixed karma. Therefore, among the eight consciousnesses, only the eighth consciousness is entirely produced by karma, the first six consciousnesses are partially produced by karma, the seventh consciousness is not produced by karma at all, and the first six consciousnesses are also partially not produced by karma. This refers to the nature of good and non-good. Non-specified (avyākrta) dharmas, like dry soil, cannot hold together and naturally form a cluster. Therefore, it is necessary to directly use the power of good and evil karma, like using water or glue to mix with the dry soil, so that the non-specified dharmas can form a vessel or cluster. If good and evil dharmas, like wood or stone, can naturally form a vessel or cluster, without relying on other forces, then they are not produced by karma. The verse 'produced by the power of karma' refers to this. The Śrāvakas and Pratyekabuddhas do not understand because of delusion and attachment. This is because the eighth consciousness is extremely subtle. Therefore, the foolish Śrāvakas who adhere to the letter of the law do not believe in this eighth consciousness, only believing that the first six consciousnesses, etc., receive impressions and maintain seeds. This is because their wisdom is shallow and their minds are coarse, leading to delusion and attachment. From this arises the debate among the masters. Because the Hīnayāna (small vehicle) does not understand this consciousness, the Mahāyāna (great vehicle) masters cite three sūtras, four Vinayas, five teachings, and ten reasons to prove the existence of this consciousness. The three sūtras are the Abhidharma Sūtra, the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sūtra), and the Laṅkāvatāra Sūtra (Descent into Lanka Sūtra). These three Mahāyāna sūtras are not commonly accepted. The four Vinayas are the Āgama Sūtra of the Mahāsāṃghika school, the Vibhajyavāda of the Theravāda school, and the Ekottara Āgama of the Dharmaguptaka and Sarvāstivāda schools. These four Hīnayāna Vinayas are commonly accepted. The ten-proof verse says: 'Holding seeds, ripening mind, going to birth, having receptive consciousness, life and death depend on food, cessation of mind, defilement and purity.' This verse contains ten meanings. The Mahāyāna Abhidharma Sūtra says: 'From beginningless time, the realm, all dharmas depend, from this there are all destinies, and the attainment of nirvāṇa.' This verse, because the nature of the eighth consciousness is subtle, uses its function to reveal it. The first half shows that the eighth consciousness is the cause, and the second half serves as the basis for the functions of flowing and returning to extinction. 'Realm' means cause, that is, the seed consciousness from beginningless time, continuously producing all dharmas. Therefore, 'dependence' means condition, that is, the grasping consciousness from beginningless time, with all dharmas as its basis, that is, it can grasp all seeds, and with the present dharmas as its basis. This proves the seed-holding mind. From this there are
諸趣者。由有此第八識故。執持一切順流轉法。令諸有情流轉生死。雖惑業法皆是流轉。而趣是果勝故偏說。或諸趣言通其能所。此與流轉作依持用也。及涅槃證得者。謂由有此識故。執持一切順還滅法。令修行者證得涅槃。此則但說能證。得道涅槃不依此識有故。或說所證。是修行者正所求故。或此雙說。俱是還滅品類攝故。後半頌言。雖無漏法。亦依此第八而顯。彼經復說頌云。由攝藏諸法。一切種子識。故名阿賴耶。勝者我開示。謂此本識具諸種子。故能攝藏諸雜染法。依斯建立阿賴耶名。此識從無始來至不動地。無我執時名阿賴耶。翻為藏識。故從功能立名也。解深密經云。阿陀那識甚深細。一切種子如暴流。我于凡愚不開演。恐彼分別執為我。阿陀那唐言執持。即第八識。以能持種子根身並器界。始生之義。此識以能執持諸法種子令不散失。及能執受色根依處。亦能執取結生相續。具此三義故立斯名。無性不能窮底。故言甚深。趣寂不能通達。故言甚細。乃一切法真實種子緣擊便生。轉識波浪恒無間斷。故云如暴流。恐彼凡愚於此分別執著。墮諸惡趣障生聖道。故我世尊不為開演。唯大乘菩薩乃為開示。此頌亦證持種之義。非前六轉識有此義焉。又入楞伽經云。如海遇順風。起種種波浪。現前作用轉。無有
【現代漢語翻譯】 現代漢語譯本： 諸趣（各種生命形態）的產生，都是因為有這第八識（阿賴耶識，ālaya-vijñāna，藏識）的緣故。它執持著一切順應生死流轉的法則，使得一切有情眾生在生死輪迴中流轉。雖然迷惑和業力都是流轉的原因，但『趣』是最終的結果，所以特別提出來說。或者，『諸趣』可以包括能導致流轉和所導致的流轉。這第八識對於流轉起著依持的作用。以及涅槃的證得，也是因為有這第八識的緣故。它執持著一切順應還滅（從生死輪迴中解脫）的法則，使得修行者能夠證得涅槃。這裡只說了能證得涅槃，因為涅槃的道理和涅槃本身並不依賴於這個識而存在。或者，也可以說是所證得的涅槃，因為這是修行者真正追求的目標。或者，這裡同時說了能證和所證，因為它們都屬於還滅的範疇。後半頌說，即使是無漏法（超越煩惱的清凈法），也是依賴於這第八識而顯現的。 《解深密經》（Saṃdhinirmocana Sūtra）中又說偈頌：『由於攝藏諸法，一切種子識，故名阿賴耶（ālaya）。勝者我開示。』意思是說，這個根本識具有各種種子，所以能夠攝藏各種雜染的法。依靠這個識，才建立了阿賴耶這個名稱。這個識從無始以來，直到不動地（修行的高級階段），當沒有我執的時候，才被稱為阿賴耶，翻譯成藏識。所以是從它的功能來命名的。《解深密經》說：『阿陀那識（ādanavijñāna）甚深細，一切種子如暴流。我于凡愚不開演，恐彼分別執為我。』阿陀那，翻譯成漢語就是執持的意思，也就是第八識。因為它能夠執持種子、根身（感覺器官和身體）以及器界（外在世界），是最初產生之義。這個識能夠執持各種法的種子，使它們不散失；並且能夠執受色根（感覺器官）的依處；也能執取結生相續（連線生死）。具備這三種含義，所以立了這個名稱。無性（一種哲學觀點）不能徹底瞭解它，所以說『甚深』。趣寂（追求寂滅）不能通達它，所以說『甚細』。乃至於一切法真實的種子，遇到因緣的衝擊就會產生，轉識（前六識）的波浪恒常不斷，所以說『如暴流』。恐怕那些凡夫愚人對此產生分別執著，墮入各種惡趣，障礙產生聖道，所以世尊不為他們開演，只為大乘菩薩開示。這個偈頌也證明了執持種子的含義，這是前六轉識所不具備的。 《入楞伽經》（Laṅkāvatāra Sūtra）中說：『如海遇順風，起種種波浪，現前作用轉，無有』
【English Translation】 English version: The arising of all destinies (various forms of life) is due to the existence of this eighth consciousness (ālaya-vijñāna, storehouse consciousness). It upholds all the laws that accord with the cycle of birth and death, causing all sentient beings to transmigrate in saṃsāra. Although delusion and karma are both causes of transmigration, 'destinies' are the ultimate result, so they are specifically mentioned. Alternatively, 'destinies' can encompass both what leads to transmigration and what results from it. This eighth consciousness serves as the basis for transmigration. And the attainment of nirvāṇa is also due to the existence of this consciousness. It upholds all the laws that accord with cessation (liberation from the cycle of birth and death), enabling practitioners to attain nirvāṇa. Here, only the ability to attain