T85n2804_唯識三十論要釋
大正藏第 85 冊 No. 2804 唯識三十論要釋
No. 2804 [cf. Nos. 1585, 1586]
唯識三十論要釋
同。或執離心無別心所。為遮此等種種異執。令于唯識深妙理中得如實解故造斯論。
言所緣者復有二種。初明造論。后顯傳譯。佛薄伽梵悲導有情法門雖多。其要有四因緣。唯識無相真如隨對根宜諸經各說。餘三理門已有廣論。唯識深旨未有辨明。佛涅槃后九百年中。無著菩薩事大慈尊請說瑜伽中邊等論。自造顯揚對法等論顯唯識理。猶未圓明。故我世親明增菩薩遂造二論開闡一乘。初一部名唯識二十頌。顯唯識理度破外計略申自宗。后一部名唯識三十。以三十頌顯唯識理略破外計廣申自宗。未及造釋上生知足。后護法等十大論師妙極內宗善窮外論。知見彌廣利樂弘多。時美其德遂稱菩薩。各造一釋宣暢頌文。雖其真宗並行於世。道蘊西域未布東華。我唐貞觀有大三藏遍覺大師。厥名玄奘。幼小出家志高世表。師無遠近業該內外。中夏法理既遍研精。他方教跡愿就尋究。遂拂衣東夏杖錫西天。周遊道邦博訪經詰。窮先賢之謬見通古德之未聞。名立義成來歸本土。我唐先帝請為國師。雖大譯真經廣翻正論。于唯識深義秘同髻珠。傳非其人未
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2804 唯識三十論要釋
No. 2804 [cf. Nos. 1585, 1586]
唯識三十論要釋
或者有人執著認為，離開心識之外，沒有其他的心所（cittasika，伴隨心識生起的心理現象）。爲了破除這些種種不同的執著，使人們對於唯識深奧微妙的道理能夠得到如實的理解，所以撰造這部論著。
所緣，又有兩種含義。首先闡明造論的緣起，然後說明傳譯的情況。佛薄伽梵（Bhagavan，世尊）以慈悲引導有情眾生的法門雖然很多，但其要點在於四種因緣。關於唯識、無相、真如，各個經典根據眾生的根器和適應性而分別解說。其餘三種理門已經有廣博的論述。唯識深奧的旨意還沒有得到辨明。佛陀涅槃后九百年中，無著菩薩（Asanga）懇請大慈彌勒菩薩（Maitreya）宣說《瑜伽師地論》、《中邊分別論》等論著，自己也撰造了《顯揚聖教論》、《對法論》等論著，來闡明唯識的道理，但仍然沒有達到圓滿明晰。因此，我的老師世親菩薩（Vasubandhu）於是撰造了這兩部論著，來開闡一乘（ekayana，唯一通往解脫的道路）。第一部名為《唯識二十頌》，旨在闡明唯識的道理，簡略地破斥外道的計度，陳述自己的宗義。后一部名為《唯識三十頌》，用三十頌來闡明唯識的道理，簡略地破斥外道的計度，廣泛地陳述自己的宗義。但還沒有來得及撰寫解釋，就往生到了兜率天（Tusita）。後來護法（Dharmapala）等十大論師，精妙地通達了內宗，深入地研究了外論。他們的知見非常廣博，利益和安樂眾生非常多。當時的人們讚美他們的功德，於是尊稱他們為菩薩。各自撰寫了一部解釋，來宣揚和闡釋頌文。雖然他們的真宗在世間並行流傳，但道蘊（指唯識學說）在西域盛行，還沒有傳播到東土中華。我唐朝貞觀年間，有大三藏遍覺大師，他的名字是玄奘（Xuanzang）。他從小就出家，志向高遠，超越世俗。無論遠近的老師，無論內外典籍，他都廣泛地學習。中原的佛法義理已經普遍地研究精通，他發願去其他地方尋訪佛教的遺蹟。於是離開了東土中華，拄著錫杖前往西天（印度）。周遊各個國家，廣泛地尋訪和請教經文。窮盡了前賢的謬誤見解，通達了古代聖賢沒有聽聞的道理。名義確立，義理成就，回到了本土。我唐朝的先帝請他擔任國師。雖然他大量地翻譯真經，廣泛地翻譯正論，但對於唯識深奧的義理，卻像對待頭頂上的髻珠一樣秘而不宣。沒有傳給適合的人。
【English Translation】 English version
T 85 No. 2804 Treatise on the Thirty Verses on Consciousness-Only, with Essential Commentary
No. 2804 [cf. Nos. 1585, 1586]
Treatise on the Thirty Verses on Consciousness-Only, with Essential Commentary
Or some may cling to the idea that apart from the mind, there are no separate mental functions (cittasika). To dispel these various clinging views and enable people to gain a true understanding of the profound and subtle principles of Consciousness-Only, this treatise is composed.
The object of cognition has two aspects. First, the reasons for composing the treatise are explained, and then the circumstances of its transmission and translation are revealed. Although the Dharma doors by which the Buddha Bhagavan (Bhagavan, the World-Honored One) compassionately guides sentient beings are numerous, their essence lies in four causal conditions. Regarding Consciousness-Only, No-Image, and Suchness, the various sutras explain them differently according to the faculties and suitability of beings. The other three logical approaches have already been extensively discussed. The profound meaning of Consciousness-Only has not yet been clarified. Nine hundred years after the Buddha's Nirvana, Bodhisattva Asanga requested the greatly compassionate Maitreya Bodhisattva (Maitreya) to expound treatises such as the Yogacarabhumi-sastra and the Madhyantavibhaga-bhasya. He himself also composed treatises such as the Abhidharma-samuccaya and the Abhidharmasutra, to elucidate the principles of Consciousness-Only, but they were still not perfectly clear. Therefore, my teacher, Bodhisattva Vasubandhu, then composed these two treatises to open up and elucidate the One Vehicle (ekayana, the only path to liberation). The first part is named Twenty Verses on Consciousness-Only, which aims to clarify the principles of Consciousness-Only, briefly refute external views, and state one's own doctrine. The latter part is named Thirty Verses on Consciousness-Only, which uses thirty verses to clarify the principles of Consciousness-Only, briefly refute external views, and extensively state one's own doctrine. But he did not have time to write an explanation and was reborn in the Tusita Heaven (Tusita). Later, the ten great masters, such as Dharmapala, exquisitely mastered the inner teachings and deeply studied the external treatises. Their knowledge was very broad, and they greatly benefited and brought happiness to sentient beings. At that time, people praised their merits and virtues, and thus respectfully called them Bodhisattvas. Each of them wrote an explanation to propagate and elucidate the verses. Although their true doctrines circulated in the world in parallel, the essence (referring to the doctrine of Consciousness-Only) flourished in the Western Regions but had not yet spread to the Eastern Land of China. During the Zhenguan era of my Tang Dynasty, there was a great Tripitaka Master of Universal Enlightenment, whose name was Xuanzang (Xuanzang). He became a monk at a young age, with lofty aspirations that surpassed the world. Regardless of the distance of the teachers or the internal and external scriptures, he studied extensively. He had already thoroughly studied the Buddhist doctrines of the Central Plains, and he vowed to seek out the traces of Buddhism in other places. Thus, he left the Eastern Land of China, carrying his staff to the Western Heaven (India). He traveled to various countries, extensively seeking and questioning the scriptures. He exhausted the erroneous views of the former sages and understood the principles that the ancient virtuous ones had not heard. With established names and accomplished meanings, he returned to his homeland. The former emperor of my Tang Dynasty invited him to serve as the national teacher. Although he translated a large number of true scriptures and extensively translated correct treatises, he kept the profound meaning of Consciousness-Only secret, like a jewel tied to his topknot. He did not transmit it to a suitable person.
即翻授。唯為慈恩獨訓斯旨。初于貞觀二十二年在慈恩寺譯斯本頌。后顯慶末年于坊州玉華宮寺乃翻釋論。初翻之際十釋別行。后因咨請糅成一本。包含名相該羅邪正。今取正義而釋頌文。論所緣竟。
言所宗者有總有別。總相分別。唯識為宗。由依唯識非有非無。無所得理造正論故。若執有空非住唯識。有所得心是戲論故。若別說者。謂依唯識教理行果為正所宗。為令有情依唯識教悟唯識理行唯識行得唯識果而造論故。教即楞伽諸大乘等。理謂八識三性等法。行謂無相六度觀智。果謂智斷菩提涅槃。此等宗義至文當辨。顯所宗竟。
言所歸者。準諸經論略有三種。所謂歸藏歸乘歸時。藏謂二藏。菩薩聲聞。此二各三。即經律論隨應相增詮解定惠。乘謂五乘。所謂無上獨覺聲聞及人天乘。時謂三時。即初中后。初唯說有。次唯說空。后時雙說非空非有。此論即歸菩薩藏中阿毗達磨。顯示菩薩理行果義詮惠學故。五乘之內歸無上乘。顯能所乘無勝上故。三時之內歸第三時。顯說有空終圓理故。明所歸竟。
次釋所立。于中有二。初釋題目。后釋頌文。釋題目者如論釋云。此本論名唯識三十。由三十頌顯唯識理乃得圓滿非增減故。猶如經百廣百論等約其頌數而立名故。唯遮外境顯其非有。識表內心顯其
【現代漢語翻譯】 現代漢語譯本： 即刻開始翻譯和傳授。只有慈恩大師（玄奘）獨自傳授這個宗旨。最初在貞觀二十二年（公元648年）在慈恩寺翻譯了這個頌本。後來在顯慶末年（公元661年左右）在坊州玉華宮寺翻譯了《成唯識論》。最初翻譯的時候，十個不同的解釋版本各自流行。後來因為諮詢和請求，將它們糅合成一個版本。其中包含了各種名相，涵蓋了邪說和正論。現在選取正義來解釋頌文。《成唯識論》所緣的部分到此結束。 關於所宗，有總的方面和個別的方面。總的來說，以唯識為宗。因為依靠唯識的道理，既不是有，也不是無，以無所得的道理來造作正確的論述。如果執著于有或者空，就不是安住于唯識。有所得的心是戲論。如果分別來說，就是依靠唯識的教、理、行、果作為正宗。爲了讓有情眾生依靠唯識的教義，領悟唯識的道理，修行唯識的行，證得唯識的果，所以造作此論。教，指的是《楞伽經》等大乘經典。理，指的是八識、三性等法。行，指的是無相的六度、觀智。果，指的是智、斷、菩提、涅槃。這些宗義在後面的經文中會詳細辨析。顯示所宗到此結束。 關於所歸，根據各種經論，大致有三種，分別是歸藏、歸乘、歸時。藏，指的是二藏，菩薩藏和聲聞藏。這二藏各有三種，即經、律、論，分別對應詮釋、定、慧。乘，指的是五乘，即無上乘、獨覺乘、聲聞乘以及人天乘。時，指的是三時，即初時、中時、后時。初時只說有，中時只說空，后時則同時說非空非有。這部論歸屬於菩薩藏中的阿毗達磨，因為它顯示了菩薩的理、行、果的意義，詮釋了慧學。在五乘之中，歸屬於無上乘，因為它顯示了能乘和所乘都是無與倫比的。在三時之中，歸屬於第三時，因為它顯示了說有說空最終圓融的道理。闡明所歸到此結束。 接下來解釋所立。其中包含兩個部分，首先解釋題目，然後解釋頌文。解釋題目，如論中所說：這部論名為《唯識三十頌》，因為用三十個頌來顯示唯識的道理，才能達到圓滿，不能增減。就像《經百頌》、《廣百論》等，都是根據頌的數量來命名的。『唯』字遮止外境，顯示外境不是真實存在的。『識』字表示內心，顯示內心是真實存在的。
【English Translation】 English version: Immediately begin the translation and transmission. Only Master Ci'en (Xuanzang) exclusively taught this doctrine. Initially, in the twenty-second year of the Zhenguan era (648 AD), this verse text was translated at Ci'en Monastery. Later, at the end of the Xianqing era (around 661 AD), the Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of Consciousness-Only) was translated at the Yuhua Palace Monastery in Fangzhou. During the initial translation, ten different interpretations circulated separately. Later, due to consultations and requests, they were combined into a single version. It contains various terms and characteristics, encompassing both heterodox and orthodox views. Now, the correct meaning is selected to explain the verses. The section on what the Vijñaptimātratāsiddhi-śāstra takes as its object is complete. Regarding what it adheres to (所宗), there are general and specific aspects. Generally speaking, it adheres to Vijñaptimātratā (Consciousness-Only). Because relying on the principle of Vijñaptimātratā, it is neither existent nor non-existent, and correct treatises are created based on the principle of non-attainment (無所得). If one clings to existence or emptiness, one does not abide in Vijñaptimātratā. A mind with attainment is mere play (戲論). Specifically speaking, it adheres to the teaching (教), principle (理), practice (行), and fruit (果) of Vijñaptimātratā as its primary adherence. It is created to enable sentient beings to rely on the teaching of Vijñaptimātratā, to awaken to the principle of Vijñaptimātratā, to practice the practice of Vijñaptimātratā, and to attain the fruit of Vijñaptimātratā. 'Teaching' refers to the Laṅkāvatāra Sūtra and other Mahāyāna scriptures. 'Principle' refers to the dharmas of the eight consciousnesses (八識), the three natures (三性), etc. 'Practice' refers to the six perfections (六度) without characteristics (無相), and wisdom of observation (觀智). 'Fruit' refers to wisdom (智), cessation (斷), Bodhi (菩提), and Nirvana (涅槃). These doctrinal meanings will be discussed in detail in the following text. The display of what it adheres to is complete. Regarding what it returns to (所歸), according to various sutras and treatises, there are roughly three types: returning to the Tripiṭaka (歸藏), returning to the vehicles (歸乘), and returning to the times (歸時). 'Tripiṭaka' refers to the two Tripiṭakas: the Bodhisattva Tripiṭaka and the Śrāvaka Tripiṭaka. Each of these two has three, namely Sutra (經), Vinaya (律), and Abhidharma (論), which respectively correspond to explanation, concentration, and wisdom. 'Vehicles' refers to the five vehicles: the unsurpassed vehicle (無上乘), the Pratyekabuddha vehicle (獨覺乘), the Śrāvaka vehicle (聲聞乘), and the human and deva vehicles (人天乘). 'Times' refers to the three times: the initial time, the middle time, and the later time. The initial time only speaks of existence, the middle time only speaks of emptiness, and the later time speaks of both non-emptiness and non-existence. This treatise belongs to the Abhidharma within the Bodhisattva Tripiṭaka, because it displays the meaning of the principle, practice, and fruit of the Bodhisattva, and explains the study of wisdom. Among the five vehicles, it belongs to the unsurpassed vehicle, because it shows that both the vehicle and what is carried are unsurpassed. Among the three times, it belongs to the third time, because it shows that the teaching of existence and emptiness ultimately leads to the complete and perfect principle. Clarifying what it returns to is complete. Next, explain what is established (所立). There are two parts to this: first, explain the title, and then explain the verses. Explaining the title, as the treatise explains: This treatise is named Thirty Verses on Consciousness-Only (唯識三十頌), because the principle of Consciousness-Only is revealed through thirty verses, and it can only be complete with thirty verses, neither more nor less. Just like the Hundred Verses Sutra (經百頌), Vimśatikāvijñaptimātratāsiddhi (Twenty Verses on Consciousness-Only) etc., are named according to the number of verses. The word 'Only' (唯) prevents external objects, showing that external objects are not truly existent. The word 'Consciousness' (識) represents the inner mind, showing that the inner mind is truly existent.
非無。非有非無故名唯識。詮辨抉擇故稱為論。詮辨唯識性相之義抉擇真實邪謬義故。解題目竟。
釋論文者。然準諸論或具三分。歸敬述意。正陳論體。結說迴向。初後有無隨作者意。今此論者唯有正宗。于中大分以為三段。初一頌半略辨唯識。次有二十三頌半廣辨唯識。後有五頌顯修行位。其初略辨論生起云。若唯有識云何世間及諸聖教說有我法。頌曰。
由假說我法 有種種相轉 彼依識所變 此能變唯三 謂異熟思量 及了別境識
釋曰。頌有六句分為二義。前之三句釋難標宗。后之三句出能變名。前中又二。初之二句釋通外難。其中三句標宗正釋。世間聖教說有我法。但由假立非實有性。我謂主宰。法謂軌持。此二皆有種種相轉。我種種相。謂有情命者等預流一來等。法種種相。謂實德業等蘊處界等。轉謂隨緣施設有異。如是諸相若由假立依何得成。彼相皆依識所轉變而假施設。識謂了別。此中識者亦攝心所。定相應故。變謂識體轉似二分。相見皆依自證起故。依斯二分施設我法。彼二離此無所依故。此我法相雖在內識。而由分別似外境現。諸有情類無始時來緣此執為實我實法。如患夢者患夢力故。心似種種外境相現。緣此執為實有外境。愚夫所執實我實法都無所有。但隨妄情
【現代漢語翻譯】 現代漢語譯本：並非沒有（非無），也不是有和沒有的簡單結合（非有非無），所以稱之為『唯識』（Vijnaptimatrata）。『論』（Shastra）指的是詮釋辨析和決斷選擇。這裡詮釋辨析唯識的體性和現象，決斷選擇真實和錯誤的意義。以上是解釋題目。
解釋論文的內容。一般來說，根據各種論著，可以分為三個部分：歸敬和陳述意圖，正式陳述論的本體，以及總結和迴向。開頭和結尾部分的有無取決於作者的意願。而這部論著只有正宗部分。其中，大致分為三個段落。最初的一頌半簡要地辨析唯識，接著用二十三頌半廣泛地辨析唯識，最後用五頌來闡明修行的位次。最初簡要辨析論的生起，說：『如果只有識，那麼世間和諸聖教（Aryadharma）所說的「我」（Atman）和「法」（Dharma）又該如何解釋呢？』頌文說：
『由假說我法，有種種相轉，彼依識所變，此能變唯三，謂異熟思量，及了別境識。』
解釋：這首頌有六句，分為兩個意義。前面的三句解釋疑問並標明宗義，後面的三句說明能變識的名稱。在前面的三句中又分為兩部分。最初的兩句解釋普遍的疑問，其中第三句標明宗義並正式解釋。世間和聖教所說的『我』和『法』，只是通過假立而存在，並非真實具有自性。『我』指的是主宰，『法』指的是軌範和保持。這兩者都有種種不同的現象。『我』的種種現象，比如有情（Sattva）、命者（Jiva）等，以及預流（Srotapanna）、一來（Sakrdagamin）等。『法』的種種現象，比如實（Sat）、德（Guna）、業（Karma）等，以及蘊（Skandha）、處（Ayatana）、界（Dhatu）等。『轉』指的是隨著因緣的施設而有所不同。像這樣的各種現象，如果是通過假立而存在，那麼又是依據什麼而成立的呢？這些現象都是依據識所轉變而假施設的。『識』指的是了別。這裡的『識』也包括心所（Caitasika），因為它與定相應。『變』指的是識的本體轉變而顯現出兩種部分，即相分（Nimitta-bhaga）和見分（Darsana-bhaga），這兩者都依據自證分（Svasamvedana-bhaga）而生起。依據這兩種部分來施設『我』和『法』，因為離開這兩種部分，『我』和『法』就沒有所依據。這些『我』和『法』的現象雖然存在於內在的識中，但是由於分別的作用，看起來像是外在的境界顯現。各種有情眾生從無始以來，就緣著這些現象執著為真實的我和真實的法。就像患有夢境的人，由於夢境的力量，心中顯現出各種外在境界的形象，緣著這些形象執著為真實存在的外在境界。愚昧的人所執著的真實的我和真實的法，實際上都是不存在的，只是隨著虛妄的情感而產生。
【English Translation】 English version: It is not non-existence (non-being), nor is it a simple combination of being and non-being (neither being nor non-being), hence it is called 『Vijnaptimatrata』 (Consciousness-only). 『Shastra』 (Treatise) refers to the interpretation, analysis, and decisive selection. Here, it interprets and analyzes the nature and phenomena of Vijnaptimatrata, and decisively selects the meaning of truth and falsehood. The above is the explanation of the title.
Explaining the content of the treatise. Generally speaking, according to various treatises, it can be divided into three parts: paying homage and stating the intention, formally stating the body of the treatise, and concluding and dedicating. The presence or absence of the beginning and ending parts depends on the author's intention. However, this treatise only has the orthodox part. Among them, it is roughly divided into three paragraphs. The first one and a half verses briefly analyze Vijnaptimatrata, then twenty-three and a half verses extensively analyze Vijnaptimatrata, and finally five verses explain the stages of practice. The initial brief analysis of the arising of the treatise says: 『If there is only consciousness, then how can the 「self」 (Atman) and 「Dharma」 (Law) mentioned in the world and the sacred teachings (Aryadharma) be explained?』 The verse says:
『Due to the provisional designation of self and Dharma, various appearances arise and transform. These depend on the transformations of consciousness. This transforming consciousness is only threefold, namely, Vipaka (Resultant Consciousness), Manas (Thinking Consciousness), and Vijnana (Perceiving Consciousness).』
Explanation: This verse has six lines, divided into two meanings. The first three lines explain the question and mark the doctrine, and the last three lines explain the names of the transforming consciousnesses. In the first three lines, there are two parts. The first two lines explain the general question, and the third line marks the doctrine and formally explains it. The 『self』 and 『Dharma』 mentioned in the world and the sacred teachings exist only through provisional designation and do not truly have self-nature. 『Self』 refers to the master, and 『Dharma』 refers to the norm and maintenance. Both have various different phenomena. The various phenomena of 『self』 include sentient beings (Sattva), life-bearers (Jiva), etc., as well as Stream-enterers (Srotapanna), Once-returners (Sakrdagamin), etc. The various phenomena of 『Dharma』 include reality (Sat), virtue (Guna), karma (Karma), etc., as well as aggregates (Skandha), sense bases (Ayatana), realms (Dhatu), etc. 『Transformation』 refers to the differences that arise with the establishment of conditions. If such phenomena exist through provisional designation, then on what basis are they established? These phenomena are all provisionally established based on the transformations of consciousness. 『Consciousness』 refers to discernment. The 『consciousness』 here also includes mental factors (Caitasika), because it corresponds to Samadhi (Concentration). 『Transformation』 refers to the transformation of the essence of consciousness, which manifests two parts, namely, the image-part (Nimitta-bhaga) and the seeing-part (Darsana-bhaga), both of which arise based on the self-awareness part (Svasamvedana-bhaga). 『Self』 and 『Dharma』 are established based on these two parts, because without these two parts, 『self』 and 『Dharma』 have no basis. Although these phenomena of 『self』 and 『Dharma』 exist in the inner consciousness, they appear as external realms due to the function of discrimination. Since beginningless time, various sentient beings have clung to these phenomena as real self and real Dharma. Just like a person suffering from dreams, due to the power of the dream, various images of external realms appear in the mind, and they cling to these images as real external realms. The real self and real Dharma clung to by ignorant people do not actually exist, but arise with deluded emotions.
而施設故說之為假。內識所變似我似法雖有而非實我法性。然彼似現故說為假。外境隨情而施設故非有如識。內識必依因緣生故非無如境。由此便遮增減二執。境依內識而假立故唯世俗有。識是假境所依事故亦勝義有。其下三句出能變名。即初句標。餘二句烈。識所變相雖無量種。而能變識類別唯三。一謂異熟。即第八識多異熟性故。二謂思量。即第七識恒審思量故。三謂了境。即前六識了境相粗故。及言顯六合為一種。此三皆名能變識者。能變有二。一因能變。謂第八識中等流異熟二因習氣。等流習氣由七識中善惡無記熏令生長。異熟習氣由六識中有漏善惡熏令生長。二果能變。謂前二種習氣力故。有八識生現種種相。等流習氣為因緣故。八識體相差別而生。名等流果。果似因故。異熟習氣為增長緣感第八識。酬引業力恒相續故。立異熟名。感前六識酬滿業者從異熟起。名異熟生。不名異熟。有間斷故。即前異熟及異熟生名異熟果。果異因故。此中且說我愛執藏持雜染種能變果識名為異熟。非謂一切。初略辨竟。
次下廣辨。于中有三。初十四頌半辨三能變。次有一頌顯唯識義。後有八頌釋通外難。辨三能變即分為三。且初能變其相云何。頌曰。
初阿賴耶識 異熟一切種 不可知執受 處了常與
【現代漢語翻譯】 因此，由於施設（Prajnapana）的緣故，才說它是假有的。內識（inner consciousness）所變的似我似法，雖然存在，但並非真實的我法自性。然而，由於它們看起來是顯現的，所以說是假有的。外境隨著情識而施設，因此不像內識那樣真實存在。內識必定依賴因緣而生，因此不像外境那樣完全不存在。由此便能遮止增益和損減兩種執著。外境依賴內識而假立，因此只有世俗諦（Samvriti-satya）的層面上有。識是假境所依賴的事物，因此在勝義諦（Paramartha-satya）的層面也是存在的。下面的三句經文闡述了能變識的名稱，第一句是總標，其餘兩句是分述。識所變的現象雖然有無量種，但能變識的類別只有三種：第一種是異熟識（Vipaka），即第八識，具有多種異熟的性質；第二種是思量識（Manas），即第七識，恒常審思量；第三種是了境識（Vijnana），即前六識，了別外境的相狀比較粗顯。『及』字表明前六識合為一種。這三種都稱為能變識，能變有兩種：一是因能變，指第八識中的等流習氣（Nisyanda-vasana）和異熟習氣（Vipaka-vasana）兩種因的習氣。等流習氣由第七識中的善、惡、無記業熏習而增長，異熟習氣由第六識中的有漏善、惡業熏習而增長。二是果能變，指由前兩種習氣的力量，產生第八識，顯現種種相狀。等流習氣作為因緣，使得八識的體相差別而生，稱為等流果，果與因相似。異熟習氣作為增長的助緣，感得第八識，酬償牽引業力的恒常相續，因此立名為異熟。感得前六識來酬償圓滿業的，是從異熟識產生的，稱為異熟生，不稱為異熟，因為有間斷的緣故。前面的異熟識和異熟生識稱為異熟果，果與因不同。這裡且說我愛執藏、持雜染種的能變果識稱為異熟，並非指一切。以上是簡略的辨析。 接下來是詳細的辨析，其中分為三個部分：首先用十四頌半的經文辨析三種能變識，然後用一頌經文闡明唯識的意義，最後用八頌經文解釋普遍存在的外部難題。辨析三種能變識又分為三個部分。首先是初能變識，它的相狀如何呢？經文說： 『初阿賴耶識（Alaya-vijnana） 異熟一切種 不可知執受 處了常與』
【English Translation】 Therefore, it is said to be 'provisional' (假, 'jia') because of the imposition (施設, 'shishe'). The appearances of 'self' and 'dharma' transformed by the inner consciousness (內識, 'neishi'), although existing, are not the real nature of self and dharma. However, because they appear to be manifest, they are said to be provisional. External objects are imposed according to emotions, so they are not as real as consciousness. Inner consciousness necessarily arises depending on causes and conditions, so it is not as non-existent as external objects. Therefore, it can prevent both the attachments of increase and decrease. External objects are provisionally established based on inner consciousness, so they only exist in the conventional truth (世俗諦, 'Samvriti-satya'). Consciousness is what provisional objects rely on, so it also exists in the ultimate truth (勝義諦, 'Paramartha-satya'). The following three sentences explain the names of the transforming consciousnesses. The first sentence is the general statement, and the other two sentences are the specific statements. Although there are countless kinds of phenomena transformed by consciousness, there are only three categories of transforming consciousnesses: the first is the 'resultant consciousness' (異熟識, 'Vipaka'), which is the eighth consciousness, possessing the nature of multiple results; the second is the 'thinking consciousness' (思量識, 'Manas'), which is the seventh consciousness, constantly and deliberately thinking; the third is the 'perceiving consciousness' (了境識, 'Vijnana'), which is the first six consciousnesses, perceiving the coarse appearances of external objects. The word 'and' (及, 'ji') indicates that the first six consciousnesses are combined into one kind. All three are called transforming consciousnesses. There are two kinds of transformation: one is the 'causal transformation' (因能變, 'yin nengbian'), which refers to the two kinds of causal seeds in the eighth consciousness: the 'equable flow seeds' (等流習氣, 'Nisyanda-vasana') and the 'resultant seeds' (異熟習氣, 'Vipaka-vasana'). The equable flow seeds are increased by the good, evil, and neutral karmas in the seventh consciousness, and the resultant seeds are increased by the defiled good and evil karmas in the sixth consciousness. The second is the 'result transformation' (果能變, 'guo nengbian'), which refers to the eighth consciousness produced by the power of the previous two kinds of seeds, manifesting various appearances. The equable flow seeds, as causes and conditions, cause the differences in the nature and appearance of the eight consciousnesses to arise, which is called the 'equable flow result' (等流果, 'dengliu guo'), the result is similar to the cause. The resultant seeds, as increasing conditions, cause the eighth consciousness to be felt, compensating for the constant continuation of the karma that draws one into rebirth, so it is named 'resultant' (異熟, 'vipaka'). The feeling of the first six consciousnesses to compensate for the complete karma arises from the resultant consciousness, and is called 'resultant-born' (異熟生, 'vipaka sheng'), not 'resultant', because it is intermittent. The previous resultant consciousness and resultant-born consciousness are called the 'resultant fruit' (異熟果, 'vipaka guo'), the result is different from the cause. Here, we only say that the transforming resultant consciousness that clings to self-love, stores, and holds defiled seeds is called 'resultant', not everything. The above is a brief analysis. Next is the detailed analysis, which is divided into three parts: first, using fourteen and a half verses to analyze the three transforming consciousnesses, then using one verse to explain the meaning of 'consciousness-only' (唯識, 'vijnapti-matra'), and finally using eight verses to explain the common external difficulties. The analysis of the three transforming consciousnesses is divided into three parts. First is the initial transforming consciousness, what is its appearance? The verse says: 'First, the Alaya-vijnana (阿賴耶識, 'Alaya-vijnana'), the resultant, all seeds, unknowable reception, location, and always with.'
觸 作意受想思 相應唯舍受 是無覆無記 觸等亦如是 恒轉如暴流 阿羅漢位舍
釋曰。此兩頌半以十義門釋初能變 初阿賴耶識者是自相門。此初能變大小乘教名阿賴耶。此識具有能藏執藏義故。謂與雜染互為緣故。有情執為自內我故。此即顯示所有自相。攝持因果為自相故。此識自相分位雖多。藏初過重。是故偏說 言異熟者是果相門。此是能引諸界趣生善不善業。異熟果故說名異熟。離此余法能遍執持勝異熟果不可得故。此識果相雖多位多種。異熟寬不共故遍說之 一切種者是因相門。此能執持諸法種子令不失故名一切種。離此余法能遍執持諸法種子不可得故。此中何法名為種子。謂本識中親生自果功能差別。此與本識及所生果不一不異。體用因果理應爾故。種子雖依第八識體。而是此識相分非余。見分恒取此為境故。諸有漏種與異熟識體無別故無記性攝。因果俱是善等性故亦名善等。諸無漏種非異熟識性所攝故。因果俱是善性攝故唯名善等。由能執持此種子故名一切種。是為自相。此識因相雖有多種持種不共。是故偏說 不可知執受處了者所緣行相門。此中了者。謂異熟識于自所緣有了別用。了別即是識之行相。識以了別為行相故。此了別用見分所攝。所言處者。即器世間。是諸有情
【現代漢語翻譯】 現代漢語譯本 觸（Sparsha）： 作意（Manaskara）、受（Vedana）、想（Samjna）、思（Chetana），這些心所相應的唯有舍受（Upeksha）。 這是無覆無記（Avyakrta）的，觸等也是如此。 它們恒常流轉，如同暴流一般，在阿羅漢（Arhat）果位時才捨棄。
【釋曰】這段經文以十種義門來解釋初能變識（Prathama-parinama-vijnana），首先，阿賴耶識（Alaya-vijnana，藏識）是自相門（Svalaksana）。這初能變識在大乘和小乘教義中都稱為阿賴耶識。此識具有能藏（Samgraha）和執藏（Adana）的含義。所謂能藏，是指它與雜染（Samklesha）互為因緣；所謂執藏，是指有情眾生執著它為自己的內在自我。這即是顯示了阿賴耶識的所有自相，以攝持因果作為其自相。此識的自相和分位雖然很多，但藏的含義最為重要，因此偏重說明。 異熟（Vipaka）是果相門（Phala-lakshana）。此識能夠引生諸界（Dhatu）、趣（Gati）、生（Jati）的善與不善業的異熟果，因此稱為異熟。離開了此識，就無法找到能夠普遍執持殊勝異熟果的其他法。此識的果相雖然有很多位和多種，但異熟的寬廣和不共性，因此普遍說明。 一切種（Sarva-bijaka）是因相門（Hetu-lakshana）。此識能夠執持諸法種子（Bija），使其不失壞，因此名為一切種。離開了此識，就無法找到能夠普遍執持諸法種子的其他法。這裡所說的種子是什麼法呢？是指本識（Mula-vijnana）中親生自果的功能差別。此種子與本識及所生之果，既不完全相同，也不完全相異，體用因果的道理應當如此。種子雖然依第八識（Astama-vijnana）的本體，但卻是此識的相分（Nimitta-bhaga），而不是見分（Darsana-bhaga），因為見分恒常以此為境界。諸有漏種（Sasrava-bija）與異熟識的體性沒有差別，因此屬於無記性（Avyakrta）。因果都是善等性質，因此也名為善等。諸無漏種（Anasrava-bija）不屬於異熟識的體性，因果都是善性，因此只名為善等。由於能夠執持這些種子，所以名為一切種。這是自相。此識的因相雖然有很多種，但執持種子的作用是不共的，因此偏重說明。 不可知執受處了者所緣行相門（Anijnata-adana-sthana-alambana-akara）。這裡所說的『了者』，是指異熟識對於自己的所緣境有了別的作用。了別就是識的行相（Akara）。識以了別作為行相。這種了別的作用屬於見分所攝。所說的『處』，就是器世間（Bhajana-loka），是諸有情眾生
【English Translation】 English version Contact (Sparsha): Attention (Manaskara), feeling (Vedana), perception (Samjna), thought (Chetana), only neutral feeling (Upeksha) is associated with these mental factors. This is indeterminate (Avyakrta), and so are contact, etc. They constantly flow, like a violent torrent, and are abandoned at the stage of Arhat (Arhat).
[Explanation]: This passage explains the first transformation consciousness (Prathama-parinama-vijnana) through ten aspects of meaning. First, the Alaya-vijnana (storehouse consciousness) is the aspect of self-nature (Svalaksana). This first transformation consciousness is called Alaya-vijnana in both Mahayana and Hinayana teachings. This consciousness has the meaning of storing (Samgraha) and holding (Adana). The so-called storing means that it is the cause and condition for defilements (Samklesha); the so-called holding means that sentient beings cling to it as their inner self. This shows all the self-nature of the Alaya-vijnana, taking the holding of cause and effect as its self-nature. Although there are many self-natures and divisions of this consciousness, the meaning of storing is the most important, so it is emphasized. Vipaka (result) is the aspect of fruit (Phala-lakshana). This consciousness can produce the Vipaka fruit of good and bad karma of the realms (Dhatu), destinies (Gati), and births (Jati), so it is called Vipaka. Apart from this consciousness, it is impossible to find other dharmas that can universally hold the excellent Vipaka fruit. Although there are many positions and types of fruit aspects of this consciousness, the breadth and uniqueness of Vipaka are universally explained. Sarva-bijaka (all seeds) is the aspect of cause (Hetu-lakshana). This consciousness can hold all the seeds (Bija) of dharmas, so that they are not lost, so it is called Sarva-bijaka. Apart from this consciousness, it is impossible to find other dharmas that can universally hold all the seeds of dharmas. What is the dharma called seed here? It refers to the functional differences in the Mula-vijnana (root consciousness) that directly produce their own fruit. This seed is neither completely the same nor completely different from the Mula-vijnana and the fruit it produces; the principle of substance, function, cause, and effect should be like this. Although the seed depends on the substance of the eighth consciousness (Astama-vijnana), it is the image-aspect (Nimitta-bhaga) of this consciousness, not the perception-aspect (Darsana-bhaga), because the perception-aspect constantly takes this as its object. All contaminated seeds (Sasrava-bija) have no difference in nature from the Vipaka consciousness, so they belong to the indeterminate nature (Avyakrta). Both cause and effect are of good nature, so they are also called good. All uncontaminated seeds (Anasrava-bija) do not belong to the nature of Vipaka consciousness, and both cause and effect are of good nature, so they are only called good. Because it can hold these seeds, it is called Sarva-bijaka. This is the self-nature. Although there are many kinds of cause aspects of this consciousness, the function of holding seeds is unique, so it is emphasized. The aspect of the object of the unknowable holding place of the perceiver (Anijnata-adana-sthana-alambana-akara). The 'perceiver' here refers to the Vipaka consciousness having the function of distinguishing its own object. Discrimination is the aspect (Akara) of consciousness. Consciousness takes discrimination as its aspect. This function of discrimination belongs to the perception-aspect. The 'place' refers to the container world (Bhajana-loka), which is the dwelling place of all sentient beings.
所依處故。謂異熟識由共相種成熟力故。變似色等器世間相。即外大種及所造色。雖諸有情所變各別。而相相似處所無異。如眾燈明各遍似一。執受有二。謂諸種子及有根身。諸種子者。謂諸相名分別習氣。即異熟識所持一切有漏法種。此識性攝故是所緣。無漏法種雖依附此識。而非此性攝故非此所緣。雖非所緣而不相離。如真如性不違唯識。有根身者。謂諸色根及根依處。由異熟識不共相種成熟力故。變似色根及根依處。即內大種及所造色。有共相種成熟力故。於他身處亦變似彼。不爾應無受用他義。此諸種子及有根身俱是所緣。阿賴耶識因緣力故。自體生時內變為種及有根身。外變為器。即以所變為自所緣行相杖之而得起故 不可知者。謂此行相極微細故難可了知。或此所緣內執受境亦微細故。外器世間難測故。名不可知 常與觸作意受想思相應者心所相應門。阿賴耶識無始時來乃至未轉。於一切位恒與此五心所相應。以是遍行心所攝故。其遍行相后當廣釋。此觸等五與異熟識行相雖異。而時依同所緣事等故名相應。而別境五不相應者。謂欲希望所樂事。轉此識任運無希望故。勝解印持決定事。轉此識瞢昧無印持故。念唯明記曾習事。轉此識昧劣不能明記。定能令心專注一境。此識任運剎那別緣。慧唯簡擇德等事
。轉此識微昧不能簡擇故。此不與別境相應。此識唯是異熟性故。善染污等皆不相應。惡作等四無記性者。有間斷故定非異熟 唯舍受者與受相應門。其相應字兩處言故。此識行相極不明瞭。不能分別違順境相。是故唯與舍受相應。又此相應受唯是異熟。隨先引業轉不待現緣。任善惡業勢力轉故。唯是舍受。苦樂二受是異熟生。非真異熟。待現緣故。非此相應。又由此識常不轉變。有情恒執為自內我。若與苦樂二受相應便有轉變。寧執為我。故此恒與舍受相應 是無覆無記者三性分別門。法有四種。謂善不善有覆無記無覆無記。此識唯是無覆無記異熟性故。異熟若是善染污者。流轉還滅應不得成。又此識是善染依故。若善染者互相違故。應不與二俱作所依。又此識是所熏性故。若善染者如極香嗅應不受熏。無所熏習故染凈因果俱不成立。故此唯是無覆無記。覆謂染法。障聖道故。又能蔽心令不凈故。此識非染故名無覆。記謂善惡。有愛非愛果及殊勝自然可記別故。此非善惡故名無記 觸等亦如是者心所例王門。謂觸作意如何賴耶亦是異熟所緣行相俱不可知。緣三種境五法相應無覆無記。故說觸等亦如是言。隨所應說。非謂一切。不爾如識名一切種。是則觸等受熏持種。應一有情有六種體 恒轉如暴流者緣起法喻門。恒
【現代漢語翻譯】 現代漢語譯本：因為這個識（Alaya識，阿賴耶識）的微細和昧略，不能夠簡別和選擇，所以它不與別境（Visesa，能對特定對像生起作用的心所）相應。這個識僅僅是異熟（Vipaka，果報）的性質，因此，善、染污等心所都不與它相應。惡作（Kaukṛtya，追悔）、睡眠（Middha，昏沉）、尋（Vitarka，粗略的觀察）、伺（Vicara，精細的觀察）等四種無記性的心所，因為它們是有間斷的，所以肯定不是異熟。只有舍受（Upeksha，不苦不樂的感受）與這個識相應。因為『相應』這個詞在兩處都提到了。這個識的行相極其不明顯，不能夠分別違背或順從的境相，因此，僅僅與舍受相應。而且，這個相應的受僅僅是異熟，隨著先前牽引的業力而運轉，不依賴於現在的因緣，任由善惡業的勢力運轉，所以僅僅是舍受。苦受（Duhkha，痛苦的感受）和樂受（Sukha，快樂的感受）是異熟所生的，不是真正的異熟，因為它們依賴於現在的因緣，所以不與這個識相應。又因為這個識常常不轉變，有情（Sattva，眾生）恒常執著它為自己的內在『我』。如果與苦受和樂受相應，就會有轉變，怎麼能執著它為『我』呢？所以這個識恒常與舍受相應。這是無覆無記（Anivṛtāvyākṛta，非染污的無記）的三性分別門。法有四種，即善、不善、有覆無記（有染污的無記）、無覆無記。這個識僅僅是無覆無記的異熟性質。如果異熟是善或染污的，流轉和還滅就應該不能夠成就。而且，這個識是善和染污的所依，如果它是善或染污的，因為善和染污互相違背，就應該不能夠與二者都作為所依。而且，這個識是能夠被熏習的性質，如果它是善或染污的，就像極香或臭味一樣，應該不能夠接受熏習。沒有可以熏習的，那麼染污和清凈的因果都不能成立。所以這個識僅僅是無覆無記。『覆』指的是染污法，因為它障礙聖道。而且，它能夠遮蔽心，使心不清凈。這個識不是染污的，所以叫做『無覆』。『記』指的是善和惡，因為有可愛和非可愛的果報，以及殊勝的自然可以記別。這個識不是善或惡的，所以叫做『無記』。觸等也是這樣，這是心所（Caitasika，與心相應的心理活動）類比於心王（Citta，主要的心識）的說明。即觸（Sparśa，感覺）、作意（Manaskara，專注）如何與阿賴耶識一樣，也是異熟，所緣（Alambana，對像）和行相（Akara，運作方式）都不可知。緣三種境，與五法相應，是無覆無記。所以說『觸等也是這樣』。隨所應說，不是說一切。不然，如果像識一樣名為一切種，那麼觸等接受熏習，持有種子，應該一個有情有六種自體。『恒轉如暴流』，這是緣起法（Pratītyasamutpāda， dependent origination）的比喻。恒
【English Translation】 English version: Because this consciousness (Alaya-vijñāna, store consciousness) is subtle and obscure, unable to discern and choose, it does not correspond with Visesa (specific mental factors that operate on particular objects). This consciousness is solely of the nature of Vipaka (resultant), therefore, wholesome, defiled, and other mental factors do not correspond with it. Regret (Kaukṛtya), sleep (Middha), initial application of mind (Vitarka), sustained application of mind (Vicara), and other four indeterminate mental factors, because they are intermittent, are definitely not resultant. Only neutral feeling (Upeksha) corresponds with this consciousness, because the word 'correspond' is mentioned in both places. The characteristics of this consciousness are extremely unclear, unable to distinguish between agreeable and disagreeable objects, therefore, it only corresponds with neutral feeling. Moreover, this corresponding feeling is solely resultant, operating according to the previously drawn karma, not dependent on present conditions, operating according to the power of wholesome and unwholesome karma, so it is solely neutral feeling. Painful feeling (Duhkha) and pleasant feeling (Sukha) are born from resultant, not truly resultant, because they depend on present conditions, so they do not correspond with this consciousness. Furthermore, because this consciousness constantly does not change, sentient beings (Sattva) constantly cling to it as their inner 'self'. If it corresponded with painful and pleasant feelings, there would be change, how could it be clung to as 'self'? Therefore, this consciousness constantly corresponds with neutral feeling. This is the differentiation of the three natures of Anivṛtāvyākṛta (non-obscured indeterminate). Dharmas are of four types, namely wholesome, unwholesome, obscured indeterminate, and non-obscured indeterminate. This consciousness is solely of the nature of non-obscured indeterminate resultant. If the resultant were wholesome or defiled, the cycle of existence and cessation should not be able to be accomplished. Moreover, this consciousness is the basis for wholesome and defiled, if it were wholesome or defiled, because wholesome and defiled contradict each other, it should not be able to serve as the basis for both. Moreover, this consciousness is of the nature of being able to be perfumed, if it were wholesome or defiled, like extremely fragrant or foul odors, it should not be able to receive perfume. Without anything to be perfumed, then the causes and effects of defilement and purification could not be established. Therefore, this consciousness is solely non-obscured indeterminate. 'Obscured' refers to defiled dharmas, because it obstructs the noble path. Moreover, it can obscure the mind, causing the mind to be impure. This consciousness is not defiled, so it is called 'non-obscured'. 'Indeterminate' refers to wholesome and unwholesome, because there are agreeable and disagreeable results, and excellent natural things that can be distinguished. This consciousness is neither wholesome nor unwholesome, so it is called 'indeterminate'. Contact (Sparśa) and so on are also like this, this is the explanation of mental factors (Caitasika) being analogous to the mind-king (Citta). That is, how contact and attention (Manaskara), like the Alaya consciousness, are also resultant, the object (Alambana) and characteristics (Akara) are unknowable. It cognizes three types of objects, corresponds with five dharmas, and is non-obscured indeterminate. Therefore, it is said 'contact and so on are also like this'. It is said according to what is appropriate, not saying everything. Otherwise, if it were named all-seeds like consciousness, then contact and so on receiving perfume, holding seeds, one sentient being should have six kinds of self-nature. 'Constantly flowing like a torrent', this is a metaphor for dependent origination (Pratītyasamutpāda). Constantly
謂此識無始時來一類相續常無間斷。是界趣生施設本故。性堅持種令不失故 轉謂此識無始時來念念生滅前後變異。因滅果生非常一故。可謂轉識熏成種故。恒言遮斷。轉表非常。猶如暴流因果法爾。如暴流水非斷非常相續長時有所漂溺。此識亦爾。從無始來生滅相續非常非斷。漂溺有情令不出離。又如暴流雖風等擊起諸波浪而流不斷。此識亦爾。雖遇眾緣起眼等識而恒相續。又如暴流漂水上下魚草等物隨流不捨。此識亦爾。與內習氣外觸等法恒相續轉。如是法喻意顯此識無始因果非斷常義。謂此識性無始時來剎那剎那果生因滅。果生故非斷。因滅故非常。非斷非常是勝起理故。說此識恒轉如流 阿羅漢位舍者轉舍位地門。謂諸聖者斷煩惱障究竟盡時。名阿羅漢。爾時此識煩惱粗重永遠離故。說之為舍。此中所說阿羅漢者通攝三乘無學果位。皆永害煩惱賊故。應受世間妙供養故。永不復受分段生故。又不動地已上菩薩一切煩惱永不行故。法駛流中任運轉故。能諸行中起諸行故。剎那剎那轉增益故。此位方名不退菩提。而緣此識我見愛等不復執藏為自內我。此位亦得名阿羅漢。由斯永失阿賴耶名。然阿羅漢斷此識中煩惱粗重究竟盡故。不復執藏為自內我。永失此名。說之為舍。非舍一切第八識體。勿阿羅漢無識持種。爾
【現代漢語翻譯】 現代漢語譯本： 所謂的『識』，從無始以來，就以一類相續的方式存在，恒常而沒有間斷。這是界、趣、生等施設的根本原因，因為它的性質能夠堅持種子，使其不丟失。 所謂的『轉』，指的是這個『識』從無始以來，唸唸生滅，前後變異。因為因滅果生，所以不是恒常不變的。可以說，轉識熏習成為種子。『恒』字是爲了遮止斷滅，『轉』字是爲了表明不是恒常。這就像湍急的河流，因果法爾如是。就像湍急的流水，不是斷滅，也不是恒常，而是相續不斷，長久地漂流著。這個『識』也是如此，從無始以來，生滅相續，非常非斷，漂流著有情，使他們無法出離。 又像湍急的河流，即使被風等吹擊，激起各種波浪，河流也不會斷流。這個『識』也是如此，即使遇到各種因緣，生起眼識等，也仍然恒常相續。又像湍急的河流，漂流著水面上下各種魚草等物，隨著河流流動而不捨棄。這個『識』也是如此，與內在的習氣、外在的觸等法恒常相續運轉。這樣的比喻，意在顯示這個『識』的無始因果，以及非斷非常的意義。也就是說，這個『識』的性質，從無始以來，剎那剎那果生因滅。果生，所以不是斷滅；因滅，所以不是恒常。非斷非常，是殊勝生起的道理。所以說這個『識』恒常運轉，如同河流。 阿羅漢的果位，捨棄的是轉舍的位地之門。所謂的諸聖者，斷除煩惱障達到究竟圓滿的時候，稱為阿羅漢（Arhat，斷盡煩惱，應受供養的聖者）。這個時候，這個『識』的煩惱粗重永遠離開，所以說是捨棄。這裡所說的阿羅漢，包括聲聞乘、緣覺乘和菩薩乘的無學果位。他們都永遠斷除了煩惱賊，應該接受世間的妙好供養，永遠不再受分段生死。 又，不動地（Achala-bhumi，菩薩十地中的第八地）以上的菩薩，一切煩惱永遠不再現行，在法駛流中能夠任運運轉，能夠在諸行中生起諸行，剎那剎那地增長增益。這個果位才稱為不退菩提（Avivartaniya-bodhi，永不退轉的菩提）。而緣于這個『識』的我見、我愛等，不再執藏為自己的內在自我。這個果位也可以稱為阿羅漢。因此永遠失去了阿賴耶（Alaya，藏識）的名稱。然而，阿羅漢斷除了這個『識』中的煩惱粗重，達到究竟圓滿，不再執藏為自己的內在自我，永遠失去了這個名稱，所以說是捨棄。但不是捨棄一切第八識的本體，不要讓阿羅漢沒有識來持種。
【English Translation】 English version: This 'consciousness' (vijnana) is said to be a continuous stream from beginningless time, constantly and without interruption. It is the basis for the establishment of realms, destinies, and births because its nature can maintain seeds (bija), preventing them from being lost. The term 'transformation' (parinama) refers to the fact that this 'consciousness' arises and ceases moment by moment from beginningless time, with changes occurring before and after. Because the cause ceases and the effect arises, it is not permanent. It can be said that the transformed consciousness ripens into seeds. The word 'constant' (nitya) is used to negate cessation, and the word 'transformation' (parinama) indicates that it is not permanent. This is like a torrential river, where cause and effect naturally occur. Just as a torrential river is neither 끊임없이 nor permanent, but rather a continuous flow that drifts for a long time, this 'consciousness' is also like that. From beginningless time, it arises and ceases continuously, neither 끊임없이 nor permanent, drifting sentient beings and preventing them from liberation. Furthermore, just as a torrential river, even when struck by wind and other forces, causing waves to rise, does not cease to flow, this 'consciousness' is also like that. Even when encountering various conditions, such as the arising of eye-consciousness (caksu-vijnana) and other consciousnesses, it still continues constantly. Moreover, just as a torrential river carries various objects such as fish and grass up and down the water, following the flow without abandoning them, this 'consciousness' is also like that. It constantly continues to transform with internal habits (vasana), external contacts (sparsa), and other dharmas. This analogy is intended to show the beginningless cause and effect of this 'consciousness', as well as the meaning of neither 끊임없이 nor permanent. That is to say, the nature of this 'consciousness' is such that from beginningless time, the effect arises and the cause ceases moment by moment. Because the effect arises, it is not 끊임없이; because the cause ceases, it is not permanent. Neither 끊임없이 nor permanent is the principle of supreme arising. Therefore, it is said that this 'consciousness' constantly transforms like a river. The state of an Arhat (Arhat, a worthy one who has destroyed all defilements and is worthy of offerings) is the gate of relinquishing the transformed state. The so-called noble ones, when they have completely exhausted the obstruction of afflictions (klesa-avarana), are called Arhats. At this time, the gross afflictions of this 'consciousness' are permanently removed, so it is said to be relinquished. The Arhat mentioned here includes the fruition of the three vehicles (triyana) of no-more-learning (asiksa): Sravakas, Pratyekabuddhas and Bodhisattvas. They have all permanently destroyed the thieves of affliction, are worthy of receiving the wonderful offerings of the world, and will never again undergo segmented birth and death (samsara). Moreover, Bodhisattvas above the Immovable Ground (Achala-bhumi, the eighth of the ten bhumis of a Bodhisattva) never again manifest any afflictions, are able to operate freely in the swift current of Dharma, are able to generate actions within actions, and increase and benefit moment by moment. This state is called Non-Regression to Bodhi (Avivartaniya-bodhi, irreversible enlightenment). And the views of self (atma-dristi), self-love (atma-sneha), etc., that are associated with this 'consciousness' are no longer clung to as one's inner self. This state can also be called Arhat. Therefore, the name Alaya (Alaya, storehouse consciousness) is permanently lost. However, Arhats have completely exhausted the gross afflictions in this 'consciousness', no longer clinging to it as their inner self, and have permanently lost this name, so it is said to be relinquished. But it is not relinquishing the entire essence of the eighth consciousness, lest Arhats have no consciousness to hold the seeds.
時便入無餘涅槃。然第八識雖諸有情皆悉成就。而隨義別立種種名。謂或名心。由種種法熏習種子所積集故。或名阿羅漢。執持種子及諸色根令不捨故。或名所知依。能與染凈所知諸法為依止故。或名種子識。能遍任持世出世間諸種子故。此等諸名通一切位。或名阿賴耶。攝藏一切雜染品法令不失故。我見愛等執藏以為自內我故。此名唯在異生有學。非無學位不退菩薩有雜染法執藏義故。或名異熟識。能引生死善不善業異熟果故。此名唯在異生二乘諸菩薩位。非如來位。由有異熟無記法故。或名無垢識。最極清凈諸無漏法所依正故。此名唯在如來地有。菩薩二乘持有漏種可受熏習未得善凈第八識故。阿賴耶名過失重故。最初舍故。此中偏說異熟識體。菩薩將得菩提時舍。聲聞獨覺入無餘依涅槃時舍。無垢識體無有舍時利樂有情無盡時故。然第八識總有二位。一有漏位。無記性攝。唯與觸等五法相應。但緣前說執受處境。二無漏位。唯善性攝。與二十一心所相應。謂遍行別境各五。善十一。與一切心恒相應故。常樂證知所觀境故。于所觀境恒印持故。于曾習境恒明記故。世尊無有不定心故。於一切法常抉擇故。極凈信等常相應故。無染污故。無散動故。此亦唯與舍受相應。任運恒時平等轉故。以一切法為所緣境。鏡智遍
【現代漢語翻譯】 現代漢語譯本 這時，第八識便進入無餘涅槃（沒有任何剩餘的涅槃狀態）。雖然所有有情眾生都具有第八識，但根據其不同的作用，它有各種不同的名稱。有時稱為『心』，因為它積聚了各種法的熏習種子。有時稱為『阿陀那』（執持者），因為它執持種子和各種色根，使它們不散失。有時稱為『所知依』（知識的基礎），因為它能作為染污和清凈的知識之法的依止。有時稱為『種子識』，因為它能普遍地任持世間和出世間的一切種子。這些名稱適用於所有階段。 有時稱為『阿賴耶』（藏識），因為它攝藏一切雜染品法，使它們不失壞，並且因為我見、我愛等執著它為內在的自我。這個名稱只適用於凡夫和有學位的聖者，不適用于無學位（阿羅漢）和不退轉的菩薩，因為他們沒有雜染法需要執藏。有時稱為『異熟識』（果報識），因為它能引發生死輪迴中善與不善業的異熟果報。這個名稱只適用於凡夫、二乘（聲聞和緣覺）以及菩薩的階段，不適用于如來（佛）的階段，因為如來沒有異熟無記法。 有時稱為『無垢識』（清凈識），因為它最極清凈，是所有無漏法的真正依止。這個名稱只適用於如來地（佛的境界）。菩薩和二乘持有漏的種子，可以接受熏習，尚未獲得完全清凈的第八識。阿賴耶識的過失很重，所以最先捨棄。這裡主要說的是異熟識的體性，菩薩在即將獲得菩提（覺悟）時捨棄，聲聞和獨覺在進入無餘依涅槃時捨棄。無垢識的體性沒有捨棄的時候，因為它利益有情眾生沒有窮盡的時候。 第八識總共有兩種狀態：一種是有漏位，屬於無記性（非善非惡），只與觸等五種心法相應，只緣取前面所說的執受處境。另一種是無漏位，屬於純善性，與二十一種心所相應，即遍行、別境各五種，善心所十一種。因為它與一切心恒常相應，能常樂於證知所觀的境界，對於所觀的境界恒常印持，對於曾經習過的境界恒常明記，世尊沒有不定的心，對於一切法常作抉擇，極凈的信心等常相應，沒有染污，沒有散動。這也只與舍受相應，因為任運恒時平等運轉。它以一切法為所緣境，是鏡智（如實反映一切的智慧）的普遍基礎。
【English Translation】 English version Then, the Eighth Consciousness enters Nirupadhisesa Nirvana (Nirvana without any remainder). Although all sentient beings possess the Eighth Consciousness, it has various names according to its different functions. Sometimes it is called 'Mind' because it accumulates the seeds of various Dharmas through conditioning. Sometimes it is called 'Adana' (Holder) because it holds the seeds and various sense faculties, preventing them from being lost. Sometimes it is called 'Basis of Knowledge' because it can serve as the basis for defiled and pure Dharmas of knowledge. Sometimes it is called 'Seed Consciousness' because it can universally maintain all the seeds of the worldly and supramundane realms. These names apply to all stages. Sometimes it is called 'Alaya' (Storehouse Consciousness) because it stores all defiled Dharmas, preventing them from being destroyed, and because of the attachment to 'I' and 'Mine,' considering it as the inner self. This name only applies to ordinary beings and those with learning, not to those without learning (Arhats) and non-retrogressing Bodhisattvas, because they do not have defiled Dharmas to be stored. Sometimes it is called 'Vipaka Consciousness' (Resultant Consciousness) because it can bring about the resultant fruits of good and bad karma in the cycle of birth and death. This name only applies to ordinary beings, the Two Vehicles (Sravakas and Pratyekabuddhas), and the stages of Bodhisattvas, not to the stage of the Tathagata (Buddha), because the Tathagata does not have Vipaka-neutral Dharmas. Sometimes it is called 'Amala Consciousness' (Pure Consciousness) because it is the purest and the true basis of all unconditioned Dharmas. This name only applies to the stage of the Tathagata (Buddha). Bodhisattvas and the Two Vehicles hold conditioned seeds, can receive conditioning, and have not yet obtained the completely pure Eighth Consciousness. The faults of the Alaya Consciousness are very heavy, so it is abandoned first. Here, the nature of the Vipaka Consciousness is mainly discussed, which is abandoned by Bodhisattvas when they are about to attain Bodhi (Enlightenment), and by Sravakas and Pratyekabuddhas when they enter Nirupadhisesa Nirvana. The nature of the Amala Consciousness is never abandoned because its benefit to sentient beings is inexhaustible. The Eighth Consciousness has two states in total: one is the conditioned state, which belongs to the neutral nature (neither good nor bad), and only corresponds to the five mental functions such as contact, and only takes the object of perception mentioned earlier. The other is the unconditioned state, which belongs to the purely good nature, and corresponds to twenty-one mental factors, namely, the five pervasive mental factors, the five object-specifying mental factors, and the eleven wholesome mental factors. Because it is constantly associated with all minds, it is always happy to know the observed object, constantly imprints the observed object, constantly remembers the objects that have been practiced, the World-Honored One has no uncertain mind, always makes decisions about all Dharmas, extremely pure faith and so on are always associated, there is no defilement, and there is no distraction. This also only corresponds to the feeling of equanimity, because it operates equally at all times. It takes all Dharmas as its object, and is the universal basis of Mirror Wisdom (wisdom that reflects everything as it is).
緣一切法故。如是已說初能變相。第二能變其相云何。頌曰。
次第二能變 是識名末那 依彼轉緣彼 思量為性相 四煩惱常俱 謂我癡我見 並我愛我慢 及余觸等俱 有覆無記攝 隨所生所繫 阿羅漢滅定 出世道無有
釋曰。此三行頌總分為二。初顯次第。后釋識相 次第二能變者顯其次第。故論釋云。次初異熟能變識。后應辨思量能變識相。下顯識相十門分別 是識名末那者第一釋名。是識聖教別名末那。恒審思量勝餘識故。此名何異第六意識。此持業釋。如藏識名。識即意故。彼依主釋。如眼識名。識異意故。然諸聖教恐此濫彼故。于第七但立意名。又標意名為簡心識。積集了別劣余識故。或欲顯此與彼意識為近所依故但名意 依彼轉者第二所依。彼謂即前初能變識。聖說此識依藏識故。則以識種及彼現識為俱有依方得生故。雖無間斷而有轉易。必有所依方得起故。轉謂流轉。顯示此識恒依彼識取所緣故。此中應明三所依義。恐繁不錄。百法疏明 言緣彼者第三所緣。彼謂即前此所依識。聖說此識緣藏識故。但緣藏識見分為我。不緣相分識中種子及相應法執為我所。我我所執不俱起故。以此識從薩迦耶見任運一類恒相續生。無容別起我所見故。無一心中有常等二境別執
【現代漢語翻譯】 現代漢語譯本 因為它是所有法的緣。以上已經說明了初能變相。第二能變相是怎樣的呢？頌文說：
『次第二能變，是識名末那（manas，意）， 依彼轉緣彼，思量為性相。 四煩惱常俱，謂我癡我見， 並我愛我慢，及余觸等俱。 有覆無記攝，隨所生所繫， 阿羅漢滅定，出世道無有。』
解釋：這三行頌文總共分為兩部分。首先顯示次第，然後解釋識相。『次第二能變』顯示了它的次第。所以論中解釋說：在初異熟能變識之後，應該辨別思量能變識相。下面從十個方面來分別解釋識相。『是識名末那』是第一釋名。這個識在聖教中的別名是末那（manas，意），因為它恒常審察思量，勝過其他識。這個名稱與第六意識有什麼不同呢？這是持業釋，就像藏識（ālaya-vijñāna）的名稱一樣，識就是意。第六意識是依主釋，就像眼識的名稱一樣，識不同於意。然而，諸聖教恐怕這個名稱會與第六意識混淆，所以在第七識上隻立了『意』這個名稱。又標明『意』這個名稱是爲了簡別心識，因為它積集了別，不如其他識。或者想要顯示這個識與第六意識是近所依，所以只稱為『意』。『依彼轉』是第二所依。『彼』指的是前面的初能變識。聖教說這個識依藏識（ālaya-vijñāna）而存在。因此，它以藏識的種子和現識為俱有依，才能產生。雖然沒有間斷，但有轉易，必須有所依才能生起。『轉』指的是流轉，顯示這個識恒常依彼識而取所緣。這裡應該說明三種所依的意義，但恐怕繁瑣，所以不記錄。百法疏中有所說明。『言緣彼者』是第三所緣。『彼』指的是前面的這個識所依的識。聖教說這個識緣藏識（ālaya-vijñāna）。它只緣藏識的見分作為『我』，不緣相分、識中的種子以及相應的法，執著為『我所』。『我』和『我所』的執著不會同時生起。因為這個識從薩迦耶見（satkāya-dṛṣṭi，有身見）任運一類恒常相續地產生，沒有容許另外生起『我所見』的餘地。沒有一個心中會有常等兩種不同的境界執著。
【English Translation】 English version Because it is the condition for all dharmas. The above has already explained the first transformation. What is the second transformation like? The verse says:
'The next, second transformation, is a consciousness called manas (意, mind), Relying on that it turns, cognizing that, its nature is thinking. Four afflictions always accompany it, namely self-ignorance, self-view, Along with self-love and self-conceit, and other contacts etc. accompany it. Covered and indeterminate, according to where it is born and bound, The Arhat in cessation and the path of transcendence do not have it.'
Explanation: These three lines of verse are divided into two parts. First, it shows the order, and then it explains the characteristics of consciousness. 'The next, second transformation' shows its order. Therefore, the treatise explains: After the first, resultant transformation consciousness, one should distinguish the characteristics of the thinking transformation consciousness. Below, the characteristics of consciousness are explained from ten aspects. 'This consciousness is called manas' is the first explanation of the name. This consciousness has a special name in the holy teachings, manas (意, mind), because it constantly and carefully thinks, surpassing other consciousnesses. What is the difference between this name and the sixth consciousness? This is a possessive compound, like the name ālaya-vijñāna (藏識, storehouse consciousness), where consciousness is mind. The sixth consciousness is a dependent compound, like the name eye-consciousness, where consciousness is different from mind. However, the holy teachings are afraid that this name will be confused with the sixth consciousness, so only the name 'mind' is established for the seventh consciousness. Also, the name 'mind' is marked to distinguish it from mind-consciousness, because it accumulates and distinguishes, inferior to other consciousnesses. Or it wants to show that this consciousness is the near support of the sixth consciousness, so it is only called 'mind'. 'Relying on that it turns' is the second support. 'That' refers to the previous first transformation consciousness. The holy teachings say that this consciousness exists relying on the ālaya-vijñāna (藏識, storehouse consciousness). Therefore, it takes the seeds and manifest consciousness of the ālaya-vijñāna as co-existent supports to be produced. Although there is no interruption, there is transformation, and it must have a support to arise. 'Turns' refers to flowing, showing that this consciousness constantly relies on that consciousness to take its object. Here, the meaning of the three supports should be explained, but fearing complexity, it is not recorded. It is explained in the Hundred Dharmas Commentary. 'Cognizing that' is the third object. 'That' refers to the consciousness that this consciousness relies on. The holy teachings say that this consciousness cognizes the ālaya-vijñāna (藏識, storehouse consciousness). It only cognizes the seeing-portion of the ālaya-vijñāna as 'self', and does not cognize the object-portion, the seeds in the consciousness, and the corresponding dharmas, clinging to them as 'what belongs to self'. The clinging to 'self' and 'what belongs to self' do not arise simultaneously. Because this consciousness arises from satkāya-dṛṣṭi (有身見, view of the real existence of a self) naturally, continuously, and constantly, there is no room for the arising of 'the view of what belongs to self'. There is no one mind that has two different clinging to the realms of permanence etc.
俱轉義故。亦不應說二執前後。此無始來一類轉故。說我我執恒相應者。謂此執彼是我之我故。於一見義說二言。未轉依位唯緣藏識。若已轉依遍緣諸法。平等性智緣真俗故 思量為性相者第四自性第五行相。意次思量而為自性。即複用彼為行相故。由斯兼釋所立別名。能審思量名末那故。未轉依位恒審思量所執我相。已轉依位亦審思量無我相故 四煩惱常俱等者第六四惑相應。此中俱者顯相應義。謂從無始至未轉依。此意任運恒緣藏識。與四根本煩惱相應。謂我癡我見並我愛我慢我癡者謂無明。愚於我相迷無我故。我見者謂我執。于非我法妄計我故。我慢者謂踞傲。恃所執我生高舉故。我愛者謂我貪于所執我生耽著故。並錶慢愛有見慢俱。遮餘部執無相應義。此四常起擾濁內心令外轉識恒成雜染。有情由此生死輪迴不能出離。故名煩惱。彼有十種。此何唯四。有我見故余見不生。無一心中有二慧故。如何此識要有我見。二取邪見但分別生唯見所斷。此俱煩惱唯是俱生修所斷故。我所邊見依我見生。此相應見不依彼故。恒內執有我故要有我見。由見審決疑無容起。愛著我故嗔不得生。故此識俱唯四煩惱 及余觸等俱者第七觸等相應。此中及者是合集義。所言餘者顯隨煩惱。謂顯末那非但與前四惑相應。及亦與彼余隨煩
【現代漢語翻譯】 現代漢語譯本 因為都是轉變的緣故，也不應該說二執（我執和法執）有前後之分，因為這是從無始以來就一直存在的。說『我』和『我執』恒常相應，是因為這個執著認為那個（阿賴耶識）是『我』的『我』。對於同一個見解，說了兩個詞（我與我執）。未轉依位（未轉變依止位）時，末那識只緣取阿賴耶識；如果已經轉依，則普遍緣取一切法。平等性智（平等性智慧）緣取真諦和俗諦。 以思量為自性者，是第四自性，第五行相。末那識以持續思量作為其自性，並且又用它作為行相。因此，也解釋了所建立的別名。能夠審慎思量，所以叫做末那識。未轉依位時，恒常審慎思量所執著的『我』相；已經轉依位時，也審慎思量『無我』相。 四煩惱常俱等者，是第六四惑相應。這裡說的『俱』，是顯示相應的意義。意思是說，從無始以來到未轉依位，這個末那識任運地恒常緣取阿賴耶識，並且與四種根本煩惱相應，即我癡（無明）、我見（我執）、我愛（我貪）和我慢（我慢）。我癡，就是無明，愚昧於『我』相，迷惑于『無我』的真理。我見，就是我執，對於非我的法，錯誤地計執為『我』。我慢，就是踞傲，憑藉所執著的『我』而生起高舉之心。我愛，就是我貪，對於所執著的『我』生起貪戀執著。『並』字表明慢和愛與見和慢同時存在，否定了其他部派認為沒有相應意義的觀點。這四種煩惱常常生起，擾亂混濁內心，使得外在的轉識恒常成為雜染。有情眾生因此生死輪迴，不能出離，所以叫做煩惱。他們有十種，為什麼這裡只說四種？因為有了我見，其他的見解就不會產生，因為一個心中不可能同時存在兩種智慧。為什麼這個識一定要有我見？二取（能取和所取）和邪見只是分別產生的，唯有見才能斷除。這個俱生的煩惱，唯有通過修才能斷除。我所邊見（執著于『我所有』的邊見）依賴於我見而生起，這個相應的見解不依賴於它。因為恒常在內心執著有『我』，所以一定要有我見。因為有了見解的審慎決斷，疑惑就沒有產生的餘地。因為愛著『我』，嗔恨就不能產生。所以這個識相應的只有四種煩惱。 及余觸等俱者，是第七觸等相應。這裡說的『及』，是合集的意思。所說的『余』，是顯示隨煩惱。意思是說，末那識不僅僅與前面的四種煩惱相應，而且也與其他的隨煩惱相應。
【English Translation】 English version Because all are transformations, it should not be said that the two attachments (attachment to self and attachment to dharma) have a before and after, because this has been a continuous transformation since beginningless time. To say that 'self' and 'self-attachment' are constantly corresponding means that this attachment considers that (Ālaya-vijñāna) to be the 'self' of 'me'. Regarding the same view, two terms ('self' and 'self-attachment') are used. In the un-transformed state, Manas-vijñāna only grasps Ālaya-vijñāna; if it has already been transformed, it universally grasps all dharmas. Equality Wisdom (Samatajnana) grasps both the ultimate truth and the conventional truth. That which has thinking as its nature is the fourth nature and the fifth aspect. Manas-vijñāna takes continuous thinking as its nature and also uses it as its aspect. Therefore, it also explains the established special name. Being able to carefully think, it is called Manas-vijñāna. In the un-transformed state, it constantly and carefully thinks about the 'self' aspect that is clung to; in the transformed state, it also carefully thinks about the 'non-self' aspect. The four afflictions are always together, which is the sixth correspondence with the four delusions. The word 'together' here shows the meaning of correspondence. It means that from beginningless time until the un-transformed state, this Manas-vijñāna spontaneously and constantly grasps Ālaya-vijñāna and corresponds with the four fundamental afflictions, namely self-ignorance (Avidya), self-view (Atma-dṛṣṭi), self-love (Atma-sneha), and self-conceit (Atma-mana). Self-ignorance is ignorance, being ignorant of the 'self' aspect and deluded about the truth of 'non-self'. Self-view is self-attachment, wrongly clinging to non-self dharmas as 'self'. Self-conceit is arrogance, relying on the clung-to 'self' to generate a sense of superiority. Self-love is self-greed, generating attachment and clinging to the clung-to 'self'. The word 'and' indicates that conceit and love exist simultaneously with view and conceit, negating the view of other schools that there is no corresponding meaning. These four afflictions often arise, disturbing and clouding the inner mind, causing the external transforming consciousness to constantly become defiled. Sentient beings therefore undergo the cycle of birth and death and cannot escape, so they are called afflictions. They have ten types, why are only four mentioned here? Because with self-view, other views will not arise, because two wisdoms cannot exist in one mind at the same time. Why must this consciousness have self-view? The two graspers (grasper and grasped) and wrong views are only generated by discrimination and can only be cut off by view. This co-arisen affliction can only be cut off through cultivation. The extreme view of 'what belongs to me' (possessiveness) arises dependent on self-view, this corresponding view does not depend on it. Because there is constant clinging to 'self' in the inner mind, there must be self-view. Because there is careful determination of view, there is no room for doubt to arise. Because of love for 'self', hatred cannot arise. Therefore, this consciousness only corresponds with four afflictions. And the correspondence with the remaining contacts, etc., is the seventh correspondence with contact, etc. The word 'and' here means aggregation. The word 'remaining' indicates the secondary afflictions. It means that Manas-vijñāna not only corresponds with the previous four afflictions, but also corresponds with other secondary afflictions.
惱觸等俱起故。此意俱心所十八。謂前四惑。觸等五法。八大隨惑。並別境慧。有四煩惱義如前說。言觸等者即五遍行定相應故。八大隨惑遍染心故。有覆末那是染心故。我見雖是別境惠攝。義有差別故開為二。何緣此意無餘心所。謂忿等十行相粗動。此識審細故非彼俱。無慚無愧雖是不善。此無記故非彼相應。謂欲希望未遂合事。此識任運緣遂合境。勝解印持曾未定境。此識無始恒緣定事。念唯明記曾習事轉。此識恒緣現所變事。定唯繫心專注一趣。此識任運剎那別緣。故此不與四別境俱。善唯是凈。此識染污。故此不與信等相應。惡作追悔先所造業。此緣現境。睡眠唯依外眾緣力。此識內起。尋伺緣外粗細事轉。此唯一類。故四不定非四惑俱。既無始來任運一類緣內執我恒無轉易。與變異受不相應故。故此唯與舍受相應。未轉依位與前所說心不相應。已轉依位唯二十一心所俱起。如第八識。已轉依位唯舍受俱。任運起故。恒于所緣平等轉故 有覆無記攝者第八三性分別。此意相應四煩惱等是染污故。障礙聖道隱蔽自心。說名有覆。非善不善故名無記。如上二界所有煩惱定力攝持是無記故。此俱染法所依細故任運轉故亦無記攝。若已轉依唯是善性 隨所生所繫者第九系地。謂末那識隨藏識生。隨彼所生彼地所繫。若
【現代漢語翻譯】 現代漢語譯本：因為惱（krodha，憤怒）、觸（sparśa，接觸）等同時生起。這個意識相應的心所共有十八個。包括前面的四種惑（貪、嗔、癡、慢）。觸等五法（觸、受、想、行、作意），八大隨惑（不信、懈怠、放逸、昏沉、掉舉、失念、不正知、散亂），以及別境慧（于所緣境，能審抉擇）。四種煩惱的含義如前所述。『觸等』指的是五遍行，因為它們是決定的相應法。八大隨惑遍及染污心。有覆末那（kliṣṭa-manas，染污意）是染污心。我見（ātma-dṛṣṭi，我執）雖然屬於別境慧所攝，但意義上有差別，所以分開為二。為什麼這個意識沒有其餘的心所呢？因為忿（krodha，憤怒）等十種心所的行相粗猛躁動，而這個識審慎細微，所以不與它們同時生起。無慚（ahrīka，無慚）無愧（anapatrāpya，無愧）雖然是不善的，但這個識是無記性的，所以不與它們相應。欲（chanda，欲）是希望尚未遂願的事情，這個識任運緣取已經遂願的境界。勝解（adhimokṣa，勝解）是印可執持曾經未決定的境界，這個識從無始以來恒常緣取已決定的事情。念（smṛti，念）只是明記曾經習慣的事情，這個識恒常緣取現在所變現的事情。定（samādhi，定）只是繫心專注於一個目標，這個識任運地在剎那間分別緣取。所以這個識不與四種別境相應。善（kuśala，善）只是清凈的，而這個識是染污的，所以不與信（śraddhā，信）等相應。惡作（kaukṛtya，惡作）是追悔先前所造作的業，這個識緣取現在的境界。睡眠（middha，睡眠）只是依靠外在的眾緣力量，這個識是內在生起的。尋（vitarka，尋）伺（vicāra，伺）緣取外在的粗細事情，而這個識是唯一一類的。所以四種不定（悔、眠、尋、伺）不與四種惑同時生起。既然從無始以來任運地唯一一類緣取內在執著的『我』，恒常沒有轉變，與變異的感受不相應。所以這個識只與舍受（upekṣā，舍受）相應。在沒有轉依（āśraya-parivṛtti，轉依）的階段，與前面所說的心不相應。在已經轉依的階段，只與二十一種心所同時生起，如同第八識（ālaya-vijñāna，阿賴耶識）。在已經轉依的階段，只與舍受相應，因為是任運生起的，恒常對於所緣平等運轉。有覆無記所攝指的是第八識的三性分別。這個意識相應的四種煩惱等是染污的，障礙聖道，隱蔽自心，所以叫做『有覆』。不是善也不是不善，所以叫做『無記』。如同上二界（欲界、色界）所有煩惱被定力攝持是無記的緣故。這個同時生起的染污法所依的細微，任運運轉，也是無記所攝。如果已經轉依，就只是善性了。隨所生所繫指的是第九系地。也就是說，末那識（manas，末那識）隨著藏識（ālaya-vijñāna，阿賴耶識）而生，隨著它所生的地方，就被那個地方所繫縛。
【English Translation】 English version: Because afflictions like anger (krodha), contact (sparśa), etc., arise together. This mind-consciousness is associated with eighteen mental factors. These include the previous four afflictions (greed, hatred, delusion, pride), the five omnipresent mental factors (contact, sensation, perception, volition, attention), the eight great derivative afflictions (lack of faith, laziness, non-vigilance, drowsiness, excitement, forgetfulness, non-correct comprehension, distraction), and the wisdom of specific objects (the ability to discern specific objects). The meaning of the four afflictions is as previously explained. 'Contact, etc.' refers to the five omnipresent mental factors because they are definitely associated. The eight great derivative afflictions pervade the defiled mind. The afflicted manas (kliṣṭa-manas) is a defiled mind. Although the view of self (ātma-dṛṣṭi) is included within the wisdom of specific objects, it is different in meaning, so it is separated into two. Why does this consciousness not have other mental factors? Because the characteristics of the ten mental factors such as anger (krodha) are coarse and agitated, while this consciousness is careful and subtle, so they do not arise together. Shamelessness (ahrīka) and lack of embarrassment (anapatrāpya), although unwholesome, are not associated with this consciousness because it is neutral. Desire (chanda) is the hope for things that have not yet been fulfilled, while this consciousness spontaneously grasps fulfilled states. Resolution (adhimokṣa) affirms and holds onto states that were once undetermined, while this consciousness constantly grasps determined things from beginningless time. Mindfulness (smṛti) only clearly remembers things that have been practiced, while this consciousness constantly grasps things that are currently manifesting. Concentration (samādhi) only focuses the mind on one object, while this consciousness spontaneously grasps different objects in an instant. Therefore, this consciousness is not associated with the four specific objects. Goodness (kuśala) is only pure, while this consciousness is defiled, so it is not associated with faith (śraddhā), etc. Regret (kaukṛtya) is remorse for actions previously committed, while this consciousness grasps present states. Sleep (middha) only relies on the power of external conditions, while this consciousness arises internally. Investigation (vitarka) and analysis (vicāra) grasp external coarse and subtle things, while this consciousness is of only one type. Therefore, the four uncertain mental factors (regret, sleep, investigation, analysis) do not arise together with the four afflictions. Since it spontaneously and uniquely grasps the internal self from beginningless time, constantly without change, it is not associated with changing sensations. Therefore, this consciousness is only associated with neutral sensation (upekṣā). In the state before transformation of the basis (āśraya-parivṛtti), it is not associated with the mental factors mentioned earlier. In the state after transformation of the basis, it only arises together with twenty-one mental factors, like the eighth consciousness (ālaya-vijñāna). In the state after transformation of the basis, it is only associated with neutral sensation because it arises spontaneously and constantly operates equally on its objects. 'Covered neutral' refers to the three natures of the eighth consciousness. The four afflictions, etc., associated with this consciousness are defiled, obstruct the holy path, and conceal the mind, so they are called 'covered'. They are neither good nor unwholesome, so they are called 'neutral'. Like all the afflictions in the upper two realms (desire realm, form realm) that are held by the power of concentration, they are neutral. The subtle basis of this co-arising defiled dharma, which operates spontaneously, is also included in the neutral. If it has already been transformed, it is only of a wholesome nature. 'Dependent on where it is born and bound' refers to the ninth realm. That is, the manas-consciousness (manas) arises with the storehouse consciousness (ālaya-vijñāna), and wherever it is born, it is bound by that place.
生欲界現行末那相應心所即欲界系。乃至有頂應知亦然。任運恒緣自地藏識執為內我非他地故。若起彼地異熟藏識現在前者名生彼地。染污末那緣彼執我。即系屬彼名彼所繫。或謂彼地諸煩惱等之所繫縛名彼所繫。若已轉依即非所繫 阿羅漢滅定等者第十斷伏。阿羅漢者總顯三乘無學果位。此位染意種及現行俱永斷滅故說無有。學位滅定出世道中俱暫伏滅故說無有。謂染污意無始時來微細一類任運而轉。諸有漏道不能伏滅。三乘聖道有伏滅義。真無我解違我執故。后得無漏現在前時。是彼等流亦違此意。真無我解及后所得俱無漏故名出世道。滅定既是聖道等流。極寂靜故此亦非有。由未永斷此種子故。從滅盡定聖道起已。此復現行乃至未滅。然此染意相應煩惱是俱生故非見所斷。是染污故非非所斷。極微細故所有種子與有頂地下下煩惱一時頓斷。勢力等故。金剛喻定現在前時。頓斷此種成阿羅漢。故無學位永不復起。二乘無學回趣大乘。從初發心至未成佛。雖實是菩薩亦名阿羅漢。應義等故不別說之。所說三位無末那者。依染分說。非無凈分。如說四位無阿賴耶非無第八。此亦應爾。此意差別略有三種。一補特伽羅我見相應。二法我見相應。三平等性智相應。初通一切異生相續二乘有學七地已前一類菩薩有漏心位。彼
緣阿賴耶識起補特伽羅見。次通一切異生聲聞獨覺相續一切菩薩法空智果現在前位。彼緣異熟識起法我見。后通一切如來相續菩薩見道及修道中法空智果現在前位。彼緣無垢異熟識等起平等性智。補特伽羅我見起位。彼法我見亦現行。我執亦依法執而起。如要迷杌方謂人等故。我法二見用雖有別。而不相違。同依一惠。如眼識等體雖是一。而有了別青等多用不相違故。此亦應然。二乘有學聖道滅定現在前時。頓悟菩薩于修道位。有學漸悟生空智果現在前時。皆起法執。我執已伏故。二乘無學及此漸悟法空智果不現前時。亦唯起法執。我執已斷故。八地已上一切菩薩所有我執皆永不行。或已永斷或永伏故。法空智果不現前時。猶起法執。不相違故。法執俱意於二乘等雖名不染。于諸菩薩亦名為染。障彼智故。故此亦名有覆無記。於二乘等說名無覆。不障彼智故。是異熟生。從異熟識恒時生故。非異熟果。此名通故。如增上緣余不攝者皆入此攝。如是已說第二能變。第三能變其相云何。頌曰。
次第三能變 差別有六種 了境為性相 善不善俱非
釋。自下九頌顯第三能變。于中總以八門分別。一顯次第。二顯名種。三明自性。四辨行相。五約三性。六解心所。七釋諸受。八明起位。雖有八門攝為三段。
【現代漢語翻譯】 現代漢語譯本：緣于阿賴耶識（Ālayavijñāna，藏識，儲存一切種子之處）生起補特伽羅見（Pudgala-dṛṣṭi，認為存在真實不變的『我』的見解）。其次，通達一切異生（與聖人不同的凡夫）、聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、獨覺（Pratyekabuddha，無師自悟者）相續的一切菩薩，當法空智果（Dharma-śūnyatā-jñāna-phala，證悟諸法皆空的智慧之果）現在前時，他們緣于異熟識（Vipāka-vijñāna，果報識，儲存善惡業的果報）生起法我見（Dharma-ātma-dṛṣṭi，認為諸法有自性的見解）。之後，通達一切如來相續的菩薩，在見道（Dharma-darśana-mārga，證悟真理的道路）及修道（Bhāvanā-mārga，通過修行來培養智慧的道路）中，當法空智果現在前時，他們緣于無垢異熟識等生起平等性智（Samatā-jñāna，認識到一切眾生平等的智慧）。 補特伽羅我見生起時，法我見也同時現行。我執（Ātma-graha，對『我』的執著）也依於法執（Dharma-graha，對法的執著）而生起，就像因為迷惑于樹樁而誤認為人一樣。我見和法見雖然作用不同，但不相違背，都依賴於同一智慧。就像眼識等本體雖然是一個，但能了別青色等多種作用，這些作用並不相違背，這裡也應如此。 二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）有學（Śaikṣa，還在學習的修行者）的聖道（Ārya-mārga，聖者的道路）滅盡定（Nirodha-samāpatti，一種禪定狀態）現在前時，頓悟的菩薩在修道位，有學漸悟的生空智果（Ātma-śūnyatā-jñāna-phala，證悟『我』空的智慧之果）現在前時，都會生起法執，因為我執已經被降伏。二乘無學（Aśaikṣa，已經完成學習的修行者）以及漸悟的法空智果不現前時，也只是生起法執，因為我執已經被斷除。八地（Aṣṭamī-bhūmi，第八地菩薩）以上的菩薩，所有的我執都永遠不會現行，因為或者已經永遠斷除，或者已經永遠降伏。法空智果不現前時，仍然會生起法執，因為這並不相違背。 法執對於二乘等來說，雖然不被稱為染污，但對於諸菩薩來說，也被稱為染污，因為它會障礙他們的智慧。因此，它也被稱為有覆無記（Sāvṛtāvyākṛta，被覆蓋的無記），對於二乘等來說，則被稱為無覆（Anāvṛta，未被覆蓋的），因為它不會障礙他們的智慧。它是異熟生（Vipākaja，由異熟果所生），因為它恒時從異熟識生起，但不是異熟果（Vipāka-phala，異熟的果報），因為這個名稱是通用的。就像增上緣（Adhipati-pratyaya，增上緣）一樣，沒有被其他所攝的都歸入這裡。以上已經說了第二能變。 第三能變的相是什麼樣的呢？頌說： 『次第三能變，差別有六種，了境為性相，善不善俱非。』 解釋：下面用九個頌來顯示第三能變。其中總共用八個方面來分別：一、顯示次第；二、顯示名稱種類；三、闡明自性；四、辨別行相；五、約三性；六、解釋心所；七、解釋諸受；八、闡明生起位置。雖然有八個方面，但可以歸納為三個段落。
【English Translation】 English version: Based on the Ālayavijñāna (storehouse consciousness, the place where all seeds are stored), the Pudgala-dṛṣṭi (the view that there is a real and unchanging 'self') arises. Next, for all ordinary beings (those different from the saints), Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment without a teacher), and all Bodhisattvas who are in the continuum, when the Dharma-śūnyatā-jñāna-phala (the fruit of wisdom that realizes the emptiness of all dharmas) is present, they give rise to Dharma-ātma-dṛṣṭi (the view that dharmas have inherent existence) based on the Vipāka-vijñāna (resultant consciousness, which stores the results of good and bad karma). Afterwards, for the Bodhisattvas who are in the continuum of all Tathāgatas, in the Dharma-darśana-mārga (the path of seeing the truth) and Bhāvanā-mārga (the path of cultivating wisdom through practice), when the Dharma-śūnyatā-jñāna-phala is present, they give rise to Samatā-jñāna (the wisdom of recognizing the equality of all beings) based on the undefiled Vipāka-vijñāna, etc. When the Pudgala-ātma-dṛṣṭi arises, the Dharma-ātma-dṛṣṭi also manifests simultaneously. The Ātma-graha (attachment to 'self') also arises based on the Dharma-graha (attachment to dharmas), just as one mistakes a tree stump for a person due to delusion. Although the functions of the self-view and the dharma-view are different, they are not contradictory, and both rely on the same wisdom. Just as the essence of eye consciousness, etc., is one, but it can distinguish various functions such as blue, and these functions are not contradictory, so it should be here as well. When the Ārya-mārga (the path of the noble ones) and Nirodha-samāpatti (a state of meditative absorption) of the Śaikṣa (those still learning) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are present, and when the Atma-śūnyatā-jñāna-phala (the fruit of wisdom that realizes the emptiness of 'self') of the suddenly enlightened Bodhisattvas in the path of cultivation and the gradually enlightened Śaikṣa is present, they will all give rise to Dharma-graha, because the Ātma-graha has been subdued. When the Aśaikṣa (those who have completed learning) of the Two Vehicles and the Dharma-śūnyatā-jñāna-phala of the gradually enlightened are not present, they only give rise to Dharma-graha, because the Ātma-graha has been severed. For all Bodhisattvas above the Aṣṭamī-bhūmi (eighth Bodhisattva ground), all Ātma-graha will never manifest, because it has either been permanently severed or permanently subdued. When the Dharma-śūnyatā-jñāna-phala is not present, Dharma-graha still arises, because this is not contradictory. Although Dharma-graha is not called defiled for the Two Vehicles, it is called defiled for the Bodhisattvas, because it obstructs their wisdom. Therefore, it is also called Sāvṛtāvyākṛta (covered and indeterminate), while for the Two Vehicles, it is called Anāvṛta (uncovered), because it does not obstruct their wisdom. It is Vipākaja (born of result), because it constantly arises from Vipāka-vijñāna, but it is not Vipāka-phala (result of maturation), because this name is common. Just like Adhipati-pratyaya (dominant condition), whatever is not included in others is included here. The second transformation has been discussed above. What is the nature of the third transformation? The verse says: 'Next, the third transformation has six kinds of distinctions, its nature is to cognize objects, it is neither good nor bad.' Explanation: The following nine verses reveal the third transformation. Among them, a total of eight aspects are used to distinguish: 1. Showing the order; 2. Showing the names and types; 3. Clarifying the nature; 4. Distinguishing the characteristics; 5. Regarding the three natures; 6. Explaining the mental factors; 7. Explaining the feelings; 8. Clarifying the position of arising. Although there are eight aspects, they can be summarized into three paragraphs.