nirvāṇa is mentioned, because the principle of nirvāṇa and nirvāṇa itself do not depend on this consciousness for their existence. Or, it can be said that it is the nirvāṇa that is attained, because this is the true goal pursued by practitioners. Or, both the ability to attain and what is attained are mentioned here, because they both belong to the category of cessation. The Saṃdhinirmocana Sūtra further states in a verse: 'Because it stores all dharmas, the consciousness of all seeds, is called ālaya. The Victorious One reveals this.' This means that this fundamental consciousness possesses various seeds, so it can store all defiled dharmas. Based on this consciousness, the name ālaya is established. This consciousness, from beginningless time until the immovable ground (an advanced stage of practice), when there is no self-grasping, is called ālaya, translated as storehouse consciousness. So it is named based on its function. The Saṃdhinirmocana Sūtra says: 'The ādanavijñāna is very deep and subtle, all seeds are like a torrential flow. I do not reveal it to ordinary fools, lest they discriminate and grasp it as self.' Ādana, translated into Chinese, means upholding, which is the eighth consciousness. Because it can uphold the seeds, the sense organs and body, and the world, it is the meaning of initial arising. This consciousness can uphold the seeds of various dharmas, preventing them from being scattered; and it can uphold the basis of the sense organs; it can also grasp the connection of rebirth. Possessing these three meanings, this name is established. Non-self (a philosophical view) cannot fully understand it, so it is said to be 'very deep.' The pursuit of quiescence cannot penetrate it, so it is said to be 'very subtle.' Even the real seeds of all dharmas, when struck by conditions, will arise, and the waves of the transforming consciousness (the first six consciousnesses) are constantly uninterrupted, so it is said to be 'like a torrential flow.' Fearing that those ordinary fools will generate discrimination and attachment to this, fall into various evil destinies, and obstruct the arising of the holy path, the World-Honored One does not reveal it to them, but only reveals it to Mahāyāna Bodhisattvas. This verse also proves the meaning of upholding seeds, which the first six transforming consciousnesses do not possess. The Laṅkāvatāra Sūtra says: 'Like the sea encountering favorable winds, it raises various waves, the present function transforms, without'
間斷時(此喻)。藏識海亦然。境界風所擊。恒起諸識浪現前作用轉(法也)。此頌第八非轉識有此義也。既言藏識海。又云。恒起諸識浪。豈前六生滅之識得與於是哉。此上所引。乃大乘四頌。總釋十證頌持種心義。又大眾部阿笈么中。密意說此名根本識。是轉識所依止故。又上座部經分別論。俱密意說此名有分識。有乃三有。分乃因義。唯此第八恒遍三界為三有因。又化地部說窮生死蘊。蓋離此第八無別蘊法。窮生死際無間斷時。又說一切有部增壹經。亦密說名阿賴耶。謂愛阿賴耶等。由彼說阿賴耶名定此第八識。上引小乘四教宛然有此第八。何以堅執唯前六識耶。又契經說。雜染清凈諸法種子之所集起故名為心。若無此識。彼持種心不應有故。謂諸轉識在滅定等有間斷故。根境作意善等類別易脫起故。不堅住故非可熏習不能持種。唯此第八一類恒無間斷。如茞勝等堅住可熏。當彼契經所說心義。此亦證第八名心。符合十證頌初句之持種心也。又云。有異熟心善惡業感。若無此識。彼異熟心不應有故。唯真異熟心酬牽引業遍而無斷。彼異熟心即第八識。此心字通於持種異熟四字之義也。此上已釋十證頌初句之義。又云。有情流轉五趣四生。若無此第八。彼趣生體不應有故。謂要實有恒遍無雜。具此四義方可立正實
趣生。若前五識業所感者。不遍趣生。以無色界中全無此故。意識業感雖遍趣生。而不恒有唯異熟心及彼心所。具四義故。是正趣生此心及所。離第八識理不得成。此釋趣生二字。以證第八為趣生體也。又契經說。有色根身是有執受。若無此識。彼能執受不應有故。此能執受心唯異熟心。眼等轉識無如是義。又契經說。壽暖識三更互依持得相續住。若無此識。能持壽暖令久住識不應有故。謂轉識有間有轉。如聲風等無恒持用。不可立為持壽暖識故。唯異熟有恒持用故。可立為持壽暖識。此釋識字之義。通上眾義以釋次句。趣生有受識也。此下釋生死緣依食之句。契經云。諸有情類受生命終。必住散心非無心定。若無此識。生死時心不應有故。謂生死時身心惛昧。如睡無夢極悶絕時。明瞭意識必不現前。六種轉識行相所緣必不可知。是散有心名生死心。亦有餘部執生死位別有一類微細意識。行相所緣俱不可了。應知即是此第八識。又將死時。由善惡業下上身份冷觸漸起。若無此識彼事不成。轉識不能執受身故。此證生死時心即第八也。又說。識緣名色。名色緣識。如是二法展轉相依。譬如束蘆俱時而轉。若無此識。彼識自體不應有故。又諸轉識有間轉故。無力恒時執持名色恒與名色為緣。故彼識言顯是第八。此釋緣字也
【現代漢語翻譯】 現代漢語譯本： 趣生（指輪迴）。如果前五識（眼、耳、鼻、舌、身五種感覺器官的意識）的業力所感，則不能普遍地引起輪迴，因為在中陰身（死亡和投胎之間的過渡狀態）中完全沒有這些。意識的業力所感雖然普遍地引起輪迴，但不是恒常存在的，只有異熟心（第八識，又稱阿賴耶識，儲存業種的心識）以及與它相應的心所（心理活動），具備四種意義，才是真正引起輪迴的。這個心和心所，離開第八識的道理是不能成立的。這解釋了『趣生』二字，以證明第八識是輪迴的主體。 又，契經（佛經）說，有色根身（具有感覺功能的身體）是有執受（被掌握和控制）的。如果沒有這個識（第八識），那麼能執受就不應該存在。這個能執受的心，唯有異熟心（第八識）才能做到，眼等轉識（前六識）沒有這樣的能力。 又，契經說，壽（壽命）、暖（體溫）、識（意識）三者互相依存，才能持續存在。如果沒有這個識（第八識），能保持壽命和體溫長久存在的識就不應該存在。因為轉識（前六識）是有間斷、有變化的，就像聲音和風一樣，沒有恒常保持的作用，不能被認為是保持壽命和體溫的識。只有異熟心（第八識）具有恒常保持的作用，才能被認為是保持壽命和體溫的識。這解釋了『識』字的意義，綜合以上各種意義來解釋下一句，『趣生有受識』。 這下面解釋『生死緣依食』的句子。契經說，所有有情眾生在接受生命和結束生命時，必定處於散亂的心態，而不是無心定（沒有意識的禪定）的狀態。如果沒有這個識（第八識），生死時候的心就不應該存在。因為生死時候身心昏昧，就像睡眠沒有做夢，或者極度悶絕的時候，明瞭的意識一定不會顯現。六種轉識（前六識）的行相（活動狀態）和所緣（認識對像）必定無法得知。這種散亂有心的狀態，就叫做生死心。也有其他部派認為，在生死之際，存在另一種微細的意識，它的行相和所緣都無法瞭解，應該知道這就是第八識。 又，將要死亡的時候，由於善惡業力的作用，身體下部或上部的冷觸逐漸產生。如果沒有這個識（第八識），這件事就不能成立，因為轉識（前六識）不能執受身體。 這證明了生死時候的心就是第八識。又說，識緣名色（意識是名色的緣），名色緣識（名色是意識的緣），像這樣兩種法互相依賴，就像兩束蘆葦同時互相依靠而轉動。如果沒有這個識（第八識），那個識（指名色所緣的識）的自體就不應該存在。 又，各種轉識（前六識）是有間斷地運轉的，沒有力量恒常地執持名色，恒常地與名色作為緣。所以那個『識』字，顯示的就是第八識。這解釋了『緣』字。
【English Translation】 English version: 『Qusheng』 (趣生, referring to reincarnation). If it is the karma perceived by the first five consciousnesses (eye, ear, nose, tongue, and body consciousnesses), it cannot universally cause reincarnation, because these are completely absent in the 『Zhongyin』 (中陰, the intermediate state between death and rebirth). Although the karma perceived by the 『Yishi』 (意識, the sixth consciousness, mind consciousness) universally causes reincarnation, it is not constantly present; only the 『Yishu Xin』 (異熟心, the eighth consciousness, also known as Alaya consciousness, the storehouse consciousness that stores karmic seeds) and its associated 『Xin Suo』 (心所, mental activities) possess four meanings, and are the true cause of reincarnation. This mind and its mental activities cannot be established without the principle of the