初有一頌顯前五門。次有六頌顯諸心所。后兩頌顯現起分位。此初頌也 次第三能變者此顯次第。故論釋云。次中思量能變識后。應辨了境能變識相 差別有六種者此辨名種。此識差別總有六種。隨六根境種類異故。謂名眼識乃至意識。隨根立名。具五義故。五謂依發屬助如根。雖六識身皆依意轉。然隨不共立意識名。如五識身無相濫過。或唯依意故名意識。辨識得名。心意非例。成名色識乃至法識。隨境立名。順識義故。謂於六境了別名識。色等五識唯了色等。法識遍能了一切法。或能了別法。獨得法識名。故六識名無相濫失。此後隨境立六識名。依五色根未自在說。若得自在諸根互用。一根發識緣一切境。但可隨根無相濫失。然六轉識所緣所依粗顯極成。故此不說 了境為性相者雙顯六識自性行相。識以了別為自性故。即複用彼為行相故。由斯兼釋所立別名。能了別境名為識故 善不善俱非者此顯三性。能為此世他世順益故名為善。人天樂果雖於此世能為順益。非於他世。故不名善。能於此世他世違損故名不善。惡趣苦果雖於此世能為違損。非於他世。故非不善。于善不善損益事中不可記別。故名無記。俱非者謂無記。非善不善故名俱非。此六轉識若與信等十一相應。是善性攝與無漸等十法相應。不善性攝。俱不
【現代漢語翻譯】 現代漢語譯本： 首先有一首偈頌闡明前五識（指眼識、耳識、鼻識、舌識、身識）。其次有六首偈頌闡明各種心所（citta-samprayukta，與心相應的心理活動）。最後兩首偈頌闡明（心識）顯現和生起的狀態。這是第一首偈頌。 『次第三能變者』，這闡明了次第。所以論中解釋說：『在思量能變識之後，應該辨析了境能變識的相。』 『差別有六種者』，這辨析了名稱的種類。這種識的差別總共有六種，隨著六根（sad-indriya，眼、耳、鼻、舌、身、意）和六境（sad-visaya，色、聲、香、味、觸、法）的種類不同而不同。所謂眼識（caksu-vijnana）乃至意識（mano-vijnana），是隨著根而立名的，因為它具備五種含義。這五種含義是：所依、能發、所屬、能助、如根。雖然六識身都依意（manas）而轉，但隨著不共的特性而立意識之名，就像五識身沒有互相混淆的過失一樣。或者僅僅依意而立名，所以名為意識。辨識而得名，心和意不能作為例子。成就名色識乃至法識，是隨著境而立名的，順應了識的含義。所謂對於六境的了別名為識。色等五識僅僅了別色等，法識（dharma-vijnana）普遍能夠了別一切法。或者能夠了別法，單獨得到法識之名。所以六識的名稱沒有互相混淆的缺失。此後隨著境而立六識之名，是依據五色根（panca-rupa-indriya，眼、耳、鼻、舌、身）尚未自在時所說。如果得到自在，諸根可以互相使用，一根可以發出識而緣取一切境。但可以隨著根而沒有互相混淆的缺失。然而六轉識（sad-vijnana）所緣和所依粗顯而極為明顯，所以這裡不作說明。 『了境為性相者』，同時闡明了六識的自性和行相。識以了別為自性，又用它作為行相。因此也解釋了所立的別名，能夠了別境名為識。 『善不善俱非者』，這闡明了三性（trisvabhava，善、惡、無記）。能夠為此世和來世帶來順益的，名為善（kusala）。人天樂果雖然於此世能夠帶來順益，但不能于來世帶來順益，所以不名為善。能夠於此世和來世帶來違損的，名為不善（akusala）。惡趣苦果雖然於此世能夠帶來違損，但不能于來世帶來違損，所以非不善。對於善和不善的損益之事不可記別，所以名為無記（avyakrta）。『俱非者』，是指無記，因為無記非善非不善，所以名為俱非。這六轉識如果與信等十一（種心所）相應，就是善性所攝；與無慚等十法相應，就是不善性所攝；兩者都不……
【English Translation】 English version: First, there is one verse that elucidates the first five consciousnesses (referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness). Next, there are six verses that elucidate the various mental factors (citta-samprayukta, mental activities associated with the mind). Finally, the last two verses elucidate the state of manifestation and arising (of consciousness). This is the first verse. 'The third transformation in sequence' elucidates the order. Therefore, the treatise explains: 'After the consciousness that transforms through thought, one should analyze the characteristics of the consciousness that transforms through perceiving objects.' 'The differences are of six kinds' distinguishes the types of names. The differences in these consciousnesses are generally of six kinds, varying according to the types of the six sense organs (sad-indriya, eye, ear, nose, tongue, body, and mind) and the six sense objects (sad-visaya, form, sound, smell, taste, touch, and dharma). The so-called eye-consciousness (caksu-vijnana) and even mind-consciousness (mano-vijnana) are named according to the sense organ because they possess five meanings. These five meanings are: that which is relied upon, that which can generate, that to which it belongs, that which can assist, and like the sense organ. Although the six bodies of consciousness all rely on the mind (manas) to turn, the name mind-consciousness is established according to its unique characteristics, just as the five bodies of consciousness do not have the fault of mutual confusion. Or it is named mind-consciousness solely because it relies on the mind. Obtaining a name through distinguishing, the mind and intention cannot be taken as examples. Achieving name-form consciousness and even dharma-consciousness are named according to the object, in accordance with the meaning of consciousness. The so-called distinguishing of the six objects is called consciousness. The five consciousnesses such as form only distinguish form, etc., while dharma-consciousness (dharma-vijnana) universally can distinguish all dharmas. Or, being able to distinguish dharmas, it alone obtains the name dharma-consciousness. Therefore, the names of the six consciousnesses do not have the defect of mutual confusion. Hereafter, the names of the six consciousnesses are established according to the object, based on the fact that the five sense organs (panca-rupa-indriya, eye, ear, nose, tongue, body) are not yet independent. If one attains independence, the sense organs can be used interchangeably, and one sense organ can generate consciousness and perceive all objects. But it can follow the sense organ without the defect of mutual confusion. However, the objects and bases of the six transforming consciousnesses (sad-vijnana) are coarse, obvious, and extremely evident, so they are not explained here. 'Perceiving objects is their nature and characteristic' simultaneously elucidates the self-nature and characteristics of the six consciousnesses. Consciousness takes distinguishing as its self-nature and also uses it as its characteristic. Therefore, it also explains the established distinct names, that which can distinguish objects is called consciousness. 'Good, non-good, and neither' elucidates the three natures (trisvabhava, good, evil, and neutral). That which can bring benefit to this life and the next is called good (kusala). Although the happiness of humans and gods can bring benefit in this life, it cannot bring benefit in the next life, so it is not called good. That which can bring harm to this life and the next is called non-good (akusala). Although the suffering of evil realms can bring harm in this life, it cannot bring harm in the next life, so it is not non-good. It is impossible to distinguish between the benefits and harms of good and non-good, so it is called neutral (avyakrta). 'Neither' refers to neutral, because neutral is neither good nor non-good, so it is called neither. If these six transforming consciousnesses are associated with eleven (mental factors) such as faith, they are included in the nature of good; if they are associated with ten dharmas such as shamelessness, they are included in the nature of non-good; neither...
相應無記性攝。雖一一識三性不俱。六識聚中有容俱義。卒爾等流眼等五識或少或多容俱起故。若五識中三性俱轉。意隨偏注與彼性同。無偏注者便無記性。次下第六釋心所相。應論生起云。六識與幾心所相應。頌曰。
此心所遍行 別境善煩惱 隨煩惱不定 皆三受容俱
釋曰。於心所中總分為二。初有一頌總標六位。後有五頌廣釋差別。此總標也。頌言此者此六轉識。言心所者總舉六位。遍行等者烈六位名。顯此六識總與六位心所相應。謂遍行等恒依心起與心相應系屬於心故名心所。如屬我物立我所名。心於所緣唯取總相。心所于彼亦取別相助成心事。得心所名。如畫師資作模填彩。其相應義如前已說。雖諸心所名義無量。而有六位種類差別。謂遍行五。別境亦五。善有十一。煩惱有六。隨煩惱有二十。不定有四。如是六位合五十一。一切心中定可得故。緣別別境而得生故。唯善心中可得生故。性是根本煩惱攝故。唯是根本等流性故。于善染等皆不定故。故有如是六位差別 皆三受相應者此即第七受相應門。此六轉識易脫不定。非但與此心所相應。亦與三受而得俱起。皆領順違非二相故。領順境相遍悅身心說名樂受。領違境相逼迫身心說名苦受。領中容境相於身於心非逼非悅名不苦樂受。如是三
【現代漢語翻譯】 現代漢語譯本： 相應的還有無記性（既非善也非惡的性質）的攝持。雖然每一個識的三性（善、惡、無記）不會同時具備，但六識（眼識、耳識、鼻識、舌識、身識、意識）的聚合中，可以容納同時具備多種性質的情況。在突然發生的情況下，比如等流（相似的性質），眼識等前五識可能少量或大量地同時生起。如果五識中三種性質同時運轉，意識會隨著偏向的一方而與該性質相同。如果沒有偏向，那就是無記性。接下來是第六識，解釋心所（心的附屬作用）的相狀。應該討論生起的問題，即六識與多少心所相應。頌文說： 『此心所遍行，別境善煩惱，隨煩惱不定，皆三受容俱。』 解釋說，在心所中，總共分為兩部分。首先有一頌總括六位（六種類別），然後有五頌廣泛解釋差別。這是總括。頌文中的『此』指的是這六個轉識（六識）。『心所』是總括地舉出六位。『遍行』等是列出六位的名稱，顯示這六識總是與六位心所相應。所謂的遍行等，總是依靠心而生起，與心相應，隸屬於心，所以叫做心所。就像屬於我的東西，就立名為『我所』。心對於所緣（認識的對象）只取總的相狀，心所對於所緣也取個別的相狀，幫助成就心的作用，所以得到心所的名稱。就像畫師和助手，一個負責打底稿，一個負責填顏色。它們相應的意義，前面已經說過了。雖然各種心所的名稱和意義數不勝數，但有六種類別的差別，即遍行有五種，別境也有五種，善有十一種，煩惱有六種，隨煩惱有二十種，不定有四種。這六位總共五十一種。因為在一切心中一定可以得到，因為緣于不同的境而生起，因為只能在善心中得到，因為性質是根本煩惱所攝，因為只是根本煩惱的等流性質，因為對於善和染等都是不定的，所以有這樣的六位差別。『皆三受相應者』，這就是第七受相應門。這六個轉識容易脫離不定，不僅僅與這些心所相應，也與三種感受同時生起，因為都領納順境、違境和非二（不順不違）的相狀。領納順境的相狀，普遍使身心愉悅，叫做樂受。領納違境的相狀，逼迫身心，叫做苦受。領納中容境的相狀，對於身心既不逼迫也不愉悅，叫做不苦不樂受。像這樣三種感受。
【English Translation】 English version: Correspondingly, there is also the inclusion of the indeterminate nature (neither good nor evil). Although the three natures (good, evil, and indeterminate) of each consciousness do not occur simultaneously, the aggregation of the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) can accommodate the simultaneous presence of multiple natures. In sudden situations, such as the equable flow (similar nature), the five senses such as eye-consciousness may arise simultaneously in small or large quantities. If the three natures operate simultaneously in the five senses, the mind-consciousness will be the same as the nature to which it is biased. If there is no bias, then it is of an indeterminate nature. Next is the sixth consciousness, explaining the characteristics of the mental factors (subsidiary functions of the mind). The issue of arising should be discussed, that is, how many mental factors do the six consciousnesses correspond to. The verse says: 'These mental factors are pervasive, specific, wholesome, afflictive, secondary afflictive, and indeterminate, all accommodating the three feelings.' The explanation says that mental factors are divided into two parts in total. First, there is a verse that summarizes the six categories, and then there are five verses that extensively explain the differences. This is the summary. The 'these' in the verse refers to these six transformed consciousnesses (the six consciousnesses). 'Mental factors' is a general reference to the six categories. 'Pervasive' and so on are the names of the six categories, showing that these six consciousnesses always correspond to the six categories of mental factors. The so-called pervasive and so on always arise depending on the mind, correspond to the mind, and belong to the mind, so they are called mental factors. Just like something that belongs to me is named 'mine'. The mind only takes the general appearance of what is cognized, and the mental factors also take the individual appearance of what is cognized, helping to accomplish the function of the mind, so they get the name mental factors. Like a painter and an assistant, one is responsible for the draft, and the other is responsible for filling in the colors. Their corresponding meanings have been said before. Although the names and meanings of various mental factors are countless, there are six types of differences, namely, there are five pervasive ones, there are also five specific ones, there are eleven wholesome ones, there are six afflictive ones, there are twenty secondary afflictive ones, and there are four indeterminate ones. These six categories total fifty-one. Because they can definitely be obtained in all minds, because they arise from different objects, because they can only be obtained in wholesome minds, because the nature is included in the fundamental afflictions, because it is only the equable flow nature of the fundamental afflictions, because they are indeterminate for good and defilement, so there are such six types of differences. 'All corresponding to the three feelings', this is the seventh feeling correspondence gate. These six transformed consciousnesses are easy to detach from indeterminacy, not only corresponding to these mental factors, but also arising simultaneously with the three feelings, because they all receive the appearances of favorable, unfavorable, and non-dual (neither favorable nor unfavorable) situations. Receiving the appearance of a favorable situation, universally making the body and mind happy, is called pleasant feeling (Sukha). Receiving the appearance of an unfavorable situation, oppressing the body and mind, is called painful feeling (Dukkha). Receiving the appearance of a neutral situation, neither oppressing nor pleasing the body and mind, is called neither-pleasant-nor-unpleasant feeling (Adhukkhamasukha). Like these three feelings.
受或各分二。五識相應說名身受。別依身故。意識相應說名心受。唯依心故。又通有漏無漏二相。苦受亦由無漏起故。或各分三。謂見所斷修所斷非所斷。又學無學非二為三。或總分四。謂善不善有覆無覆二無記受。或總分五。謂苦樂憂喜舍。三中苦樂各分為二。逼悅身心相各異故。由無分別有分別故。尤重輕微有差別故。不苦不樂不分二者。非逼非悅相無異故。無分別故。平等轉故。然此三受五識容俱。順違中境容俱受故。意不定與五識同故。于偏注境起一受故。無偏注者唯起舍故。未自在位三受容俱。得自在位唯喜樂舍。諸佛已斷苦憂事故。次下廣辨六位心所。有五行頌分為五節。初有一頌顯前二相。次有一頌釋善心所。次有半頌釋根本惑。次有兩頌釋隨煩惱。後有半頌顯四不定。論中生起初二相云。且初二位其相云何。頌曰。
初遍行觸等 次別境謂欲 勝解念定慧 所緣事不同
釋曰。頌初一句顯遍行相。六位中初遍行心所即觸作意受想思五。頌中舉觸等餘四故 觸謂三和分別變異令心心所觸境為性。受想思等所依為業。謂根境識更相隨順故名三和。觸依彼生令彼和合故說為依。三和合位皆有順生心所功能說名變異。觸似彼起故名分別。和合一切心及心所令同觸境。是觸自性。既似順起心所
【現代漢語翻譯】 現代漢語譯本：感受可以分為兩種。與五識相應的稱為身受，因為它特別依賴於身體。與意識相應的稱為心受，因為它只依賴於心。此外，感受可以通於有漏和無漏兩種狀態，因為苦受也可以由無漏產生。或者，感受可以分為三種，即見所斷、修所斷和非所斷。或者，可以分為有學、無學和非二者三種。或者，總的來說，可以分為四種，即善、不善、有覆無記和無覆無記兩種無記受。或者，總的來說，可以分為五種，即苦、樂、憂、喜、舍。其中，苦和樂又各自分為兩種，因為逼迫和悅樂的身心感受各不相同。這是由於有無分別，以及輕重微小的差別所致。不苦不樂之所以不分為兩種，是因為非逼迫和非悅樂的感受沒有不同之處，沒有分別，並且平等運轉。然而，這三種感受五識可以同時具備，因為順境、違境和中境可以同時被感受。意識不確定，有時與五識相同。對於專注的境界，只產生一種感受。對於沒有專注的境界，只產生舍受。在未自在的階段，三種感受可以同時具備。在獲得自在的階段，只有喜、樂、舍。諸佛已經斷除了苦和憂的因緣。接下來，將廣泛辨析六位心所。有五行頌文，分為五個部分。首先有一頌，顯示前兩種相。其次有一頌，解釋善心所。其次有半頌，解釋根本惑。其次有兩頌，解釋隨煩惱。最後有半頌，顯示四不定。論中生起初二相說：『且初二位，其相云何？』頌曰： 『初遍行觸等，次別境謂欲，勝解念定慧，所緣事不同。』 釋曰：頌初一句顯遍行相。六位中初遍行心所即觸、作意、受、想、思五。頌中舉觸等餘四故。觸謂三和分別變異，令心心所觸境為性。受想思等所依為業。謂根、境、識更相隨順故名三和。觸依彼生，令彼和合故說為依。三和合位皆有順生心所功能說名變異。觸似彼起故名分別。和合一切心及心所令同觸境。是觸自性。既似順起心所
【English Translation】 English version: Feeling (受, shou) can be divided into two categories. That which corresponds to the five consciousnesses (五識, wu shi) is called 'bodily feeling' (身受, shen shou), because it specifically relies on the body. That which corresponds to the mind consciousness (意識, yi shi) is called 'mental feeling' (心受, xin shou), because it only relies on the mind. Furthermore, feeling can be common to both the contaminated (有漏, you lou) and uncontaminated (無漏, wu lou) states, because painful feeling (苦受, ku shou) can also arise from the uncontaminated. Alternatively, feeling can be divided into three categories: that which is severed by seeing (見所斷, jian suo duan), that which is severed by cultivation (修所斷, xiu suo duan), and that which is not severed (非所斷, fei suo duan). Or, it can be divided into three: those in learning (有學, you xue), those beyond learning (無學, wu xue), and neither of the two. Or, generally speaking, it can be divided into four: wholesome (善, shan), unwholesome (不善, bu shan), obscured-unspecified (有覆無記, you fu wu ji), and unobscured-unspecified (無覆無記, wu fu wu ji) two kinds of unspecified feeling. Or, generally speaking, it can be divided into five: pain (苦, ku), pleasure (樂, le), sorrow (憂, you), joy (喜, xi), and equanimity (舍, she). Among these, pain and pleasure are each further divided into two, because the bodily and mental sensations of oppression and delight are different. This is due to the presence or absence of discrimination, as well as the differences in severity and subtlety. That which is neither painful nor pleasurable is not divided into two, because the sensations of neither oppression nor delight are not different, there is no discrimination, and it operates equally. However, these three feelings can be simultaneously present in the five consciousnesses, because agreeable, disagreeable, and neutral objects can be simultaneously experienced. The mind consciousness is uncertain, sometimes being the same as the five consciousnesses. For a focused object, only one feeling arises. For an unfocused object, only equanimity arises. In the stage of not being self-mastered, three feelings can be simultaneously present. In the stage of attaining self-mastery, there are only joy, pleasure, and equanimity. The Buddhas have already severed the causes of pain and sorrow. Next, the six categories of mental factors (心所, xin suo) will be extensively analyzed. There are five lines of verses, divided into five sections. First, there is one verse, showing the first two characteristics. Second, there is one verse, explaining wholesome mental factors. Third, there is a half-verse, explaining the root defilements (根本惑, gen ben huo). Fourth, there are two verses, explaining the secondary afflictions (隨煩惱, sui fan nao). Finally, there is a half-verse, showing the four uncertain ones. The treatise begins the discussion of the first two characteristics by saying: 'Now, what are the characteristics of the first two categories?' The verse says: 'The first are the pervasive ones, such as contact (觸, chu), etc.; the next are the specific objects, namely desire (欲, yu), ascertainment (勝解, sheng jie), mindfulness (念, nian), concentration (定, ding), and wisdom (慧, hui); the objects they apprehend are different.' Explanation: The first line of the verse reveals the characteristic of the pervasive ones. Among the six categories, the first pervasive mental factors are contact, attention (作意, zuo yi), feeling, conception (想, xiang), and volition (思, si). The verse mentions contact, etc., implying the other four. Contact means the differentiation and transformation of the three confluences (三和, san he), causing the mind and mental factors to touch the object as its nature. Feeling, conception, volition, etc., take this as their basis. The root, object, and consciousness mutually accord, hence the name 'three confluences.' Contact relies on their arising, causing them to harmonize, hence it is said to be the basis. In the state of the three confluences, there is the function of giving rise to mental factors, hence it is called transformation. Contact resembles their arising, hence it is called differentiation. It harmonizes all minds and mental factors, causing them to share the same object. This is the nature of contact. Since it resembles the arising of mental factors
功能故。以受等所依為業。此若無者應不和合觸一境故 作意謂能警心為性。于所緣境引心為業。謂此警覺應起心種引令趣境故名作意。此若無者心必不應了別境故。雖此亦能引起心所。心是主故但說引心 受謂領納順違俱非境相為性。起愛為業。能起合離非二欲故。此若無者心不應起歡戚舍相 想謂于境取像為性。施設種種名言為業。謂要安立境分齊相方能隨起種種名言。心若無此如何能取境分齊相 思謂令心造作為性。于善惡等役心為業。謂能取境正因等相驅役自心令造善等。此若無者心必不能造善惡故。由此證知觸等五法心起必有。故名遍行。次別境者。謂欲至慧所緣境事多分不同。於六位中次初說故 云何為欲。于所樂境希望為性。勤依為業。所樂境者。謂欲觀境。於一切事欲觀察者有希望故方有欲生。若不欲觀隨因勢力任運緣者全無慾起。由斯故說欲非遍行。若善法欲能發正勤。由彼助成一切善事。故論說此勤依為業 云何勝解。于決定境印持為性。不可引轉以為其業。謂邪正等教理證力于所取境審決印持。由此異緣不可引轉。故猶豫境勝解全無。非審決心亦無勝解。由斯勝解亦非遍行 云何爲念。于曾習境令心明記不妄為性。定依為業。謂數憶持曾所受境令不妄失能引定故。于曾未受體類境中全不起念。
【現代漢語翻譯】 現代漢語譯本：功能是這樣的。以受（vedanā，感受）、想（saṃjñā，表象）等心所的所依為作用。如果觸（sparśa，接觸）不存在，那麼心識就不應與外境和合，因為沒有接觸，心識就無法統一地緣取外境。作意（manaskāra，注意）是指能夠警覺心識的性質，以引導心識趨向所緣境為作用。也就是說，這種警覺能夠引發心識的種子，引導心識趨向外境，所以稱為作意。如果作意不存在，那麼心識就不應能夠了別外境。雖然作意也能引發其他心所，但因為心識是主要的，所以只說引導心識。受（vedanā，感受）是指領納順境、逆境和非順非逆境的境相為性質，以產生愛（rāga，貪愛）為作用。能夠產生合（saṃyoga，結合）、離（viyoga，分離）和非合非離的意欲。如果受不存在，那麼心識就不應產生歡喜、憂愁和捨棄的相狀。想（saṃjñā，表象）是指對於外境取像為性質，以施設種種名言為作用。也就是說，必須要安立外境的界限和相狀，才能隨之產生種種名言。如果心識沒有想，那麼如何能夠取外境的界限和相狀呢？思（cetanā，意志）是指令心識造作為性質，以役使心識于善惡等法為作用。也就是說，能夠取外境的正因等相，驅使自己的心識去造作善等。如果思不存在，那麼心識必定不能造作善惡。由此可以得知，觸等五法在心識生起時必定存在，所以稱為遍行。接下來是別境，是指欲（chanda，意欲）、勝解（adhimokṣa，勝解）、念（smṛti，正念）、定（samādhi，禪定）、慧（prajñā，智慧）這五種心所，它們所緣的境事大多不同。因為在六位心所中，別境心所是第二個被討論的。 什麼是欲（chanda，意欲）？以對於所喜樂的境界希望為性質，以勤奮為所依為作用。所喜樂的境界，是指想要觀察的境界。對於一切事物，想要觀察的人，因為有希望，所以才會有欲生起。如果不想要觀察，只是隨順因緣的勢力任運地緣取，那麼完全不會有欲生起。因此說欲不是遍行。如果善法欲能夠引發正勤（samyag-vyāyāma，精進），由於正勤的幫助，能夠成就一切善事，所以論中說欲以勤奮為所依為作用。 什麼是勝解（adhimokṣa，勝解）？以對於決定的境界印持為性質，以不可引轉為作用。也就是說，通過邪正等教理和證悟的力量，對於所取境界審慎地決定和印持，因此不會被其他因緣所引轉。所以，在猶豫不決的境界中，勝解完全不存在。沒有審慎的決心，也沒有勝解。因此，勝解也不是遍行。 什麼是念（smṛti，正念）？以對於曾經習過的境界，令心識明記不忘為性質，以禪定為所依為作用。也就是說，數數憶念和保持曾經領受過的境界，使之不忘失，能夠引發禪定。對於曾經沒有領受過的體類境界，完全不會生起念。
【English Translation】 English version: Its function is thus. It takes the support of mental factors such as feeling (vedanā, sensation) and perception (saṃjñā, perception) as its operation. If contact (sparśa, contact) does not exist, then consciousness should not be in harmony with external objects, because without contact, consciousness cannot uniformly grasp external objects. Attention (manaskāra, attention) refers to the nature of being able to alert consciousness, and takes guiding consciousness towards the object of focus as its operation. That is to say, this alertness can trigger the seed of consciousness, guiding consciousness towards the object, hence it is called attention. If attention does not exist, then consciousness should not be able to distinguish external objects. Although attention can also trigger other mental factors, because consciousness is primary, it is only said to guide consciousness. Feeling (vedanā, sensation) refers to taking the aspect of experiencing agreeable, disagreeable, and neutral objects as its nature, and taking the arising of love (rāga, attachment) as its operation. It can generate the desire for union (saṃyoga, union), separation (viyoga, separation), and neither union nor separation. If feeling does not exist, then consciousness should not generate the aspects of joy, sorrow, and equanimity. Perception (saṃjñā, perception) refers to taking the image of an object as its nature, and taking the establishment of various names as its operation. That is to say, it is necessary to establish the boundaries and characteristics of an object in order to subsequently generate various names. If consciousness does not have perception, then how can it grasp the boundaries and characteristics of an object? Volition (cetanā, volition) refers to taking the act of causing consciousness to create as its nature, and taking the employment of consciousness in good and evil, etc., as its operation. That is to say, it can grasp the correct causes, etc., of an object, driving one's own consciousness to create good, etc. If volition does not exist, then consciousness certainly cannot create good and evil. From this, it can be known that the five dharmas of contact, etc., must exist when consciousness arises, hence they are called pervasive. Next are the object-specific mental factors, which refer to desire (chanda, intention), ascertainment (adhimokṣa, conviction), mindfulness (smṛti, mindfulness), concentration (samādhi, concentration), and wisdom (prajñā, wisdom). The objects they focus on are mostly different. Because among the six categories of mental factors, the object-specific mental factors are the second to be discussed. What is desire (chanda, intention)? It takes hoping for a desired object as its nature, and takes diligence as its support as its operation. A desired object refers to an object that one wants to observe. For all things, a person who wants to observe, because they have hope, will have desire arise. If one does not want to observe, but merely grasps according to the power of conditions, then desire will not arise at all. Therefore, it is said that desire is not pervasive. If virtuous desire can trigger right effort (samyag-vyāyāma, right effort), due to the assistance of right effort, all virtuous deeds can be accomplished, hence the treatise says that desire takes diligence as its support as its operation. What is ascertainment (adhimokṣa, conviction)? It takes firmly holding a determined object as its nature, and takes being unchangeable as its operation. That is to say, through the power of teachings, reasoning, and realization, such as right and wrong, one carefully determines and firmly holds the object taken, therefore it cannot be changed by other conditions. Therefore, in a state of doubt, ascertainment does not exist at all. Without careful determination, there is also no ascertainment. Therefore, ascertainment is also not pervasive. What is mindfulness (smṛti, mindfulness)? It takes causing consciousness to clearly remember and not forget a previously practiced object as its nature, and takes concentration as its support as its operation. That is to say, repeatedly remembering and maintaining a previously experienced object, so that it is not forgotten, can trigger concentration. For an object of a type that has never been experienced, mindfulness will not arise at all.
設曾受境不能明記。念亦不生。故念必非遍行所攝 云何為定。于所觀境令心專注不散為性。智依為業。謂觀德失俱非境中。由定令心專注不散。依斯便有抉擇智生。心專注言顯所欲住即便能住。非唯一境。不爾見道歷觀諸諦。前後境別。應無等持。若不繫心專注境位便無定起。故非遍行 云何為慧。于所觀境簡擇為性。斷疑為業。謂觀德失俱非境中。由慧推求得決定故。于非觀察愚昧心中無簡擇。故非遍行攝。此別境五。第七八識隨位有無如前己說。第六意識諸位容俱。依轉未轉皆不遮故。眼等五識容有此五。雖無增上希望等相。而有微劣樂境等義。遮等引故說性散動。非遮等持故容有定。由有智故說眼耳通是眼耳識相應智性。餘三準此有慧無失。未自在位此五或無。得自在時此五定有。如七八識已轉依位。一切皆與五受相應。論說憂根于無上法思慕愁戚求欲證故。純受苦受希求解脫。意有苦根前已說故。論說貪愛憂苦相應。此貪愛俱必有欲故。由斯欲等五受相應。此五復依性界地等諸門分別。如理應思。已說遍行別境二位。善位心所其相云何。頌曰。
善謂信慚愧 無貪等三根 勤安不放逸 行舍及不害
釋曰。此顯第三善位心所。然此頌文有其三節。初言善者摽位名義。次言信等出位自性。后
【現代漢語翻譯】 現代漢語譯本 如果曾經感受過的境界不能清晰地記住，念頭也不會產生，所以『念』一定不是『遍行』心所所包含的。 什麼是『定』（Samadhi，專注）？對於所觀察的境界，使心專注於此而不散亂是它的體性，智慧所依賴的是它的作用。也就是說，在觀察功德、過失以及既非功德也非過失的境界時，通過『定』使心專注於此而不散亂，依靠這個，便會有決斷選擇的智慧產生。『心專注』這句話顯示了想要安住就能安住，並非唯一一個境界。如果不是這樣，見道位上依次觀察諸諦（Satya，真諦），前後境界不同，就應該沒有等持（Samahita，平等保持）。如果不把心繫縛專注于境界的位置，就沒有『定』的生起，所以『定』不是『遍行』心所。 什麼是『慧』（Prajna，智慧）？對於所觀察的境界，簡別選擇是它的體性，斷除疑惑是它的作用。也就是說，在觀察功德、過失以及既非功德也非過失的境界時，通過『慧』的推求而得到決定的緣故。在沒有觀察的愚昧心中沒有簡別選擇，所以『慧』不是『遍行』心所包含的。這五個『別境』心所，第七識和第八識隨著位置的不同而有或無，如同前面已經說過的。第六意識在各個位置都可能具有，因為依靠轉依或未轉依都不遮止它的存在。眼識等前五識也可能具有這五個『別境』心所，雖然沒有增上希望等相，但有微弱的樂境等意義。因為遮止等引（Samapatti，等至），所以說自性是散動的，但不是遮止等持，所以容許有『定』。由於有智慧的緣故，所以說眼耳通是眼耳識相應的智性，其餘三種（鼻、舌、身）也依此準則，有『慧』沒有過失。在未得自在的位置，這五個『別境』心所或許沒有，得到自在時，這五個『別境』心所一定有，如同第七識和第八識已經轉依的位置。一切都與五受相應。論中說，憂根（Duhkha-indriya，憂的根源）對於無上法思慕愁戚，求欲證得的緣故，純粹是感受苦受，希望求解脫。意有苦根，前面已經說過了。論中說，貪愛與憂苦相應，這貪愛一起必定有『欲』的緣故。由此，『欲』等與五受相應。這五種『受』又依據自性、界、地等各種方面來分別，應該如理思維。已經說了『遍行』和『別境』二位，善位心所的相狀是怎樣的呢？頌曰： 『善』是指『信』（Sraddha，信仰）、『慚』（Hri，羞恥）、『愧』（Apatrapya，慚愧），『無貪』（Allobha，不貪）、『無嗔』（Advesha，不嗔）、『無癡』（Amoha，不癡）這三個善根，『勤』（Virya，精進）、『安』（Prasrabdhi，輕安）、『不放逸』（Apramada，不放逸），『行舍』（Upeksha，行舍）、以及『不害』（Avihimsa，不害）。 解釋說：這顯示了第三個善位心所。然而這首頌文有三個部分。開頭說『善』，是標明位置的名稱和意義。接著說『信』等，是說明位置的自性。
【English Translation】 English version If a previously experienced state cannot be clearly remembered, and a thought does not arise, then 『念』 (Nian, mindfulness) is certainly not included within the 『遍行』 (Sarvatraga, ever-present) mental factors. What is 『定』 (Samadhi, concentration)? To make the mind focused and undistracted on the object being observed is its nature, and wisdom relies on it as its function. That is to say, when observing merits, faults, and states that are neither merits nor faults, through 『定』 (Samadhi, concentration) the mind is made focused and undistracted. Relying on this, decisive wisdom arises. The phrase 『mind focused』 shows that one can abide wherever one wishes to abide, not just in a single state. If it were not so, when sequentially observing the Truths (Satya, noble truths) in the Path of Seeing, the states before and after would be different, and there should be no 平等保持 (Samahita, equanimity). If the mind is not bound and focused on the position of the state, then 『定』 (Samadhi, concentration) will not arise, so 『定』 (Samadhi, concentration) is not an 『遍行』 (Sarvatraga, ever-present) mental factor. What is 『慧』 (Prajna, wisdom)? To discriminate and select regarding the object being observed is its nature, and to cut off doubts is its function. That is to say, when observing merits, faults, and states that are neither merits nor faults, it is because of the investigation of 『慧』 (Prajna, wisdom) that a decision is obtained. In an ignorant mind without observation, there is no discrimination and selection, so 『慧』 (Prajna, wisdom) is not included within the 『遍行』 (Sarvatraga, ever-present) mental factors. These five 『別境』 (Visesa, specific object) mental factors, the seventh and eighth consciousnesses have them or do not have them depending on their position, as has been said before. The sixth consciousness may have them in all positions, because relying on transformation or non-transformation does not prevent its existence. The five consciousnesses of eye, etc., may also have these five 『別境』 (Visesa, specific object) mental factors, although they do not have the characteristics of increased hope, etc., they have the meaning of subtle pleasurable states, etc. Because 等引 (Samapatti, meditative absorption) is prevented, it is said that the nature is scattered, but it does not prevent 等持 (Samahita, equanimity), so it is permissible to have 『定』 (Samadhi, concentration). Because there is wisdom, it is said that the supernatural powers of the eye and ear are the nature of wisdom corresponding to the eye and ear consciousnesses. The remaining three (nose, tongue, body) follow this principle, and there is no fault in having 『慧』 (Prajna, wisdom). In the position of not having attained freedom, these five 『別境』 (Visesa, specific object) mental factors may not exist, but when freedom is attained, these five 『別境』 (Visesa, specific object) mental factors certainly exist, just like the positions of the seventh and eighth consciousnesses that have already been transformed. Everything corresponds to the five feelings. The treatise says that 憂根 (Duhkha-indriya, root of sorrow) yearns for the unsurpassed Dharma with sorrow and anxiety, seeking to attain it, so it is purely experiencing suffering, hoping to seek liberation. The mind has the root of suffering, as has been said before. The treatise says that craving corresponds to sorrow and suffering, and because this craving always has 『欲』 (Chanda, desire) together with it. Therefore, 『欲』 (Chanda, desire), etc., correspond to the five feelings. These five feelings are further distinguished according to their nature, realm, ground, and other aspects, and should be thought about reasonably. Having spoken about the two positions of 『遍行』 (Sarvatraga, ever-present) and 『別境』 (Visesa, specific object), what is the appearance of the mental factors in the wholesome position? The verse says: 『Wholesome』 refers to 『信』 (Sraddha, faith), 『慚』 (Hri, shame), 『愧』 (Apatrapya, embarrassment), the three roots of 『無貪』 (Allobha, non-greed), 『無嗔』 (Advesha, non-hatred), 『無癡』 (Amoha, non-delusion), 『勤』 (Virya, diligence), 『安』 (Prasrabdhi, ease), 『不放逸』 (Apramada, non-carelessness), 『行舍』 (Upeksha, equanimity), and 『不害』 (Avihimsa, non-harming). Explanation: This reveals the third wholesome mental factors. However, this verse has three parts. The beginning says 『wholesome』, which is to indicate the name and meaning of the position. Then it says 『信』 (Sraddha, faith), etc., which is to explain the nature of the position.
說及言顯別心所。唯善心俱名善心所故。信慚等定有十一 云何為信。于實德能深忍樂欲心凈為性。對治不信樂善為業。忍謂勝解。即是信因。樂欲謂欲即是信果。此性澄清能凈心等。以心勝故立心凈名。如凈水清珠能清濁水。由斯對治不信心愛樂證修世出世善。三信差別百法疏明 云何為慚。依自法力崇重賢善為性。對治無慚止息惡行為業。謂依自法尊貴增上。崇重賢善羞恥過惡。對治無慚息諸惡行 云何為愧。依世間力輕拒暴惡為性。對治無愧止息惡行為業。謂依世間訶厭增上。輕拒暴惡羞恥過罪。對治無愧止息惡行。善心起時。隨緣何境皆有崇重善及輕拒惡義。故慚與愧俱遍善心。無貪等者等無嗔癡。此三名根生善勝故。三不善根近對治故 云何無貪。于有有具無著為性。對治貪著作善為業 云何無嗔。于苦苦具無恚為性。對治嗔恚作善為業。善心起時。隨緣何境皆于有等無著無恚。觀有等立非要緣彼。如前慚愧觀善惡立。故此二種俱遍善心 云何無癡。于諸理事明解為性。對治愚癡作善為業。以此三種為善根本。是故皆言作善為業 勤謂精進。于善惡品修斷事中勇悍為性。對治懈怠滿善為業。勇表勝進簡諸染法。捍表精淳簡凈無記。即顯精進唯善性攝。五相差別百法疏明 安謂輕安。遠離粗重調暢身心堪任為
【現代漢語翻譯】 現代漢語譯本： 說到『言顯別心所』（言語表達和顯現差別的各種心所），只有與善心相應的才稱為『善心所』。『信』（śraddhā，信仰）、『慚』（hrī，羞恥）等共有十一種。
什麼是『信』？以對真實的功德和能力深刻的信忍和喜好，以及清凈的心為體性。以對治不信，喜好行善為作用。『忍』是指殊勝的理解，是『信』的原因。『樂欲』是指『欲』，是『信』的結果。此『信』的體性澄清，能夠凈化心等。因為心殊勝的緣故，立名為『心凈』。如同清澈的水晶珠能夠凈化渾濁的水。因此，『信』能對治不信，喜愛並致力於證得世間和出世間的善法。《百法疏》中詳細闡明了三種『信』的差別。
什麼是『慚』？依靠自身和法的力量，崇尚尊重賢善為體性。以對治無慚，止息惡行為作用。即依靠自身和法的尊貴增上，崇尚尊重賢善，羞恥過惡。對治無慚，止息各種惡行。
什麼是『愧』？依靠世間的力量，輕視拒絕暴惡為體性。以對治無愧，止息惡行為作用。即依靠世間的訶責厭惡增上，輕視拒絕暴惡，羞恥過罪。對治無愧，止息惡行。當善心生起時，無論緣於何種境界，都具有崇尚尊重善和輕視拒絕惡的含義。因此，『慚』和『愧』都普遍存在於善心中。
『無貪』（alobha，不貪）、『無嗔』（adveṣa，不嗔）等，『等』表示『無癡』（amoha，不癡）。這三種被稱為『根』，因為它們產生善的力量殊勝。也是因為這三種不善根的直接對治。
什麼是『無貪』？對於有和有具（存在的和存在的工具）沒有執著為體性。以對治貪著，行作善事為作用。
什麼是『無嗔』？對於苦和苦具（痛苦和痛苦的工具）沒有嗔恚為體性。以對治嗔恚，行作善事為作用。當善心生起時，無論緣於何種境界，都對於有等沒有執著和嗔恚。觀察有等而建立，並非一定要緣於它們。如同之前的『慚』和『愧』，觀察善惡而建立。因此，這兩種都普遍存在於善心中。
什麼是『無癡』？對於諸法的事和理明白瞭解為體性。以對治愚癡，行作善事為作用。因為這三種是善的根本，所以都說『行作善事為作用』。
『勤』（vīrya，精進）是指『精進』。對於善和惡的品類，在修斷的事情中勇猛精進為體性。以對治懈怠，圓滿善法為作用。『勇』表示殊勝前進，簡別各種染污法。『悍』表示精純，簡別清凈無記法。這表明精進唯有善的性質。五種相的差別在《百法疏》中詳細闡明。
『安』（praśrabdhi，輕安）是指『輕安』。遠離粗重，調暢身心，堪能為...
【English Translation】 English version: Speaking of 『言顯別心所』 (verbal expression and manifestation of different mental factors), only those that are associated with wholesome minds are called 『wholesome mental factors』. There are eleven in total, such as 『faith』 (śraddhā), 『shame』 (hrī), etc.
What is 『faith』? It has as its nature deep acceptance and delight in true virtues and abilities, and a pure mind. Its function is to counteract disbelief and to delight in doing good. 『Acceptance』 refers to superior understanding, which is the cause of 『faith』. 『Delight』 refers to 『desire』, which is the result of 『faith』. This nature is clear and can purify the mind and so on. Because the mind is superior, it is named 『mind purity』. Just as a clear crystal bead can purify muddy water, 『faith』 counteracts disbelief, loves and strives to attain worldly and transcendental goodness. The differences among the three types of 『faith』 are explained in detail in the Commentary on the Hundred Dharmas.
What is 『shame』? It has as its nature the honoring and respecting of the virtuous and good, relying on one's own power and the Dharma. Its function is to counteract shamelessness and to cease evil actions. That is, relying on the nobility and superiority of oneself and the Dharma, one honors and respects the virtuous and good, and is ashamed of faults and evils. It counteracts shamelessness and ceases all evil actions.
What is 『disgrace』? It has as its nature the slighting and rejecting of violence and evil, relying on the power of the world. Its function is to counteract shamelessness and to cease evil actions. That is, relying on the world's condemnation and disgust, one slights and rejects violence and evil, and is ashamed of faults and sins. It counteracts shamelessness and ceases evil actions. When a wholesome mind arises, regardless of the object it is related to, it has the meaning of honoring and respecting the good and slighting and rejecting the evil. Therefore, both 『shame』 and 『disgrace』 are universally present in wholesome minds.
『Non-greed』 (alobha), 『non-hatred』 (adveṣa), etc., where 『etc.』 refers to 『non-delusion』 (amoha). These three are called 『roots』 because they produce the power of goodness in a superior way. They are also the direct antidotes to these three unwholesome roots.
What is 『non-greed』? It has as its nature non-attachment to existence and the instruments of existence. Its function is to counteract greed and attachment, and to perform good deeds.
What is 『non-hatred』? It has as its nature non-resentment towards suffering and the instruments of suffering. Its function is to counteract hatred and resentment, and to perform good deeds. When a wholesome mind arises, regardless of the object it is related to, it has no attachment or hatred towards existence and so on. It is established by observing existence and so on, but it is not necessarily related to them. Just like the previous 『shame』 and 『disgrace』, it is established by observing good and evil. Therefore, both of these are universally present in wholesome minds.
What is 『non-delusion』? It has as its nature clear understanding of the affairs and principles of all dharmas. Its function is to counteract delusion and to perform good deeds. Because these three are the roots of goodness, it is said that 『performing good deeds is their function』.
『Diligence』 (vīrya) refers to 『effort』. It has as its nature courageous advancement in the matters of cultivating the good and abandoning the bad. Its function is to counteract laziness and to perfect good dharmas. 『Courageous』 indicates superior progress, distinguishing it from various defiled dharmas. 『Advancement』 indicates purity, distinguishing it from pure and neutral dharmas. This shows that diligence is only included in the nature of the good. The differences among the five aspects are explained in detail in the Commentary on the Hundred Dharmas.
『Ease』 (praśrabdhi) refers to 『lightness and ease』. It is the state of being free from heaviness, harmonizing the body and mind, and being capable of...
性。對治惛沈轉依為業。謂此伏除能障定法。令所依止轉安適故。故此輕安唯在定地調暢身心。餘位無故。由定滋養有調暢故。故唯此一不遍善心。除此餘十遍善心起 不放逸者精進三根。于所斷修防修為性。對治放逸成滿一切世出世間善事為業。謂於四法于修斷事皆防修名不放逸。非別有體。無異相故。于防惡事修善事中。離四功能無別用故 云何行舍。精進三根令心平等正直無功用住為性。對治掉舉靜住為業。謂於四法令心遠離掉舉等障靜住名舍。平等正直無功用住。初中后位辨舍差別。由不放逸先除雜染。舍復令心寂靜而住。此無別體如不放逸。離彼四法無相用故。能令寂靜即四法故。所令寂靜即心等故 云何不害。于諸有情不為損惱無嗔為性。能對治害悲愍為業。謂即無嗔于有情所不為損惱假名不害無嗔翻對斷物命嗔。不害正違損惱物害。無嗔與樂不害拔苦。是謂此二粗相差別。理實無嗔實有自性。不害依彼一分假立。為顯慈悲二相別故。利樂有情彼二勝故。及顯十一義別心所。謂欣厭等善心所法雖義有別說種種名。而體無異故不別立。欣謂欲俱無嗔一分。于所欣境不憎恚故。不忿恨惱嫉等亦然。隨應正翻嗔一分故。厭謂慧俱無貪一分。于所厭境不染著故。不慳憍等當知亦然。隨應正翻貪一分故。不覆諂誑無
【現代漢語翻譯】 現代漢語譯本 『性』（Śīla，戒）。以對治『惛沈』（styāna，昏沉）為目的，通過『轉依』（āśraya-parivṛtti，轉依）來實現其功能。這意味著它能消除障礙禪定的因素，使所依賴的事物變得安穩舒適。因此，這種『輕安』（prasrabdhi，輕安）只存在於禪定狀態中，能調和身心，在其他狀態下則不存在。因為禪定能滋養身心，使其得到調和。所以，只有這種『輕安』不普遍存在於所有善心中。除了『輕安』之外，其餘十種善心所都普遍生起。 『不放逸』（apramāda，不放逸）是指『精進』（vīrya，精進）、『無貪』（alobha，無貪）、『無嗔』（adveṣa，無嗔）這三種善根。它的性質在於對應該斷除的惡行和應該修習的善行進行防護和修習。它的作用是成就一切世間和出世間的善事。也就是說，對於四種法（指身、口、意、命）以及修習和斷除之事，都能進行防護和修習，這被稱為『不放逸』。它並非獨立存在，因為沒有不同的相狀。在防止惡事和修習善事中，離開了這四種功能，就沒有其他作用。 什麼是『行舍』（upekṣā，行舍）？『精進』、『無貪』、『無嗔』這三種善根使心處於平等正直、無須刻意用力的狀態，這就是『行舍』的性質。它的作用是對治『掉舉』（auddhatya，掉舉），使心安住于寂靜。也就是說，對於四種法，使心遠離『掉舉』等障礙，安住于寂靜，這被稱為『舍』。平等正直且無須刻意用力的安住狀態，在初、中、后三個階段有所不同。通過『不放逸』首先去除雜染，然後『舍』使心寂靜安住。『行舍』也沒有獨立的實體，就像『不放逸』一樣。離開了那四種法，就沒有相狀和作用。能使心寂靜的就是這四種法，所使心寂靜的就是心等。 什麼是不害（avihiṃsā，不害）？對於一切有情，不造成損害和惱害，以『無嗔』為性質。它的作用是對治損害，生起悲憫。也就是說，『無嗔』本身就是對有情不造成損害和惱害，這被假名為『不害』。『無嗔』直接對治斷除眾生命根的嗔恚，『不害』直接違背損害和惱害眾生的行為。『無嗔』是給予快樂，『不害』是拔除痛苦。這就是這兩者粗略的區別。實際上，『無嗔』具有真實的自性，『不害』是依其一部分而假立的，爲了顯示慈悲二者的不同方面，因為利益和快樂有情是這二者的殊勝之處，並且爲了顯示十一種意義不同的心所。例如，『欣』（nandi，欣）、『厭』（pratigha，厭）等善心所法，雖然意義有所不同，有種種不同的名稱，但其體性沒有差異，所以不單獨設立。『欣』是與『欲』（chanda，欲）俱生的，也是『無嗔』的一部分，因為它對所欣樂的境界沒有憎恨。『不忿』（akrodha，不忿）、『不恨』（upanāha，不恨）、『不惱』（pradāśa，不惱）、『不嫉』（īrṣyā，嫉）等也是如此，應當根據情況反過來理解，它們是『嗔』的一部分。『厭』是與『慧』（prajñā，慧）俱生的，也是『無貪』的一部分，因為它對所厭惡的境界沒有染著。『不慳』（mātsarya，慳）、『不憍』（māna，憍）等也應當這樣理解，根據情況反過來理解，它們是『貪』的一部分。『不覆』（ahrīka，不覆）、『不諂』（māyā，諂）、『不誑』（śāṭya，誑）等也是如此。
【English Translation】 English version 'Śīla' (性, morality). Its nature is to counteract 'styāna' (惛沈, sloth), and its function is achieved through 'āśraya-parivṛtti' (轉依, transformation of the basis). This means it eliminates factors that hinder meditation, making the object of reliance stable and comfortable. Therefore, this 'prasrabdhi' (輕安, ease) exists only in the state of meditation, harmonizing body and mind, and does not exist in other states. Because meditation nourishes the body and mind, allowing them to be harmonized. Therefore, only this 'prasrabdhi' does not universally arise in all virtuous minds. Apart from 'prasrabdhi', the other ten virtuous mental factors universally arise. 'Apramāda' (不放逸, non-negligence) refers to the three virtuous roots of 'vīrya' (精進, diligence), 'alobha' (無貪, non-attachment), and 'adveṣa' (無嗔, non-hatred). Its nature lies in protecting and cultivating what should be abandoned and what should be cultivated. Its function is to accomplish all virtuous deeds, both worldly and supramundane. That is, being able to protect and cultivate the four dharmas (referring to body, speech, mind, and life) and the matters of cultivation and abandonment is called 'apramāda'. It does not exist independently because it has no different characteristics. In preventing evil deeds and cultivating good deeds, there is no other function apart from these four functions. What is 'upekṣā' (行舍, equanimity)? The nature of 'upekṣā' is that the three virtuous roots of 'vīrya', 'alobha', and 'adveṣa' cause the mind to be in a state of equality, uprightness, and effortless dwelling. Its function is to counteract 'auddhatya' (掉舉, restlessness) and to allow the mind to abide in tranquility. That is, with respect to the four dharmas, causing the mind to be free from obstacles such as 'auddhatya' and to abide in tranquility is called 'śama' (舍, calming). The state of abiding in equality, uprightness, and effortlessness differs in the initial, middle, and later stages. Through 'apramāda', defilements are first removed, and then 'śama' causes the mind to abide in tranquility. 'Upekṣā' also has no independent entity, just like 'apramāda'. Apart from those four dharmas, there are no characteristics or functions. What enables the mind to be tranquil are these four dharmas, and what is made tranquil is the mind, etc. What is 'avihiṃsā' (不害, non-harming)? With respect to all sentient beings, not causing harm or annoyance, its nature is 'adveṣa'. Its function is to counteract harm and to generate compassion. That is, 'adveṣa' itself is not causing harm or annoyance to sentient beings, which is nominally called 'avihiṃsā'. 'Adveṣa' directly counteracts the hatred that cuts off the life force of beings, and 'avihiṃsā' directly opposes the actions of harming and annoying beings. 'Adveṣa' is giving happiness, and 'avihiṃsā' is removing suffering. These are the rough differences between the two. In reality, 'adveṣa' has a real self-nature, and 'avihiṃsā' is nominally established based on a part of it, in order to show the different aspects of loving-kindness and compassion, because benefiting and delighting sentient beings are the superior aspects of these two, and to show the eleven mental factors with different meanings. For example, virtuous mental factors such as 'nandi' (欣, joy) and 'pratigha' (厭, aversion), although their meanings are different and have various different names, their essence is not different, so they are not established separately. 'Nandi' arises together with 'chanda' (欲, desire) and is also a part of 'adveṣa', because it has no hatred towards the object of joy. 'Akrodha' (不忿, non-anger), 'upanāha' (不恨, non-resentment), 'pradāśa' (不惱, non-vexation), 'īrṣyā' (嫉, jealousy), etc., are also like this, and should be understood in reverse according to the situation, they are a part of 'dveṣa' (嗔, hatred). 'Pratigha' arises together with 'prajñā' (慧, wisdom) and is also a part of 'alobha', because it has no attachment to the object of aversion. 'Mātsarya' (慳, stinginess), 'māna' (憍, pride), etc., should also be understood in this way, and understood in reverse according to the situation, they are a part of 'lobha' (貪, greed). 'Ahrīka' (不覆, shamelessness), 'māyā' (諂, deceit), 'śāṭya' (誑, dishonesty), etc., are also like this.
貪癡一分。隨應正翻貪癡一分故。不慢即是慚一分攝。若崇重彼不慢彼故。不疑即是正直所攝。以正見者無猶豫故。不散亂體即正定攝。不妄念者即是正念。悔眠尋伺通染不染。如觸欲等無別翻對。何緣諸染所翻善中有別翻對有不爾者。相用別者便別立之。余善不然。不應為例。又諸染法遍六識者。勝故翻之別立善法。慢等忿等唯意識俱。害雖亦然。而數現起損惱他故。障無上乘勝因悲故。爲了知彼增上過失。翻立不害。失念散亂及不正知翻入別境。善中不說。染凈相翻凈令少染。凈勝染劣少敵多故。又解理通說多同體。迷情事局隨相分多。故於染凈不應齊責。第七八識隨位有無。若前六識定位皆有。若非定位唯闕輕安。由其五識亦有定故。定所善引者亦有調暢故。成所作智俱必有輕安故。諸餘門義百法疏明。樂博聞者應學廣論。如是已說善位心所。煩惱心所其相云何。頌曰。
煩惱謂貪嗔 癡慢疑惡見
釋曰。此顯六種根本煩惱。此貪等六性是根本煩惱攝故得煩惱名 云何為貪。于有有具染著為性。能障無貪生苦為業。謂由愛力取蘊生故 云何為嗔。于苦苦具憎恚為性。能障無嗔不安惡行所依為業。謂嗔必令身心熱惱起諸惡業。不善性故 云何為癡。于諸理事迷闇為性。能障無癡一切雜染所依為業。謂
由無明起疑邪定貪等煩惱隨煩惱業。能招後生雜染法故 云何為慢。持己於他高舉為性。能障不慢生苦為業。謂若有慢于德有德心不謙下。由此生死輪轉無窮受諸苦故 云何為疑。于諸諦理猶豫為性。能障不疑善品為業。謂由疑故令慧不決。懷猶豫心善不生故 云何惡見。于諸諦理顛倒推度染慧為性。能障善見招苦為業。謂惡見者多受苦故。此見行相差別有五。一薩迦耶見。謂於五取蘊執我我所。一切見趣所依為業。二邊執見。謂即于彼隨執斷常。障處中行出離為業。三邪見。謂謗因果作用實事。及非四見諸餘邪執。如增上緣名義遍故。四見取。謂招諸見及所依蘊執為最勝能得清凈。一切斗諍所依為業。五戒禁取。謂于隨順諸見戒禁及所依蘊執為最勝能得清凈。無利苦勤所依為業。此十煩惱何識相應。藏識全無。末那有四。意識具十。五識唯三。謂貪嗔癡。無分別故。由稱量等起慢等故。既與諸識而得相應。皆有相分。其所杖質或有或無。名緣有事無事煩惱。彼親所緣雖皆有漏。而所杖質亦通無漏。名緣有漏無漏煩惱。緣自地者相分似質。名緣分別所起事境。緣滅道諦及他地者相分與質不相似故。名緣分別所起名境。此十復依性系地等諸門分別如百法疏。已略辨說此無繁舉。已說根本六煩惱相。諸隨煩惱其相云何。頌
【現代漢語翻譯】 現代漢語譯本：由無明（avidyā，對事物真相的無知）生起疑惑、邪定（micchā samādhi，錯誤的禪定）、貪（lobha，貪婪）等煩惱和隨煩惱，以及由此產生的業（karma，行為），能夠招感後世的雜染法（saṃklista dharma，不純凈的法）。 什麼是慢（māna，驕慢）？以將自己抬高，凌駕於他人之上為特性。能夠障礙不慢的產生，其作用是帶來痛苦。如果有人心懷驕慢，對於有德之人也不謙虛低下，因此在生死輪迴中無盡流轉，遭受各種痛苦。 什麼是疑（vicikicchā，懷疑）？以對於諸諦理（satya，真理）猶豫不決為特性。能夠障礙不疑的善品，其作用是阻礙善法的產生。因為由於懷疑的緣故，使智慧無法決斷，心懷猶豫，善法就無法生起。 什麼是惡見（mithyā-dṛṣṭi，邪見）？以對於諸諦理顛倒推測，被染污的智慧為特性。能夠障礙正確的見解，其作用是招致痛苦。持有惡見的人會遭受很多痛苦。這種見解的行相差別有五種： 一、薩迦耶見（satkāya-dṛṣṭi，身見）。即對於五取蘊（pañc উপādānaskandha，構成個體的五種要素，即色、受、想、行、識）執著為『我』或『我的』。是一切見解和傾向所依賴的基礎。 二、邊執見（antagrāha-dṛṣṭi，邊見）。即對於薩迦耶見所執著的『我』，進一步執著為斷滅或常恒。其作用是障礙處於中道，無法出離。 三、邪見（mithyā-dṛṣṭi，邪見）。即誹謗因果（hetuphala，原因和結果）的作用和真實存在的事物，以及並非前四種見解的其他邪惡執著，如增上緣（adhipati-pratyaya，增上緣）的名義普遍存在。 四、見取（dṛṣṭi-parāmarśa，見取見）。即認為自己所執著的各種見解以及作為這些見解所依賴的五蘊是最殊勝的，能夠獲得清凈。是一切爭鬥的根源。 五、戒禁取（śīla-vrata-parāmarśa，戒禁取見）。即認為遵循與各種見解相應的戒律和禁忌，以及作為這些戒律和禁忌所依賴的五蘊是最殊勝的，能夠獲得清凈。是無益的苦行所依賴的基礎。 這十種煩惱與哪些識相應？藏識（ālayavijñāna，阿賴耶識）完全不相應。末那識（manas，末那識）相應四種。意識（manovijñāna，意識）具足十種。五識（pañcavijñāna，眼、耳、鼻、舌、身識）只有三種，即貪、嗔（dveṣa，嗔恨）、癡（moha，愚癡），因為五識沒有分別能力。 由於稱量等作用而生起慢等煩惱，因此與諸識相應。這些煩惱都有相分（nimitta-bhāga，影像部分）。它們所依賴的質（ālambana，所緣）有時存在，有時不存在，因此稱為緣有事或無事的煩惱。它們親近所緣的雖然都是有漏法（sāsrava dharma，有煩惱的法），但所依賴的質也通於無漏法（anāsrava dharma，沒有煩惱的法），因此稱為緣有漏或無漏的煩惱。緣自地（svabhūmi，自身所處的層次）的煩惱，其相分類似於質，因此稱為緣分別所起的事境。緣滅諦（nirodha-satya，滅諦）、道諦（mārga-satya，道諦）以及他地（parabhūmi，其他層次）的煩惱，其相分與質不相似，因此稱為緣分別所起的名境。 這十種煩惱依據自性、所繫屬的界、地等各種門類的分別，如同《百法疏》中所述。這裡已經略微辨說了，不再繁瑣地展開。 已經說了根本六煩惱（mūlakleśa，根本煩惱）的相狀，那麼諸隨煩惱（upakleśa，隨煩惱）的相狀又是如何呢？頌曰：
【English Translation】 English version: From ignorance (avidyā, unawareness of the true nature of things) arise afflictions and secondary afflictions such as doubt, wrong concentration (micchā samādhi, incorrect meditation), greed (lobha, avarice), and the karma (action) produced by these can attract defiled dharmas (saṃklista dharma, impure phenomena) in future lives. What is pride (māna, arrogance)? Its characteristic is to elevate oneself above others. Its function is to obstruct the arising of non-pride, and its effect is to bring suffering. If someone is arrogant and not humble towards those with virtue, they will endlessly transmigrate in the cycle of birth and death, experiencing various sufferings. What is doubt (vicikicchā, uncertainty)? Its characteristic is hesitation regarding the truths (satya, realities). Its function is to obstruct the wholesome quality of non-doubt, hindering the arising of good qualities. Because of doubt, wisdom cannot make a decision, and with a hesitant mind, good qualities cannot arise. What is wrong view (mithyā-dṛṣṭi, incorrect view)? Its characteristic is to speculate perversely about the truths, with defiled wisdom. Its function is to obstruct correct views and bring about suffering. Those who hold wrong views experience much suffering. There are five types of such views: First, the view of a real self (satkāya-dṛṣṭi, self-view). This is the clinging to the five aggregates of grasping (pañc উপādānaskandha, the five components of an individual: form, feeling, perception, mental formations, and consciousness) as 'I' or 'mine'. It is the basis upon which all views and tendencies rely. Second, the extreme view (antagrāha-dṛṣṭi, extreme view). This is the further clinging to the 'self' clung to by the view of a real self, as either annihilated or eternal. Its function is to obstruct being in the middle way and liberation. Third, wrong view (mithyā-dṛṣṭi, incorrect view). This is the slander of the function of cause and effect (hetuphala, cause and result) and the real existence of things, as well as other evil attachments that are not the previous four views, such as the pervasive meaning of the dominant condition (adhipati-pratyaya, the condition of dominance). Fourth, view of holding views as supreme (dṛṣṭi-parāmarśa, view of attachment to views). This is the belief that one's own views and the aggregates upon which these views rely are the most excellent and can attain purity. It is the basis of all disputes. Fifth, view of holding precepts and vows as supreme (śīla-vrata-parāmarśa, view of attachment to rites and rituals). This is the belief that following precepts and vows that correspond to various views, and the aggregates upon which these precepts and vows rely, are the most excellent and can attain purity. It is the basis of unprofitable asceticism. With which consciousnesses do these ten afflictions correspond? The store consciousness (ālayavijñāna, the storehouse consciousness) does not correspond at all. The manas consciousness (manas, the mind consciousness) corresponds with four. The mind consciousness (manovijñāna, the mental consciousness) possesses all ten. The five consciousnesses (pañcavijñāna, the eye, ear, nose, tongue, and body consciousnesses) only have three: greed, hatred (dveṣa, aversion), and delusion (moha, ignorance), because the five consciousnesses do not have the ability to discriminate. Because pride and other afflictions arise from measuring and other actions, they correspond with the consciousnesses. These afflictions all have image-aspects (nimitta-bhāga, image part). The object (ālambana, the support) upon which they rely sometimes exists and sometimes does not, so they are called afflictions that are related to things or not related to things. Although what they closely perceive are all contaminated dharmas (sāsrava dharma, phenomena with afflictions), the object upon which they rely also extends to uncontaminated dharmas (anāsrava dharma, phenomena without afflictions), so they are called afflictions that are related to contaminated or uncontaminated dharmas. Afflictions that are related to one's own level (svabhūmi, one's own level) have image-aspects that are similar to the object, so they are called objective realms arising from discrimination. Afflictions that are related to the cessation of suffering (nirodha-satya, the truth of cessation), the path (mārga-satya, the truth of the path), and other levels (parabhūmi, other levels) have image-aspects that are not similar to the object, so they are called nominal realms arising from discrimination. These ten afflictions are distinguished according to their nature, the realm to which they belong, and other categories, as described in the Commentary on the Hundred Dharmas. This has already been briefly explained, so it will not be elaborated upon further. The characteristics of the six root afflictions (mūlakleśa, root afflictions) have been explained. What, then, are the characteristics of the secondary afflictions (upakleśa, secondary afflictions)? The verse says:
曰。
隨煩惱謂忿 恨覆惱嫉慳 誑諂與害憍 無慚及無愧 棹舉與惛沈 不信並懈怠 放逸及失念 散亂不正知
釋曰。此顯二十隨煩惱也。唯是煩惱分位差別。等流性故名隨煩惱。此二十種類別有三。謂忿等十各別起故名小隨煩惱。無慚等二遍不善故名中隨煩惱。棹舉等八遍染心故名大隨煩惱 云何為忿。依對現前不饒益境憤發為性。能障不忿執杖為業。謂懷忿者多發暴惡身表業故 云何為恨。由忿為先懷惡不捨結怨為性。能障不恨熱惱為業。謂結恨者不能含忍恒熱惱故 云何為覆。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。在因在果不安隱故 云何為惱。忿恨為先追觸暴熱佷戾為性。能障不惱蛆螫為業。謂追往惡觸現違緣心便佷戾。多發囂暴兇鄙粗言蛆螫他故 云何為嫉。殉自名利不耐他榮妒忌為性。能障不嫉憂戚為業。謂嫉妒者聞見他榮深懷憂戚不安隱故 云何為慳。耽著財法不能惠舍。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 云何為誑。為獲利譽矯現有位詭詐為性。能障不誑邪命為業。謂矯誑者心懷異謀多現不實邪命事故 云何為諂。為罔他故曲須時宜矯設方便。為取他意或藏己失。不任師友正教誨故 云何為害。于諸有
【現代漢語翻譯】 現代漢語譯本： 說： 隨煩惱是指忿（憤怒），恨（怨恨），覆（隱藏），惱（惱怒），嫉（嫉妒），慳（吝嗇），誑（欺騙），諂（諂媚），害（損害），憍（驕傲），無慚（不知羞恥）及無愧（不覺羞恥），棹舉（掉舉），與惛沈（昏沉），不信（不相信），並懈怠（懈怠），放逸（放縱），及失念（失去正念），散亂（精神散亂），不正知（缺乏正知）。 解釋說：這顯示了二十種隨煩惱。它們只是煩惱的不同表現形式，因為具有與煩惱相似的性質，所以被稱為隨煩惱。這二十種煩惱可以分為三類：忿等十種是各自獨立生起的，所以稱為小隨煩惱；無慚和無愧是普遍存在於不善之中的，所以稱為中隨煩惱；棹舉等八種是普遍染污心識的，所以稱為大隨煩惱。 什麼是忿？是指面對不順意的境界時，憤恨爆發的心理狀態，它的特性是障礙不忿，表現爲執持棍杖等暴力行為。懷有忿恨的人常常會表現出粗暴惡劣的身語行為。 什麼是恨？是指由忿怒引發，懷有惡意不肯放下，結下怨恨的心理狀態，它的特性是障礙不恨，表現爲內心熱惱。結下怨恨的人無法容忍，內心常常感到熱惱。 什麼是覆？是指對於自己所犯的罪過，因為害怕失去利益和名譽而加以隱藏的心理狀態，它的特性是障礙不覆，表現爲後悔和煩惱。掩蓋罪過的人，事後必定會感到後悔和煩惱，無論在因上還是果上都無法得到安寧。 什麼是惱？是指以忿恨為先導，追憶或接觸到刺激性的事物時，所產生的暴躁、激烈、乖戾的心理狀態，它的特性是障礙不惱，表現爲像蛆蟲叮咬般的刺激。追憶過去的惡行或接觸到不如意的境遇時，內心就會變得乖戾，常常會發出喧囂、粗暴、兇惡、卑鄙的語言，像蛆蟲叮咬一樣傷害他人。 什麼是嫉？是指爲了維護自己的名利，不能容忍他人獲得榮譽的心理狀態，它的特性是障礙不嫉，表現爲憂愁和悲傷。嫉妒他人的人，聽到或看到他人獲得榮譽時，內心會深感憂愁和悲傷，無法得到安寧。 什麼是慳？是指貪戀財物和佛法，不肯佈施捨棄的心理狀態，它的特性是障礙不慳，表現爲鄙陋和吝嗇。慳吝的人內心常常鄙陋，吝惜財物和佛法，不肯施捨。 什麼是誑？是指爲了獲得利益和名譽，虛假地顯示自己具有某種地位或能力，進行欺騙的心理狀態，它的特性是障礙不誑，表現爲以不正當的手段謀生。虛偽欺騙的人，內心懷有其他的圖謀，常常會表現出不真實的、以不正當手段謀生的行為。 什麼是諂？是指爲了迷惑他人，委曲求全，迎合他人的意願，虛假地設定種種方便，以博取他人的歡心，或者隱藏自己的過失，不接受師長和朋友的正確教誨。 什麼是害？是指對於其他有情眾生……
【English Translation】 English version: It is said: The secondary afflictions are: Wrath (fèn), resentment (hèn), concealment (fù), vexation (nǎo), jealousy (jí), miserliness (qiān), deceit (kuáng), flattery (chǎn), harmfulness (hài), arrogance (jiāo), shamelessness (wú cán) and lack of embarrassment (wú kuì), excitement (zhào jǔ), and lethargy (hūn chén), disbelief (bù xìn), and laziness (xiè dài), recklessness (fàng yì), and forgetfulness (shī niàn), distraction (sàn luàn), and non-correct knowledge (bù zhèng zhī). Explanation: This reveals the twenty secondary afflictions. They are merely different manifestations of afflictions, and are called secondary afflictions because they have properties similar to afflictions. These twenty types can be divided into three categories: Wrath, and the other nine, arise independently, so they are called minor secondary afflictions; shamelessness and lack of embarrassment are universally present in unwholesome states, so they are called medium secondary afflictions; excitement, and the other seven, universally defile the mind, so they are called major secondary afflictions. What is Wrath (fèn)? It refers to the mental state of anger erupting when faced with an unpleasant situation. Its characteristic is to obstruct non-wrath, and it manifests as violent behavior such as holding a stick. Those who harbor wrath often exhibit rude and evil behavior in their body and speech. What is Resentment (hèn)? It refers to the mental state of harboring malice and unwillingness to let go, forming grudges, triggered by wrath. Its characteristic is to obstruct non-resentment, and it manifests as inner heat and agitation. Those who harbor resentment cannot tolerate and often feel inner heat and agitation. What is Concealment (fù)? It refers to the mental state of hiding one's own transgressions for fear of losing benefits and reputation. Its characteristic is to obstruct non-concealment, and it manifests as regret and vexation. Those who conceal their transgressions will inevitably feel regret and vexation afterward, and will not find peace whether in cause or effect. What is Vexation (nǎo)? It refers to the mental state of being irritable, intense, and perverse, triggered by wrath and resentment, when recalling or encountering stimulating things. Its characteristic is to obstruct non-vexation, and it manifests as stimulation like a maggot bite. When recalling past misdeeds or encountering unpleasant situations, the mind becomes perverse, often uttering noisy, rude, fierce, and base words, harming others like a maggot bite. What is Jealousy (jí)? It refers to the mental state of being unable to tolerate others gaining honor in order to maintain one's own fame and gain. Its characteristic is to obstruct non-jealousy, and it manifests as worry and sadness. Those who are jealous of others feel deep worry and sadness in their hearts when they hear or see others gaining honor, and cannot find peace. What is Miserliness (qiān)? It refers to the mental state of being attached to wealth and the Dharma, unwilling to give and relinquish. Its characteristic is to obstruct non-miserliness, and it manifests as baseness and stinginess. Miserly people often have base minds, are stingy with wealth and the Dharma, and are unwilling to give. What is Deceit (kuáng)? It refers to the mental state of falsely displaying oneself as having a certain status or ability in order to gain benefits and reputation, engaging in deception. Its characteristic is to obstruct non-deceit, and it manifests as making a living by improper means. Those who are hypocritical and deceitful harbor other schemes in their hearts and often exhibit false behavior, making a living by improper means. What is Flattery (chǎn)? It refers to bending oneself to please others, catering to their wishes, falsely setting up various conveniences in order to win their favor, or hiding one's own faults, and not accepting the correct teachings of teachers and friends. What is Harmfulness (hài)? It refers to other sentient beings...
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。云何為憍。于自盛事深生染著醉傲為性。能障不憍染依為業。謂憍醉者生長一切雜染法故 云何無慚。不顧自法輕拒賢善為性。能障礙慚生長惡行為業。謂于自法無所顧者輕拒賢善不恥過惡。障慚生長諸惡行故 云何無愧。不顧世間崇重暴惡為性。能障礙愧生長惡行為業。謂於世間無所顧者崇重暴惡不恥過罪。障愧生長諸惡行故。通別等相百法疏明 云何掉舉。令心於境不寂靜為性。能障行舍奢摩他為業。謂由掉舉自性囂動。令俱生法不寂靜故 云何惛沈。令心於境無堪任為性。能障輕安毗缽舍那為業。謂由惛沈自性瞢重。令俱生法無堪任故 云何不信。于實德能不忍樂欲心穢為性。能障凈信惰依為業。謂不信者多懈怠故。于實德能不忍樂欲。及於餘事邪忍樂欲。是此因果。非此自性 云何懈怠。于善惡品修斷事中懶惰為性。能障精進增染為業。謂懈怠者滋長染故。于諸染事而策勤者亦名懈怠。退善法故。于無記事而策勤者于諸善惡無進退故。是欲勝解。非別自性 云何放逸。于染凈品不能防修縱蕩為性。障不放逸增惡損善所依為業。謂由懈怠及貪嗔癡于染凈品不能防修。總名放逸。無別自性 云何失念。謂于所緣不能明記為性。能障正念散亂所依為業。
【現代漢語翻譯】 現代漢語譯本 『情心無悲愍損惱為性』：指的是以缺乏悲憫之心，造成損害和惱怒作為其本質特性。其作用是阻礙不傷害（不害）和逼迫惱亂（逼惱），因為有害的人會逼迫和惱亂他人。 『云何為憍』（什麼是憍慢）？對於自身的興盛之事，深深地產生染著，並因此而醉心傲慢，這是憍慢的本質特性。其作用是阻礙不憍慢（不憍）和產生染污的所依（染依），因為沉醉於憍慢的人會滋長一切雜染之法。 『云何無慚』（什麼是無慚）？不顧及自身的法則，輕視和拒絕賢良和善良，這是無慚的本質特性。其作用是阻礙慚愧（慚），並滋長惡行，因為對於自身法則毫無顧忌的人，會輕視和拒絕賢良善良，不以自己的過錯和罪惡為恥，從而阻礙慚愧的產生，並滋長各種惡行。 『云何無愧』（什麼是無愧）？不顧及世間的道德規範，崇尚和看重暴虐和邪惡，這是無愧的本質特性。其作用是阻礙愧（愧），並滋長惡行，因為對於世間道德規範毫無顧忌的人，會崇尚和看重暴虐和邪惡，不以自己的過錯和罪惡為恥，從而阻礙愧的產生，並滋長各種惡行。關於『通別等相』（共同和個別的相），在《百法疏》中有詳細說明。 『云何掉舉』（什麼是掉舉）？使心對於所緣境不能保持寂靜，這是掉舉的本質特性。其作用是阻礙行舍（行舍）和奢摩他（止），因為由於掉舉的自性是囂動不安的，所以使與之俱生的法也不能保持寂靜。 『云何惛沈』（什麼是惛沉）？使心對於所緣境失去堪能性，這是惛沉的本質特性。其作用是阻礙輕安（輕安）和毗缽舍那（觀），因為由於惛沉的自性是昏昧沉重的，所以使與之俱生的法失去堪能性。 『云何不信』（什麼是不信）？對於真實（實）、功德（德）、能力（能）不忍可、不喜好、不欲求，並且內心污穢，這是不信的本質特性。其作用是阻礙凈信（凈信），併成為懈怠的所依（惰依），因為不信的人大多懈怠。對於真實、功德、能力不忍可、不喜好、不欲求，以及對於其他事情邪僻地忍可、喜好、欲求，這是不信的因和果，而不是不信的自性。 『云何懈怠』（什麼是懈怠）？對於善和惡的修習和斷除之事，表現出懶惰，這是懈怠的本質特性。其作用是阻礙精進（精進），並增長染污，因為懈怠的人會滋長染污。對於各種染污之事卻努力勤奮，這也叫做懈怠，因為這會使人退失善法。對於無記之事卻努力勤奮，因為對於善和惡既無進步也無退步。這是欲（欲）和勝解（勝解），而不是單獨的自性。 『云何放逸』（什麼是放逸）？對於染污和清凈之事，不能防護和修習，任其放縱，這是放逸的本質特性。其作用是阻礙不放逸（不放逸），併成為增長惡和損害善的所依，因為由於懈怠以及貪嗔癡，對於染污和清凈之事不能防護和修習，總稱為放逸，沒有單獨的自性。 『云何失念』（什麼是失念）？對於所緣境不能清楚地憶念，這是失唸的本質特性。其作用是阻礙正念（正念），併成為散亂的所依。
【English Translation】 English version 'Emotional mind without compassion, its nature is to harm and annoy.' This refers to the characteristic of lacking compassion, causing harm and annoyance. Its function is to obstruct non-harming (not harming) and to compel annoyance (compelling annoyance), because harmful people compel and annoy others. 'What is arrogance?' (Yunhe wei jiao). To deeply attach to and become intoxicated with pride in one's own prosperity is the essential characteristic of arrogance (jiao). Its function is to obstruct non-arrogance (bu jiao) and to be the basis of defilement (ran yi), because those who are intoxicated with arrogance cultivate all kinds of defiled dharmas. 'What is shamelessness?' (Yunhe wu can). Disregarding one's own principles and lightly rejecting the virtuous and good is the essential characteristic of shamelessness (wu can). Its function is to obstruct shame (can) and cultivate evil deeds, because those who disregard their own principles lightly reject the virtuous and good, and are not ashamed of their faults and sins, thus obstructing the arising of shame and cultivating various evil deeds. 'What is impudence?' (Yunhe wu kui). Disregarding worldly morality and valuing violence and evil is the essential characteristic of impudence (wu kui). Its function is to obstruct remorse (kui) and cultivate evil deeds, because those who disregard worldly morality value violence and evil, and are not ashamed of their faults and sins, thus obstructing the arising of remorse and cultivating various evil deeds. The 'common and distinct characteristics' (tong bie deng xiang) are explained in detail in the 'Commentary on the Hundred Dharmas' (Bai Fa Shu). 'What is restlessness?' (Yunhe diao ju). Causing the mind to be unable to remain tranquil with regard to the object of attention is the essential characteristic of restlessness (diao ju). Its function is to obstruct equanimity (xing she) and shamatha (zhi), because the nature of restlessness is agitation, causing the co-arising dharmas to be unable to remain tranquil. 'What is lethargy?' (Yunhe hun chen). Causing the mind to be unable to be competent with regard to the object of attention is the essential characteristic of lethargy (hun chen). Its function is to obstruct lightness and ease (qing an) and vipassana (guan), because the nature of lethargy is dullness and heaviness, causing the co-arising dharmas to be unable to be competent. 'What is disbelief?' (Yunhe bu xin). Not tolerating, not enjoying, not desiring, and having a defiled mind with regard to reality (shi), virtue (de), and ability (neng) is the essential characteristic of disbelief (bu xin). Its function is to obstruct pure faith (jing xin) and to be the basis of laziness (duo yi), because those who disbelieve are mostly lazy. Not tolerating, not enjoying, not desiring reality, virtue, and ability, and perversely tolerating, enjoying, and desiring other things are the causes and effects of disbelief, but not the nature of disbelief itself. 'What is indolence?' (Yunhe xie dai). Being lazy in the practice and cessation of good and evil is the essential characteristic of indolence (xie dai). Its function is to obstruct diligence (jing jin) and increase defilement, because indolent people cultivate defilement. Diligently striving in various defiled matters is also called indolence, because it causes one to regress from good dharmas. Diligently striving in neutral matters, because there is neither progress nor regression in good and evil. This is desire (yu) and ascertainment (sheng jie), but not a separate nature. 'What is heedlessness?' (Yunhe fang yi). Being unable to protect and cultivate defiled and pure things, and letting them run wild, is the essential characteristic of heedlessness (fang yi). Its function is to obstruct heedfulness (bu fang yi) and to be the basis for increasing evil and harming good, because due to indolence and greed, anger, and delusion, one is unable to protect and cultivate defiled and pure things, which is collectively called heedlessness, and has no separate nature. 'What is forgetfulness?' (Yunhe shi nian). Being unable to clearly remember the object of attention is the essential characteristic of forgetfulness (shi nian). Its function is to obstruct right mindfulness (zheng nian) and to be the basis of distraction.