eighth consciousness. This explains the two words 『Qusheng』, to prove that the eighth consciousness is the entity of reincarnation. Furthermore, the 『Qiejing』 (契經, Buddhist scriptures) say that the 『Youse Genshen』 (有色根身, the body with sensory functions) is 『You Zhishou』 (有執受, possessed and controlled). If there were no such consciousness (the eighth consciousness), then the ability to possess should not exist. This mind that can possess is only the 『Yishu Xin』 (異熟心, the eighth consciousness); the 『Zhuanshi』 (轉識, the first six consciousnesses) such as eye consciousness do not have such ability. Furthermore, the scriptures say that 『Shou』 (壽, lifespan), 『Nuan』 (暖, warmth), and 『Shi』 (識, consciousness) rely on each other to maintain continuity. If there were no such consciousness (the eighth consciousness), the consciousness that can maintain lifespan and warmth for a long time should not exist. Because the 『Zhuanshi』 (轉識, the first six consciousnesses) are intermittent and changing, like sound and wind, they do not have a constant maintaining function and cannot be considered the consciousness that maintains lifespan and warmth. Only the 『Yishu Xin』 (異熟心, the eighth consciousness) has a constant maintaining function and can be considered the consciousness that maintains lifespan and warmth. This explains the meaning of the word 『Shi』 (識, consciousness), and combines the above meanings to explain the next sentence, 『Qusheng You Shou Shi』 (趣生有受識, reincarnation has a consciousness that receives). The following explains the sentence 『Shengsi Yuan Yi Shi』 (生死緣依食, birth and death depend on food). The scriptures say that all sentient beings are in a scattered state of mind when accepting life and ending life, not in a state of 『Wu Xin Ding』 (無心定, samadhi without consciousness). If there were no such consciousness (the eighth consciousness), the mind at the time of birth and death should not exist. Because the body and mind are confused at the time of birth and death, like sleeping without dreaming, or in a state of extreme suffocation, the clear consciousness will definitely not appear. The 『Xingxiang』 (行相, activity state) and 『Suoyuan』 (所緣, object of cognition) of the six 『Zhuanshi』 (轉識, the first six consciousnesses) will definitely not be known. This scattered and conscious state is called the 『Shengsi Xin』 (生死心, the mind of birth and death). There are also other schools that believe that there is another subtle consciousness at the time of birth and death, whose 『Xingxiang』 (行相, activity state) and 『Suoyuan』 (所緣, object of cognition) cannot be understood; it should be known that this is the eighth consciousness. Furthermore, when one is about to die, due to the effects of good and bad karma, cold touch gradually arises in the lower or upper parts of the body. If there were no such consciousness (the eighth consciousness), this event could not be established, because the 『Zhuanshi』 (轉識, the first six consciousnesses) cannot possess the body. This proves that the mind at the time of birth and death is the eighth consciousness. It is also said that 『Shi Yuan Mingse』 (識緣名色, consciousness is the condition for name and form), 『Mingse Yuan Shi』 (名色緣識, name and form are the condition for consciousness), these two dharmas rely on each other, like two bundles of reeds relying on each other and turning at the same time. If there were no such consciousness (the eighth consciousness), the self-nature of that consciousness (referring to the consciousness conditioned by name and form) should not exist. Furthermore, the various 『Zhuanshi』 (轉識, the first six consciousnesses) operate intermittently, and do not have the power to constantly hold onto name and form, and constantly act as a condition for name and form. Therefore, that word 『Shi』 (識, consciousness) indicates the eighth consciousness. This explains the word 『Yuan』 (緣, condition).
。又契經說。一切有情皆依食住。若無此識。彼識食體不應有故。由此定知異諸轉識有異熟識一類恒遍執持身命令不壞斷。世尊依此故作是言。一切有情皆依食住。故知唯異熟識是勝食性。彼識即是第八識也。此釋依食二字。已上釋第三句生死緣依食竟。又契經說。住滅定者。身語心行無不皆滅。而壽暖猶在。根不變壞。識不離身。若無此識住滅定者。不離身識。不應有故。謂眼等識行相粗動。于所緣境起必勞慮。厭患彼故暫求止息。漸次伏除至都盡位。依此位立住滅定者。故此定中彼識皆滅。若不許有微細一類恒遍執持壽暖等識在依何而說識不離身。若全無識。應同瓦礫。乃非情爾。由斯理趣。住滅定者決定有識。無想等位類此應知。此釋滅定心三字之義。又契經說。心雜染故有情雜染。心清凈故有情清凈。若無此識。彼染凈心不應有故。謂染凈法以心為本。因心而生。依心而住。此釋心染凈三字。蓋心字兼上下而言。此略引成唯識論文。欲義理詳明。請閱第三第四卷論文。又云若證有此識理趣無邊。觀此言豈特十義而矣。瑜伽論亦有八義證有此識。恐繁不引。已上引釋十證頌訖。此護法論主。因小乘不信此第八識故。諄諄曉喻反覆辨論。故頌云。由此能興論主爭。是也。
浩浩三藏不可窮 浩浩者。深廣之
【現代漢語翻譯】 現代漢語譯本 此外，《契經》（Qijing，佛教經典）中說：『一切有情皆依食住』（yīqiè yǒuqíng jiē yī shí zhù，一切眾生都依靠食物而存在）。如果沒有這個『識』（shí，意識），那麼作為『識食』（shíshí，意識之食）的本體就不應該存在。由此可以確定，與各種『轉識』（zhuǎnshí，轉變的意識）不同，存在一種『異熟識』（yìshúshí，果報識），它恒常普遍地執持著身體，使生命不壞斷。世尊（Shìzūn，釋迦牟尼佛的尊稱）正是依據這個道理，才說了『一切有情皆依食住』。因此可知，只有『異熟識』才是最殊勝的『食』的性質。這個『識』就是第八識，即『阿賴耶識』（Ālāyéshí，藏識）。以上是對『依食』二字的解釋，至此，對第三句『生死緣依食』（shēngsǐ yuán yī shí，生死輪迴的因緣依賴於食）的解釋完畢。 此外，《契經》中說：『住滅定者，身語心行無不皆滅，而壽暖猶在，根不變壞，識不離身』（zhù miè dìng zhě, shēn yǔ xīn xíng wú bù jiē miè, ér shòu nuǎn yóu zài, gēn bù biànhuài, shí bù lí shēn，處於滅盡定的人，身語意活動全部停止，但壽命和體溫仍然存在，感官功能沒有改變，意識沒有離開身體）。如果沒有這個『識』，那麼處於滅盡定的人，不離開身體的『識』就不應該存在。這是因為眼識等『識』的活動狀態粗糙而劇烈，對於所緣之境必然會產生勞累和憂慮，因此厭倦它們，暫時尋求止息，逐漸地伏除，直至完全消失。依據這種狀態，才設立了『住滅定』（zhù miè dìng，滅盡定）。因此，在這種禪定中，那些粗顯的『識』都已滅盡。如果不承認存在一種微細的、恒常普遍地執持著壽命和體溫等的『識』，那麼又依據什麼來說『識不離身』呢？如果完全沒有『識』，就應該和瓦礫一樣，成為無情之物，但事實並非如此。由於這個道理，處於滅盡定的人，必定存在著『識』。『無想』（wúxiǎng，無想定）等狀態，可以類比這個道理來理解。這是對『滅定心』（miè dìng xīn，滅盡定的心）這三個字的解釋。 此外，《契經》中說：『心雜染故有情雜染，心清凈故有情清凈』（xīn zázhǎn gù yǒuqíng zázhǎn, xīn qīngjìng gù yǒuqíng qīngjìng，心被污染，眾生就被污染；心清凈，眾生就清凈）。如果沒有這個『識』，那麼染污和清凈的心就不應該存在。這是因為染污和清凈的法以心為根本，因心而生，依心而住。這是對『心染凈』（xīn rǎnjìng，心的染污和清凈）這三個字的解釋。這裡的『心』字兼顧了上下兩方面而言。以上簡略地引用了《成唯識論》（Chéng Wéishí Lùn）的論文。如果想要詳細明白其中的義理，請閱讀第三卷和第四卷的論文。此外，論文中還說，如果能夠證明存在這個『識』，那麼其中的道理是無窮無盡的。由此可見，難道僅僅只有十個理由嗎？《瑜伽師地論》（Yújiāshī Dìlùn）中也有八個理由證明存在這個『識』，因為內容繁多，所以不在此引用。以上引用並解釋了十個論證頌。護法論師（Hùfǎ Lùnshī，佛教論師Dharmapāla）因為小乘佛教不相信這第八識，所以諄諄教誨，反覆辨論。因此頌中說：『由此能興論主爭』（yóu cǐ néng xīng lùnzhǔ zhēng，因此能夠引起論師的爭論），就是這個意思。 『浩浩三藏不可窮』（hàohào sānzàng bùkě qióng，浩瀚的三藏經典不可窮盡），『浩浩』（hàohào，浩瀚）的意思是深廣。