謂失念者心散亂故。癡令念失故名失念。故以癡念而為自性 云何散亂。于諸所緣令心流蕩為性。能障正念惡慧所依為業。謂由散亂自性躁動令俱生法皆流蕩故。掉舉易解。散亂易緣。差別之義如百法疏 云何不正知。于所觀境謬解為性。能障正知毀犯為業。謂不正知者多所毀犯故。知即是慧。謂由癡故令知不正名不正知。故以癡慧合為自性。與並及言顯隨煩惱非唯二十。雜事等說貪等多種隨煩惱故。隨煩惱名亦攝煩惱。是前煩惱等流性故。煩惱同類余染污法但名隨煩惱。非煩惱攝故。唯說二十隨煩惱者。謂非煩惱。唯染粗故。此余染法或此分位或此等流。皆此所攝。隨其類別如理應知。此唯染故非第八俱。第七識中唯有大八。第六意識容有一切。小十粗猛五識中無。中大相通五識容有。諸門分別百法疏明。更有餘義。非要不述。己說二十隨煩惱相。不定有四其相云何。頌曰。
不定謂悔眠 尋伺二各二
釋曰。此顯第六不定位相。文中三節。言不定者舉不定名。謂悔眠等舉不定相。二各二者顯不定義。悔眠尋伺于善染等皆不定故。非如觸等定遍心故。非如欲等定遍地故。立不定故 悔謂惡作。惡所作業追悔為性。障止為業。此即于果假立因名。先惡所作業後方追悔故。悔先不作亦惡作攝。如追悔言。我
【現代漢語翻譯】 現代漢語譯本： 所謂的『失念』，是因為心散亂的緣故。愚癡（癡，Moha）使正念（念，Smṛti）喪失，所以稱為『失念』。因此，以愚癡和不正念作為其自性。 什麼是『散亂』？對於所緣境（所緣，Ālambana），使心流蕩不定為其自性。能夠障礙正念，是惡慧（慧，Prajñā）的所依處為其作用。因為散亂的自性躁動不安，使得俱生法（俱生法，Sahaja-dharma）都流蕩不定。 掉舉（掉舉，Auddhatya）容易理解。散亂容易攀緣。它們之間的差別，可以參考《百法疏》。 什麼是不正知（不正知，Asamprajanya）？對於所觀察的境，產生錯誤的理解為其自性。能夠障礙正知（正知，Samprajanya），導致毀犯為其作用。因為具有不正知的人，常常會做出很多毀犯的事情。『知』就是智慧。因為愚癡的緣故，使得知變得不正，所以稱為『不正知』。因此，以愚癡和惡慧合在一起作為其自性。『與』和『並』等詞語，顯示隨煩惱（隨煩惱，Upakleśa）不僅僅只有二十種。《雜事》等論典中說到貪（貪，Lobha）等多種隨煩惱。隨煩惱這個名稱也包括了煩惱（煩惱，Klesha），因為它是前面煩惱的等流性。與煩惱同類的其他染污法，只稱為隨煩惱，不屬於煩惱的範疇。所以只說二十種隨煩惱，是因為它們不是根本煩惱，只是染污性比較粗重。其餘的染污法，或者是這些隨煩惱的分位，或者是這些隨煩惱的等流，都包含在這些隨煩惱之中。根據它們的類別，應該如理如實地瞭解。 這些隨煩惱只是染污的，所以不與第八識（阿賴耶識，Ālaya-vijñāna）同時生起。第七識（末那識，Manas-vijñāna）中只有大八隨煩惱。第六意識（意識，Mano-vijñāna）中可以容納一切隨煩惱。小十隨煩惱過於粗猛，所以在前五識（眼識，耳識，鼻識，舌識，身識）中沒有。中隨煩惱和大隨煩惱相通，所以前五識中可以容納。各種門類的分別，在《百法疏》中已經說明。還有其他的意義，這裡就不詳細敘述了。 已經說完了二十種隨煩惱的相狀。不定有四種，它們的相狀是什麼呢？頌文說： 『不定謂悔眠，尋伺二各二』 解釋說：這顯示了第六意識的不定心所的相狀。頌文分為三節。『言不定者』，是舉出『不定』這個名稱。『謂悔眠等』，是舉出不定的相狀。『二各二者』，是顯示不定的定義。悔（悔，Kaukṛtya）、眠（眠，Middha）、尋（尋，Vitarka）、伺（伺，Vicāra）這四種心所，對於善（善，Kuśala）和染（染，Kliṣṭa）等都是不定的。不像觸（觸，Sparśa）等心所，一定是普遍存在於心中。也不像欲（欲，Chanda）等心所，一定是普遍存在於某個地（地，Bhūmi）中。所以安立為『不定』。 『悔』就是惡作（惡作，Kaukṛtya），對於所作的惡業追悔為其自性，障礙止（止，Śamatha）為其作用。這是對於結果假立原因的名稱。先有惡業的造作，然後才會有追悔。對於先前沒有做的事情也追悔，也屬於惡作的範疇。比如追悔說：『我…』
【English Translation】 English version: 『Loss of mindfulness』 (失念, Muṣitasmṛtitā) is due to the mind being distracted. Ignorance (癡, Moha) causes the loss of mindfulness, hence it is called 『loss of mindfulness.』 Therefore, it takes ignorance and non-mindfulness as its self-nature. What is 『distraction』 (散亂, Vikṣepa)? It is characterized by the mind wandering about among various objects of attention (所緣, Ālambana). It functions to obstruct right mindfulness (念, Smṛti) and serves as a basis for evil wisdom (慧, Prajñā). Because the nature of distraction is restless, it causes all co-arisen dharmas (俱生法, Sahaja-dharma) to wander about. 『Excitement』 (掉舉, Auddhatya) is easy to understand. 『Distraction』 easily clings to objects. The difference between them can be found in the commentary on the Hundred Dharmas Treatise. What is 『non-correct knowing』 (不正知, Asamprajanya)? It is characterized by a mistaken understanding of the object being observed. It functions to obstruct correct knowing (正知, Samprajanya) and leads to transgressions. Because those with non-correct knowing often commit many transgressions. 『Knowing』 is wisdom. Because of ignorance, knowing becomes incorrect, hence it is called 『non-correct knowing.』 Therefore, it takes ignorance and evil wisdom together as its self-nature. The words 『with』 and 『together』 indicate that the secondary afflictions (隨煩惱, Upakleśa) are not limited to twenty. The Miscellaneous Matters and other treatises speak of greed (貪, Lobha) and many other secondary afflictions. The name 『secondary affliction』 also includes afflictions (煩惱, Klesha), because it is a derivative of the preceding afflictions. Other defiled dharmas of the same kind as afflictions are only called secondary afflictions and are not included in the category of afflictions. The reason for only mentioning twenty secondary afflictions is that they are not fundamental afflictions, but only gross defilements. The remaining defiled dharmas, whether they are aspects or derivatives of these secondary afflictions, are all included in these secondary afflictions. According to their categories, they should be understood as they truly are. These secondary afflictions are only defiled, so they do not arise simultaneously with the eighth consciousness (阿賴耶識, Ālaya-vijñāna). In the seventh consciousness (末那識, Manas-vijñāna), there are only the eight great secondary afflictions. The sixth consciousness (意識, Mano-vijñāna) can accommodate all secondary afflictions. The ten minor secondary afflictions are too coarse and fierce, so they are not present in the first five consciousnesses (眼識, 耳識, 鼻識, 舌識, 身識). The medium and large secondary afflictions are interconnected, so they can be accommodated in the first five consciousnesses. The distinctions of various categories have been explained in the Hundred Dharmas Treatise. There are other meanings as well, but they will not be elaborated on here. The characteristics of the twenty secondary afflictions have been explained. There are four that are indeterminate. What are their characteristics? The verse says: 『Indeterminate are regret, sleep, investigation, and analysis, each in two ways.』 Explanation: This reveals the characteristics of the indeterminate mental factors of the sixth consciousness. The verse is divided into three sections. 『Indeterminate』 is to mention the name 『indeterminate.』 『Regret, sleep, etc.』 is to mention the characteristics of the indeterminate. 『Each in two ways』 is to show the definition of indeterminate. Regret (悔, Kaukṛtya), sleep (眠, Middha), investigation (尋, Vitarka), and analysis (伺, Vicāra) are all indeterminate with respect to good (善, Kuśala) and defiled (染, Kliṣṭa), etc. They are not like contact (觸, Sparśa) and other mental factors, which are necessarily universally present in the mind. Nor are they like desire (欲, Chanda) and other mental factors, which are necessarily universally present in a certain realm (地, Bhūmi). Therefore, they are established as 『indeterminate.』 『Regret』 is remorse (惡作, Kaukṛtya), and its nature is to regret evil deeds that have been done. Its function is to obstruct cessation (止, Śamatha). This is a case of falsely establishing the name of the cause based on the result. First, there is the performance of evil deeds, and then there is regret. Regret for things not done is also included in remorse. For example, regretting and saying, 『I...』
先不作如是事業。是我惡作 眠謂睡眠。令不自在昧略為性。障觀為業。謂睡眠者身不自在心極闇劣。一門轉故。昧簡在定。略別寤時。令顯睡眠非無體用。有無心位假立此名。如余蓋纏。心相應故 尋謂尋求。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。此二俱以安不安住身心分位所依為性。並用思慧一分為體。于意言境不深推度。及深推度義類別故。若離思慧尋伺二種體類差別不可得故 二各二者顯二種二。一謂悔眠。二謂尋伺。此二二種種類各別故。一二言顯二二種。此二各二。謂染不染。非如善染各唯一故。或唯簡染故說此言。有亦說為隨煩惱故。為顯不定義說二各二言。故置此言。深為有用。四皆不與第七第八俱。與第六識可容俱起。非是五識相應法故。余門分別如廣論明。取要而言如百法疏。如是六位諸心所法。為離心體有別自性。為即是心分位差別。若離心體有別自性。如何聖教說唯有識。莊嚴論頌復云何通 許心似二現。如是似貪等。或似於信等。無別染善法 若即是心分位差別。如何聖教說心相應。他性相應非自性故。又如何說心與心所俱時而起。如日與光。瑜伽論頌復云何通 五種性不成。分位差過失。因緣無別故。與聖教相違 應說離心有別心所。以心勝故說唯識等。
【現代漢語翻譯】 現代漢語譯本： 『先不作如是事業』，指的是惡作（kukkritya，對已做之事的後悔）。 『眠』指的是睡眠（middha）。其特性是使人不自在，昏昧遲鈍。其作用是障礙觀行。所謂睡眠，是指身體不自在，心識極度昏暗遲鈍，只專注于單一目標。『昧』是爲了區別于禪定狀態。『略』是爲了區別于清醒狀態，表明睡眠並非沒有實體和作用。在無心位時，只是假立此名，如同其他的蓋和纏。因為睡眠與心相應。 『尋』指的是尋求（vitarka）。其特性是使心匆忙地在概念性的對象上粗略地運轉。 『伺』指的是伺察（vicara）。其特性是使心匆忙地在概念性的對象上細緻地運轉。這兩者都以安住或不安住身心的狀態作為所依。並且都以思和慧的一部分作為本體。因為對於概念性的對象，不深入推度和深入推度的意義有所區別。如果離開思和慧，尋和伺這兩種的本體和類別上的差別就無法獲得。 『二各二者顯二種二』，意思是說有兩種各有兩個。第一種是悔和眠，第二種是尋和伺。這兩種的種類各自不同。『一二言顯二二種』，這一二的說法顯示了兩種二。這兩種各有兩種，即染污和不染污。不像善和染各有唯一一種。或者僅僅是爲了簡別染污，所以這樣說。也有將其說為隨煩惱的，爲了顯示不確定性，所以說『二各二』。因此設定這個說法非常有用。 這四種（悔、眠、尋、伺）都不與第七識（末那識，manas）和第八識（阿賴耶識，ālayavijñāna）同時生起，但可以與第六識（意識，manovijñāna）同時生起。因為它們不是與前五識相應的法。其他方面的分別，如《廣論》中詳細說明。簡要來說，如《百法疏》中所說。像這樣六種心所法，是離開了心體而有各自的自性，還是僅僅是心識的分位差別？如果離開了心體而有各自的自性，那麼聖教典籍中說『唯有識』又該如何解釋？《莊嚴論》中的偈頌又該如何理解？ 『許心似二現，如是似貪等，或似於信等，無別染善法。』 如果說它們僅僅是心識的分位差別，那麼聖教典籍中說『心相應』又該如何解釋？因為他性相應不是自性相應。又該如何解釋心與心所同時生起，如同太陽與光芒？《瑜伽論》中的偈頌又該如何理解？ 『五種性不成，分位差過失，因緣無別故，與聖教相違。』 應該說離開了心體，有別的心所存在。因為心是殊勝的，所以說『唯識』等等。
【English Translation】 English version: 'First, not doing such actions' refers to kukkritya (remorse over what has been done). 'Middha' refers to sleep. Its characteristic is to make one uncomfortable and dull. Its function is to obstruct contemplation. Sleep refers to a state where the body is not at ease, and the mind is extremely dark and dull, focused on a single object. 'Darkness' is to distinguish it from the state of samadhi (concentration). 'Briefly' is to distinguish it from the waking state, indicating that sleep is not without substance and function. In the state of no-mind, this name is merely provisionally established, like other hindrances and entanglements, because sleep is associated with the mind. 'Vitarka' refers to seeking. Its characteristic is to make the mind hastily and coarsely move on conceptual objects. 'Vicara' refers to investigation. Its characteristic is to make the mind hastily and subtly move on conceptual objects. Both of these take the state of being settled or unsettled in body and mind as their basis. And both take a part of thought and wisdom as their substance. Because there is a difference in meaning between not deeply investigating and deeply investigating conceptual objects. If separated from thought and wisdom, the difference in substance and category between vitarka and vicara cannot be obtained. 'Two each of two show two kinds of two', meaning that there are two kinds, each with two. The first kind is remorse and sleep, and the second kind is seeking and investigation. These two kinds are different from each other. 'One two words show two two kinds', this saying of one two shows two twos. These two each have two, namely defiled and undefiled. Unlike good and defiled, each of which has only one kind. Or it is only to distinguish defiled, so it is said. Some also say that they are secondary afflictions, in order to show uncertainty, so it is said 'two each of two'. Therefore, setting this statement is very useful. These four (remorse, sleep, seeking, investigation) do not arise simultaneously with the seventh consciousness (manas) and the eighth consciousness (ālayavijñāna), but can arise simultaneously with the sixth consciousness (manovijñāna). Because they are not dharmas associated with the first five consciousnesses. Other aspects of the distinction are explained in detail in the 'Comprehensive Treatise'. Briefly speaking, as stated in the 'Commentary on the Hundred Dharmas'. Like these six mental factors, do they have their own nature separate from the mind-essence, or are they merely differentiations of the mind-consciousness? If they have their own nature separate from the mind-essence, then how should the saying 'only consciousness exists' in the sacred teachings be explained? How should the verses in the 'Treatise on Ornamentation' be understood? 'Allow the mind to appear similar to two, thus similar to greed, etc., or similar to faith, etc., without separate defiled and good dharmas.' If it is said that they are merely differentiations of the mind-consciousness, then how should the saying 'mental association' in the sacred teachings be explained? Because association with otherness is not association with self-nature. And how should the simultaneous arising of mind and mental factors be explained, like the sun and its rays? How should the verses in the 'Yoga Treatise' be understood? 'Five natures are not established, the fault of differentiation, because the causes and conditions are not different, contradicting the sacred teachings.' It should be said that there are separate mental factors that exist apart from the mind-essence. Because the mind is superior, it is said 'only consciousness', etc.
心所依心。勢力主故。說似彼現。非即彼心。又識心言亦攝心所。恒相應故。唯識等言及現似彼皆無有失。此依世俗。若依勝義。心與心所非即非離。諸識相望應知亦然。是謂大乘真俗妙理。第三能變九頌七門攝為三段。前求已辨六門二義。次下第三現起分位。論生起云。已說六識心所相應。云何應知現起分位。頌曰。
依止根本識 五識隨緣現 或俱或不俱 如濤波依水 意識常現起 除生無想天 及無心二定 睡眠與悶絕
釋曰。頌有兩節。初句總標六依本識。七句別顯六識現起。根本識者阿陀那識。染凈諸識生根本故。言依止者謂前六識。以根本識為共親依。言五識者謂前五識。種類相似故總說之 隨緣現言顯非常起。緣謂作意根境等緣。謂五識身內依本識。外隨作意五根境等眾緣和合方得現前。由此或俱或不俱起。外緣合者有頓漸故。如水濤波隨緣多少。此等法喻廣說如經。由五轉識行相粗動。所藉眾緣時多不具。故起時少不起時多。第六意識雖亦粗動。而所藉緣無時不具。由違緣故有時不起。第七八識行相微細。所藉眾緣一切時有。故無緣礙令總不行。又五識身不能思慮。唯外門轉起藉多緣故斷時多現行時少。第六意識自能思量。內外門轉不藉多緣。唯除五位常能現起。故斷時少
【現代漢語翻譯】 現代漢語譯本：心所依附於心，因為心是勢力的主導。說心所『類似』於心顯現，但並非『就是』心本身。而且，『識』這個詞也包含了心所，因為它們總是相應存在的。所以，『唯識』等說法以及『顯現類似彼』的說法都沒有錯誤。這指的是世俗的層面。如果從勝義的角度來看，心和心所既非完全相同，也非完全分離。各種識之間的關係也應如此理解。這就是大乘真俗二諦的微妙道理。第三能變包含九個頌和七個方面，可以概括為三個部分。之前已經討論了尋求和辨析六個方面和兩個含義。接下來是第三部分，關於顯現和生起的狀態。論中說：『已經說了六識和心所的相應關係，那麼應該如何瞭解顯現和生起的狀態呢？』頌文如下：
『依止根本識，五識隨緣現，或俱或不俱，如濤波依水，意識常現起，除生無想天，及無心二定，睡眠與悶絕。』
解釋：頌文分為兩節。第一句總括地說明六識都依賴於根本識。後面的七句分別顯示六識的顯現和生起。根本識指的是阿陀那識（Alaya-vijñāna，又稱阿賴耶識，是儲存一切種子識的根本識），因為染污和清凈的各種識都以它為生起的根本。『依止』的意思是說，前六識都以根本識作為共同的親近所依。『五識』指的是前五識（眼識、耳識、鼻識、舌識、身識），因為它們種類相似，所以總括地來說。『隨緣現』說明它們不是恒常生起的。『緣』指的是作意、根、境等條件。也就是說，五識的生起，內在依賴於根本識，外在隨順於作意、五根、境等眾多條件的和合才能顯現。因此，它們或者同時生起，或者不同時生起，因為外在的條件有頓時的和漸次的。就像水中的波濤，隨著因緣的多少而變化。這些比喻在經中都有詳細的說明。由於五轉識的行相粗糙而動搖，所依賴的眾多條件常常不完備，所以生起的時候少，不生起的時候多。第六意識雖然也粗糙而動搖，但是所依賴的條件沒有不完備的時候，只是因為違逆的因緣，有時才不生起。第七識和第八識的行相微細，所依賴的眾多條件一切時都有，所以沒有阻礙它們不執行的因緣。而且，五識不能進行思慮，只是在外門運轉，生起依賴於眾多條件，所以斷滅的時候多，現行的時候少。第六意識能夠自己進行思量，在內外門運轉，不依賴於眾多條件，只是除了五種情況之外，常常能夠現起，所以斷滅的時候少。
【English Translation】 English version: The mind-objects (citta-samprayukta) rely on the mind, because the mind is the master of power. It is said that they appear 'similar' to the mind, but they are not 'identical' to the mind itself. Moreover, the term 'consciousness' (vijñāna) also includes the mind-objects, because they are always in association. Therefore, statements like 'Vijñapti-mātratā' (Consciousness-only) and 'appearing similar to that' are not flawed. This refers to the conventional truth (saṃvṛti-satya). If viewed from the ultimate truth (paramārtha-satya), the mind and mind-objects are neither identical nor separate. The relationship between the various consciousnesses should also be understood in the same way. This is the subtle principle of the two truths (satya-dvaya) in Mahayana. The third transformation (pariṇāma) contains nine verses and seven aspects, which can be summarized into three sections. The seeking and distinguishing of the six aspects and two meanings have already been discussed. Next is the third section, concerning the states of manifestation and arising. The treatise states: 'Having discussed the association of the six consciousnesses and mind-objects, how should one understand the states of manifestation and arising?' The verse says:
'Relying on the fundamental consciousness (Ālaya-vijñāna), the five consciousnesses manifest according to conditions, sometimes together, sometimes not together, like waves relying on water. The mind-consciousness (mano-vijñāna) constantly arises, except for birth in the Realm of Non-Perception (Asañjñā-sattva), and the two unconscious absorptions (asamāpatti), sleep, and fainting.'
Explanation: The verse is divided into two sections. The first line generally states that the six consciousnesses all rely on the fundamental consciousness. The following seven lines specifically show the manifestation and arising of the six consciousnesses. The fundamental consciousness refers to the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that stores all seeds of consciousness), because the defiled and pure consciousnesses all arise from it as their root. 'Relying' means that the first six consciousnesses all take the fundamental consciousness as their common and close support. 'The five consciousnesses' refers to the first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), because they are similar in kind, so they are spoken of collectively. 'Manifest according to conditions' indicates that they do not arise constantly. 'Conditions' refers to factors such as attention (manaskāra), sense organs (indriya), and objects (viṣaya). That is, the arising of the five consciousnesses depends internally on the fundamental consciousness, and externally follows the combination of numerous conditions such as attention, the five sense organs, and objects, in order to manifest. Therefore, they arise either simultaneously or not simultaneously, because the external conditions are either immediate or gradual. Just like the waves in water, which change according to the amount of conditions. These metaphors are explained in detail in the sutras. Because the characteristics of the five transformed consciousnesses are coarse and moving, the numerous conditions on which they depend are often incomplete, so they arise less often and do not arise more often. Although the sixth consciousness is also coarse and moving, the conditions on which it depends are never incomplete, but it sometimes does not arise because of opposing conditions. The characteristics of the seventh and eighth consciousnesses are subtle, and the numerous conditions on which they depend are always present, so there are no conditions that prevent them from functioning. Moreover, the five consciousnesses cannot engage in thought, but only operate in the external realm, and their arising depends on numerous conditions, so they cease more often and manifest less often. The sixth consciousness can engage in thought on its own, and operates in both the internal and external realms, and does not depend on numerous conditions, but it can often arise except for five situations, so it ceases less often.
現起時多。由斯不說此隨緣現。五位者何。生無想等。無想天者。謂修彼定厭粗想力。生彼天中違不恒行心及心所。想滅為簡名無想天。故六轉識除其初生及命終位中間皆斷。彼天唯在第四靜慮。下想粗動難可斷故。上無無想異熟處故。即能引發無想定思能感彼天異熟果故。及無心二定者。謂無想滅盡定。俱無六識故名無心。無想定者。謂有異生伏遍凈貪未伏上染。由出離想作意為先。令不恒行心心所滅。想滅為簡立無想名。令身安和故亦名定。此定唯屬第四靜慮。又唯是善彼所引故。要于欲界先修習已。後生色界能引現前。此由厭想欣彼果入故唯有漏。非聖所起。滅盡定者。謂有無學。或有學聖。已伏惑離無所有貪上貪不定。由止息想作意為先。令不恒行恒行染污心心所滅。立滅盡名。令身安和故亦名定。由偏厭受想。亦名滅彼定。此定初修必有頂遊觀無漏為加行入。次第定中最居后故。雖屬有頂而是無漏。若謂此定已得自在。餘地心后亦得現前。雖屬道諦而是非學非無學攝。似涅槃故。此定初起唯在人中。佛及弟子說力起故。人中慧解極猛利故。後上二界亦得現前。于意成天起此定故。要斷三界見所斷惑方起此定。異生不能伏滅有頂心心所故。此定微妙要證二空。隨應后得所引起故。若修所斷煩惱之中。斷下四地
【現代漢語翻譯】 現代漢語譯本： 現行活動何時最多？因為這樣才說此隨緣顯現。五位是指什麼？指生無想等。無想天（Saññā-n'atthi-bhava）是指：通過修習那種禪定，厭惡粗糙的念想，而生到那個天界中，違背了不恒常活動的心和心所（Cittas）。以『想滅』來簡別，所以稱為無想天。因此，六種轉識（Vijñāna）除了最初的出生和臨終的時刻，中間都斷滅了。那個天界只存在於第四禪定（Catuttha Jhāna）中。因為下方的念想粗糙而動盪，難以斷除。上方沒有無想的異熟果報之處。即能夠引發無想定（Asaññā-samāpatti）的思，能夠感得那個天界的異熟果報。以及無心的兩種禪定，指無想定和滅盡定（Nirodha-samāpatti）。都因為沒有六識（Ṣaḍ-vijñāna），所以稱為無心。無想定是指：有的凡夫（Pṛthag-jana）已經降伏了遍凈天的貪慾，但沒有降伏上界的染污。以出離念想的作意為先導，使不恒常活動的心和心所滅除。以『想滅』來簡別，所以立名為無想。使身體安穩平和，所以也稱為定。這種禪定只屬於第四禪定，而且唯有是善的，被它所引導。一定要在欲界（Kāma-dhātu）先修習之後，後生才能引發它現前。這是由於厭惡念想，欣樂那個果報而進入的，所以唯有是有漏的（Sāsrava），不是聖者（Ārya）所能生起的。 滅盡定是指：有的無學（Aśaikṣa），或者有學聖者（Śaikṣa），已經降伏了煩惱，離開了無所有處（Ākiñcaññāyatana）的貪慾和上界的貪慾（Bhava-rāga），但不確定。以止息念想的作意為先導，使不恒常活動和恒常活動染污的心和心所滅除。立名為滅盡。使身體安穩平和，所以也稱為定。由於偏重於厭惡感受（Vedanā）和念想，所以也稱為滅彼定。這種禪定最初修習時，必定以有頂天（Bhavāgra）的遊觀無漏智慧作為加行而進入。因為在次第禪定中，它處於最後的位置。雖然屬於有頂天，但是無漏的（Anāsrava）。如果說這種禪定已經獲得了自在，在其他地的心之後也能現前。雖然屬於道諦（Mārga-satya），但是不屬於有學或無學所攝，因為它類似於涅槃（Nirvāṇa）。這種禪定最初生起時，只在人間。因為佛陀（Buddha）和弟子們說依靠力量才能生起。人間（Manuṣya）的智慧理解極其猛利。後來在上二界（Rūpa-dhātu, Arūpa-dhātu）也能現前。因為在意識所成的天界（Manomaya-kāya）中生起這種禪定。要斷除三界（Trailokya）的見所斷惑（Darśana-heya）才能生起這種禪定。凡夫不能降伏和滅除有頂天的心和心所。這種禪定微妙，要證得二空（Śūnyatā），隨應后得智（Pṛṣṭhalabdha-jñāna）所引發的緣故。如果在修所斷煩惱（Bhāvanā-heya）之中，斷除了下四地（Catubhūmaka）的煩惱。
【English Translation】 English version: When are activities most frequent? It is because of this that it is said that things appear according to conditions. What are the five positions? They refer to being born in the realm of 'no perception,' and so on. The 'heaven of no perception' (Saññā-n'atthi-bhava) refers to those who, through cultivating that samādhi (concentration),厭惡粗糙的念想，are born in that heaven, opposing the non-constant mind and mental factors (Cittas). It is called the 'heaven of no perception' to distinguish it by the 'cessation of perception.' Therefore, the six consciousnesses (Ṣaḍ-vijñāna), except for the initial moment of birth and the moment of death, are all cut off in between. That heaven exists only in the fourth dhyāna (Catuttha Jhāna). Because the thoughts below are coarse and agitated, they are difficult to cut off. Above, there is no realm of fruition for 'no perception.' That is, the thought that can induce the 'samādhi of no perception' (Asaññā-samāpatti) can bring about the fruition of that heaven. And the two samādhis without mind refer to the 'samādhi of no perception' and the 'cessation samādhi' (Nirodha-samāpatti). Both are called 'without mind' because they lack the six consciousnesses (Ṣaḍ-vijñāna). The 'samādhi of no perception' refers to those ordinary beings (Pṛthag-jana) who have subdued the greed for the Pure Abode heavens but have not subdued the defilements of the higher realms. By taking the thought of detachment as a precursor, they cause the non-constant mind and mental factors to cease. It is named 'no perception' to distinguish it by the 'cessation of perception.' It is also called samādhi because it brings peace and harmony to the body. This samādhi belongs only to the fourth dhyāna and is only wholesome, being guided by it. It must be cultivated first in the desire realm (Kāma-dhātu) before it can be induced to manifest in later lives. This is entered into due to厭惡粗糙的念想，and delighting in that result, so it is only with outflows (Sāsrava) and cannot be generated by noble ones (Ārya). The 'cessation samādhi' refers to those non-learners (Aśaikṣa) or learners (Śaikṣa) who have subdued afflictions and are free from greed for the realm of nothingness (Ākiñcaññāyatana) and the greed for higher realms (Bhava-rāga), but it is uncertain. By taking the thought of cessation as a precursor, they cause the non-constant and constant defiled mind and mental factors to cease. It is named 'cessation.' It is also called samādhi because it brings peace and harmony to the body. Because of the emphasis on厭惡粗糙的念想，and perception, it is also called the 'samādhi of cessation of those.' The initial cultivation of this samādhi must involve the contemplation of the unconditioned wisdom of the peak of existence (Bhavāgra) as a preliminary practice. Because it is the last in the sequence of samādhis. Although it belongs to the peak of existence, it is unconditioned (Anāsrava). If it is said that this samādhi has been mastered, it can manifest after the mind of other realms. Although it belongs to the truth of the path (Mārga-satya), it is not included in the categories of learner or non-learner, because it is similar to nirvāṇa (Nirvāṇa). This samādhi initially arises only in the human realm (Manuṣya). Because the Buddha (Buddha) and his disciples said that it arises through effort. The wisdom and understanding of humans (Manuṣya) are extremely sharp. Later, it can also manifest in the upper two realms (Rūpa-dhātu, Arūpa-dhātu). Because this samādhi arises in the mind-made body (Manomaya-kāya). One must cut off the afflictions to be abandoned by seeing (Darśana-heya) in the three realms (Trailokya) to generate this samādhi. Ordinary beings cannot subdue and extinguish the mind and mental factors of the peak of existence. This samādhi is subtle and requires the realization of the two emptinesses (Śūnyatā), because it is induced by subsequent wisdom (Pṛṣṭhalabdha-jñāna) accordingly. Among the afflictions to be abandoned by cultivation (Bhāvanā-heya), the afflictions of the lower four realms (Catubhūmaka) are cut off.
余伏惑斷。然後方能初起此定。變異受俱煩惱種子障定強故。彼隨所應生上五地皆得後起。若謂菩薩先二乘位已得滅定后迴心者。一切位中能起此定。或有乃至七地滿心。方能永斷一切煩惱。或從初地即能永伏一切煩惱。如阿羅漢。彼十地中皆起此定。無心睡眠與悶絕者。謂有極重睡眠悶絕。令前六識皆不現行。其無心字流至此。故簡彼有心睡眠悶絕。以輕睡等亦有心故。疲極等緣所引身位違前六識故名極重睡眠。此睡眠時雖無彼體。而由彼似彼故假說彼名。風熱等緣所引身位亦違六識。故名極重悶絕。除斯五位意識恒起。正死生時亦無六識。何故但說五位不行。應說死生即悶絕攝。彼是最極悶絕位故。說及與言顯五無雜。此顯識斷已后時依本識中自種還起。由此不說入無餘依。此五位中異生有四。除在滅定。聖說后三。于中如來自在菩薩唯得有一。無睡眠故。是故八識一切有情心與末那二恒俱轉。若起第六則三俱轉。余隨緣合起一至五。則四俱轉乃至八俱。諸根境等和合力齊。識前後生不應理故。是謂說此識俱轉義。雖多識俱轉。唯立一有情。所依異熟識唯有一體故。多識俱轉何不相應。非同境故。設同境者。彼此所依體數異故。如五根識互不相應。八識自性不可言定一。行相所依緣相應異故。又一滅時余不滅故。
【現代漢語翻譯】 現代漢語譯本 我希望能夠斷除所有疑惑，這樣才能初步進入這種禪定狀態。由於變異感受和所有煩惱的種子強烈地障礙著禪定，所以菩薩根據情況，在上面五地（色界、無色界）都能在之後生起這種禪定。如果說菩薩在二乘（聲聞乘、緣覺乘）的階段就已經獲得了滅盡定，之後才回心向大乘，那麼他在所有階段都能生起這種禪定。或者有些人甚至要到七地滿心的時候，才能永遠斷除一切煩惱，或者從初地就能永遠降伏一切煩惱，就像阿羅漢一樣。他們在十地中都能生起這種禪定。 沒有心識的睡眠和悶絕狀態，是指有極其嚴重的睡眠和悶絕，使得前六識都不起作用。這裡提到『無心』這個詞，是爲了排除那些有心識的睡眠和悶絕，因為輕微的睡眠等狀態還是有心識的。由於疲勞等原因引起的身體狀態違背了前六識，所以稱為極其嚴重的睡眠。這種睡眠時雖然沒有滅盡定的狀態，但由於它類似於滅盡定，所以假借滅盡定的名稱。由於風熱等原因引起的身體狀態也違背了六識，所以稱為極其嚴重的悶絕。 除了這五種狀態（滅盡定、無心睡眠、無心悶絕、正死、正生），意識恒常生起。正死和正生的時候也沒有六識，為什麼只說五種狀態不行呢？應該說死和生就包含在悶絕之中，因為那是極度的悶絕狀態。『說及與』這幾個字，是爲了顯示這五種無心狀態是不同的。這顯示了意識斷滅之後，在之後的時間裡，會依據本識中的種子再次生起。因此，這裡沒有說進入無餘涅槃的狀態。 在這五種狀態中，凡夫有四種，除了進入滅盡定。聖人則有後三種。其中，如來和自在菩薩只有一種，因為他們沒有睡眠。因此，第八識（阿賴耶識）和第七識（末那識）對於一切有情來說，是恒常同時存在的。如果第六識（意識）生起，那麼就有三種識同時存在。其餘的識則隨因緣聚合而生起一到五種，那麼就有四種識同時存在，乃至八種識同時存在。諸根和境等和合的力量相等，識前後生起是不合理的。這就是說這種識同時存在的意義。 雖然有多種識同時存在，但只成立一個有情，因為所依的異熟識只有一個自體。多種識同時存在為什麼不能相應呢？因為它們不是同一個境。即使是同一個境，彼此所依的體數也不同，就像五根識互相不相應一樣。八識的自性不能確定說是一個，因為行相、所依、緣和相應都不同。而且，一個識滅的時候，其餘的識不滅。
【English Translation】 English version I hope to be able to cut off all doubts, so that I can initially enter this Samadhi (concentration). Because the changing sensations and all the seeds of afflictions strongly hinder Samadhi, Bodhisattvas, depending on the situation, can generate this Samadhi in the upper five realms (form realm, formless realm) afterwards. If it is said that the Bodhisattva has already obtained Nirodha-samāpatti (cessation attainment) in the stage of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), and then turns his mind to Mahayana, then he can generate this Samadhi in all stages. Or some people even have to reach the full mind of the seventh Bhumi (stage) before they can permanently cut off all afflictions, or they can permanently subdue all afflictions from the first Bhumi, just like Arhats. They can generate this Samadhi in the ten Bhumis. The state of unconscious sleep and fainting refers to extremely severe sleep and fainting, which makes the first six consciousnesses not function. The word 'unconscious' is mentioned here to exclude those conscious sleep and fainting, because there is still consciousness in mild sleep and other states. The physical state caused by fatigue and other reasons violates the first six consciousnesses, so it is called extremely severe sleep. Although there is no state of Nirodha-samāpatti during this sleep, it is called by the name of Nirodha-samāpatti because it is similar to Nirodha-samāpatti. The physical state caused by wind-heat and other reasons also violates the six consciousnesses, so it is called extremely severe fainting. Except for these five states (Nirodha-samāpatti, unconscious sleep, unconscious fainting, the moment of death, the moment of birth), consciousness constantly arises. There are no six consciousnesses at the moment of death and the moment of birth, so why only say that five states do not work? It should be said that death and birth are included in fainting, because that is the extreme state of fainting. The words 'say and with' are to show that these five unconscious states are different. This shows that after the cessation of consciousness, it will arise again in the future time according to the seeds in the Alaya-vijñāna (store consciousness). Therefore, it does not say here that it enters the state of Nirupadhisesa-nirvana (Nirvana without remainder). Among these five states, ordinary beings have four, except for entering Nirodha-samāpatti. Sages have the latter three. Among them, Tathagatas (Thus Come Ones) and autonomous Bodhisattvas only have one, because they do not have sleep. Therefore, the eighth consciousness (Ālaya-vijñāna) and the seventh consciousness (Manas-consciousness) are constantly coexisting for all sentient beings. If the sixth consciousness (consciousness) arises, then there are three consciousnesses existing at the same time. The rest of the consciousnesses arise from one to five depending on the aggregation of causes and conditions, then there are four consciousnesses existing at the same time, and even eight consciousnesses existing at the same time. The powers of the roots and objects are equal, and it is unreasonable for the consciousnesses to arise before and after. This is the meaning of saying that these consciousnesses exist at the same time. Although there are many consciousnesses existing at the same time, only one sentient being is established, because the Vipāka-vijñāna (resultant consciousness) on which it depends has only one self. Why can't multiple consciousnesses existing at the same time correspond to each other? Because they are not the same object. Even if it is the same object, the number of bodies on which they depend is different, just like the five sense consciousnesses do not correspond to each other. The nature of the eight consciousnesses cannot be determined to be one, because the characteristics, the basis, the conditions, and the correspondence are different. Moreover, when one consciousness ceases, the rest of the consciousnesses do not cease.
亦非定異。經說八識如水波等無差別故。定異應非因果性故。如是所說識差別相。依理世俗。非真勝義。真勝義中心言絕故。前十四頌已廣分別三能變義。釋前略標。此能變唯三。謂異熟思量了別境識意。次有一頌顯唯識義。即釋略中彼依識所變義。論中生起此一頌云。已廣分別三能變相為自所變二分所依。云何應知依識所變假說我法非別實有。由斯一切唯有識耶頌曰。
是諸識轉變 分別所分別 由此彼皆無 故一切唯識
釋曰。此答前問顯唯識義。是諸識者。謂前所說三能變識及彼心所。皆能變似見相二分。立轉變名。所變見分說名分別。能取相故。所變相分名所分別。見所取故。由此正理。彼實我法離識所變皆定非有。離能所取無別物故。非有實物離二取故。是故一切有為無為若實若假皆不離識。唯言謂遮離識實物。非不離識心所法等。由何教理唯識義成。如契經說。三界唯心。又說。所緣唯識所現。又說。諸法皆不離心。又說。有情隨心垢凈。又說。成就四智菩薩能隨悟入唯識無境。一相違識相智。謂於一處鬼人天等隨業差別所見各異。境若實有。此云何成。二無所緣識智。謂緣過未夢映象等非實有境。識現可得彼境既無。余亦應爾。三自應無倒智。謂愚夫智若得實境。彼應自然成無顛倒。
【現代漢語翻譯】 現代漢語譯本 亦非定異（也不是絕對的相同或相異）。經中說第八識（ālaya-vijñāna，阿賴耶識，儲存所有行為和經驗的根本識）如水波一樣沒有差別。如果確定是相異的，那就不應該是因果關係。像這樣所說的識的差別相，是依據世俗諦（saṃvṛti-satya，相對真理）而說的，不是真勝義諦（paramārtha-satya，絕對真理）。真勝義諦中，心和語言都無法到達。前面的十四頌已經詳細地分別了三種能變識的意義，解釋了前面略標的內容。這能變識只有三種，即異熟識（vipāka-vijñāna，果報識）、思量識（manas，末那識，恒常思量的識）和了別境識（viṣaya-vijñāna，對境識別的識）。接下來有一頌顯示唯識的意義，即解釋略標中的『彼依識所變』的意義。論中生起這一頌說：已經詳細地分別了三種能變識的相，作為自己所變現的見分和相分的所依。如何知道所依于識而變現的，假說的我（ātman）和法（dharma）不是 अलग से 真實存在的呢？由此一切都是唯識嗎？頌說： 是諸識轉變，分別所分別，由此彼皆無，故一切唯識。 解釋說：這是回答前面的問題，顯示唯識的意義。『是諸識』，指的是前面所說的三種能變識以及它們的心所（caitta，與心識相應的心理活動）。都能變現出相似的見分（darśana-bhāga，認識的主體）和相分（nimitta-bhāga，認識的客體），因此立名為轉變。所變現的見分，稱為『分別』，因為它能取相。所變現的相分，稱為『所分別』，因為它被見分所取。根據這個正理，那真實的我（ātman）和法（dharma），離開識所變現的，必定是不存在的。因為離開能取和所取，沒有 अलग से 的事物。因為沒有離開二取的真實事物。所以一切有為法（saṃskṛta，有條件的現象）和無為法（asaṃskṛta，無條件的現象），無論是真實的還是虛假的，都不離識。『唯』字是用來遮止離開識的真實事物，而不是不離識的心所法等。通過什麼教理來成立唯識的意義呢？如契經（sūtra，佛經）所說：三界（triloka，欲界、色界、無色界）唯心。又說：所緣（ālambana，認識的對象）唯識所現。又說：諸法（dharma，一切事物）皆不離心。又說：有情（sattva，眾生）隨心垢凈。又說：成就四智（catuḥ-jñāna，四種智慧）的菩薩（bodhisattva，覺悟的眾生）能夠隨順悟入唯識無境。一、相違識相智。即在同一個地方，鬼、人、天等隨著業（karma，行為）的差別，所見到的各不相同。如果境是真實存在的，這又如何成立呢？二、無所緣識智。即緣於過去、未來、夢境、映象等非真實存在的境，識卻可以顯現。那些境既然不存在，其他的也應該如此。三、自應無倒智。即愚夫的智慧如果能夠得到真實的境，那他自然就應該成為沒有顛倒的智慧。
【English Translation】 English version It is also not definitely different. The scripture says that the eight consciousnesses (ālaya-vijñāna, storehouse consciousness, the fundamental consciousness that stores all actions and experiences) are like water waves, without difference. If it is determined to be different, then it should not be a causal relationship. The differences of consciousnesses spoken of in this way are based on conventional truth (saṃvṛti-satya, relative truth), not ultimate truth (paramārtha-satya, absolute truth). In ultimate truth, the mind and language are cut off. The previous fourteen verses have already extensively distinguished the meaning of the three transformations, explaining the previous brief statement. These transformations are only three, namely the resultant consciousness (vipāka-vijñāna, the consciousness of retribution), the thinking consciousness (manas, the mind, the constantly thinking consciousness), and the object-discriminating consciousness (viṣaya-vijñāna, the consciousness that discriminates objects). Next, there is one verse that reveals the meaning of 'consciousness-only', which explains the meaning of 'that which is transformed by consciousness' in the brief statement. In the treatise, this verse arises, saying: The characteristics of the three transformations have been extensively distinguished as the basis for the two divisions of what is transformed by themselves. How should it be known that the falsely spoken 'self' (ātman) and 'dharma' (phenomena), which are transformed based on consciousness, are not separately real? Is everything therefore only consciousness? The verse says: 'These are transformations of consciousness, discriminating and discriminated; because of this, they both do not exist; therefore, everything is consciousness-only.' The explanation says: This answers the previous question, revealing the meaning of 'consciousness-only'. 'These consciousnesses' refers to the three transforming consciousnesses mentioned earlier, as well as their mental factors (caitta, mental activities corresponding to consciousness). They can all transform into similar appearance-division (darśana-bhāga, the subject of cognition) and object-division (nimitta-bhāga, the object of cognition), hence the name 'transformation'. The transformed appearance-division is called 'discriminating' because it can grasp the object. The transformed object-division is called 'discriminated' because it is grasped by the appearance-division. According to this correct principle, the real 'self' (ātman) and 'dharma' (phenomena), apart from what is transformed by consciousness, must not exist. Because apart from the grasper and the grasped, there is no separate thing. Because there is no real thing apart from the two graspers. Therefore, all conditioned phenomena (saṃskṛta, conditioned phenomena) and unconditioned phenomena (asaṃskṛta, unconditioned phenomena), whether real or false, are inseparable from consciousness. The word 'only' is used to prevent real things that are separate from consciousness, not mental factors that are inseparable from consciousness. Through what teachings and principles is the meaning of 'consciousness-only' established? As the scripture (sūtra, Buddhist scripture) says: The three realms (triloka, the desire realm, the form realm, and the formless realm) are only mind. It also says: What is cognized (ālambana, the object of cognition) is only what is manifested by consciousness. It also says: All dharmas (dharma, all things) are inseparable from mind. It also says: Sentient beings (sattva, beings) are pure or impure according to their minds. It also says: Bodhisattvas (bodhisattva, enlightened beings) who have attained the four wisdoms (catuḥ-jñāna, four kinds of wisdom) can follow and realize that 'consciousness-only' has no external objects. First, the wisdom of contradictory perceptions. That is, in the same place, ghosts, humans, gods, etc., see differently according to the differences in their karma (karma, actions). If the object were real, how could this be established? Second, the wisdom of objectless consciousness. That is, consciousness can manifest when it is related to unreal objects such as the past, future, dreams, and reflections. Since those objects do not exist, others should be the same. Third, the wisdom that should be naturally non-inverted. That is, if the wisdom of a fool can obtain a real object, then he should naturally become a wisdom without inversion.