【English Translation】 English version Furthermore, the Sutra (Qijing, Buddhist scriptures) states: 'All sentient beings abide by food.' If this 'consciousness' (shí, consciousness) did not exist, then the substance of 'consciousness-food' (shíshí, food of consciousness) should not exist. From this, it can be determined that, unlike the various 'transforming consciousnesses' (zhuǎnshí, transforming consciousnesses), there exists a 'resultant consciousness' (yìshúshí, resultant consciousness), which constantly and universally upholds the body, preventing life from being broken and terminated. The World-Honored One (Shìzūn, respectful title for Shakyamuni Buddha) relied on this principle when he said, 'All sentient beings abide by food.' Therefore, it can be known that only 'resultant consciousness' is the most supreme nature of 'food.' This 'consciousness' is the eighth consciousness, namely the 'Ālāyavijñāna' (Ālāyéshí, storehouse consciousness). The above is an explanation of the words 'relying on food.' Thus far, the explanation of the third sentence, 'the causes and conditions of birth and death rely on food' (shēngsǐ yuán yī shí, the causes and conditions of birth and death depend on food), is complete. Furthermore, the Sutra states: 'For those abiding in cessation, body, speech, and mind activities all cease, but life-force and warmth remain, the faculties do not change, and consciousness does not leave the body' (zhù miè dìng zhě, shēn yǔ xīn xíng wú bù jiē miè, ér shòu nuǎn yóu zài, gēn bù biànhuài, shí bù lí shēn, for those abiding in cessation, body, speech, and mind activities all cease, but life-force and warmth remain, the faculties do not change, and consciousness does not leave the body). If this 'consciousness' did not exist, then for those abiding in cessation, the 'consciousness' that does not leave the body should not exist. This is because the activities of eye-consciousness and other 'consciousnesses' are coarse and intense, and they inevitably generate fatigue and worry regarding the objects they perceive. Therefore, they become weary of them, temporarily seeking cessation, gradually subduing them until they completely disappear. Based on this state, the 'cessation attainment' (zhù miè dìng, cessation attainment) is established. Therefore, in this samadhi, those coarse 'consciousnesses' have all ceased. If one does not acknowledge the existence of a subtle, constant, and universal 'consciousness' that upholds life-force, warmth, etc., then based on what can it be said that 'consciousness does not leave the body'? If there were no 'consciousness' at all, it should be the same as rubble, becoming an insentient object, but this is not the case. Due to this principle, for those abiding in cessation, 'consciousness' definitely exists. States such as 'non-perception' (wúxiǎng, non-perception) can be understood by analogy to this principle. This is an explanation of the three words 'cessation attainment mind' (miè dìng xīn, mind of cessation attainment). Furthermore, the Sutra states: 'When the mind is defiled, sentient beings are defiled; when the mind is purified, sentient beings are purified' (xīn zázhǎn gù yǒuqíng zázhǎn, xīn qīngjìng gù yǒuqíng qīngjìng, when the mind is defiled, sentient beings are defiled; when the mind is purified, sentient beings are purified). If this 'consciousness' did not exist, then defiled and purified minds should not exist. This is because defiled and purified dharmas take the mind as their root, arising from the mind and abiding in the mind. This is an explanation of the three words 'mind defilement and purity' (xīn rǎnjìng, mind's defilement and purity). The word 'mind' here encompasses both upper and lower aspects. The above is a brief citation from the treatise Vijñaptimātratāsiddhi (Chéng Wéishí Lùn). If one wishes to understand the meaning in detail, please read volumes three and four of the treatise. Furthermore, the treatise also states that if one can prove the existence of this 'consciousness,' then the principles within it are inexhaustible. From this, it can be seen that there are not just ten reasons, are there? The Yogācārabhūmi-śāstra (Yújiāshī Dìlùn) also has eight reasons to prove the existence of this 'consciousness,' but because the content is extensive, it will not be cited here. The above cites and explains the ten verses of argumentation. The master Dharmapāla (Hùfǎ Lùnshī, Buddhist master Dharmapāla) repeatedly taught and debated because the Theravada school did not believe in this eighth consciousness. Therefore, the verse says: 'From this, the masters' disputes can arise' (yóu cǐ néng xīng lùnzhǔ zhēng, from this, the masters' disputes can arise), which is what it means. 'The vast Tripiṭaka is inexhaustible' (hàohào sānzàng bùkě qióng, the vast Tripiṭaka is inexhaustible), 'vast' (hàohào, vast) means deep and broad.
義。三藏者謂能所執也。蓋持種義邊名為能藏受。熏義邊名所藏。七執為我名為執藏。故頌云。諸法于識藏。識於法亦爾。更互為果性。亦常為因性。此頌意言。阿賴耶識與諸轉識。於一切時展轉相生。互為因果。攝大乘論說。阿賴耶識與雜染法互為因緣。引此以謂。此第八識具三藏義。體用深廣。凡小所以不達也。又解深密經云。阿陀耶識甚深細。已見上文注。引此頌證執持之名義。以見凡愚不達所以也。
淵深七浪境為風 此言第八現識如水。八識現種如波。境等四緣如風。若四緣之風恒擊第八現水。則常起八識種現之波。喻中多風至多波生。少風至少浪起。法中多緣多識生。少緣少識起。故楞伽云。如海遇順風等。已見上文。
受熏持種根身器 此第八識能受前七識熏。能持諸法漏無漏種。以此識為總報主。所以持種。具四義故。所以受熏。謂一堅住性。二無記性。三可熏性。四與能熏和合。言堅住者。從無始之始究竟之終一類相續故。然則第七亦爾。何非所熏。以第二義揀之。要是無記。猶如茞勝性非香臭熏。以香即香。以臭即臭。若香臭之物雖熏以香臭。縱經日久卒莫能變其氣味也。此第七既有覆性故非所熏。八俱五所具前二義應為所熏。以第三可熏義揀之。謂可熏者自抂之義。所非自在。豈
【現代漢語翻譯】 現代漢語譯本： 『義。三藏者謂能所執也。』（意義：三藏指的是能執和所執。）蓋持種義邊名為能藏受。（從持種的意義方面來說，稱為能藏受。）熏義邊名所藏。（從熏習的意義方面來說，稱為所藏。）七執為我名為執藏。（第七識執著自我，稱為執藏。）故頌云：『諸法于識藏，識於法亦爾，更互為果性，亦常為因性。』（所以頌詞說：『一切法存在於識藏中，識也存在於法中，互相作為果性，也常常作為因性。』）此頌意言：阿賴耶識（Ālayavijñāna，藏識）與諸轉識，於一切時展轉相生，互為因果。（這首頌的意思是說，阿賴耶識與各種轉識，在任何時候都輾轉相生，互為因果。）攝大乘論說：阿賴耶識與雜染法互為因緣。（《攝大乘論》說：阿賴耶識與各種雜染法互為因緣。）引此以謂：此第八識具三藏義，體用深廣，凡小所以不達也。（引用這些來說明：這第八識具有三藏的意義，其本體和作用深奧廣博，所以凡夫和小乘無法理解。）又解深密經云：『阿陀耶識（Ādānavijñāna，執持識）甚深細。』（《解深密經》又說：『阿陀耶識非常深奧細微。』）已見上文注。（已經在上文註釋中解釋過。）引此頌證執持之名義，以見凡愚不達所以也。（引用這首頌來證明執持的名稱和意義，以此說明凡夫和愚人無法理解其中的道理。）
『淵深七浪境為風。』（深淵中的七層波浪，境界如同風。）此言第八現識如水，八識現種如波，境等四緣如風。（這是說第八現識就像水，八識的現行和種子就像波浪，境界等四種因緣就像風。）若四緣之風恒擊第八現水，則常起八識種現之波。（如果四種因緣的風不斷吹拂第八現識的水，那麼就會經常生起八識種子現行的波浪。）喻中多風至多波生，少風至少浪起。（比喻中，風大則波浪多，風小則波浪少。）法中多緣多識生，少緣少識起。（在佛法中，因緣多則生起的識多，因緣少則生起的識少。）故楞伽云：『如海遇順風等。』（所以《楞伽經》說：『就像大海遇到順風一樣。』）已見上文。（已經在上文解釋過。）
『受熏持種根身器。』（接受熏習，執持種子，根身和器世界。）此第八識能受前七識熏，能持諸法漏無漏種。（這第八識能夠接受前七識的熏習，能夠執持一切有漏和無漏的種子。）以此識為總報主，所以持種。（因為這個識是總報的主體，所以能夠執持種子。）具四義故，所以受熏。（具備四種意義，所以能夠接受熏習。）謂一堅住性，二無記性，三可熏性，四與能熏和合。（這四種意義是：一是堅固常住的性質，二是無記的性質，三是可熏習的性質，四是與能熏習的事物和合。）言堅住者，從無始之始究竟之終一類相續故。（所謂堅固常住，是指從無始的開始到究竟的結束，都是同一類相續不斷。）然則第七亦爾，何非所熏？（既然如此，第七識也是這樣，為什麼不能被熏習呢？）以第二義揀之，要是無記。（用第二種意義來區分，必須是無記性。）猶如茞勝性非香臭熏。（就像茞草的勝性不能被香或臭薰染。）以香即香，以臭即臭。（因為香就是香，臭就是臭。）若香臭之物雖熏以香臭，縱經日久卒莫能變其氣味也。（如果香或臭的東西雖然被香或臭薰染，即使經過很久的時間，最終也不能改變它的氣味。）此第七既有覆性故非所熏。（這第七識既然有覆藏的性質，所以不能被熏習。）八俱五所具前二義應為所熏。（與第八識同時生起的五遍行心所具備前兩種意義，應該可以被熏習。）以第三可熏義揀之。（用第三種可熏習的意義來區分。）謂可熏者自抂之義。（所謂可熏習，是指可以自我改變的意義。）所非自在。（如果不是自在的，難道
【English Translation】 English version: '義。三藏者謂能所執也。' (Meaning: The three treasuries refer to the grasper and the grasped.) 蓋持種義邊名為能藏受。 (From the perspective of holding seeds, it is called the 'able-to-store receiver'.) 熏義邊名所藏。 (From the perspective of being perfumed, it is called the 'stored'.) 七執為我名為執藏。 (The seventh consciousness's clinging to self is called the 'clinging store'.) 故頌云：『諸法于識藏，識於法亦爾，更互為果性，亦常為因性。』 (Therefore, the verse says: 'All dharmas are in the storehouse consciousness, and consciousness is also in dharmas; they are mutually the nature of result, and also constantly the nature of cause.') 此頌意言：阿賴耶識 (Ālayavijñāna, storehouse consciousness) 與諸轉識，於一切時展轉相生，互為因果。 (The meaning of this verse is that the Ālayavijñāna and the various transforming consciousnesses arise mutually at all times, being mutual cause and effect.) 攝大乘論說：阿賴耶識與雜染法互為因緣。 (The Mahāyānasaṃgraha says: The Ālayavijñāna and defiled dharmas are mutual causes and conditions.) 引此以謂：此第八識具三藏義，體用深廣，凡小所以不達也。 (This is cited to say that this eighth consciousness possesses the meaning of the three treasuries, its essence and function are profound and vast, which is why ordinary beings and those of the lesser vehicle do not understand it.) 又解深密經云：『阿陀耶識 (Ādānavijñāna, grasping consciousness) 甚深細。』 (Also, the Saṃdhinirmocana Sūtra says: 'The Ādānavijñāna is extremely deep and subtle.') 已見上文注。 (Already seen in the notes above.) 引此頌證執持之名義，以見凡愚不達所以也。 (This verse is cited to prove the name and meaning of grasping, to show that ordinary and foolish beings do not understand the reason for it.)
'淵深七浪境為風。' (The deep abyss with seven waves, the environment is like wind.) 此言第八現識如水，八識現種如波，境等四緣如風。 (This says that the eighth manifest consciousness is like water, the manifest seeds of the eight consciousnesses are like waves, and the four conditions such as environment are like wind.) 若四緣之風恒擊第八現水，則常起八識種現之波。 (If the wind of the four conditions constantly strikes the eighth manifest water, then the waves of the manifest seeds of the eight consciousnesses will constantly arise.) 喻中多風至多波生，少風至少浪起。 (In the analogy, much wind leads to many waves, and little wind leads to few waves.) 法中多緣多識生，少緣少識起。 (In the Dharma, many conditions lead to the arising of many consciousnesses, and few conditions lead to the arising of few consciousnesses.) 故楞伽云：『如海遇順風等。』 (Therefore, the Laṅkāvatāra Sūtra says: 'Like the sea encountering favorable winds, etc.') 已見上文。 (Already seen above.)
'受熏持種根身器。' (Receiving perfuming, holding seeds, roots, body, and vessel.) 此第八識能受前七識熏，能持諸法漏無漏種。 (This eighth consciousness can receive the perfuming of the previous seven consciousnesses, and can hold the seeds of all dharmas, both defiled and undefiled.) 以此識為總報主，所以持種。 (Because this consciousness is the master of the overall retribution, it holds the seeds.) 具四義故，所以受熏。 (Because it possesses four meanings, it receives perfuming.) 謂一堅住性，二無記性，三可熏性，四與能熏和合。 (These four meanings are: first, the nature of being firm and abiding; second, the nature of being neutral; third, the nature of being able to be perfumed; and fourth, being in harmony with the perfumer.) 言堅住者，從無始之始究竟之終一類相續故。 (The so-called firm and abiding means that it is a continuous stream of the same kind from the beginning of beginningless time to the ultimate end.) 然則第七亦爾，何非所熏？ (If that is the case, then the seventh consciousness is also like this, why is it not perfumed?) 以第二義揀之，要是無記。 (It is distinguished by the second meaning, it must be neutral.) 猶如茞勝性非香臭熏。 (It is like the superior nature of Cynanchum vincetoxicum cannot be perfumed by fragrance or foulness.) 以香即香，以臭即臭。 (Because fragrance is fragrance, and foulness is foulness.) 若香臭之物雖熏以香臭，縱經日久卒莫能變其氣味也。 (If fragrant or foul things are perfumed with fragrance or foulness, even after a long time, they cannot change their flavor.) 此第七既有覆性故非所熏。 (Since this seventh consciousness has a concealing nature, it is not perfumed.) 八俱五所具前二義應為所熏。 (The five mental functions that arise together with the eighth consciousness possess the first two meanings and should be perfumed.) 以第三可熏義揀之。 (It is distinguished by the third meaning of being able to be perfumed.) 謂可熏者自抂之義。 (The so-called able to be perfumed means the meaning of self-subjugation.) 所非自在。 (That which is not self-mastered.