不由功用而得解脫。四隨三智轉智。一謂自在者智轉智。謂已證得心自在者。隨欲轉變地等皆成。境若實有。如何可成。二隨觀察者智轉智。謂得勝定修諸觀者。隨觀一境眾相現前。境若是實。寧隨心轉。三隨無分別智轉智。謂起證實無分別智。一切境相皆不現前。境若是實。何容不現。菩薩成就此四智者。于唯識理決定悟入。此等聖教誠證非一。極成眼等識五隨一故如余不親緣離自色等。余識識故如眼識等亦不親緣離自諸法。此親所緣定非離此。二隨一故如彼能緣。所緣法故如相應法。決定不離心及心所。此等正理誠證非一。故於唯識應深信受。若唯內識似外境起。寧見世間情非情物。處時身用定不定轉。如夢境等。應釋此疑。如夢未覺不能自知。要至覺時方能追覺。覺時境色應知亦然。未真覺位不能自知。至真覺時方能追覺。未得真覺恒處夢中。故佛說為生死長夜。由斯未了色境唯識。若唯內識實無外境。如何世尊說十二處。依識所變非別實有。為入我空說六二法。如遮斷見說續有情。為入法空復說唯識。令知外境亦非有故。若爾唯識。豈非是空。不爾。如何。非所執故。謂依識變妄執實法理不可得。說為法空。非無離言正智所證唯識性故說為法空。此識若無。便無俗諦。俗諦無故真諦亦無。真俗相依而建立故。
【現代漢語翻譯】 現代漢語譯本 不由功用而得解脫。四種隨著三種智慧而轉變的智慧（轉智）。第一種稱為自在者智轉智（已證得心自在者的智慧轉變）。意思是已經證得心自在的人，可以隨自己的意願轉變地等事物，使其成就。如果外境是真實存在的，又怎麼可能轉變呢？第二種稱為隨觀察者智轉智（通過殊勝禪定修習各種觀想者的智慧轉變）。意思是獲得殊勝禪定，修習各種觀想的人，可以隨著自己的觀想，使一個境界顯現出各種不同的景象。如果外境是真實存在的，又怎麼能隨著心意而轉變呢？第三種稱為隨無分別智轉智（通過生起證實無分別的智慧的智慧轉變）。意思是生起證實無分別的智慧時，一切外境的景象都不會顯現。如果外境是真實存在的，又怎麼可能不顯現呢？ 菩薩成就這四種智慧，對於唯識的道理就能確定地領悟。這些聖賢的教誨，真實的證據不止一個。就像極成（普遍認可）的眼識等五種識，因為它們各自隨一種根而生起，就像其他的識一樣，不能直接緣取遠離自身顏色的事物。因為其他的識能夠識別，就像眼識等一樣，也不能直接緣取遠離自身（所依）的諸法。這些識所直接緣取的對象，必定不離這些識本身。就像能緣的心識一樣，因為它們隨一種根而生起。就像相應的法一樣，所緣取的法必定不離心和心所。這些正確的道理，真實的證據不止一個。所以，對於唯識的道理，應該深深地信受。 如果只有內在的識，而外境是識所變現的，那麼為什麼我們看到世間有情和無情的事物，在處所、時間、身體和作用上，會有固定和不固定的轉變呢？這就像夢境一樣。應該解釋這個疑問。就像在夢中沒有醒來時，不能自己知道自己在做夢，一定要到醒來的時候才能追憶到。醒來時所見的景象，也應該知道是同樣的道理。在沒有得到真正的覺悟之前，不能自己知道自己處於迷妄之中，一定要到真正覺悟的時候才能追憶到。在沒有得到真正的覺悟之前，恒常處於夢中。所以佛說這是生死長夜。因此，還沒有了達色境是唯識所變現的道理。 如果只有內在的識，而實際上沒有外境，那麼為什麼世尊要說十二處（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）呢？這是因為外境是依識所變現的，並非獨立實有。爲了讓人證入我空（人無我），所以說了六根和六塵這十二處法。就像爲了遮止斷見（認為人死後一切都斷滅的邪見），所以說有情是相續存在的。爲了讓人證入法空（諸法皆空的道理），所以又說了唯識，讓人知道外境也不是真實存在的。 如果這樣，那麼唯識豈不是也是空嗎？不是的。為什麼呢？因為不是所執著的空。意思是說，依靠識的變現，而妄執有真實存在的法，這種道理是不可得的，所以說這是法空。但並非是沒有遠離言語的正智所證悟的唯識自性，所以才說是法空。如果這個識不存在，那麼就沒有世俗諦（相對於真諦的世間俗事方面的真理）。如果沒有世俗諦，那麼真諦（最終的真理）也就沒有了。因為真諦和世俗諦是相互依存而建立的。
【English Translation】 English version Liberation is attained without effort. The four wisdoms that transform along with the three wisdoms (轉智, zhuǎn zhì) are: First, the wisdom of the sovereign transformer (自在者智轉智, zì zài zhě zhì zhuǎn zhì) (wisdom transformation of one who has attained mastery of mind). This means that one who has attained mastery of mind can transform the earth and other things according to their will. If the external world were real, how could this be possible? Second, the wisdom of the observer transformer (隨觀察者智轉智, suí guān chá zhě zhì zhuǎn zhì) (wisdom transformation of one who cultivates various contemplations through superior samadhi). This means that one who has attained superior samadhi and cultivates various contemplations can manifest various appearances of a single object according to their contemplation. If the external world were real, how could it transform according to the mind? Third, the wisdom of the non-discriminating transformer (隨無分別智轉智, suí wú fēn bié zhì zhuǎn zhì) (wisdom transformation of one who arises with the wisdom of realizing non-discrimination). This means that when the wisdom of realizing non-discrimination arises, all appearances of the external world disappear. If the external world were real, how could it not appear? A Bodhisattva who has attained these four wisdoms will definitely realize the principle of Vijnaptimatra (唯識, wéi shí) (Consciousness-only). These teachings of the sages have more than one true proof. Just like the five consciousnesses, such as the well-established eye-consciousness, because they each arise depending on one root, they cannot directly perceive objects that are separate from their own colors, just like other consciousnesses. Because other consciousnesses can recognize, just like eye-consciousness, they also cannot directly perceive dharmas that are separate from themselves (their basis). The objects that these consciousnesses directly perceive must not be separate from these consciousnesses themselves. Just like the cognizing consciousness, because they arise depending on one root. Just like the associated dharmas, the perceived dharmas must not be separate from the mind and mental factors. These correct principles have more than one true proof. Therefore, one should deeply believe and accept the principle of Vijnaptimatra. If there is only internal consciousness, and the external world is a manifestation of consciousness, then why do we see sentient and non-sentient things in the world with fixed and unfixed transformations in place, time, body, and function? This is like dreams. This doubt should be explained. Just like in a dream, one cannot know that they are dreaming until they wake up, and only then can they recall it. The appearances seen upon waking should also be understood in the same way. Before attaining true enlightenment, one cannot know that they are in delusion, and only upon true enlightenment can they recall it. Before attaining true enlightenment, one is constantly in a dream. Therefore, the Buddha said that this is the long night of samsara (生死, shēng sǐ) (birth and death). Therefore, one has not yet understood the principle that the realm of form is a manifestation of Vijnaptimatra. If there is only internal consciousness and no external world in reality, then why did the World Honored One speak of the twelve ayatanas (處, chù) (sense bases) (the six sense organs: eye, ear, nose, tongue, body, and mind, and the six sense objects: form, sound, smell, taste, touch, and dharma)? This is because the external world is a manifestation of consciousness and is not independently real. In order to lead people to realize the emptiness of self (我空, wǒ kōng) (the absence of a permanent, independent self), the twelve ayatanas were taught. Just as to prevent the annihilationist view (斷見, duàn jiàn) (the view that everything ceases after death), it is said that sentient beings exist continuously. In order to lead people to realize the emptiness of phenomena (法空, fǎ kōng) (the emptiness of all phenomena), Vijnaptimatra was taught, so that people would know that the external world is also not real. If that is the case, then isn't Vijnaptimatra also empty? No. Why? Because it is not the emptiness that is clung to. This means that relying on the manifestation of consciousness and falsely clinging to the existence of real dharmas is an unattainable principle, so it is said to be the emptiness of phenomena. But it is not that there is no Vijnaptimatra nature that is realized by the correct wisdom that is beyond words, so it is said to be the emptiness of phenomena. If this consciousness did not exist, then there would be no conventional truth (俗諦, sú dì) (truth related to worldly matters relative to ultimate truth). If there were no conventional truth, then there would be no ultimate truth (真諦, zhēn dì) (the ultimate reality). Because ultimate truth and conventional truth are established in mutual dependence.
撥無二諦是惡取空。諸佛說為不可治者。應知諸法有空不空。故唯識言顯斯造色等外境分明現證現量所得。寧撥為無。現量證時不執為外。后意分別妄生外想。故現量境是自相分。識所變故亦說為有。意識所執外實色等。妄計有故說彼為無。外境實無。可非內識境。他心實有。寧非自所緣。誰說他心非自識境。但不說彼是親所緣。謂識生時無實作用。非如手等親執外物。日等舒光親照外境。但如鏡等似外境現名了他心。非親能了。親所了者謂自所變。故契經說。無有少法能取少法。但識生時似彼相現。名取彼物。如緣他心。色等亦爾。若唯有識。寧有十方凡聖尊卑因果等別。誰為誰說。何法何求。誰言唯識但有一識。不爾如何。汝應諦聽。識言總顯一切有情各有八識六位心所所變相見分位差別及彼空理所顯真如。識自相故。識相應故。二所變故。三分位故。四實性故。如是諸法皆不離識。總立識名。故唯識言有深意趣。唯言但遮愚夫所執定離諸識實有色等。若如實知唯識教意。便無顛倒善備資糧。達入法空證無上覺。救拔含識生死輪迴。非全撥無惡取空者違背聖教能成是事。故定應信一切唯識。自下第三有八行頌釋通外難。于中有二。初有二頌釋違理難。後有六頌釋違教難。前中有二。初有一頌釋種種分別不成難。后
【現代漢語翻譯】 現代漢語譯本 撥無二諦（否定勝義諦和世俗諦）是惡取空（錯誤地理解空性）。諸佛說這是不可救治的。應當知道諸法有空和不空兩種屬性。所以唯識宗說，所造的色等外境分明地通過現證和現量獲得，怎麼能否定它們的存在呢？在現量證知的時候，並不執著它們是外在的。是後來的意識分別妄生外在的想法。所以現量所證知的境界是自相分。因為是識所變現的，所以也說是存在的。而意識所執著的外在真實的色等，因為是虛妄計度而有的，所以說它們不存在。外境雖然實際上不存在，但難道就不是內在的識所緣的境界了嗎？他人的心識是真實存在的，難道不是自己所緣的嗎？誰說他人的心識不是自己心識的境界？只是不說它是親所緣。意思是說，識產生的時候沒有實際的作用，不像手等直接執取外物，太陽等放射光芒直接照耀外境，而是像鏡子一樣，相似地顯現外境，這叫做了他人的心識，但不是親自了知。親自了知的是自己所變現的。所以契經上說，沒有少許法能夠取少許法，只是識產生的時候相似地顯現那個法的相狀，就叫做取了那個事物。就像緣他人的心識一樣，色等也是如此。如果只有識，怎麼會有十方凡夫、聖人、尊卑、因果等的差別？誰為誰說法？求什麼法？誰說唯識宗只有一識？不是這樣的。你應當仔細聽。『識』這個詞總括地顯示了一切有情各自具有的八識、六位心所、所變現的相分、見分、位次的差別，以及空性所顯示的真如。因為識有自相，因為識有相應的心所，因為識能變現相分和見分，因為識有三種位次，因為識有四種實性，像這樣的諸法都不離識，總括起來立名為『識』。所以『唯識』這個詞有深刻的意義。『唯』這個詞只是遮止愚夫所執著的，認為有離開諸識而真實存在的色等。如果如實地瞭解唯識宗的教義，就沒有顛倒，能夠完備地積聚資糧，通達法空，證得無上覺悟，救拔一切眾生的生死輪迴。而不是像那些完全否定一切、錯誤地理解空性的人，違背聖教，能夠成就這些事情。所以一定要相信一切唯識。下面第三部分有八行頌文，解釋並駁斥外道的詰難。其中分為兩部分。首先有兩頌，解釋違背道理的詰難。之後有六頌，解釋違背教義的詰難。前面兩頌又分為兩部分。首先有一頌，解釋種種分別不能成立的詰難；之後……
【English Translation】 English version 'Nihilistic denial of the two truths (conventional and ultimate) is a perverse grasping of emptiness. The Buddhas say that this is incurable. It should be known that all dharmas have both emptiness and non-emptiness. Therefore, the Consciousness-Only school says that the produced forms and other external objects are clearly obtained through direct perception and valid cognition. How can one deny their existence? At the time of valid cognition, one does not cling to them as external. It is later conceptual discrimination that falsely generates the idea of externality. Therefore, the object of valid cognition is the self-aspect (svalaksana). Because it is transformed by consciousness, it is also said to exist. As for the external real forms, etc., that are grasped by consciousness, because they are falsely imagined to exist, it is said that they do not exist. Although external objects do not actually exist, are they not the objects cognized by the internal consciousness? The minds of others are real, are they not what one cognizes? Who says that the minds of others are not the objects of one's own consciousness? It is just not said that they are the directly cognized object. This means that when consciousness arises, it has no actual function, unlike hands, etc., which directly grasp external objects, or the sun, etc., which radiate light and directly illuminate external objects. Rather, it is like a mirror, which appears similar to external objects. This is called knowing the minds of others, but it is not directly knowing. What is directly known is what is transformed by oneself. Therefore, the sutras say that there is no dharma that can grasp another dharma, but when consciousness arises, it appears similar to the aspect of that dharma, and this is called grasping that thing. Just like cognizing the minds of others, forms, etc., are also like this. If there is only consciousness, how can there be distinctions between ordinary beings, sages, superiors, inferiors, causes, and effects in the ten directions? Who would teach whom? What dharma would be sought? Who says that the Consciousness-Only school has only one consciousness? It is not like that. You should listen carefully. The word 'consciousness' comprehensively reveals the eight consciousnesses, the six categories of mental factors, the aspect-image and knowledge-image divisions that are transformed by them, the differences in their positions, and the Suchness revealed by emptiness that each sentient being possesses. Because consciousness has its own nature, because consciousness has associated mental factors, because consciousness can transform the aspect-image and knowledge-image divisions, because consciousness has three positions, because consciousness has four real natures, all such dharmas are inseparable from consciousness, and are collectively named 'consciousness'. Therefore, the word 'Consciousness-Only' has a profound meaning. The word 'Only' merely prevents the foolish from clinging to the idea that there are forms, etc., that exist independently of consciousness. If one truly understands the teachings of the Consciousness-Only school, there will be no inversion, one will be able to completely accumulate merit, understand the emptiness of dharmas, attain unsurpassed enlightenment, and liberate all sentient beings from the cycle of birth and death. It is not like those who completely deny everything and wrongly understand emptiness, who violate the sacred teachings and are able to accomplish these things. Therefore, one must believe in the Consciousness-Only school. The third part below has eight lines of verses, explaining and refuting the objections of externalists. It is divided into two parts. First, there are two verses, explaining the objections that violate reason. Then, there are six verses, explaining the objections that violate the teachings. The first two verses are divided into two parts. First, there is one verse, explaining the objections that various discriminations cannot be established; then...
之一頌釋生死相續不成難。論中生起初難云。若唯有識都無外緣。由何而生種種分別。頌曰。
由一切種識 如是如是變 以展轉力故 彼彼分別生
釋曰。頌中三節。前之兩句釋種子緣。第三句釋現行緣。第四一句所生分別。一切種識謂本識中能生自果功能差別。此生等流異熟士用增上果。故名一切種。除離系者非種生故。彼雖可證而非種果。要親起道斷結得故。有展轉義非此所說。此說能生分別種故。此識為體故立識名。種離本識無別性故。種識二言簡非種識。有識非種種非識故。又種識言顯識中種。非持種識。后當說故。此識中種余緣助故。即便如是如是轉變。謂從生位轉至熟時。顯變種多重言如是如是。謂一切種攝三熏習共不共等種識盡故。展轉力者。謂八現識及彼相應相見分等。彼皆互有相助力故。即現識等總名分別。虛妄分別為自性故。分別類多故言彼彼。此頌意說。雖無外緣。由本識中有一切種轉變差別。及以現行八種識等展轉力故。彼彼分別而亦得生。何假外緣方起分別。清凈法起應知亦然。凈種現行為緣生故。雖分別言總顯三界心及心所。而隨勝者諸聖教中多門顯示。或說為二三四五等。如餘論中具廣分別。此中應明四緣之義。恐繁不述。百法疏明。次通生死不成難。論生起云。
【現代漢語翻譯】 現代漢語譯本 之一頌解釋了生死相續不成的問題。論中首先提出了一個難題：如果只有識而沒有任何外在的因緣，那麼種種分別念又是如何產生的呢？頌文說：
『由一切種識，如是如是變，以展轉力故，彼彼分別生。』
解釋：頌文分為三節。前兩句解釋了種子緣。第三句解釋了現行緣。第四句說明了所產生的分別。『一切種識』指的是本識（ālaya-vijñāna）中能夠產生自身果報的功能差別。這種子能產生等流果、異熟果、士用果和增上果，因此被稱為『一切種』。除了離系果（visaṃyoga-phala）之外，因為它不是由種子所生。離系果雖然可以證得，但不是種子的果報，必須通過親身修行道才能斷除煩惱而獲得。其中有輾轉的含義，但這裡所說的不是指它。這裡說的是能夠產生分別的種子。這個識是本體，因此立名為識。種子離開本識就沒有別的自性。『種識』這兩個字是爲了簡別不是種子的識。有些識不是種子，有些種子不是識。『種識』也顯示了識中的種子，而不是持種的識，這一點後面會講到。這個識中的種子，在其他因緣的幫助下，就會這樣這樣地轉變，也就是從生的狀態轉變為成熟的狀態。用『如是如是』來顯示轉變的種類很多，因為一切種包含了三熏習（trayas-bījas）——共熏習、不共熏習等等——所有的種識。『展轉力』指的是八個現識（aṣṭa vijñāna）以及與它們相應的相分、見分等等，它們彼此之間都有相互幫助的力量。這些現識等總稱為分別，因為虛妄分別（vikalpa）是它們的自性。分別的種類很多，所以說『彼彼』。這首頌的意思是說，即使沒有外在的因緣，由於本識中有一切種的轉變差別，以及現行八種識等的輾轉力，種種分別念也能夠產生，何必需要外在的因緣才能產生分別呢？清凈法的生起也應該知道是這樣，因為清凈的種子以現行為因緣而產生。雖然『分別』這個詞總括地顯示了三界（trayo dhātavaḥ）的心和心所（caitasikas），但根據哪一種最為殊勝，諸聖教中會用多種方式來顯示，或者說為二、三、四、五等，就像其他論中詳細分別的那樣。這裡應該明白四緣（catvāraḥ pratyayāḥ）的意義，但因為內容繁多所以不在這裡敘述，可以參考《百法疏》。接下來是關於生死不成問題的普遍解釋。論中提出：
【English Translation】 English version This verse explains the difficulty of the non-establishment of the continuity of birth and death. The treatise initially raises a difficulty: If there is only consciousness (vijñāna) and no external conditions (bāhya-pratyaya), then how do various discriminations (vikalpa) arise? The verse states:
'From all seed-consciousness (sarva-bīja-vijñāna), thus and thus it transforms; by the force of mutual interaction, those various discriminations arise.'
Explanation: The verse is divided into three sections. The first two lines explain the seed-condition (bīja-pratyaya). The third line explains the manifest-condition (ārambaṇa-pratyaya). The fourth line explains the discriminations that arise. 'All seed-consciousness' refers to the functional differences within the fundamental consciousness (ālaya-vijñāna) that can produce their own results. These seeds can produce results such as the outflowing result (niḥsyanda-phala), the ripening result (vipāka-phala), the volitional result (puruṣakāra-phala), and the dominant result (adhipati-phala), hence the name 'all seeds'. Except for the separation result (visaṃyoga-phala), because it is not produced from seeds. Although the separation result can be attained, it is not a seed result; it must be obtained by personally practicing the path (mārga) to sever afflictions (kleśa). It has the meaning of mutual interaction, but this is not what is being discussed here. This refers to the seeds that can produce discriminations. This consciousness is the substance, hence the name consciousness is established. Seeds have no separate nature from the fundamental consciousness. The words 'seed-consciousness' are to distinguish it from consciousness that is not a seed. Some consciousness is not a seed, and some seeds are not consciousness. The words 'seed-consciousness' also reveal the seeds within consciousness, not the consciousness that holds the seeds, which will be discussed later. These seeds in this consciousness, with the help of other conditions, will transform in this way and that way, that is, from the state of being born to the state of maturing. The repetition of 'thus and thus' shows that there are many kinds of transformations, because all seeds include the three perfumations (trayas-bījas) – common perfumation, uncommon perfumation, etc. – all seed-consciousness. 'The force of mutual interaction' refers to the eight manifest consciousnesses (aṣṭa vijñāna) and their corresponding image-aspects (nimitta-bhāga), perception-aspects (darśana-bhāga), etc., which all have the power to help each other. These manifest consciousnesses are collectively called discriminations, because false discrimination (vikalpa) is their nature. There are many kinds of discriminations, so it is said 'those various'. The meaning of this verse is that even without external conditions, due to the transformation differences of all seeds in the fundamental consciousness, and the mutual interaction of the eight manifest consciousnesses, various discriminations can arise. Why would external conditions be needed to produce discriminations? The arising of pure dharmas should also be understood in this way, because pure seeds arise with manifest actions as conditions. Although the word 'discriminations' generally reveals the mind (citta) and mental factors (caitasikas) of the three realms (trayo dhātavaḥ), depending on which is the most superior, the holy teachings will show it in various ways, or say it is two, three, four, five, etc., as explained in detail in other treatises. Here, the meaning of the four conditions (catvāraḥ pratyayāḥ) should be understood, but because the content is extensive, it will not be described here; you can refer to the Hundred Dharmas Treatise. Next is the general explanation of the problem of the non-establishment of birth and death. The treatise proposes:
雖有內識而無外緣。由何有情生死相續。頌曰。
由諸業習氣 二取習氣俱 前異熟既盡 復生余異熟
釋曰。頌之四句總分為二。上半通前所藉緣種。下半正明生死相續。諸業謂福非福不動。即有漏善不善思業。業之眷屬亦立業名。同招引滿異熟果故。此雖才起無間即滅無義能招當異熟果。而熏本識起自功能。即此功能說為習氣。是業氣分熏習所成簡曾現業故名習氣。如是習氣展轉相續至成熟時招異熟果。此顯當果勝增上緣。相見名色心及心所本末。彼取皆二取攝。彼所熏發親能生彼本識上功能名二取習氣。此顯來世異熟果心及彼相應諸因緣種。俱謂業種二取種俱。是疏親緣互相助義。業招生顯故論先說。前異熟者。謂前前生業異熟果。余異熟者。謂後後生業異熟果。雖二取種受果無窮。而業異熟受果有盡。由異熟果性別難招等流增上性同易感。由感餘生業等種熟。前異熟果受用盡時。復別能生余異熟果。由斯生死輪轉無窮。何假余緣方得相續。此頌意說。由業二取生死輪迴皆不離識。心心所法為彼性故。此中所說業習氣等。應知即是三種習氣。一名言習氣。彼有為法各別親種。名言有二。一表義名言。即能詮表音聲差別。二顯境名言。即能了境心心所法。隨二名言所熏成種。作有為法各別因緣。
【現代漢語翻譯】 現代漢語譯本： 即使有內在的認知能力，如果沒有外在的因緣，什麼樣的有情眾生會生死相續呢？偈頌說：
『由諸業習氣，二取習氣俱，前異熟既盡，復生余異熟。』
解釋：這首偈頌的四句總共分為兩部分。上半部分總括了之前所憑藉的因緣種子，下半部分則明確說明了生死相續的道理。『諸業』指的是福業、非福業和不動業，也就是有漏的善、不善思業。業的眷屬也可以稱為業，因為它們共同招感圓滿的異熟果報。這些業雖然才生起就立即滅去，似乎沒有能力招感未來的異熟果報，但它們卻能熏習根本識，產生自身的功能。這種功能就叫做『習氣』，是業的氣分熏習所形成的，爲了區別于曾經顯現的業，所以稱為『習氣』。這樣的習氣輾轉相續，直到成熟時招感異熟果報。這顯示了當來果報殊勝的增上緣。相、見、名色、心以及心所的根本和末端，這些取都屬於二取所攝。它們所熏發、能夠親近地產生這些的根本識上的功能，叫做『二取習氣』。這顯示了來世異熟果的心以及與它相應的各種因緣種子。『俱』是指業的種子和二取的種子共同作用，是疏遠和親近的因緣互相幫助的意思。因為業招感果報的作用明顯，所以論中先說。『前異熟』指的是前一生所造業的異熟果報，『余異熟』指的是后一生所造業的異熟果報。雖然二取的種子所受的果報無窮無盡，但業的異熟果報所受的果報卻有窮盡的時候。因為異熟果的性質不同，難以招感等流和增上果，而性質相同的則容易感得。由於感得來生的業等種子成熟，前一異熟果的受用完畢時，又能夠產生其餘的異熟果。因此，生死輪迴無窮無盡，何必假借其他的因緣才能相續呢？這首偈頌的意思是說，由業和二取所導致的生死輪迴，都離不開識，因為心和心所法是它們的本性。這裡所說的業習氣等，應當知道就是三種習氣，即一名言習氣。那些有為法的各自不同的親因種子，名言有兩種：一是表義名言，即能夠詮釋表達的音聲差別；二是顯境名言，即能夠了別境界的心和心所法。隨著這兩種名言所熏習而成的種子，作為有為法各自不同的因緣。
【English Translation】 English version: Even with internal cognitive ability but without external conditions, by what means do sentient beings continue in the cycle of birth and death? The verse says:
'Due to the habitual energies of karma, and the habitual energies of dualistic grasping together, when the previous Vipaka (fruition) is exhausted, another Vipaka arises.'
Explanation: The four lines of this verse are divided into two parts. The first half summarizes the types of conditions relied upon previously. The second half clearly explains the continuity of birth and death. 'Karmas' refer to meritorious, non-meritorious, and unwavering actions, which are the defiled wholesome and unwholesome volitional actions. The retinue of karma is also established as karma, because they jointly attract the complete Vipaka result. Although these arise and immediately cease without the ability to attract future Vipaka results, they imprint the fundamental consciousness, giving rise to their own functions. This function is called 'habitual energy', formed by the karmic essence of imprinting. To distinguish it from previously manifested karma, it is called 'habitual energy'. Thus, these habitual energies continue to mature, attracting Vipaka results. This reveals the superior enhancing condition for the future result. Appearance, perception, name and form, mind, and mental factors, from beginning to end, all grasping are included in dualistic grasping. The functions on the fundamental consciousness that are imprinted by them and can closely produce them are called 'habitual energies of dualistic grasping'. This reveals the mind of the future Vipaka result and the various causal seeds corresponding to it. 'Together' means that the seeds of karma and the seeds of dualistic grasping act together, meaning that distant and close conditions help each other. Because the function of karma attracting results is clear, it is mentioned first in the treatise. 'Previous Vipaka' refers to the Vipaka result of karma created in the previous life. 'Other Vipaka' refers to the Vipaka result of karma created in the subsequent life. Although the results received by the seeds of dualistic grasping are endless, the results received by the Vipaka of karma have an end. Because the nature of Vipaka results is different, it is difficult to attract results of similar flow and enhancement, while those of the same nature are easily felt. Due to the maturation of seeds such as karma that are felt in future lives, when the enjoyment of the previous Vipaka result is exhausted, it can produce other Vipaka results. Therefore, the cycle of birth and death is endless. Why borrow other conditions to continue? The meaning of this verse is that the cycle of birth and death caused by karma and dualistic grasping cannot be separated from consciousness, because the nature of mind and mental factors is their nature. The habitual energies of karma mentioned here should be understood as the three types of habitual energies, namely, the habitual energy of language. The different proximate seeds of those conditioned dharmas, language has two types: one is expressive language, which is the difference in sound that can interpret and express; the other is revealing language, which is the mind and mental factors that can understand the realm. The seeds formed by the imprinting of these two types of language serve as the different causes and conditions of conditioned dharmas.
二我執習氣謂虛妄執我我所種。我執有二。一俱生我執。即修所斷我我所執。二分別我執。即見所斷我我所執。隨二我執所熏成種。令有情等自他差別。三有支習氣。謂招三界異熟果種。有支有二。一有漏善。即是能招可愛果業。二諸不善。即是能招非愛果業。隨二有支所熏成種。令異熟果善惡趣別。應知我執有支習氣於差別果是增上緣。此中所言業習氣者。應知即是有支習氣。二取習氣應知即是我執名言二種習氣。取我我所及取名言而熏成故皆說名取。既由習氣生死輪迴所感生死有粗細異故。諸經論說有二種。一分段生死。謂諸有漏善不善業由煩惱障緣助勢力所感三界粗異熟果。身命短長隨因緣力有定齊限故名分段。二不思議變易生死。謂諸無漏有分別業由所知障緣助勢力所感殊勝細異熟果。由悲願力改轉身命無定齊限故名變易。無漏定愿正所資感妙用難惻名不思議。或名意成身。隨意願成故。何用資感生死果。為自證菩提利樂他故。以不定姓獨覺聲聞及得自在大愿菩薩已永斷伏煩惱障故。無容復受當分段身。恐廢長時修菩薩行。遂以無漏勝定願力。如延壽法資現身因。令彼長時感果不絕。數數如是定愿資助乃至證得無上菩提。彼復何須所知障助。以所知障障大菩提。為欲斷除留身久住。又所知障為有漏依。此障若
【現代漢語翻譯】 現代漢語譯本： 二、我執習氣，指的是虛妄地執著于『我』和『我所』的種子。我執有兩種：一是俱生我執（與生俱來的我執），也就是通過修行才能斷除的對我及我所有的執著；二是分別我執（通過學習分別產生的我執），也就是通過見道才能斷除的對我及我所有的執著。隨著這兩種我執的薰染而形成的種子，使得有情眾生之間產生自他和他的差別。 三、有支習氣，指的是招感三界異熟果報的種子。有支有兩種：一是有漏善，也就是能夠招感可愛果報的善業；二是諸不善，也就是能夠招感非可愛果報的惡業。隨著這兩種有支的薰染而形成的種子，使得異熟果報有善趣和惡趣的差別。應當知道，我執和有支習氣對於差別果報來說是增上緣（強有力的助緣）。這裡所說的業習氣，應當知道就是有支習氣。二取習氣，應當知道就是我執、名言兩種習氣。因為取著我、我所及取著名言而薰染形成，所以都叫做『取』。 既然由於習氣，生死輪迴所感受的生死有粗細的差異，所以諸經論中說有兩種生死：一是分段生死，指的是諸有漏的善不善業，由煩惱障的因緣幫助所產生的，在三界中感受的粗大的異熟果報。身命的長短隨著因緣的力量，有一定的期限，所以叫做分段。二是不思議變易生死，指的是諸無漏的有分別業，由所知障的因緣幫助所產生的，殊勝而細微的異熟果報。由於悲願的力量，改變轉身命，沒有一定的期限，所以叫做變易。無漏的定力願力，是主要的資助和感應，其妙用難以測度，所以叫做不思議。或者叫做意成身，因為隨心意願而成就。 為什麼要用資助和感應生死果報呢？爲了自己證得菩提，利益安樂他人。因為不定性的獨覺、聲聞，以及得到自在的大愿菩薩，已經永遠斷除或降伏了煩惱障，不可能再感受分段身。恐怕荒廢長時間的菩薩行，於是用無漏殊勝的定力願力，像延壽的方法一樣，資助現有的身體，使得他們長時間地感受果報而不間斷。多次這樣用定力願力資助，直到證得無上菩提。他們又何須所知障的幫助呢？因為所知障會障礙大菩提，爲了想要斷除所知障而長久住世。而且所知障是有漏的依處，如果這個障礙...
【English Translation】 English version: Secondly, the habitual tendencies of ego-grasping refer to the seeds of falsely clinging to 'self' and 'what belongs to self' (I and mine). There are two types of ego-grasping: (1) innate ego-grasping, which is the clinging to 'I' and 'mine' that can only be eliminated through cultivation; and (2) conceptual ego-grasping, which is the clinging to 'I' and 'mine' that can be eliminated through the path of seeing. The seeds formed by the薰染 (xun ran, influence) of these two types of ego-grasping cause sentient beings to perceive differences between self and others. Thirdly, the habitual tendencies of existence (有支, yǒu zhī) refer to the seeds that bring about the異熟 (yì shú, vipāka) results in the three realms. There are two types of existence: (1) defiled wholesome actions, which are the wholesome actions that can bring about desirable results; and (2) unwholesome actions, which are the actions that can bring about undesirable results. The seeds formed by the薰染 (xun ran, influence) of these two types of existence cause the異熟 (yì shú, vipāka) results to differ in terms of good and bad destinies. It should be understood that the habitual tendencies of ego-grasping and existence are the predominant conditions (增上緣, zēng shàng yuán) for differentiated results. The habitual tendencies of karma mentioned here should be understood as the habitual tendencies of existence. The habitual tendencies of dualistic grasping should be understood as the habitual tendencies of ego-grasping and conceptualization. Because they are formed by clinging to 'I,' 'mine,' and concepts, they are all called 'grasping'. Since the cycle of birth and death experienced due to habitual tendencies has coarse and subtle differences, the sutras and treatises speak of two types of birth and death: (1) segmented birth and death (分段生死, fēn duàn shēng sǐ), which refers to the coarse異熟 (yì shú, vipāka) results experienced in the three realms due to defiled wholesome and unwholesome actions, aided by the conditions of afflictive obscurations (煩惱障, fán nǎo zhàng). The length of life is limited according to the power of conditions, hence it is called segmented. (2) inconceivable transformative birth and death (不思議變易生死, bù sī yì biàn yì shēng sǐ), which refers to the subtle and excellent異熟 (yì shú, vipāka) results experienced due to undefiled conceptual actions, aided by the conditions of cognitive obscurations (所知障, suǒ zhī zhàng). Due to the power of compassion and vows, the transformation of life occurs without a fixed limit, hence it is called transformative. Undefiled samādhi (定, dìng) and vows are the main support and response, and their wondrous function is difficult to fathom, hence it is called inconceivable. It is also called mind-made body (意成身, yì chéng shēn) because it is accomplished according to one's intention and wishes. Why is it necessary to support and respond to the results of birth and death? It is for the sake of attaining enlightenment (菩提, pú tí) for oneself and benefiting and bringing happiness to others. Because self-awakened ones (獨覺, dú jué) of uncertain lineage, śrāvakas (聲聞, shēng wén), and great bodhisattvas who have attained freedom through great vows have already permanently severed or subdued the afflictive obscurations, it is impossible for them to experience segmented bodies again. Fearing that they would waste a long time in bodhisattva practice, they use the power of undefiled and excellent samādhi (定, dìng) and vows, like the method of prolonging life, to support their existing bodies, so that they can experience the results for a long time without interruption. They repeatedly support themselves with samādhi (定, dìng) and vows until they attain unsurpassed enlightenment (無上菩提, wú shàng pú tí). Why would they need the help of cognitive obscurations? Because cognitive obscurations obstruct great enlightenment (大菩提, dà pú tí), in order to eliminate cognitive obscurations and remain in the world for a long time. Moreover, cognitive obscurations are the basis of defilement, if this obstacle...
無。彼定非有。故於身住有大助力。由此應知變易生死性是有漏異熟果攝。于無漏業是增上果 前後中際生死輪迴不待外緣既由內識。凈法相續應知亦然。謂無始來依附本識有無漏種由轉識等數數重發漸漸增勝。乃至究竟得成佛時。轉捨本來雜染識種轉。得始起清凈種識。任持一切功德種子。由本願力。盡未來際起諸妙用相續無窮。由此應知唯有內識。上來釋違理難竟。次下六頌釋違教難。前三頌釋違三性難。后三頌釋違無性難。其釋初難論生起云。若唯有識。何故世尊處處經中說有三性。應知三性亦不離識。所以者何。頌曰。
由彼彼遍計 遍計種種物 此遍計所執 自性無所有 依他起自性 分別緣所生 圓成實于彼 常遠離前性 故此與他依 非不異非異 如無常等性 非不見此彼
釋曰。此三行頌釋三性難。初一頌明遍計所執。于中初句顯能遍計。第二示所遍計境。後半方申遍計所執。能遍計者。謂六七識周遍計度故名遍計。品類眾多故言彼彼。計度分別為能遍計。以五八識無計度故。執我法者必由有慧。第八不與慧相應故。五識雖與微慧相應。但任運緣無計度故。末那雖不遍緣諸境。亦名意識。能執類故。所遍計者是依他起。遍計心等所緣緣故。圓成實性非是彼境。真非
【現代漢語翻譯】 現代漢語譯本： 無。那（變易生死性）必定不是沒有的。因此，安住于身（自體）有很大的助力。由此應該知道，變易生死性的有漏異熟果所攝。對於無漏業來說，是增上果。前後中際的生死輪迴不依賴外在的因緣，完全由內在的識所決定。清凈法相續也應該這樣理解。也就是說，從無始以來，依附於本識（根本識）有無漏的種子，通過轉識等不斷地重複引發，漸漸地增長殊勝，乃至最終成就佛果時，轉變捨棄本來雜染的識種，轉變獲得初始生起的清凈種識，任持一切功德的種子。由於本願力的作用，直到未來無盡的時間，生起各種妙用，相續不斷。由此應該知道，只有內在的識。以上解釋了違背道理的責難完畢。接下來用六頌來解釋違背教義的責難。前面三頌解釋違背三性的責難，後面三頌解釋違背無性的責難。解釋最初的責難，論中生起說：『如果只有識，為什麼世尊在很多經典中說有三性？』應該知道，三性也不離識。為什麼呢？頌說： 『由於種種的遍計（parikalpita），遍計種種的事物，這遍計所執（parikalpita-svabhāva）的自性，是完全沒有的。依他起（paratantra-svabhāva）自性，是分別的緣所生。圓成實（parinispanna-svabhāva）于彼（依他起）中，常常遠離前面的（遍計所執）自性。所以這（圓成實）與他依（依他起），非不異也非異。如無常等等的性質，非不見此（圓成實）彼（依他起）。』 解釋說：這三行頌解釋三性的責難。最初一頌說明遍計所執。其中第一句顯示能遍計。第二句指示所遍計的境。後半部分陳述遍計所執。能遍計的是第六識和第七識，周遍地計度，所以叫做遍計。品類眾多，所以說『種種』。計度分別是能遍計。因為第五識和第八識沒有計度。執著我法必定由於有慧。第八識不與慧相應。第五識雖然與微小的慧相應，但是任運緣取，沒有計度。末那識雖然不普遍緣取諸境，也叫做意識，因為它能執著類。所遍計的是依他起。遍計心等所緣的緣故。圓成實性不是那個境，因為它是真如。
【English Translation】 English version: No. That (the nature of change and death) is definitely not non-existent. Therefore, dwelling in the body (self-nature) is of great help. From this, it should be known that the nature of change and death is included in the conditioned Vipāka (result of actions). For unconditioned karma, it is the Adhipati-phala (dominant result). The cycle of birth and death in the past, present, and future does not depend on external causes but is entirely determined by the internal consciousness. The continuous flow of pure Dharma should also be understood in this way. That is to say, from beginningless time, relying on the Ālaya-vijñāna (storehouse consciousness), there are unconditioned seeds, which are repeatedly triggered by the evolving consciousnesses, gradually increasing in excellence, until finally, when Buddhahood is attained, the originally defiled seeds of consciousness are transformed and abandoned, and the initially arising pure seeds of consciousness are obtained, which uphold all the seeds of merit. Due to the power of the original vows, until the endless future, various wonderful functions arise, continuously and endlessly. From this, it should be known that there is only internal consciousness. The above explanation of the objections against reason is complete. Next, six verses are used to explain the objections against the teachings. The first three verses explain the objections against the three natures, and the last three verses explain the objections against non-nature. Explaining the initial objection, the treatise arises and says: 'If there is only consciousness, why did the World Honored One speak of the three natures in many scriptures?' It should be known that the three natures are also not separate from consciousness. Why is that? The verse says: 'Because of various Parikalpita (imagination), imagining various things, the nature of this Parikalpita-svabhāva (imagined nature) is completely non-existent. The Paratantra-svabhāva (dependent nature) is born from discriminative conditions. The Parinispanna-svabhāva (perfected nature) in that (Paratantra) is always far away from the previous (Parikalpita) nature. Therefore, this (Parinispanna) and the other dependent (Paratantra) are neither not different nor different. Like the nature of impermanence, etc., it is not that one does not see this (Parinispanna) and that (Paratantra).' The explanation says: These three lines of verse explain the objections against the three natures. The first verse explains the Parikalpita-svabhāva. Among them, the first sentence shows the ability to imagine. The second sentence indicates the object of imagination. The latter half states the Parikalpita-svabhāva. The ability to imagine is the sixth and seventh consciousnesses, which pervasively calculate, so it is called Parikalpita. The categories are numerous, so it is said 'various'. Calculation and discrimination are the ability to imagine. Because the fifth and eighth consciousnesses do not calculate. Attachment to self and Dharma must be due to wisdom. The eighth consciousness is not associated with wisdom. Although the fifth consciousness is associated with subtle wisdom, it relies on spontaneous conditions and does not calculate. Although the Manas (mind consciousness) does not universally condition all objects, it is also called consciousness because it can grasp categories. What is imagined is the Paratantra-svabhāva. Because it is the object of the Parikalpita mind, etc. The Parinispanna-svabhāva is not that object because it is Suchness.