當所熏。然而他人第八具此三義。應受熏否。以第四義揀之。曰要與能熏和合。故謂能與所時處皆同方為和合。他八與己殊不相干。若己之能熏熏他第八。何異己食而責飽於人耶。所以第八具此四義。獨得受熏也。此頌第八受熏影顯前七識即為能熏故。以前七頌中隱略能熏語故能熏四義者。一有生滅。二有勝用。三有增減。四與所熏和合。謂生滅者。有能生長之作用。故是能熏。然無記色心皆有生滅。亦皆能熏。以第二義揀之。要有勝用。以善惡有覆強勝之力。名為勝用。然則佛位法既是強勝。何非能熏。以第三義故。蓋增減。乃損益之義。佛無損益。故非能熏。蓋應剛則剛。合柔即柔。能成辦事。是為損益。然自身前七具上三義。能熏他否。謂有第四義。要與所熏和合故。是前七王所皆能熏。除無記性。善惡皆具故。所熏唯王。心所不預焉。所若受熏。大過失生。不應齊責。種子根身器界即第八所緣之境。又持種故。所以受熏也。
去後來先作主公 此識是總報主故。有情投胎時最先。命終時居后也。依憑經(即雜寶藏經)論(即瑜伽與攝論)略辨此識捨出之處。總括經論。頌曰。善業從下冷。惡業從上冷。二皆至於心。一處同時舍(二論之義)頂聖眼生天。人心餓鬼腹。旁生膝蓋離。地獄腳板出(經義)謂
【現代漢語翻譯】 現代漢語譯本：那麼，什麼才能被熏習呢？然而，其他人的第八識是否具備這三個條件，從而能夠接受熏習呢？需要用第四個條件來加以區分。也就是說，必須與能熏習者相和合。所謂的『和合』，是指能熏習者與所熏習者在時間、地點上都相同。其他人的第八識與自己毫不相干。如果自己的能熏習去熏習他人的第八識，那和自己吃飯卻要求別人飽腹有什麼區別呢？所以，只有第八識具備這四個條件，才能接受熏習。這首偈頌說明了第八識接受熏習，而顯現的前七識就是能熏習者。因為在前七頌中，隱略了能熏習的說法。能熏習的四個條件是：一、有生滅；二、有勝用；三、有增減；四、與所熏習者相和合。所謂『生滅』，是指有能生長的作用，所以是能熏習者。然而，無記性的色法和心法都有生滅，也都能熏習。需要用第二個條件來加以區分，即要有勝用。善和惡具有強大殊勝的力量，稱為『勝用』。既然佛位的法既強大又殊勝，為什麼不是能熏習者呢？因為第三個條件，即增減，是損益的意思。佛沒有損益，所以不是能熏習者。所謂的『增減』，是指能適應剛強則剛強，適應柔和則柔和，能夠成就事情，這就是損益。那麼，自身的前七識具備以上三個條件，能否熏習其他呢？需要第四個條件，即要與所熏習者相和合。所以，前七識的王和所都能熏習，除了無記性。善和惡都具備這些條件。所熏習的只有王，心所不參與其中。如果心所接受熏習，就會產生很大的過失，不應該一起責備。種子、根身、器界就是第八識所緣的境界，又因為持有種子，所以能夠接受熏習。 去後來先作主公：這個識是總報的主體。有情在投胎時最先來，命終時最後離開。依據經（即《雜寶藏經》）和論（即《瑜伽師地論》和《攝大乘論》）來簡略辨別這個識捨棄和出現的地方。總括經論，偈頌說：善業從下身冷起，惡業從上身冷起，兩種情況都到心處，在同一時間捨棄（這是二論的含義）。從頭頂往生是聖人，從眼睛往生是生天，從心往生是餓鬼，從腹部往生是旁生，從膝蓋往生是離開旁生道，從腳板往生是地獄。
【English Translation】 English version: What then, is to be perfumed? However, does the eighth consciousness of others possess these three qualities, thus being able to receive perfuming? The fourth quality is used to distinguish this. That is to say, it must be in harmony with the perfumer. 'Harmony' means that the perfumer and the perfumed are the same in time and place. The eighth consciousness of others has nothing to do with oneself. If one's own perfumer perfumes the eighth consciousness of others, what difference is there between oneself eating and demanding that others be full? Therefore, only the eighth consciousness possesses these four qualities and can receive perfuming. This verse explains that the eighth consciousness receives perfuming, and the manifested first seven consciousnesses are the perfumers. Because in the previous seven verses, the statement of the perfumer was omitted. The four qualities of the perfumer are: 1. Having arising and ceasing; 2. Having superior function; 3. Having increase and decrease; 4. Being in harmony with the perfumed. 'Arising and ceasing' means having the function of being able to grow, so it is the perfumer. However, both the neutral-natured form and mind have arising and ceasing, and both can perfume. The second quality needs to be used to distinguish this, that is, having superior function. Good and evil have strong and superior power, called 'superior function'. Since the Dharma of the Buddha position is both strong and superior, why is it not the perfumer? Because of the third quality, that is, increase and decrease, which means gain and loss. The Buddha has no gain or loss, so it is not the perfumer. 'Increase and decrease' means being able to adapt to strength when strong, and adapt to gentleness when gentle, being able to accomplish things, this is gain and loss. Then, do the first seven consciousnesses of oneself, possessing the above three qualities, perfume others? The fourth quality is needed, that is, being in harmony with the perfumed. Therefore, the kings and the possessions of the first seven consciousnesses can all perfume, except for the neutral nature. Good and evil both possess these qualities. Only the king is perfumed, the mental functions do not participate in it. If the mental functions receive perfuming, great faults will arise, and they should not be blamed together. Seeds, root body, and container world are the objects of the eighth consciousness, and because it holds the seeds, it can receive perfuming. 'Coming last and going first, acting as the master': This consciousness is the master of the overall retribution. Sentient beings come first at the time of conception and leave last at the time of death. Based on the Sutra (i.e., Za Bao Zang Jing) and the Treatise (i.e., Yogacarabhumi-sastra and Mahayanasamgraha), briefly distinguish the place where this consciousness is abandoned and appears. Summarizing the Sutras and Treatises, the verse says: Good karma starts cooling from below, evil karma starts cooling from above, both reach the heart, and are abandoned at the same time (this is the meaning of the two Treatises). Rebirth from the crown of the head is a sage, rebirth from the eyes is rebirth in the heavens, rebirth from the heart is a hungry ghost, rebirth from the abdomen is an animal, rebirth from the knees is leaving the animal realm, and rebirth from the soles of the feet is hell.
經論異者。經驗六趣差別。論明善惡兩途。蓋六趣亦不出善惡也。即前生死心也。
不動地前才舍藏 謂此識從有漏因至無漏果。略有三位。謂我愛執藏位。二善惡業果位。三相續執持位。初從無始至不動地名阿賴耶。此云藏次。亦從無始至解脫道名毗播迦。此云異熟。蓋具變異而熟。異時而熟。異類而熟。故名異熟。后佛果位盡未來際名無垢識。初阿賴者。有情執為自內我故。異熟者是善惡所引果故。持無漏種現無間斷故。謂此本識初至此地。舍藏識名過失重故。有情不執為自內我故。
金剛道后異熟空 謂二障種習有漏種。現皆永斷舍故。舍此名因並劣無漏亦皆舍盡。
大圓無垢同時發普照十方塵剎中 此識至佛果位。轉成上品無漏凈體。號無垢識。與相應大圓鏡智同發起時。普照十方圓明法界也契經云。如來無垢識。是凈無漏界。解脫一切障。圓鏡智相應通揀四智。謂平等性智。妙觀察智。各有三品。見道下品。修道中品。究竟上品。故因中轉也。大圓鏡智。成所作智。各唯上品。故於果中轉也。故頌云。六七二識因中轉前五第八果中圓。
八識規矩補註(終)
六離合釋法式
西方釋名有其六種。一依主。二持業。三有財。四相違。五帶數。六鄰近。以此六種有離合故
【現代漢語翻譯】 現代漢語譯本：經書和論著的說法不同。經書闡述了六道（地獄、餓鬼、畜生、阿修羅、人、天）的差別，論著闡明了善惡兩條道路。實際上，六道也離不開善惡的範疇，也就是之前的生死之心。
在不動地（菩薩十地中的第八地）之前才捨棄藏識（阿賴耶識）。這意味著這個識從有漏的因到無漏的果，大致有三個階段：第一是我愛執藏位，第二是善惡業果位，第三是相續執持位。最初從無始以來到不動地稱為阿賴耶（Ālaya），意為『藏』。也從無始以來到解脫道稱為毗播迦（Vipāka），意為『異熟』。因為它具有變異而成熟、異時而成熟、異類而成熟的特性，所以稱為異熟。最後在佛果位直到未來際稱為無垢識。最初的阿賴耶識，是因為有情執著它為自己的內在自我；異熟識是因為它是善惡所引發的果報；持無漏種是因為它顯現無間斷。這意味著這個根本識最初到達這個階段，捨棄藏識的名稱，是因為過失太重，有情不再執著它為自己的內在自我。
在金剛道（即將成佛的階段）之後，異熟識空。這意味著二障（煩惱障和所知障）的種子習氣和有漏的種子，現在都永遠斷除捨棄了。捨棄這個名稱的原因是，連同低劣的無漏也全部捨棄乾淨了。
大圓鏡智和無垢識同時發起，普遍照耀十方塵剎之中。這個識到達佛果位時，轉變成上品無漏清凈的本體，稱為無垢識。與相應的的大圓鏡智同時發起時，普遍照耀十方圓明法界。契經上說：『如來的無垢識，是清凈無漏的境界，解脫一切障礙，與大圓鏡智相應。』總括了四智（大圓鏡智、平等性智、妙觀察智、成所作智）。其中，平等性智和妙觀察智各有下品、中品、上品三個層次，見道位是下品，修道位是中品，究竟位是上品，所以在因地中轉變。大圓鏡智和成所作智只有上品，所以在果地中轉變。所以頌說：『六七二識因中轉，前五第八果中圓。』
《八識規矩補註》（終）
六離合釋法式
西方釋名有六種方式：一是依主釋，二是持業釋，三是有財釋，四是相違釋，五是帶數釋，六是鄰近釋。因為這六種方式有離有合。
【English Translation】 English version: The scriptures and treatises differ. The scriptures explain the differences of the six realms (hell, hungry ghosts, animals, asuras, humans, and gods), while the treatises clarify the two paths of good and evil. In reality, the six realms cannot be separated from the scope of good and evil, which is the previous mind of birth and death.
Before the Immovable Ground (the eighth of the ten Bodhisattva grounds), the Store Consciousness (Ālaya-vijñāna) is relinquished. This means that this consciousness, from the cause of defilement to the fruit of non-defilement, roughly has three stages: first, the position of attachment to self-love; second, the position of good and evil karmic results; and third, the position of continuous upholding. Initially, from beginningless time to the Immovable Ground, it is called Ālaya, meaning 'store'. Also, from beginningless time to the path of liberation, it is called Vipāka, meaning 'different maturation'. Because it has the characteristics of maturing through transformation, maturing at different times, and maturing through different categories, it is called different maturation. Finally, in the Buddha's fruition until the end of the future, it is called Immaculate Consciousness. The initial Ālaya-vijñāna is because sentient beings are attached to it as their inner self; the Vipāka-vijñāna is because it is the result caused by good and evil; upholding the non-defiled seeds is because it manifests without interruption. This means that this fundamental consciousness initially reaches this stage, and the name of Store Consciousness is relinquished because the faults are too heavy, and sentient beings no longer cling to it as their inner self.
After the Vajra Path (the stage of about to become a Buddha), the Vipāka-vijñāna is empty. This means that the seeds and habits of the two obstacles (affliction obstacle and knowledge obstacle) and the seeds of defilement are now all permanently cut off and relinquished. The reason for relinquishing this name is that even the inferior non-defilement is completely relinquished.
The Great Perfect Mirror Wisdom and the Immaculate Consciousness arise simultaneously, universally illuminating the ten directions of dust-like lands. When this consciousness reaches the Buddha's fruition, it transforms into the supreme non-defiled pure essence, called Immaculate Consciousness. When it arises simultaneously with the corresponding Great Perfect Mirror Wisdom, it universally illuminates the ten directions of the perfect and bright Dharma realm. The sutra says: 'The Tathagata's Immaculate Consciousness is the pure and non-defiled realm, liberating all obstacles, corresponding to the Great Perfect Mirror Wisdom.' It encompasses the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom). Among them, Equality Wisdom and Wonderful Observing Wisdom each have three levels: inferior, middle, and superior. The stage of seeing the path is inferior, the stage of cultivating the path is middle, and the ultimate stage is superior, so it transforms in the causal ground. The Great Perfect Mirror Wisdom and Accomplishing Wisdom only have the superior level, so they transform in the fruition ground. Therefore, the verse says: 'The sixth, seventh, and second consciousnesses transform in the causal ground, the first five and eighth are perfected in the fruition ground.'
《Notes on the Rules of the Eight Consciousnesses》 (End)
Six Combination and Separation Explanations of Dharma Style
There are six ways to explain Western names: first, dependent possessive; second, holding action; third, having wealth; fourth, contradictory; fifth, carrying number; sixth, adjacent. Because these six ways have separation and combination.