妄執所緣境故。依展轉說亦所遍計。遍計所執雖是彼境。而非所緣緣故非所遍計。遍計所執其相云何。與依他起復有何別。謂有一切心及心所由熏習力所變二分從緣生故皆依他起。遍計依斯妄執定實有無一異俱不俱等。此二方名遍計所執。此所執性都無所有。教理推微不可得故。其次半頌顯依他起。所言分別緣所生者。以諸染凈心心所法皆名分別。別緣遍故。是則一切染凈依他皆是此中依他起攝。后一頌半顯圓成實。即前二句正顯其性。其次三句顯與依他非一非異。其第四句顯由證此了依他幻。二空所顯圓滿成就諸法實性名圓成實。顯此遍常體非虛謬。簡自共相虛空我等。無漏有為離倒究竟勝用周遍亦得此名。然今頌中說初非后。此即于彼依他起上常遠離前遍計所執。二空所顯真如為性。說于彼言顯圓成實與依他起不即不離。常遠離言顯妄所執能所二取理恒非有。前言義顯不空依他。性顯二空非圓成實。真如離有離無性故。由前理故。此圓成實與彼依他起非異非不異。異應真如非彼實性。不異此性應是無常。彼此應凈非凈境。則本后智用應無別。如彼無常無我等性與行等法非一非異。異應彼法非無常等。不異此應非彼共相。由斯喻顯此圓成實與依他起非一非異。法與法性理必應然。勝義世俗相待立故。非不證見此圓成
【現代漢語翻譯】 現代漢語譯本： 因為錯誤地執著于所緣之境，所以依他起性也被認為是遍計所執性。遍計所執性雖然是依他起性的境界，但並非所緣之緣，因此不是依他起性。遍計所執性的相狀是怎樣的呢？它與依他起性又有什麼區別呢？ 一切心和心所，由於熏習的力量而變現出能取和所取二分，這些都是從因緣而生，所以稱為依他起性。而遍計所執性，則是基於依他起性，錯誤地執著於事物是真實存在的，或者不存在，或者是一，或者是異，或者是同時存在，或者不是同時存在等等。只有這兩種情況結合起來，才能稱為遍計所執性。這種被執著的自性，實際上是完全不存在的，因為通過教理的推究，是無法找到的。 接下來的半頌經文揭示了依他起性。經文中所說的『分別緣所生』，是指所有染污和清凈的心和心所法，都可稱為『分別』，因為它們是分別各種境界而產生的。因此，一切染污和清凈的依他起性，都屬於這裡所說的依他起性。 後面的一頌半經文揭示了圓成實性。前面的兩句經文直接揭示了圓成實性的體性。接下來的三句經文揭示了圓成實性與依他起性既非一也非異。最後一句經文揭示了通過證悟圓成實性，就能了知依他起性如幻如化。通過對空性和無相的證悟所顯現的，圓滿成就諸法實性的，就叫做圓成實性。這表明圓成實性是普遍存在的，恒常不變的，其體性並非虛妄謬誤。這與自相和共相的虛空、我等不同。無漏的有為法，遠離顛倒，達到究竟的殊勝作用，周遍一切，也可以稱為圓成實性。然而，現在頌文中所說的是前者，而不是後者。這指的是在依他起性上，恒常遠離前面所說的遍計所執性。通過對空性和無相的證悟所顯現的真如，就是圓成實性。經文中說『于彼』，表明圓成實性與依他起性不即不離。『常遠離』表明妄想所執著的能取和所取二者，在理上是恒常不存在的。前面的經文的含義表明依他起性不是空無所有的。『性』表明空性和無相併非圓成實性。真如的體性是既非有也非無的。 由於前面的道理，圓成實性與依他起性既非相同也非不同。如果相同，那麼真如就不是依他起性的真實體性。如果不同，那麼圓成實性就應該是無常的。彼此都應該是清凈的，而不是清凈的境界。那麼根本智和后得智的作用就應該沒有區別。就像無常、無我等自性與行等法既非相同也非不同一樣。如果相同，那麼行等法就不是無常等。如果不同，那麼無常等就不是行等法的共相。通過這個比喻可以明白，圓成實性與依他起性既非相同也非不同。法與法性的關係必然是這樣的，因為勝義諦和世俗諦是相互依存而成立的。如果不能證悟和見到這個圓成實性，
【English Translation】 English version: Because of falsely clinging to the object of perception (所緣境, suo yuan jing), the dependent nature (依他起, yi ta qi) is also said to be the completely conceptualized nature (遍計所執, bian ji suo zhi). Although the completely conceptualized nature is the object of the dependent nature, it is not the condition of perception, and therefore not the dependent nature. What is the nature of the completely conceptualized nature? And what is the difference between it and the dependent nature? All minds and mental factors, due to the power of habituation, manifest as two aspects of the perceiver and the perceived. These arise from conditions, and are therefore called the dependent nature. The completely conceptualized nature, based on the dependent nature, falsely clings to things as being real or unreal, one or different, simultaneous or non-simultaneous, and so on. Only the combination of these two can be called the completely conceptualized nature. This clung-to nature is actually completely non-existent, because it cannot be found through the investigation of doctrine and reason. The next half-verse reveals the dependent nature. The 'arising from discrimination' (分別緣所生, fen bie yuan suo sheng) mentioned in the verse refers to all defiled and pure minds and mental factors, which can be called 'discrimination' because they arise from discriminating various objects. Therefore, all defiled and pure dependent natures are included in the dependent nature mentioned here. The following one and a half verses reveal the perfectly established nature (圓成實, yuan cheng shi). The first two lines directly reveal the nature of the perfectly established nature. The next three lines reveal that the perfectly established nature is neither one nor different from the dependent nature. The last line reveals that by realizing the perfectly established nature, one can understand the dependent nature as illusory. What is revealed through the realization of emptiness and signlessness, the perfect accomplishment of the real nature of all dharmas, is called the perfectly established nature. This shows that the perfectly established nature is universally present, constant, and its nature is not false or erroneous. This is different from the emptiness, self, etc. of self-characteristics and common characteristics. The unconditioned conditioned dharmas, free from inversion, reaching the ultimate supreme function, pervading everything, can also be called the perfectly established nature. However, what is said in the verse now is the former, not the latter. This refers to the constant separation from the completely conceptualized nature mentioned earlier on the dependent nature. The Suchness (真如, zhen ru) revealed through the realization of emptiness and signlessness is the perfectly established nature. The phrase 'on that' in the verse indicates that the perfectly established nature is neither identical nor different from the dependent nature. 'Constantly separated' indicates that the clinging to the perceiver and the perceived by delusion is always non-existent in principle. The meaning of the previous verse indicates that the dependent nature is not empty. 'Nature' indicates that emptiness and signlessness are not the perfectly established nature. The nature of Suchness is neither existent nor non-existent. Due to the preceding reason, the perfectly established nature is neither the same nor different from the dependent nature. If they are the same, then Suchness is not the real nature of the dependent nature. If they are different, then the perfectly established nature should be impermanent. They should both be pure, not the realm of purity. Then the function of fundamental wisdom and subsequent wisdom should be no different. Just as the nature of impermanence, selflessness, etc. is neither the same nor different from the dharmas of action, etc. If they are the same, then the dharmas of action, etc. are not impermanent, etc. If they are different, then impermanence, etc. are not the common characteristics of the dharmas of action, etc. Through this analogy, it can be understood that the perfectly established nature is neither the same nor different from the dependent nature. The relationship between dharma and dharma-nature must be like this, because the ultimate truth and the conventional truth are established in mutual dependence. If one cannot realize and see this perfectly established nature,
實而能見彼依他起性。未達遍計所執性空。不如實知依他有故。無分別智證真如已。后得智中方能了達依他起性如幻事等。此中意說。三種自性皆不遠離心心所法。謂心心所及所變現眾緣生故。如幻事等非有似有誑惑愚夫。一切皆名依他起性。愚夫於此橫執我法有無一異俱不俱等。如空花等性相都無。一切皆名遍計所執。依他起上彼所妄執我法俱空。此空所顯識等真性名圓成實。是故此三不離心等。虛空擇滅非擇滅等何性所攝。三性容攝。心等變似虛空等相隨心生故依他起攝。愚夫於此妄執實有。此即遍計所執性攝。若於真如假施設有虛空等義圓成實攝。有漏心等定屬依他。無漏心等容二性攝。眾緣生故攝屬依他。無顛倒故圓成實攝。三性五事相攝云何。諸聖教說相攝不定。依不雜亂義相說者說。依他起攝彼相名分別正智。圓成實性攝彼真如。遍計所執不攝五事。彼說有漏心心所法變似所詮說名為相。似能詮現施設為名。能變心等立為分別。無漏心等離戲論故。但總名正智。不說能所詮。四從緣生皆依他起。三解脫門所行境界與此三性相攝云何。理實皆通隨相各一。空無相愿如次應知。緣此復生三無生忍。一本性無生忍。二自然無生忍。三惑苦無生忍。如次此三是此境故。此三云何攝彼二諦。應知世俗具此三種。勝義
【現代漢語翻譯】 現代漢語譯本： 真實地能夠見到依他起性（緣起性，指事物由因緣和合而生起的性質）。如果未能通達遍計所執性（虛妄分別性，指事物由虛妄分別而產生的性質）的空性，那是因為沒有如實地瞭解依他起性的存在。當無分別智證悟了真如之後，在後得智中才能完全了達依他起性如同幻象等。這裡的意思是說，這三種自性都不離心和心所法。所謂心和心所，以及它們所變現的、由眾多因緣產生的現象，都像幻象一樣，並非真實存在，卻又似乎存在，以此來迷惑愚夫，這一切都稱為依他起性。愚夫對此橫生執著，認為我（主體）和法（客體）有或無、一或異、俱或不俱等等。這些都像空中的花朵一樣，其體性和相狀都根本不存在，這一切都稱為遍計所執。在依他起性上，那些被虛妄執著的我法都是空性的。而這種空性所顯現的識等的真實體性，就稱為圓成實性（真實成就性，指事物真實圓滿的性質）。因此，這三種自性都不離心等。虛空、擇滅、非擇滅等屬於哪種自性所攝？這三種自性都可以包含。心等變現出類似虛空等相，隨心而生，因此屬於依他起性所攝。愚夫對此妄執為真實存在，這就屬於遍計所執性所攝。如果對於真如假立施設虛空等的意義，則屬於圓成實性所攝。有漏的心等必定屬於依他起性。無漏的心等可以屬於兩種自性。因為由眾緣所生，所以屬於依他起性；因為沒有顛倒，所以屬於圓成實性。三種自性和五事（相、名、分別、正智、真如）如何相互包含？諸聖教所說的相互包含是不定的。如果按照不雜亂的意義來說，依他起性包含相、名、分別。正智包含在依他起性中，圓成實性包含真如。遍計所執不包含五事。他們說，有漏的心和心所法變現出類似所詮釋的對象，這稱為相；類似能詮釋的現象，施設為名；能變現的心等，立為分別；無漏的心等遠離戲論，所以只總稱為正智，不說是能詮和所詮。四種從緣而生的現象都屬於依他起性。三種解脫門（空解脫門、無相解脫門、無愿解脫門）所行境界與這三種自性如何相互包含？從道理上說，都是相通的，但隨其相狀各有側重。空、無相、無愿，依次對應于空解脫門、無相解脫門、無愿解脫門。緣此又生起三種無生忍（對法不生不滅的證悟）。一是本性無生忍，二是自然無生忍，三是惑苦無生忍。這三種無生忍依次是上述三種境界的果。這三種無生忍如何包含二諦（世俗諦和勝義諦）？應當知道，世俗諦具足這三種無生忍。勝義諦...
【English Translation】 English version: Truly, one can see the dependent nature (paratantra-svabhava, the nature of arising from conditions). If one has not realized the emptiness of the imputed nature (parikalpita-svabhava, the nature of arising from false discrimination), it is because one does not truly know the existence of the dependent nature. After non-discriminating wisdom (nirvikalpa-jnana) has realized Suchness (tathata), then in subsequent wisdom (prsthalabdha-jnana) one can fully understand that the dependent nature is like an illusion. The intention here is to say that these three natures are not separate from mind and mental factors (citta and caitta). That is, mind and mental factors, and the phenomena they manifest, arise from numerous conditions, like illusions, which are not real but appear to be, deceiving foolish beings. All of this is called the dependent nature. Foolish beings cling to this, asserting that self (atman) and phenomena (dharma) exist or do not exist, are one or different, are together or not together, and so on. These are like flowers in the sky, whose essence and characteristics are completely non-existent. All of this is called the imputed nature. On the dependent nature, those falsely imputed self and phenomena are empty. The true nature of consciousness, etc., revealed by this emptiness, is called the perfectly established nature (parinispanna-svabhava, the nature of perfect accomplishment). Therefore, these three natures are not separate from mind, etc. To which nature do space, cessation by discrimination (nirodha-samapatti), cessation without discrimination, etc., belong? All three natures can encompass them. Mind, etc., manifest appearances similar to space, etc., arising according to the mind, therefore they are included in the dependent nature. Foolish beings falsely cling to this as truly existing, which is included in the imputed nature. If one provisionally establishes the meaning of space, etc., in relation to Suchness, it is included in the perfectly established nature. Defiled mind, etc., definitely belong to the dependent nature. Undefiled mind, etc., can belong to two natures. Because they arise from conditions, they belong to the dependent nature; because they are without inversion, they belong to the perfectly established nature. How do the three natures and the five aspects (lakshana, nama, vikalpa, samyagjnana, and tathata) mutually encompass each other? The mutual encompassment spoken of in the holy teachings is not fixed. If one speaks according to the meaning of non-confusion, the dependent nature encompasses lakshana, nama, and vikalpa. Correct wisdom (samyagjnana) is included in the dependent nature, and the perfectly established nature encompasses Suchness. The imputed nature does not encompass the five aspects. They say that defiled mind and mental factors manifest appearances similar to the objects being explained, which is called lakshana; phenomena similar to the means of explanation are provisionally established as nama; the mind, etc., that can manifest are established as vikalpa; undefiled mind, etc., are free from conceptual elaboration, so they are simply called correct wisdom, and are not said to be the means or objects of explanation. All four phenomena arising from conditions belong to the dependent nature. How do the realms of activity of the three doors of liberation (emptiness, signlessness, and wishlessness) mutually encompass these three natures? In principle, they are all interconnected, but each has its own emphasis according to its characteristics. Emptiness, signlessness, and wishlessness correspond in order to the emptiness door of liberation, the signlessness door of liberation, and the wishlessness door of liberation. From this, three kinds of non-origination forbearance (anutpattika-ksanti, acceptance that phenomena do not arise) arise: first, the non-origination forbearance of inherent nature; second, the non-origination forbearance of naturalness; and third, the non-origination forbearance of delusion and suffering. These three kinds of non-origination forbearance are, in order, the result of the above three realms. How do these three kinds of non-origination forbearance encompass the two truths (conventional truth and ultimate truth)? It should be known that conventional truth possesses these three kinds of non-origination forbearance. Ultimate truth...
唯是圓成實性。世俗有三。一假世俗。二行世俗。三顯了世俗。如次應知即此三性。勝義有三。一義勝義。謂即真如勝之義故。二得勝義。謂即涅槃勝即義故。三行勝義。謂即聖道勝為義故。無變無倒隨其所應故。皆攝在圓成實性。如是三性何智所行。遍計所執都非智所行。以無自體非所緣緣故。愚夫執有。聖者達無。亦得說為凡聖智境。依他起性二智所行。圓成實性唯聖智境。此三性中幾假幾實。遍計所執妄安立故可說為假。無體相故非假非實。依他起性有實有假。眾集相續分位性故說為假有。心心所色從緣生故說為實有。若無實法。假法亦無。假依實因而施設故。圓成實性唯是實有。不依他緣而施設故。此三為異為不異耶。應說俱非。無別體故。妄執緣起真義別故。如是三性義類無邊。恐文增廣略示綱要。自下通釋三無性難。論生起云。若有三性。如何世尊說一切法皆無自性。頌曰。
即依此三性 立彼三無性 故佛密意說 一切法無性 初即相無性 次無自然性 後由遠離前 所執我法性 此諸法勝義 亦即是真如 常如其性故 即唯識實性
釋曰。此即釋通三無性難。文中三節。初頌總明即依三性立三無性。次頌正顯依三性立三無性義。后頌重明圓成實性。即依此前所說三
性立彼后說三種無性。謂即相生勝義無性。故佛密意說一切法皆無自性。非性全無。說密意言顯非了義。謂后二性雖體非無。而有愚夫于彼增益妄執實有我法自性。此即名為遍計所執。為除此執故。佛世尊于有及無總說無性。云何依此而立彼三。謂依此初遍計所執立相無性。由此體相畢竟非有如空花故。依次依他立生無性。此如幻事托眾緣生。無如妄執自然性故假說無性。非性全無。依后圓成實立勝義無性。謂即勝義由遠離前遍計所執我法二性故假說無性。非性全無。如太虛空雖遍諸色而是眾色無性所顯。雖依他起非勝義故亦得說為勝義無性。而濫第二故此不說。此性即是諸法勝義。是一切法勝義諦故。然勝義諦略有四種。一世間勝義。謂蘊處界等。二道理勝義。謂苦等四諦。三證得勝義。謂二空真如。四勝義勝義。謂一真法界。此中勝義依最後說。是最後說是最勝道所行義故。為簡前三故作是說。此諸法勝義亦即是真如。真謂真實顯非虛妄。如謂如常表無變易。謂此真實於一切位常如其性故曰真如。即是湛然不虛妄義。亦言顯此復有多名。謂名法界及實際等。如餘論中隨義廣釋。此性即是唯識實性。謂唯識性略有二種。一者虛妄。謂遍計所執。二者真實。謂圓成實性。為簡虛妄說實性言。復有二性。一者世俗。謂依
【現代漢語翻譯】 現代漢語譯本： 關於『性』的建立，之後又說了三種無性。這三種無性是指：相無性、生無性和勝義無性。因此，佛陀的秘密意圖是說一切法都沒有自性，而不是說『性』完全沒有。說『密意』是爲了表明這不是了義（究竟的意義）。 后兩種『性』（生無性和勝義無性）雖然本體並非沒有，但是有些愚昧的人對它們增加妄想，錯誤地執著于實有的我法自性。這就被稱為遍計所執（Parikalpita，虛妄分別）。爲了去除這種執著，佛世尊對於『有』和『無』都總括地說為『無性』。 如何依據這個『無性』來建立那三種『無性』呢？ 依據最初的遍計所執（Parikalpita）建立相無性。因為它的體相畢竟是沒有的，就像空中的花朵一樣。 依次依據依他起（Paratantra，依他緣起）建立生無性。這就像幻術一樣，依賴於眾多的因緣而生起，沒有像妄想執著的自然本性，所以假說為『無性』，而不是說『性』完全沒有。 依據最後的圓成實（Parinispanna，圓滿成就）建立勝義無性。這是指勝義諦（Paramārtha-satya， परमार्थसत्य，究竟真理）由於遠離了前面的遍計所執（Parikalpita）的我法二性，所以假說為『無性』，而不是說『性』完全沒有。就像太虛空雖然遍佈各種顏色，但是它是沒有眾色的『性』所顯現的。 雖然依他起（Paratantra）不是勝義諦（Paramārtha-satya），也可以說它是勝義無性，但是爲了避免與第二種『無性』（生無性）混淆，所以這裡不這樣說。這個『性』就是諸法的勝義諦（Paramārtha-satya），因為它是所有法的勝義諦（Paramārtha-satya）。 然而，勝義諦（Paramārtha-satya）略有四種：一是世間勝義，如蘊、處、界等；二是道理勝義，如苦等四諦；三是證得勝義，如二空真如；四是勝義勝義，如一真法界。這裡所說的勝義是依據最後一種（勝義勝義）說的，因為最後一種是至勝之道所行之義。爲了簡別前面的三種，所以這樣說。 這諸法的勝義諦（Paramārtha-satya）也就是真如。『真』是指真實，顯示不是虛妄；『如』是指如常，表示沒有變易。意思是說，這個真實在一切時候都如其本性，所以叫做真如。也就是湛然不虛妄的意義。也可以說，這還顯示了它還有很多名稱，如法界、實際等。如同其他論典中隨著意義廣泛解釋的那樣。這個『性』就是唯識的實性。 唯識的『性』略有二種：一是虛妄，指遍計所執（Parikalpita）；二是真實，指圓成實性（Parinispanna）。爲了簡別虛妄，所以說『實性』。還有兩種『性』：一是世俗，指依他起（Paratantra）
【English Translation】 English version: Regarding the establishment of 'nature (性)', three kinds of non-nature are subsequently discussed. These three non-natures refer to: the non-nature of characteristics (相無性), the non-nature of origination (生無性), and the ultimate non-nature (勝義無性). Therefore, Buddha's secret intention is to say that all dharmas are without self-nature, rather than saying that 'nature' is completely non-existent. Saying 'secret intention' is to indicate that this is not a definitive meaning (ultimate meaning). Although the latter two 'natures' (non-nature of origination and ultimate non-nature) are not without substance, some foolish people increase delusions about them, mistakenly clinging to the real self-nature of self and dharma. This is called Parikalpita (遍計所執, imaginary nature). In order to remove this clinging, the World Honored One, in general, says 'non-nature' for both 'existence' and 'non-existence'. How can these three 'non-natures' be established based on this 'non-nature'? Based on the initial Parikalpita (遍計所執), the non-nature of characteristics (相無性) is established. Because its substance and characteristics are ultimately non-existent, like flowers in the sky. Subsequently, based on Paratantra (依他起, dependent origination), the non-nature of origination (生無性) is established. This is like a magic trick, arising dependent on numerous causes and conditions, without the natural essence of delusional clinging, so it is falsely said to be 'non-nature', rather than saying that 'nature' is completely non-existent. Based on the final Parinispanna (圓成實, perfectly accomplished nature), the ultimate non-nature (勝義無性) is established. This refers to Paramārtha-satya (勝義諦, परमार्थसत्य, ultimate truth) because it is far from the previously mentioned Parikalpita (遍計所執) of the two self-natures of self and dharma, so it is falsely said to be 'non-nature', rather than saying that 'nature' is completely non-existent. Just like the great void, although it pervades all colors, it is manifested by the non-nature of all colors. Although Paratantra (依他起) is not Paramārtha-satya (勝義諦), it can also be said to be ultimate non-nature, but in order to avoid confusion with the second 'non-nature' (non-nature of origination), it is not said here. This 'nature' is the Paramārtha-satya (勝義諦) of all dharmas, because it is the Paramārtha-satya (勝義諦) of all dharmas. However, Paramārtha-satya (勝義諦) is roughly of four types: first, worldly ultimate truth, such as skandhas (蘊), āyatanas (處), dhātus (界), etc.; second, reasoned ultimate truth, such as the Four Noble Truths (苦等四諦); third, attained ultimate truth, such as the two emptinesses and Suchness (二空真如); fourth, ultimate ultimate truth, such as the One True Dharma Realm (一真法界). The ultimate truth mentioned here is based on the last one (ultimate ultimate truth), because the last one is the meaning of the path practiced by the supreme path. In order to distinguish the previous three, it is said in this way. This Paramārtha-satya (勝義諦) of all dharmas is also Suchness (真如). 'True (真)' refers to reality, showing that it is not false; 'Such (如)' refers to as always, indicating that there is no change. It means that this reality is always as its nature in all positions, so it is called Suchness (真如). That is, the meaning of serene and not false. It can also be said that this also shows that it has many names, such as Dharmadhatu (法界), Reality Limit (實際), etc. As explained extensively in other treatises according to the meaning. This 'nature' is the real nature of Consciousness-only. The 'nature' of Consciousness-only is roughly of two types: first, false, referring to Parikalpita (遍計所執); second, real, referring to Parinispanna (圓成實性). In order to distinguish the false, the term 'real nature' is used. There are also two 'natures': first, conventional, referring to Paratantra (依他起).
他起。二者勝義。謂圓成實。為簡世俗故說實性。三頌總顯諸契經中說無性言非極了義。諸有智者不應依之總撥諸法都無自性。已廣分別唯識性相。次下第三有五行頌釋其唯識所修行位。論中發起五位文云。如是所成唯識性相。誰于幾位如何悟入。謂具大乘二種姓者。略於五位漸次悟入。何謂大乘二種種姓。一本性住種姓。謂無始來依附本識法爾所得無漏法因。二習所成種姓。謂聞法界等流法已。聞所成等熏習所成。要具大乘此二種姓。方能漸次悟入唯識。何謂悟入唯識五位。一資糧位。謂修大乘順解脫分。二加行位。謂修大乘順抉擇分。三通達位。謂諸菩薩所住見道。四修習位。謂諸菩薩所住修道。五究竟位。謂住無上正等菩提。云何漸次悟入唯識。謂諸菩薩于識性相資糧位中能深信解。在加行位能漸伏除所取能取引發真見。在通達位如實通達。修習位中如所證理數數修習伏斷余障。至究竟位出障圓明。能盡未來化有情類復令悟入唯識相性。初資糧位其相云何。頌曰。
乃至未起識 求住唯識性 於二取隨眠 猶未能伏滅
釋曰 此顯第一資糧位也。從發深固大菩提心。乃至未起順抉擇識求住唯識真勝義性。齊此皆是資糧位攝。于中即攝十住十行十回向位。為趣無上正等菩提。修集種種勝資糧故。
【現代漢語翻譯】 現代漢語譯本：他起身。二者是勝義諦，指的是圓成實性（Pariniṣpanna，事物真實、完美的狀態）。爲了區別於世俗諦，所以說是實性。三頌總括地顯示了諸契經中所說的『無性』並非究竟的意義。有智慧的人不應該依此而全盤否定諸法，認為它們都沒有自性。前面已經廣泛地分別了唯識的體性和現象。接下來第三部分有五行頌文，解釋唯識所修行的位次。論中發起五位文說：『像這樣成就的唯識體性和現象，誰在哪些位次上如何領悟進入？』 意思是說，具有大乘兩種姓的人，大致在五個位次上逐漸領悟進入。什麼叫做大乘的兩種姓？一是本性住種姓（Prakṛtistha-gotra，與生俱來的潛能），指的是無始以來依附於本識（Ālaya-vijñāna，阿賴耶識）自然而得的無漏法因。二是習所成種姓（Samudānīta-gotra，通過後天學習獲得的潛能），指的是聽聞法界等流法后，由聽聞所成等熏習而成的。必須要具備大乘這兩種姓，才能逐漸領悟進入唯識。什麼叫做領悟進入唯識的五個位次？一是資糧位（Sambhāra-avasthā，積累功德的階段），指的是修習大乘順解脫分（Mokṣabhāgīya，有助於解脫的善行）。二是加行位（Prayoga-avasthā，為證悟做準備的階段），指的是修習大乘順抉擇分（Nirvedhabhāgīya，有助於決定的善行）。三是通達位（Darśana-avasthā，見道位），指的是諸菩薩所住的見道。四是修習位（Bhāvanā-avasthā，修道位），指的是諸菩薩所住的修道。五是究竟位（Niṣṭhā-avasthā，最終的階段），指的是安住于無上正等菩提。如何逐漸領悟進入唯識？意思是說，諸菩薩在識的體性和現象的資糧位中，能夠深深地信解；在加行位中，能夠逐漸地降伏去除所取（Grāhaka，能取）和能取（Grāhya，所取），引發真實的見解；在通達位中，如實地通達；在修習位中，按照所證悟的道理，反覆地修習，降伏斷除剩餘的障礙；到究竟位時，脫離障礙，圓滿光明，能夠盡未來際教化有情眾生，又使他們領悟進入唯識的體性和現象。最初的資糧位，它的相狀是怎樣的呢？頌文說： 『乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。』 解釋說：這顯示的是第一資糧位。從發起深固的大菩提心，乃至未生起順抉擇識，求安住于唯識的真勝義性，到此為止都是資糧位所攝。其中就包括十住、十行、十回向位。爲了趣向無上正等菩提，修集種種殊勝的資糧的緣故。
【English Translation】 English version: He arises. The two are ultimate truths, referring to Pariniṣpanna (the truly existent, perfect state of things). To distinguish it from conventional truth, it is called 'real nature'. The three verses collectively reveal that the 'no-self-nature' mentioned in various sutras is not the ultimate meaning. Wise individuals should not rely on this to completely deny all dharmas, claiming they have no self-nature. The nature and characteristics of Vijñaptimātratā (consciousness-only) have already been extensively explained. Next, the third part consists of five lines of verses explaining the stages of practice in Vijñaptimātratā. The text initiating the five stages in the treatise says: 'Having thus established the nature and characteristics of Vijñaptimātratā, who enters into it, at which stages, and how?' It means that those who possess the two gotras (lineages, potentials) of the Mahāyāna (Great Vehicle) gradually enter into it through five stages. What are the two gotras of the Mahāyāna? First, Prakṛtistha-gotra (innate potential), which refers to the beginningless, naturally acquired, undefiled cause of dharma that is inherent in the Ālaya-vijñāna (storehouse consciousness). Second, Samudānīta-gotra (acquired potential), which refers to what is formed by the熏習 (熏習, influence) of hearing the Dharma-dhātu (Dharma realm) and other similar dharmas. One must possess these two gotras of the Mahāyāna to gradually enter into Vijñaptimātratā. What are the five stages of entering into Vijñaptimātratā? First, Sambhāra-avasthā (stage of accumulation), which refers to practicing the Mokṣabhāgīya (wholesome actions conducive to liberation) of the Mahāyāna. Second, Prayoga-avasthā (stage of application), which refers to practicing the Nirvedhabhāgīya (wholesome actions conducive to decisive understanding) of the Mahāyāna. Third, Darśana-avasthā (stage of seeing), which refers to the path of seeing where the Bodhisattvas reside. Fourth, Bhāvanā-avasthā (stage of cultivation), which refers to the path of cultivation where the Bodhisattvas reside. Fifth, Niṣṭhā-avasthā (stage of completion), which refers to abiding in Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). How does one gradually enter into Vijñaptimātratā? It means that Bodhisattvas, in the stage of accumulation regarding the nature and characteristics of consciousness, can deeply believe and understand; in the stage of application, they can gradually subdue and eliminate the Grāhaka (apprehender) and Grāhya (apprehended), giving rise to true insight; in the stage of seeing, they truly understand; in the stage of cultivation, they repeatedly cultivate according to the principles they have realized, subduing and eliminating the remaining obstacles; and in the stage of completion, they are free from obstacles, perfectly luminous, and can teach sentient beings for the rest of their lives, enabling them to enter into the nature and characteristics of Vijñaptimātratā. What is the nature of the initial stage of accumulation? The verse says: 『Until the consciousness has not arisen, seeking to abide in the nature of Vijñaptimātratā, the latent tendencies of the two graspings are still not subdued and extinguished.』 The explanation says: This reveals the first stage of accumulation. From the arising of a deep and firm great Bodhicitta (mind of enlightenment) until the arising of the Nirvedhabhāgīya-jñāna (wisdom conducive to decisive understanding), seeking to abide in the true ultimate nature of Vijñaptimātratā, all of this is included in the stage of accumulation. Within this are included the ten abodes, ten practices, and ten dedications. It is because of cultivating various excellent accumulations in order to proceed towards Anuttarā-samyak-saṃbodhi.
為有情故勤求解脫。由此亦名順解脫分。此位菩薩依因善友作意資糧四勝力故。于唯識義雖深信解而未能了能所取空。多住外門修菩薩行故。於二取所引隨眠猶未有能伏滅功力令彼不起二取現行。此二取言顯二取取。執取能取所取性故。二取習集名彼隨眠。隨逐有情眠伏藏識。或隨增過故名隨眠。即是所知煩惱障種。煩惱障者。謂執遍計所執實我薩迦耶見而為上首。百二十八根本煩惱。及彼等流諸隨煩惱。此皆擾惱有情身心能障涅槃。名煩惱障。所知障者。謂執遍計所執實法薩迦耶見而為上首。見疑無明愛恚慢等。覆所知境無顛倒效能障菩提。名所知障。此所知障決定不與異熟識俱。彼微劣故。不與無明慧相應故。法空智果與俱起故。七轉識內隨其所應。或少或多如煩惱說。眼等五識無分別故。諸見疑等定不相應。余由意力皆容引起。此障但與不善無記二心相應。論說無相唯通不善無記性故。癡無癡等不相應故。煩惱障中此障必有。彼定用此為所依故。體雖無異而用有別故。二隨眠隨聖道用有勝劣故斷惑前後。此于無覆無記性中是異熟生。非餘三種。彼威儀等勢用薄弱。非覆所知障菩提故。此名無覆。望二乘說。若望菩薩。亦是有覆。若所知障有見疑等。如何此種契經說為無明住地。無明增故總名無明。非無見等。如
【現代漢語翻譯】 現代漢語譯本 爲了有情眾生，精勤地尋求從煩惱中解脫的方法。因此，這個階段也被稱為『順解脫分』。處於這個階段的菩薩，依靠善知識（Kalyāṇa-mitra）的引導、精進的修行、資糧的積累以及四種殊勝的力量，雖然對唯識的道理有深刻的信念和理解，但還未能完全了悟能取和所取皆空的道理。他們大多停留在外在的行為上修習菩薩行。因此，對於由能取和所取所引發的隨眠（anuśaya），還沒有能夠降伏和滅除的力量，使能取和所取的現行不起作用。 這裡的『二取』指的是能取和所取這兩種執取。因為執取能取和所取的自性。由這二取積累的習氣，就叫做隨眠。隨眠跟隨有情，潛伏在阿賴耶識（ālayavijñāna）中。或者說，隨眠會隨著煩惱的增長而增長，所以叫做隨眠。它實際上就是所知障（jñeyāvaraṇa）的種子，也就是煩惱障。 煩惱障，指的是以執著遍計所執的實我，也就是薩迦耶見（satkāya-dṛṣṭi，身見）為首的一百二十八種根本煩惱，以及與這些根本煩惱性質相似的隨煩惱。這些煩惱都會擾亂有情的身心，能夠障礙涅槃，所以叫做煩惱障。 所知障，指的是以執著遍計所執的實法，也就是薩迦耶見為首的見、疑、無明、愛、恚、慢等等。這些煩惱會遮蔽所知的境界，使人無法正確地認識真理，能夠障礙菩提，所以叫做所知障。所知障絕對不會與異熟識（vipāka-vijñāna）同時生起，因為它非常微弱。它也不會與無明慧相應，因為法空智的果與它同時生起。在七轉識（即末那識、意識及前五識）中，根據情況，或多或少地存在，就像煩惱障一樣。眼等五識沒有分別能力，所以諸見和疑等煩惱一定不會與它們相應。其餘的煩惱則可以通過意識的力量而產生。這種障礙只會與不善和無記兩種心相應。論典中說，無相唯通於不善和無記的性質。癡和無癡等不會與它相應。在煩惱障中，一定存在這種障礙，因為煩惱障一定會以它為所依。雖然本體上沒有區別，但作用上有所不同。兩種隨眠隨著聖道的運用，有殊勝和低劣的區別，因此斷惑的先後順序也不同。這種障礙在無覆無記的性質中是異熟生，而不是其餘三種。因為威儀等的勢力薄弱，不能覆蓋所知障和菩提。因此，它被稱為無覆。這是相對於二乘（聲聞乘和緣覺乘）來說的。如果相對於菩薩來說，它也是有覆的。如果所知障中有見和疑等煩惱，為什麼這種種子在契經中被稱為無明住地（avidyā-sthāna）呢？這是因為無明增長的緣故，所以總稱為無明，而不是沒有見等煩惱。
【English Translation】 English version Due to sentient beings, one diligently seeks liberation. Hence, this stage is also named 『conformity with liberation』 (anuloma-kṣānti). Bodhisattvas at this stage, relying on the guidance of virtuous friends (Kalyāṇa-mitra), diligent practice, accumulation of merit, and the power of the four superior strengths, although possessing deep faith and understanding in the meaning of Vijñaptimātratā (consciousness-only), are still unable to fully realize the emptiness of the grasper and the grasped. They mostly dwell in external practices, cultivating the Bodhisattva path. Therefore, they do not yet possess the power to subdue and extinguish the latent tendencies (anuśaya) caused by the dualistic grasping, preventing the active manifestation of the grasper and the grasped. Here, 『dualistic grasping』 refers to the grasping of the grasper and the grasped. Because it grasps the nature of the grasper and the grasped. The accumulated habits of these dualistic graspings are called latent tendencies (anuśaya). These latent tendencies follow sentient beings, lying dormant in the Ālayavijñāna (storehouse consciousness). Or, latent tendencies increase with the increase of afflictions, hence the name latent tendencies. It is actually the seed of the knowledge obscurations (jñeyāvaraṇa), which is the affliction obscuration. Affliction obscurations refer to the one hundred and twenty-eight fundamental afflictions, headed by the clinging to a truly existing self in what is merely conceptually imputed, namely, the satkāya-dṛṣṭi (view of a real self), and the secondary afflictions that are similar in nature to these fundamental afflictions. These afflictions disturb the body and mind of sentient beings and can obstruct Nirvāṇa, hence they are called affliction obscurations. Knowledge obscurations refer to views, doubts, ignorance, attachment, aversion, pride, etc., headed by the clinging to a truly existing dharma in what is merely conceptually imputed, namely, the satkāya-dṛṣṭi. These afflictions obscure the objects of knowledge, preventing one from correctly recognizing the truth, and can obstruct Bodhi, hence they are called knowledge obscurations. Knowledge obscurations definitely do not arise simultaneously with the Vipāka-vijñāna (resultant consciousness), because it is very weak. It also does not correspond with ignorant wisdom, because the fruit of the wisdom of the emptiness of phenomena arises simultaneously with it. Within the seven transformation consciousnesses (i.e., Manas, consciousness, and the five sense consciousnesses), it exists in varying degrees, according to the situation, just like affliction obscurations. The five sense consciousnesses, such as the eye consciousness, do not have the ability to discriminate, so afflictions such as views and doubts definitely do not correspond with them. The remaining afflictions can be generated through the power of consciousness. This obscuration only corresponds with unwholesome and neutral minds. The treatises say that the formless only connects to the nature of unwholesome and neutral. Ignorance and non-ignorance do not correspond with it. Within the affliction obscurations, this obscuration must exist, because the affliction obscurations must rely on it as their basis. Although there is no difference in essence, there is a difference in function. The two latent tendencies have differences in superiority and inferiority with the application of the noble path, so the order of cutting off afflictions is also different. This obscuration is resultantly born in the nature of uncovered and neutral, not the other three. Because the power of deportment etc. is weak, it cannot cover the knowledge obscurations and Bodhi. Therefore, it is called uncovered. This is in relation to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). If in relation to Bodhisattvas, it is also covered. If there are views and doubts etc. in the knowledge obscurations, why is this seed called the ground of ignorance (avidyā-sthāna) in the sutras? This is because of the increase of ignorance, so it is generally called ignorance, not the absence of views etc.
煩惱種立見一處欲色有愛四住地名。豈彼更無慢無明等。如是二障分別起者見所斷攝。任運起者修所斷攝。二乘但能斷煩惱障。菩薩俱斷。永斷二種唯聖道。能伏二現行通有漏道。菩薩住此資糧位中。二粗現行雖有伏者。而於細者及二隨眠止觀力微未能伏滅。此位未證唯識真如。依勝解力修諸勝行。應知亦是解行地攝。所修勝行其相云何。略有二種。謂福及智。諸勝行中慧為性者皆名為智。餘名為福。且依六種波羅蜜多通相皆二。別相前五說為福德。第六智慧或復前三唯福德攝。后一唯智。余通二種。復有二種。謂利自他。所修勝行隨意樂力一切皆通自他利行。依別相說。六到彼岸菩提分等自利行攝。四種攝事四無量等一切皆是利他行攝。如是等行差別無邊。皆是此中所修勝行。此位二障雖未伏除修勝行時有三退屈。而能三事練磨其心。于所證修勇猛不退。一聞無上正等菩提廣大深遠心便退屈。引他已證大菩提者練磨自心勇猛不退。二聞施等波羅蜜多甚難可修心便退屈。省己意樂能修旋等練磨自心勇猛不退。三聞諸佛圓滿轉依極難可證心便退屈。引他粗善況己妙因練磨自心勇猛不退。由斯三事練磨其心。堅固熾然修諸勝行。次加行位。論主起云。次加行位其相云何。頌曰。
現前立少物 謂是唯識性 以有所
得故 非實住唯識
釋曰。此顯第二加行位也。菩薩先於初無數劫。善備福德智慧資糧。順解脫分既圓滿已。為入見道住唯識性。復修加行伏除二取。謂暖頂忍世第一法。此四總名順抉擇分。順趣真實抉擇分故。近見道故立加行名。非前資糧無加行義。暖等四法依四尋思四如實智初后位立。四尋思者。尋思名義自性差別假有實無。如實遍知此四離識及識非有名如實智。名義相異故別尋求。二二相同故合思察。依明得定發下尋思觀無所取立為暖位。謂此位中創觀所取名等四法皆自心變假施設有實不可得。初獲惠日前行相故五明得名。即此所獲道皆前相故名為暖。依明增定發上尋思觀無所取立為頂位。謂此位中重觀所取名等四法皆自心變假施設有實不可得。明相轉成故名明增。尋思位極故複名頂。依印順定發下如是智。于所取無決定即持。無能取中亦順樂忍。既無實境離能取識。寧有實識離所取境。所取能取相待五故。印順忍時總名為忍。印前順后立印順名。忍境識空故名為忍。依無間定發上如實智印二取空立世第一法。謂前上忍唯印能取空。今世第一法二空雙印。從此無間必入見道故立無間名。畢生法中此最勝故名世第一法。如是暖頂依能取識觀所取空。下忍起時印境空相。中忍轉位於能取識如境是空順樂忍可
【現代漢語翻譯】 現代漢語譯本 得故：因為這個緣故。 非實住唯識：並非真實安住于唯識的體性中。
釋曰：解釋說。 此顯第二加行位也：這顯示的是菩薩修行的第二個階段，即加行位。 菩薩先於初無數劫：菩薩在最初無數劫的時間裡， 善備福德智慧資糧：已經充分準備了福德和智慧的資糧。 順解脫分既圓滿已：當順於解脫的部分已經圓滿之後， 為入見道住唯識性：爲了進入見道，安住于唯識的體性， 復修加行伏除二取：進一步修習加行，以調伏和去除能取和所取這二取。 謂暖頂忍世第一法：這包括暖位、頂位、忍位和世第一法。 此四總名順抉擇分：這四者總稱為順抉擇分， 順趣真實抉擇分故：因為它們順應趣向真實的抉擇。 近見道故立加行名：因為接近見道，所以立名為加行。 非前資糧無加行義：並非說之前的資糧位就沒有加行的意義。 暖等四法依四尋思四如實智初后位立：暖位等四法是依據四尋思和四如實智的先後次第而建立的。 四尋思者：四尋思指的是， 尋思名義自性差別假有實無：尋思名稱、意義、自性、差別，以及假有實無的道理。 如實遍知此四離識及識非有名如實智：如實而普遍地了知這四者，無論是離開識還是不離開識，都不是真實存在的，這稱為如實智。 名義相異故別尋求：名稱和意義是不同的，所以要分別尋求。 二二相同故合思察：名稱和自性相同，意義和差別相同，所以合在一起思察。 依明得定發下尋思觀無所取立為暖位：依靠明得定，發起下尋思，觀察沒有所取，這稱為暖位。 謂此位中創觀所取名等四法皆自心變假施設有實不可得：意思是說，在這個階段，開始觀察所取，即名稱等四法，都是自心變現的，是假施設的，實際上是不可得的。 初獲惠日前行相故五明得名：因為最初獲得了智慧日的前行之相，所以稱為明得。 即此所獲道皆前相故名為暖：即此所獲得的道，都是前行之相，所以稱為暖。 依明增定發上尋思觀無所取立為頂位：依靠明增定，發起上尋思，觀察沒有所取，這稱為頂位。 謂此位中重觀所取名等四法皆自心變假施設有實不可得：意思是說，在這個階段，再次觀察所取，即名稱等四法，都是自心變現的，是假施設的，實際上是不可得的。 明相轉成故名明增：明相更加明顯，所以稱為明增。 尋思位極故複名頂：尋思的階段達到了頂點，所以又稱為頂。 依印順定發下如是智：依靠印順定，發起下如實智。 于所取無決定即持：對於所取沒有決定性的執著。 無能取中亦順樂忍：對於沒有能取，也順應安樂地忍可。 既無實境離能取識：既然沒有真實的境，離開了能取的識， 寧有實識離所取境：哪裡會有真實的識，離開了所取的境呢？ 所取能取相待五故：所取和能取是相互依存的。 印順忍時總名為忍：印順忍的時候，總稱為忍。 印前順后立印順名：印在前，順在後，所以立名為印順。 忍境識空故名為忍：忍可境和識都是空性的，所以稱為忍。 依無間定發上如實智印二取空立世第一法：依靠無間定，發起上如實智，印可能取和所取都是空性的，這稱為世第一法。 謂前上忍唯印能取空：意思是說，之前的上忍只是印可了能取是空性的。 今世第一法二空雙印：現在世第一法是能取和所取二者都印可為空性。 從此無間必入見道故立無間名：從此無間斷地必定進入見道，所以立名為無間。 畢生法中此最勝故名世第一法：在所有畢生之法中，這是最殊勝的，所以稱為世第一法。 如是暖頂依能取識觀所取空：像這樣，暖位和頂位是依靠能取的識，來觀察所取是空性的。 下忍起時印境空相：下忍生起的時候，印可境是空性的。 中忍轉位於能取識如境是空順樂忍可：中忍轉而觀察能取的識，也像境一樣是空性的，順應安樂地忍可。
【English Translation】 English version De gu: Therefore. Fei shi zhu wei shi: It is not truly abiding in the nature of consciousness-only (唯識, Wei Shi).