。一一具二。若單一字名即非六識。以不得成離合相故。初依主者。謂所依為主。如說眼識。識依眼起。即眼之識。故名眼識。舉眼之主以表于識。亦名依士釋。此即分取他名。如名色識。如子取父名。名為依主。父取子名。即名依士。所依劣故。言離合相者。離謂眼者是根。識者了別。合謂此二合名眼識。餘五離合準此應知。言持業者。如說藏識。識者是體藏是業用。用能顯體。體能持業。藏即識故名為藏識。故言持業。亦名同依釋。藏取含藏用。識取了別用。此二同一所依故云同依也。言有財者。謂從所有以得其名。一如佛陀。此云覺者。即有覺之者名為覺者。此即分取他名。二如俱舍非對法藏。對法藏者。是本論名。為依根本對法藏造故。此亦名為對法藏論。此全取他名。亦名有財釋。言相違者。如說眼及耳等。各別所詮。皆自為主。不相隨順。故曰相違。為有及與二言。非前二釋義。通帶數有財。言帶數者。以數顯義通於三釋。如五蘊二諦等。五即是蘊。二即是諦。此用自為名。即持業帶數。如眼等六識。取自他為名。即依主帶數。如說五逆為五無間。無間是果即因談果。此全取他名。即有財帶數。言鄰近者。從近為名。如四念住以慧為體。以慧近念故名念住。既是鄰近。不同自為。名無持業。義通餘二釋。
【現代漢語翻譯】 現代漢語譯本 一一具二：如果單一字作為名稱，就不是六識（Loka-vidū，能知世間），因為不能構成離合相（離散和聚合的性質）。 初依主釋：指所依之物為主。例如，『眼識』（cakṣur-vijñāna，視覺意識），意識依眼根而生起，即『眼的意識』，所以稱為眼識。用眼根這個主導者來表示意識。也稱為依士釋。這是部分取用其他名稱，如『名色識』（nāma-rūpa-vijñāna，對名色產生的意識）。如同兒子取父親的名字，稱為依主釋；父親取兒子的名字，稱為依士釋。因為所依之物是次要的。 『離合相』是指，『離』是指眼根，『識』是指了別作用。『合』是指這兩者合起來稱為眼識。其餘五識的離合相可以依此類推。『持業釋』是指，例如『藏識』（ālaya-vijñāna，阿賴耶識），識是本體，藏是業用。業用能夠彰顯本體，本體能夠保持業用。藏即是識，所以稱為藏識。因此稱為持業釋，也稱為同依釋。『藏』取其含藏的作用，『識』取其了別的作用，這兩者是同一所依，所以稱為同依釋。 『有財釋』是指，從所有之物而得其名。一是如『佛陀』（Buddha，覺悟者），這裡譯為『覺者』，即『具有覺悟的人』稱為覺者。這是部分取用其他名稱。二是如《俱舍論》（Abhidharma-kośa，阿毗達摩俱舍論），並非《對法藏》（Abhidharma-piṭaka，阿毗達摩藏）。因為是依據根本的《對法藏》而造，所以也稱為《對法藏論》。這是完全取用其他名稱，也稱為有財釋。 『相違釋』是指，例如『眼及耳等』，各自所詮釋的內容，都以自身為主，互不相隨順，所以稱為相違釋。因為有『及』和『與』這兩個字，並非前兩種解釋的含義，普遍帶有數和有財釋。 『帶數釋』是指，用數字來顯示意義，貫通於三種解釋。例如『五蘊』（pañca-skandha，構成個體的五種要素）、『二諦』（dve satye，兩種真理）等，『五』即是蘊，『二』即是諦。這是用自身作為名稱，即持業帶數釋。如『眼等六識』，取自身和他者作為名稱，即依主帶數釋。如說『五逆』（pañcānantarya，五種極惡罪行）為『五無間』（pañcānantarika-karma，導致立即受苦的五種業），無間是果，即用因來談論果。這是完全取用其他名稱，即有財帶數釋。 『鄰近釋』是指，從鄰近的事物來命名。例如『四念住』（catuḥ-smṛtyupasthāna，四種正念的建立），以慧（prajñā，智慧）為體，因為慧鄰近於念（smṛti，正念），所以稱爲念住。既然是鄰近，就不同於自身作為名稱，沒有持業釋，意義貫通於其餘兩種解釋。
【English Translation】 English version One-one possesses two aspects. If a single character is used as a name, it is not the six consciousnesses (Loka-vidū, knower of the world), because it cannot form a separative-collective aspect (the nature of being discrete and aggregate). The initial dependent-dominant compound (依主釋): refers to that which is relied upon as the dominant element. For example, 'eye-consciousness' (cakṣur-vijñāna, visual consciousness), consciousness arises dependent on the eye faculty, that is, 'consciousness of the eye,' hence it is called eye-consciousness. The eye faculty, as the dominant element, is used to represent consciousness. It is also called a dependent-agent compound. This is partially taking another name, such as 'name-and-form consciousness' (nāma-rūpa-vijñāna, consciousness arising from name and form). It is like a son taking his father's name, called a dependent-dominant compound; the father taking the son's name is called a dependent-agent compound. Because that which is relied upon is secondary. 'Separative-collective aspect' means that 'separative' refers to the eye faculty, and 'consciousness' refers to the function of discernment. 'Collective' means that these two combined are called eye-consciousness. The separative-collective aspect of the other five consciousnesses can be understood by analogy. 'Possessive-action compound' (持業釋) refers to, for example, 'store-consciousness' (ālaya-vijñāna, the ālaya consciousness), consciousness is the substance, and store is the function. The function can manifest the substance, and the substance can maintain the function. Store is consciousness, hence it is called store-consciousness. Therefore, it is called a possessive-action compound, also called a co-dependent compound. 'Store' takes its function of containing, and 'consciousness' takes its function of discernment. These two are co-dependent, hence it is called a co-dependent compound. 'Possessive compound' (有財釋) refers to obtaining its name from that which is possessed. One is like 'Buddha' (Buddha, the awakened one), here translated as 'awakened one,' that is, 'one who possesses awakening' is called the awakened one. This is partially taking another name. Two is like the Abhidharma-kośa (Abhidharma-kośa, Treasury of Abhidharma), not the Abhidharma-piṭaka (Abhidharma-piṭaka, Abhidharma Collection). Because it is based on the fundamental Abhidharma-piṭaka, it is also called the Abhidharma-kośa Treatise. This is completely taking another name, also called a possessive compound. 'Contradictory compound' (相違釋) refers to, for example, 'eye and ear, etc.,' each of which has its own meaning, each taking itself as the dominant element, not mutually conforming, hence it is called a contradictory compound. Because there are the words 'and' and 'with,' they do not have the meaning of the previous two explanations, and generally carry number and possessive meanings. 'Numerical compound' (帶數釋) refers to using numbers to display meaning, penetrating the three explanations. For example, 'five aggregates' (pañca-skandha, the five aggregates that constitute an individual), 'two truths' (dve satye, the two truths), etc., 'five' is aggregates, 'two' is truths. This uses itself as the name, that is, a possessive-action numerical compound. Such as 'six consciousnesses, eye etc.', taking itself and others as the name, that is, a dependent-dominant numerical compound. For example, saying 'five heinous crimes' (pañcānantarya, the five heinous crimes) as 'five without interval' (pañcānantarika-karma, the five karmas that lead to immediate suffering), without interval is the result, that is, using the cause to talk about the result. This is completely taking another name, that is, a possessive numerical compound. 'Proximity compound' (鄰近釋) refers to naming from a nearby thing. For example, 'four foundations of mindfulness' (catuḥ-smṛtyupasthāna, the four establishments of mindfulness), taking wisdom (prajñā, wisdom) as the substance, because wisdom is close to mindfulness (smṛti, mindfulness), it is called the foundations of mindfulness. Since it is proximity, it is different from taking itself as the name, there is no possessive-action compound, and the meaning penetrates the remaining two explanations.
一依主鄰近。如有人近長安住。有人問言。為何處住。答云。長安住。此人非長安。以近長安故云長安住。以分取他名。復是依主鄰近。二有財鄰近。如問何處人。答云。長安。以全取他處以標人名。即是有財。以近長安複名鄰近。頌曰。用自及用他。自他用俱用。通二通三種。如是六種釋。
【現代漢語翻譯】 現代漢語譯本 一、依主鄰近：例如，有人居住在長安附近。有人問：『你住在哪裡？』回答說：『住在長安。』這個人並非住在長安城內，而是因為靠近長安，所以說住在長安。這是借用其他地方的名字。這屬於依主鄰近。 二、有財鄰近：例如，問：『你是哪裡人？』回答說：『長安人。』這是完全借用其他地方的名字來標明人的籍貫。這就是有財。因為靠近長安，所以又可以稱為鄰近。 總結：用自己的名字，用其他地方的名字，自己和他人的名字一起用，貫通兩種情況，貫通三種情況。以上就是這六種解釋。
【English Translation】 English version 1. Dependent Proximity: For example, someone lives near Chang'an (capital of the Tang Dynasty). Someone asks: 'Where do you live?' The answer is: 'I live in Chang'an.' This person does not actually live within Chang'an, but because they are close to Chang'an, they say they live in Chang'an. This is borrowing the name of another place. This is called Dependent Proximity. 2. Possessive Proximity: For example, someone asks: 'Where are you from?' The answer is: 'I am from Chang'an.' This is completely borrowing the name of another place to indicate a person's origin. This is called Possessive. Because it is near Chang'an, it can also be called Proximity. Summary: Using one's own name, using the name of another place, using both one's own and another's name together, encompassing two situations, encompassing three situations. These are the six types of explanations.