Shi yue: Explanation says. Ci xian di er jia xing wei ye: This reveals the second stage of practice for Bodhisattvas, the stage of application (加行位, Jia Xing Wei). Pu sa xian yu chu wu shu jie: Bodhisattvas, in the initial countless eons, Shan bei fu de zhi hui zi liang: have well prepared the resources of merit and wisdom. Shun jie tuo fen ji yuan man yi: When the aspects conducive to liberation are complete, Wei ru jian dao zhu wei shi xing: in order to enter the path of seeing (見道, Jian Dao) and abide in the nature of consciousness-only, Fu xiu jia xing fu chu er qu: they further cultivate application to subdue and eliminate the two graspings (二取, Er Qu), the grasping of the grasper and the grasped. Wei nuan ding ren shi di yi fa: These include the stages of warmth (暖位, Nuan Wei), peak (頂位, Ding Wei), forbearance (忍位, Ren Wei), and supreme mundane qualities (世第一法, Shi Di Yi Fa). Ci si zong ming shun jue ze fen: These four are collectively called aspects conducive to ascertainment (順抉擇分, Shun Jue Ze Fen), Shun qu zhen shi jue ze fen gu: because they accord with approaching true ascertainment. Jin jian dao gu li jia xing ming: Because they are close to the path of seeing, they are named application. Fei qian zi liang wu jia xing yi: It is not that the previous stage of resources has no meaning of application. Nuan deng si fa yi si xun si si ru shi zhi chu hou wei li: The four qualities of warmth, etc., are established based on the initial and subsequent stages of the four investigations (四尋思, Si Xun Si) and the four suchness knowledges (四如實智, Si Ru Shi Zhi). Si xun si zhe: The four investigations refer to, Xun si ming yi zi xing cha bie jia you shi wu: investigating name, meaning, nature, difference, and the false existence and true non-existence. Ru shi bian zhi ci si li shi ji shi fei you ming ru shi zhi: Truly and universally knowing that these four, whether apart from consciousness or not, are not truly existent, this is called suchness knowledge. Ming yi xiang yi gu bie xun qiu: Name and meaning are different, so they are sought separately. Er er xiang tong gu he si cha: Name and nature are the same, meaning and difference are the same, so they are considered together. Yi ming de ding fa xia xun si guan wu suo qu li wei nuan wei: Relying on the attainment of clarity (明得定, Ming De Ding), generating the lower investigation, observing no grasped, this is established as the stage of warmth. Wei ci wei zhong chuang guan suo qu ming deng si fa jie zi xin bian jia shi she you shi bu ke de: It means that in this stage, one begins to observe the grasped, i.e., the four qualities of name, etc., are all transformations of one's own mind, are falsely established, and are in reality unattainable. Chu huo hui ri qian xing xiang gu wu ming de ming: Because one initially obtains the aspect of the preliminary practice of the sun of wisdom, it is called attainment of clarity. Ji ci suo huo dao jie qian xiang gu ming wei nuan: That which is attained on this path is all a preliminary aspect, so it is called warmth. Yi ming zeng ding fa shang xun si guan wu suo qu li wei ding wei: Relying on the increase of clarity (明增定, Ming Zeng Ding), generating the upper investigation, observing no grasped, this is established as the stage of peak. Wei ci wei zhong chong guan suo qu ming deng si fa jie zi xin bian jia shi she you shi bu ke de: It means that in this stage, one again observes the grasped, i.e., the four qualities of name, etc., are all transformations of one's own mind, are falsely established, and are in reality unattainable. Ming xiang zhuan cheng gu ming ming zeng: The aspect of clarity becomes more manifest, so it is called increase of clarity. Xun si wei ji gu fu ming ding: The stage of investigation reaches its peak, so it is again called peak. Yi yin shun ding fa xia ru shi zhi: Relying on the acceptance and compliance (印順定, Yin Shun Ding) samadhi, generating the lower suchness knowledge. Yu suo qu wu jue ding ji chi: One does not have a definitive clinging to the grasped. Wu neng qu zhong yi shun le ren: One also complies with and happily accepts the absence of the grasper. Ji wu shi jing li neng qu shi: Since there is no real object apart from the grasping consciousness, Ning you shi shi li suo qu jing: how can there be a real consciousness apart from the grasped object? Suo qu neng qu xiang dai wu gu: The grasped and the grasper are mutually dependent. Yin shun ren shi zong ming wei ren: The time of acceptance and compliance is collectively called forbearance. Yin qian shun hou li yin shun ming: Acceptance is before, compliance is after, so it is named acceptance and compliance. Ren jing shi kong gu ming wei ren: Forbearing that the object and consciousness are empty, so it is called forbearance. Yi wu jian ding fa shang ru shi zhi yin er qu kong li shi di yi fa: Relying on the uninterrupted (無間定, Wu Jian Ding) samadhi, generating the upper suchness knowledge, accepting that both the grasper and the grasped are empty, this is established as the supreme mundane qualities. Wei qian shang ren wei yin neng qu kong: It means that the previous upper forbearance only accepted that the grasper is empty. Jin shi di yi fa er kong shuang yin: Now the supreme mundane qualities accept that both the grasper and the grasped are empty. Cong ci wu jian bi ru jian dao gu li wu jian ming: From this, one will certainly enter the path of seeing without interruption, so it is named uninterrupted. Bi sheng fa zhong ci zui sheng gu ming shi di yi fa: Among all the qualities of this life, this is the most supreme, so it is called the supreme mundane qualities. Ru shi nuan ding yi neng qu shi guan suo qu kong: Like this, the stages of warmth and peak rely on the grasping consciousness to observe that the grasped is empty. Xia ren qi shi yin jing kong xiang: When the lower forbearance arises, it accepts the aspect of the emptiness of the object. Zhong ren zhuan wei yu neng qu shi ru jing shi kong shun le ren ke: The middle forbearance turns to observe the grasping consciousness, which is also empty like the object, complying with and happily accepting it.
。上忍起位印能取空。世第一法雙印空相。皆帶相故未能證實。故說菩薩此四位中猶于現前安立少物。謂是唯識真勝義性。以彼空有二相未除。帶相觀心有所得故。非實安住真唯識性。彼相滅已方實安住。依如是義故有頌云 菩薩于定位。觀影唯是心。義想既滅除。審觀唯自想。如是住內心。知所取非有。次能取亦無。后觸無所得 此加行位未遣相縛。于粗重縛亦未能斷。唯能伏除分別二取。違見道故。于俱生者及二隨眠有漏觀心有所得故。有分別故。未全伏除。全未能滅。此位菩薩于安立諦非安立諦俱學觀察。為引當來二種見道。及伏分別二種障故。非安立諦是正所觀。非如二乘唯觀安立。菩薩起此暖等善根。雖方便時通諸靜慮。而依第四方得成滿。托最勝依入見道故。唯依欲界善趣身起余惠厭心。非殊勝故。此位亦是解行地攝。未證唯識真勝義故。次通達位其相云何。頌曰。
若時于所緣 智都無所得 爾時住唯識 離二取相故
釋曰。此顯第三通達位也。若時菩薩于所緣境無分別智都無所得。不取種種戲論相故。爾時乃名實住唯識真勝義性。即證真如智與真如平等。俱離能取所取相故。能所取相俱是分別。有所得心戲論現故。故無相分而有見分。說無相取不取相故。雖有見分而不分別。說非能
【現代漢語翻譯】 現代漢語譯本：上忍位、起位印，都能夠取空。世第一法雙印空相，都帶有相，所以未能真實證實。因此說菩薩在這四個位中，仍然在現前安立少許事物，認為是唯識真勝義性。因為他們空有二相沒有去除，帶著相觀心，有所得的緣故，不是真實安住在真唯識性。那些相滅除后，才真實安住。依照這樣的意義，所以有頌說：『菩薩于定位，觀影唯是心。義想既滅除，審觀唯自想。如是住內心，知所取非有。次能取亦無。后觸無所得。』 這個加行位沒有遣除相縛，對於粗重縛也不能斷除，只能伏除分別二取，因為違背見道的緣故。對於俱生者以及二隨眠，因為有漏觀心有所得的緣故，有分別的緣故，沒有完全伏除，完全不能滅除。這個位次的菩薩，對於安立諦和非安立諦都學習觀察，爲了引導將來兩種見道，以及伏除分別兩種障礙的緣故。非安立諦是正所觀察的，不像二乘只觀察安立諦。菩薩生起這個暖等善根，雖然方便時通達各種靜慮（禪定），但是依靠第四禪才能成就圓滿，依託最殊勝的所依而進入見道的緣故。只有依靠欲界善趣身才能生起其餘的慧厭心，因為不殊勝的緣故。這個位次也是解行地所攝，因為沒有證得唯識真勝義的緣故。 接下來是通達位，它的相狀是怎樣的呢？頌說： 『若時于所緣，智都無所得，爾時住唯識，離二取相故。』 解釋說：這顯示第三通達位。如果菩薩對於所緣境，無分別智都無所得，不取種種戲論相的緣故，這時才名為真實安住在唯識真勝義性，即證得真如，智與真如平等，都遠離能取所取相的緣故。能取所取相都是分別，因為有所得心，戲論顯現的緣故。所以沒有相分，而有見分，說無相取，是不取相的緣故。雖然有見分，但是不分別，說不是能。
【English Translation】 English version: The Superior Endurance Position and the Initial Position Seal can both grasp emptiness. The World's First Dharma Double Seal of the Empty Aspect, all carry aspects, therefore they cannot be truly verified. Therefore, it is said that Bodhisattvas in these four positions still establish a few things in the present moment, considering them to be the true ultimate nature of Consciousness-Only (唯識, Weishi). Because their two aspects of emptiness and existence have not been removed, and they contemplate the mind with aspects, having something to gain, they do not truly abide in the true nature of Consciousness-Only. Only after those aspects are extinguished do they truly abide. According to this meaning, there is a verse that says: 'Bodhisattvas in meditative concentration, observe shadows as only the mind. When conceptual thoughts are extinguished, they carefully observe only their own thoughts. Thus abiding within the mind, they know that what is grasped does not exist. Then the grasper also ceases to exist. Afterwards, they touch nothing to be gained.' This stage of application (加行位, Jiaxing Wei) has not eliminated the bondage of aspects, and cannot sever the bondage of coarse burdens. It can only subdue and eliminate the dual grasping of discrimination, because it contradicts the path of seeing (見道, Jian Dao). For those born together and the two latent tendencies (隨眠, Suimian), because of the tainted contemplation of the mind with something to gain, and because of discrimination, they are not completely subdued and cannot be completely extinguished. Bodhisattvas in this position study and observe both established truths (安立諦, Anlidi) and non-established truths (非安立諦, Fei Anlidi), in order to guide the two paths of seeing in the future, and to subdue the two kinds of obstacles of discrimination. Non-established truths are what is rightly observed, unlike the Two Vehicles (二乘, Er Cheng) who only observe established truths. Bodhisattvas generate these roots of goodness such as warmth, etc. Although they penetrate various meditative absorptions (靜慮, Jinglv) during expedient times, they can only achieve fulfillment by relying on the Fourth Dhyana (第四禪, Di Si Chan), because they enter the path of seeing relying on the most supreme support. Only by relying on the body of a good destiny in the desire realm (欲界, Yujie) can they generate the remaining wisdom and aversion, because it is not supreme. This position is also included in the stage of understanding and practice, because they have not realized the true ultimate nature of Consciousness-Only. Next is the stage of penetration (通達位, Tongda Wei). What is its characteristic? The verse says: 'If at any time, regarding the object of thought, wisdom gains nothing at all, at that time, one abides in Consciousness-Only, because one is apart from the two grasping aspects.' The explanation says: This reveals the third stage of penetration. If Bodhisattvas, regarding the object of thought, gain nothing at all with non-discriminating wisdom, because they do not grasp various aspects of playful discourse, then it is called truly abiding in the true ultimate nature of Consciousness-Only, that is, realizing Suchness (真如, Zhenru), wisdom and Suchness are equal, both being apart from the aspects of grasper and grasped. The aspects of grasper and grasped are both discrimination, because with a mind that has something to gain, playful discourse manifests. Therefore, there is no aspect of appearance, but there is an aspect of seeing, saying that grasping without aspects is not grasping aspects. Although there is an aspect of seeing, it does not discriminate, saying it is not able.
取。非取全無。雖無相分而可說此帶如相起。不離如故。如自證分緣見分時不變而緣。此亦應爾。變而緣者便非親證。如后得智有分別故。加行無間此智生時。體會真如名通達位。初照理故亦名見道。然此見道略說有二。一真見道。謂即所說無分別智。實證二空所顯真理。實斷二障分別隨眠。二空二障頓證頓斷。由意樂力有堪能故。雖多剎那事方究竟。而相等故總說一心。二相見道。此復有二。一觀非安立諦有三品心。一內遣有情假法緣智。能除耎品分別隨眠。二內遣諸法假法緣智。能除中品分別隨眠。三遍遣一切有情諸法假緣智。能除一切分別隨眠。前二名法智。各別緣故。第三名類智。總合緣故。法真見道二空見分自所斷障無間解脫。別總建立名相見道。二緣安立諦有十六心。此復有二。一者依觀所取能取別立法類十六種心。謂于苦諦有四種心。一苦法智忍。謂觀三界苦諦真如。正斷三界見苦所斷二十八種分別隨眠。二苦法智。謂忍無間觀前真如。證前所顯煩惱解脫。三苦類智忍。謂智無間無漏慧生。於法忍智各別內證。言后聖法皆是此類。四苦類智。謂此無間無漏智生。審定印可苦類智忍。如於苦諦有四種心。集滅道諦應知亦爾。此十六心。八觀真如八觀正智。法真見道無間解脫見自證分。差別建立名相見道。
二者依觀上下諦境別立法類十六種心。謂觀現前不現前界苦等四諦各有二心。一現觀忍。二現觀智。如其所應法真見道無間解脫見分諦觀。斷見所斷百一十二分別隨眠。名相見道。諸相見道依真假說。世第一法無間而生及斷隨眠。非實如是。真見道後方得生故。非安立後起安立故。分別隨眠真已斷故。前真見道證唯識性。后相見道證唯識相。前真見道根本智攝。后相見道后得智攝。二中初勝故頌偏說。菩薩得此二見道時。生如來家住極喜地。善達法界得諸平等。常生諸佛大集會中。于多百門已得自在。自知不久證大菩提能盡未來利樂一切。次修習位其相云何。頌曰。
無得不思議 是出世間智 舍二粗重故 便證得轉依
釋曰。此顯第四修習位也。菩薩從前見道起已。為斷余障證得轉依。複數修習無分別智。此智遠離所取能取。故說無得及不思議。或離戲論說為無得。妙用難測名不思議。是出世間無分別智。斷世間故名出世間。二取隨眠是世間本。唯此能斷獨得出名。或出世名依二義立。謂體無漏及證真如。此智具斯二種義故獨名出世。余智不然。即十地中無分別智數修此故舍二粗重。二障種子立粗重名。性無堪任違細輕故。令彼永滅故說為舍。此能捨彼二粗重故。便能證得二種轉依。依謂所依。即
【現代漢語翻譯】 現代漢語譯本 二者依據觀照上下二諦境界的差別，建立法類十六種心。即觀照現前和不現前的欲界、苦等四諦，各有兩種心：一是現觀忍，二是現觀智。如其所應，在法智和真智的見道位，無間斷地解脫見分諦觀，斷除見道所斷的一百一十二種分別隨眠，稱為名相見道。諸相見道依真假而說。世第一法無間產生以及斷除隨眠，並非真實如此，因為真見道之後才能產生，不是在安立之後才安立，因為分別隨眠在真見道時已經斷除。前真見道證悟唯識性，后相見道證悟唯識相。前真見道屬於根本智所攝，后相見道屬於后得智所攝。因為二者中前者更為殊勝，所以頌文偏重於說前者。菩薩獲得這兩種見道時，生於如來之家，安住于極喜地（菩薩十地之第一地，又名歡喜地），善於通達法界，獲得諸種平等，常生於諸佛的大**中，在眾多法門中已經獲得自在，自己知道不久將證得大菩提，能夠盡未來際利益安樂一切眾生。接下來是修習位，它的相狀如何呢？頌文說：
『無得不思議，是出世間智，舍二粗重故，便證得轉依。』
解釋：這顯示的是第四修習位。菩薩從前面的見道位起來之後，爲了斷除剩餘的障礙，證得轉依，再次多次修習無分別智。此智慧遠離所取和能取，所以說『無得』和『不思議』。或者遠離戲論，所以說『無得』，妙用難以測度，名為『不思議』。這是出世間的無分別智，因為斷除世間法，所以名為『出世間』。二取隨眠是世間的根本，只有此智才能斷除，獨自獲得此名。或者『出世』之名依據兩種含義而立，即本體無漏以及證悟真如。此智慧具備這兩種含義，所以獨自名為『出世』，其餘智慧不是這樣。即十地中的無分別智，多次修習此智，所以捨棄二種粗重。二障的種子立為粗重之名，因為其性質沒有堪能性，違背細微和輕盈。使其永遠滅除，所以說『舍』。此智慧夠捨棄那二種粗重，所以便能證得兩種轉依。『依』是指所依，即
【English Translation】 English version These two, based on observing the differences in the realms of the higher and lower truths, establish sixteen types of minds within the category of Dharma. That is, observing the present and non-present realms, the Four Noble Truths of suffering, etc., each has two minds: one is the acceptance of direct realization (ksanti), and the other is the wisdom of direct realization (jnana). As appropriate, in the path of seeing (darshana-marga) of Dharma-wisdom and True-wisdom, without interruption, one is liberated from the view-aspect of the Truth, cutting off the one hundred and twelve kinds of conceptual latent tendencies (anusaya) that are severed by the path of seeing, which is called the path of seeing of names and characteristics. The path of seeing of characteristics is spoken of based on truth and falsehood. The highest mundane Dharma arises without interruption and cuts off latent tendencies, but this is not actually the case, because it can only arise after the True path of seeing, and it is not established after being established, because conceptual latent tendencies have already been cut off in the True path of seeing. The former True path of seeing realizes the nature of consciousness-only (vijnapti-matrata), and the latter path of seeing of characteristics realizes the characteristics of consciousness-only. The former True path of seeing is included within fundamental wisdom (mula-jnana), and the latter path of seeing of characteristics is included within subsequent wisdom (prstha-labdha-jnana). Because the former of the two is superior, the verse emphasizes speaking about the former. When a Bodhisattva attains these two paths of seeing, they are born into the family of the Tathagata, abide in the Joyful Ground (Pramudita-bhumi, the first of the ten Bodhisattva grounds), are skilled in understanding the Dharma realm, attain all equalities, constantly live in the great ** of all Buddhas, have already attained freedom in many hundreds of Dharma gates, and know for themselves that they will soon attain great Bodhi, and will be able to benefit and bring happiness to all beings for the extent of the future. Next is the stage of cultivation (bhavana-marga), what is its appearance? The verse says:
'No attainment, inconceivable, is the wisdom beyond the world. Because of abandoning the two burdens, one then attains the transformation of the basis.'
Explanation: This reveals the fourth stage of cultivation. After a Bodhisattva arises from the previous path of seeing, in order to cut off the remaining obstacles and attain the transformation of the basis (asraya-paravrtti), they repeatedly cultivate non-discriminating wisdom (nirvikalpa-jnana). This wisdom is far from the grasped and the grasper, therefore it is said to be 'no attainment' and 'inconceivable'. Or, being apart from conceptual proliferation (prapancha), it is said to be 'no attainment'; its wondrous function is difficult to fathom, and it is called 'inconceivable'. This is the non-discriminating wisdom beyond the world (lokottara-jnana), because it cuts off the mundane, it is called 'beyond the world'. The latent tendencies of the two graspings are the root of the mundane, only this wisdom can cut them off, and it alone obtains this name. Or, the name 'beyond the world' is established based on two meanings: namely, the essence is unconditioned (anasrava) and it realizes Suchness (tathata). This wisdom possesses these two meanings, therefore it alone is called 'beyond the world'; other wisdoms are not like this. That is, the non-discriminating wisdom in the ten grounds, by repeatedly cultivating this wisdom, one abandons the two burdens. The seeds of the two obscurations are established as the name of burdens, because their nature is incapable, contrary to subtlety and lightness. Causing them to be permanently extinguished, therefore it is said to 'abandon'. Because this wisdom is able to abandon those two burdens, one is then able to attain the two kinds of transformation of the basis. 'Basis' refers to the support, that is,
依他起與染凈法為所依故。染謂虛妄遍計所執。凈謂真實圓成實性。轉謂二分轉舍轉得。由數修習無分別智斷本識中二障粗重故。能轉舍依他起上遍計所執。及能轉得依他起中圓成實性。由轉煩惱得大涅槃。轉所知障證無上覺。成立唯識意。為有情證得如斯二轉依果。或依即是唯識真如。生死涅槃之所依故。愚夫顛倒迷此真如。故無始來受生死苦。聖者離倒悟此真如。便得涅槃畢竟安樂。由數修習無分別智斷本識中二障粗重故。能轉得依如生死。及能轉得依如涅槃。此即真如離雜染性。如雖性凈而性雜染。故離染時假說新凈。即此新凈說為轉依。修習位中斷障證得。雖於此位亦得菩提。而非此中頌意所顯。頌意但顯轉唯識性。二乘滿位名解脫身。在大牟尼名法身故。云何證得二種轉依。謂十地中修十勝行。斷十重障證十真如。二種轉依由斯證得。言十地者。一極喜地。初獲聖性具證二空。能益自他生大喜故。二離垢地。具凈尸羅。遠離能起微細毀犯煩惱垢故。三發光地。成就勝定大法總持。能發無邊妙慧光故。四焰慧地。安住最勝菩提分法。燒煩惱薪慧焰增故。五極難勝地。真俗兩智行相互違合令相應。極難勝故。六現前地。住緣起智引無分別最勝般若令現前故。七遠行地。至無相住功用後邊。出過世間二乘道故。八
【現代漢語翻譯】 現代漢語譯本： 依他起（一切法皆由因緣和合而生）與染凈諸法互為所依。染是指虛妄的遍計所執（虛妄分別所執著的自性）。凈是指真實的圓成實性（究竟真實的自性）。轉是指二分的轉舍（捨棄）和轉得（獲得）。由於反覆修習無分別智，斷除本識（根本識）中的二障（煩惱障和所知障）粗重習氣，所以能夠轉舍依他起上的遍計所執，並且能夠轉得依他起中的圓成實性。通過轉變煩惱而獲得大涅槃（究竟寂滅的境界），通過轉變所知障而證得無上覺（無上的覺悟）。 成立唯識的意義，是爲了讓有情眾生證得這樣的二轉依果（兩種轉變所依的果報）。或者說，所依就是唯識真如（唯識的真實如如），是生死和涅槃的所依。愚昧的人顛倒迷惑於此真如，所以從無始以來遭受生死輪迴的痛苦。聖者遠離顛倒，覺悟此真如，便能獲得涅槃，得到究竟的安樂。由於反覆修習無分別智，斷除本識中的二障粗重習氣，所以能夠轉得依如生死，並且能夠轉得依如涅槃。這也就是真如遠離雜染的自性。真如雖然本性清凈，但也具有被雜染的性質，所以在遠離染污時，假說為新凈。這新凈就被稱為轉依。在修習的位次中，斷除障礙並證得。雖然在這個位次也能得到菩提（覺悟），但並非此頌文的意義所要顯示的。頌文的意義只是顯示轉變唯識的自性。二乘（聲聞乘和緣覺乘）圓滿的果位稱為解脫身，而在大牟尼（偉大的聖者，指佛陀）則稱為法身。 如何證得二種轉依呢？就是在十地（菩薩修行的十個階位）中修習十勝行（十種殊勝的修行），斷除十重障（十種深重的障礙），證得十真如（十種真實如如的境界）。二種轉依由此證得。所說的十地是：一、極喜地（菩薩初入聖位的階段）。初次獲得聖者的體性，具足證悟人我和法我兩種空性，能夠利益自己和他人，產生極大的喜悅。二、離垢地（菩薩持戒清凈的階段）。具足清凈的戒律，遠離能夠引起微細毀犯的煩惱垢染。三、發光地（菩薩智慧增長的階段）。成就殊勝的禪定和大法總持（記憶和理解佛法教義的能力），能夠發出無邊的妙慧光明。四、焰慧地（菩薩精進修行的階段）。安住于最殊勝的菩提分法（幫助覺悟的修行方法），燃燒煩惱的薪柴，使智慧的火焰增長。五、極難勝地（菩薩修行難度極高的階段）。真諦和俗諦兩種智慧的行持相互違背，使之相應，極其難以勝過。六、現前地（菩薩智慧現前的階段）。安住于緣起智（觀察事物因緣生滅的智慧），引導無分別的最殊勝般若（智慧）使其現前。七、遠行地（菩薩修行超越世間的階段）。到達無相住（安住于無相的境界）功用的後邊，超出世間二乘的道。
【English Translation】 English version: The Paratantra (the dependent nature of all phenomena) and the defiled and undefiled dharmas are mutually dependent. Defilement refers to the illusory Parikalpita (the imputed nature, the nature of things as they are conceptualized). Purity refers to the true Parinishpanna (the perfected nature, the ultimate nature of reality). 'Transformation' refers to the transformation of abandonment and the transformation of attainment of the two aspects. By repeatedly cultivating non-discriminating wisdom, one severs the coarse habitual tendencies of the two obscurations (the obscuration of afflictions and the obscuration of knowledge) in the Alaya-vijnana (the base consciousness). Therefore, one can transform and abandon the Parikalpita on the Paratantra, and one can transform and attain the Parinishpanna within the Paratantra. By transforming afflictions, one attains great Nirvana (ultimate liberation). By transforming the obscuration of knowledge, one realizes unsurpassed enlightenment. Establishing the meaning of Vijnaptimatra (Consciousness-only) is for sentient beings to attain such a result of the two transformations. Or, the basis is the Suchness of Vijnaptimatra, which is the basis of Samsara (cyclic existence) and Nirvana. Foolish people are deluded by this Suchness, and therefore, from beginningless time, they suffer the pain of Samsara. Sages, free from delusion, awaken to this Suchness, and then attain Nirvana, obtaining ultimate bliss. By repeatedly cultivating non-discriminating wisdom, one severs the coarse habitual tendencies of the two obscurations in the Alaya-vijnana. Therefore, one can transform and attain dependence as in Samsara, and one can transform and attain dependence as in Nirvana. This is the nature of Suchness, free from defilement. Although Suchness is inherently pure, it also has the nature of being defiled. Therefore, when separating from defilement, it is provisionally called 'new purity'. This new purity is called 'transformation of the basis'. In the stage of cultivation, one severs obscurations and attains realization. Although one can also attain Bodhi (enlightenment) in this stage, it is not what the meaning of this verse intends to show. The meaning of the verse only shows the transformation of the nature of Vijnaptimatra. The complete state of the Two Vehicles (Sravakayana and Pratyekabuddhayana) is called the Liberation Body, while in the Great Sage (Mahamuni, referring to the Buddha), it is called the Dharmakaya (Dharma Body). How does one realize the two transformations of the basis? It is by cultivating the Ten Supreme Practices in the Ten Bhumis (the ten stages of a Bodhisattva's path), severing the Ten Heavy Obscurations, and realizing the Ten Suchnesses. The two transformations of the basis are realized by this. The Ten Bhumis are: 1. Pramudita-bhumi (the Joyful Ground). One initially attains the nature of a noble being, fully realizing the two emptinesses (the emptiness of self and the emptiness of phenomena), and is able to benefit oneself and others, generating great joy. 2. Vimala-bhumi (the Stainless Ground). One possesses pure morality, staying far away from the subtle transgressions that can arise from afflictive defilements. 3. Prabhakari-bhumi (the Luminous Ground). One accomplishes superior Samadhi (meditative concentration) and the great Dharani (the ability to remember and understand the teachings), and is able to emit boundless light of wondrous wisdom. 4. Archishmati-bhumi (the Radiant Ground). One abides in the most supreme limbs of enlightenment, burning the fuel of afflictions, and increasing the flame of wisdom. 5. Sudurjaya-bhumi (the Very Difficult to Conquer Ground). The practices of the two wisdoms, conventional and ultimate, contradict each other, making it extremely difficult to harmonize them. 6. Abhimukhi-bhumi (the Face-to-Face Ground). One abides in the wisdom of dependent origination, drawing forth the non-discriminating, most supreme Prajna (wisdom), causing it to manifest. 7. Duramgama-bhumi (the Far-Reaching Ground). One reaches the end of the function of abiding in the non-conceptual, surpassing the path of the Two Vehicles.
不動地。無分別智任運相續相用。煩惱不能動故。九善慧地。成就微妙四無礙解。能遍十方善說法故。十法雲地。大法智云含眾德水。蔽如空粗重充滿法身故。如是十地總攝有為無為功德。以為自性。與所修行為勝依持令得生長故名地。十勝行者。即是十種波羅蜜多。施有三種。謂財施無畏施法施。戒有三種。謂律儀戒攝善法戒饒益有情戒。忍有三種。謂耐怨害忍安受苦忍諦察法忍。精進有三種。謂被甲精進攝善精進利樂精進。靜慮有三種。謂安住靜慮引發靜慮辨事靜慮。般若有三種。謂生空無分別慧法空無分別慧俱空無分別慧。方便善巧有二種。謂迴向方便善巧拔濟方便善巧。愿有二種。謂求菩提愿利樂他愿。力有二種。謂思擇力修習力。智有二種。謂受用法樂智成熟有情智。此十性者。施以無貪及彼所起三業為性。戒以受學菩薩戒時三業為性。忍以無嗔精進審慧及彼所起三業為性。精進以勤及彼所起三業為性。靜慮但以等持為性。后五皆以擇法為性。說是根本后得智故。于中第八以欲勝解及信為性。愿以此三為自性故。此說自性。並眷屬一一皆以一切俱行功德為性。此十相者。要七最勝之所攝受方可建立波羅蜜多。一安住最勝。謂要安住菩薩種性。二依止最勝。謂要依止大菩提心。三意樂最勝。謂要悲愍一切有情
【現代漢語翻譯】 現代漢語譯本 不動地（Achala Bhumi）。無分別智（Nirvikalpa-jnana）任運相續相用。煩惱不能動故。九善慧地（Sadhumati Bhumi）。成就微妙四無礙解（Catur-pratisamvit）。能遍十方善說法故。十法雲地（Dharmamegha Bhumi）。大法智云含眾德水。蔽如空粗重充滿法身故。如是十地總攝有為無為功德。以為自性。與所修行為勝依持令得生長故名地。 十勝行者。即是十種波羅蜜多（Paramita）。施有三種。謂財施（Dana）無畏施（Abhaya-dana）法施（Dharma-dana）。戒有三種。謂律儀戒（Samvara-sila）攝善法戒（Kusaladharma-samgraha-sila）饒益有情戒（Sattvarthakriya-sila）。忍有三種。謂耐怨害忍（Kshanti）安受苦忍（Adhivasanakshanti）諦察法忍（Dharmanidhyanakshanti）。精進有三種。謂被甲精進（Sannaha-virya）攝善精進（Kusaladharma-samgraha-virya）利樂精進（Sattvarthakriya-virya）。靜慮有三種。謂安住靜慮（Sthita-dhyana）引發靜慮（Utpadaka-dhyana）辨事靜慮（Vyavasthapana-dhyana）。般若有三種。謂生空無分別慧（Pudgala-sunyata-nirvikalpa-prajna）法空無分別慧（Dharma-sunyata-nirvikalpa-prajna）俱空無分別慧（Ubhayasunyata-nirvikalpa-prajna）。方便善巧有二種。謂迴向方便善巧（Parinamana-upaya-kausalya）拔濟方便善巧（Nirharana-upaya-kausalya）。愿有二種。謂求菩提愿（Bodhi-pranidhana）利樂他愿（Sattvarthakriya-pranidhana）。力有二種。謂思擇力（Vimamsa-bala）修習力（Bhavana-bala）。智有二種。謂受用法樂智（Paribhogasukha-jnana）成熟有情智（Sattvaparipaka-jnana）。 此十性者。施以無貪及彼所起三業為性。戒以受學菩薩戒時三業為性。忍以無嗔精進審慧及彼所起三業為性。精進以勤及彼所起三業為性。靜慮但以等持為性。后五皆以擇法為性。說是根本后得智故。于中第八以欲勝解及信為性。愿以此三為自性故。此說自性。並眷屬一一皆以一切俱行功德為性。 此十相者。要七最勝之所攝受方可建立波羅蜜多。一安住最勝。謂要安住菩薩種性。二依止最勝。謂要依止大菩提心。三意樂最勝。謂要悲愍一切有情。
【English Translation】 English version Achala Bhumi (Immovable Ground). The spontaneous and continuous function of Nirvikalpa-jnana (Non-discriminating Wisdom). Because afflictions cannot move it. Sadhumati Bhumi (Ground of Good Wisdom). Accomplishing the subtle Fourfold Unimpeded Exegesis (Catur-pratisamvit). Because it can skillfully expound the Dharma throughout the ten directions. Dharmamegha Bhumi (Cloud of Dharma Ground). The great Dharma-wisdom cloud contains the water of numerous virtues, covering the coarse and heavy aspects like the sky, filling the Dharmakaya (Dharma Body). Thus, these ten grounds encompass all conditioned and unconditioned merits, taking them as their nature. They are called 'grounds' because they provide a superior support for the practices being cultivated, enabling them to grow. The ten superior practices are the ten Paramitas (Perfections). Giving (Dana) has three aspects: material giving (Dana), fearlessness giving (Abhaya-dana), and Dharma giving (Dharma-dana). Morality (Sila) has three aspects: the morality of discipline (Samvara-sila), the morality of gathering wholesome dharmas (Kusaladharma-samgraha-sila), and the morality of benefiting sentient beings (Sattvarthakriya-sila). Patience (Kshanti) has three aspects: patience in enduring harm from enemies (Kshanti), patience in accepting suffering (Adhivasanakshanti), and patience in contemplating the Dharma (Dharmanidhyanakshanti). Diligence (Virya) has three aspects: armor-like diligence (Sannaha-virya), diligence in gathering wholesome dharmas (Kusaladharma-samgraha-virya), and diligence in benefiting and bringing joy to sentient beings (Sattvarthakriya-virya). Dhyana (Meditation) has three aspects: abiding dhyana (Sthita-dhyana), generating dhyana (Utpadaka-dhyana), and discerning dhyana (Vyavasthapana-dhyana). Prajna (Wisdom) has three aspects: non-discriminating wisdom of the emptiness of self (Pudgala-sunyata-nirvikalpa-prajna), non-discriminating wisdom of the emptiness of dharmas (Dharma-sunyata-nirvikalpa-prajna), and non-discriminating wisdom of the emptiness of both (Ubhayasunyata-nirvikalpa-prajna). Skillful means (Upaya-kausalya) has two aspects: skillful means of dedication (Parinamana-upaya-kausalya) and skillful means of deliverance (Nirharana-upaya-kausalya). Vows (Pranidhana) has two aspects: the vow to seek Bodhi (Bodhi-pranidhana) and the vow to benefit and bring joy to others (Sattvarthakriya-pranidhana). Strength (Bala) has two aspects: the strength of discernment (Vimamsa-bala) and the strength of cultivation (Bhavana-bala). Wisdom (Jnana) has two aspects: the wisdom of enjoying the Dharma bliss (Paribhogasukha-jnana) and the wisdom of maturing sentient beings (Sattvaparipaka-jnana). The nature of these ten is as follows: Giving has as its nature non-greed and the three karmas arising from it. Morality has as its nature the three karmas at the time of receiving and learning the Bodhisattva precepts. Patience has as its nature non-anger, diligence, careful wisdom, and the three karmas arising from them. Diligence has as its nature effort and the three karmas arising from it. Dhyana has only samadhi (concentration) as its nature. The latter five all have discernment of dharmas as their nature, because they are said to be fundamental and subsequent wisdom. Among them, the eighth has desire, understanding, and faith as its nature. Vows have these three as their nature. This speaks of their nature, and each of their retinues also has all concurrent merits as their nature. These ten aspects: only when embraced by the seven supreme qualities can the Paramitas be established. First, the supreme quality of abiding: which means abiding in the Bodhisattva lineage. Second, the supreme quality of reliance: which means relying on the great Bodhicitta (Mind of Enlightenment). Third, the supreme quality of intention: which means having compassion for all sentient beings.
。四事業最勝。謂要具行一切事業。五巧便最勝。謂要無相智所攝受。六回向最勝。謂要回向無上菩提。七清凈最勝。謂要不為二障間雜。若非此七所攝受者。所行施等非到彼岸。由斯施等十波羅蜜多一一皆應四句分別。此但有十不增減者。謂十地中對治十障證十真如無增減故。其前六種不增減者。謂施等三增上生道。感大財體及眷屬故。精進等三決定勝道。能伏煩惱成熟有情及佛法故。諸菩薩道唯有此二。后唯四者為助前六令修滿足不增減故。方便善巧助施等三。愿助精進。力助靜慮。智助般若令修滿故。十次第者。謂由前前引發後後。及由後後持凈前前。又前前粗後後細故。易難修習次第如是。此十修者有五種修。一依止任持修。二依止作意修。三依止意樂修。四依止方便修。五依止自在修。依此五修修習十種波羅蜜多皆得圓滿。此十攝者。謂一一皆攝一切波羅蜜多互相順故。依修前行而引後者。前攝於后必待前故。后不攝前不待后故。依修後行持凈前者。后攝於前持凈前故。前不攝后非持凈故。若依能雜而修習者。展轉相望應作四句。此實有十而說六者。應知后四第六所攝。開為十者。第六唯攝無分別智。后四皆是后得智攝。緣世俗故。此十果者。有漏有四。除離系果。無漏有四。除異熟果。而有處說具五果者
。或五相資或二合說。此十學者。若自性攝戒唯攝戒。定攝靜慮。慧攝后五。若並助伴皆具相攝。若隨用攝戒攝前三。資糧自體眷屬性故。定攝靜慮。慧攝后五。精進三攝。遍策三故。若隨顯攝戒攝前四。前三如前及守護故。定攝靜慮。慧攝后五。此十因位有三種名。一名波羅蜜多。謂初無數劫。爾時施等勢力尚微。被煩惱伏未能伏彼。由斯煩惱不覺現行。二名近波羅蜜多。謂第二無數劫。爾時施等勢力微增。非煩惱伏而能伏彼。由斯煩惱故意方行。三名大波羅蜜多。謂第三無數劫。爾時施等勢力轉增。能畢竟伏一切煩惱。由斯煩惱永不現行。十於十地雖實皆修。而隨相增地地修一。雖十地行有無量門。而皆攝在十到彼岸。十重障者。一異生性障。謂二障中分別起者依彼種立異生性故。二乘見道現在前時唯斷一種名得聖性。菩薩見道現在前時具斷二種名得聖性。二真見道現在前時。彼二種障必不成就。猶明與闇定不俱生。如秤兩頭低昂時等。諸相違法理必應然。是故二性無俱成失。然斷二障必由二道。一謂無間。二謂解脫。斷惑證滅期心別故。為舍彼名粗重性故。無間道時雖無惑種。而未舍彼無堪任性。為舍此故起解脫道。及證此名擇滅無為。雖初地所斷實通二障。而異生性障意取所知。說十無明非染污故。理實初地
修道位中亦斷俱生所知一分。然今且說最初斷者。后九地斷準此應知。住滿位中時既淹久。理應進斷所應斷障。不爾三時道應無別。故說菩薩得現觀已。復於十地修道位中。唯修永滅所知障道。留煩惱障助愿受生。非如二乘速趣圓寂。故修道位不斷煩惱。將成佛時方頓斷故。二邪行障。謂所知障中俱生一分及彼所起誤犯三業。彼障二地極凈尸羅。入二地時便能永斷。三闇鈍障。謂所知障中俱生一分令所聞思修法忘失。彼障三地勝定總持及彼所起殊勝三惠。入三地時便能永斷。四微細煩惱現行障。謂所知障中俱生一分第六識俱身見等攝。最下品故。不作意緣故。遠隨現行故。說名微細。彼昔多與此身見等同體起故說煩惱名。彼障四地菩提分法。入四地時便能永斷。五于下乘般涅槃障。謂所知障中俱生一分令厭生死樂趣涅槃同下二乘厭苦欣滅。彼障五地無差別道。入五地時便能永斷。六粗相現行障。謂所知障中俱生一分執有染凈粗相現行。彼障六地無染凈道。入六地時便能永斷。七細相現行障。謂所知障中俱生一分執有生滅細相現行。彼障七地妙無相道。入七地時便能永斷。八無相中作加行障。謂所知障中俱生一分令無相觀不任運起。前之五地有相觀多無相觀少。于第六地有相觀少無相觀多。第七地中純無相觀。雖恒相續
【現代漢語翻譯】 現代漢語譯本： 在修道位中，菩薩也會斷除俱生所知障的一部分。但現在我們先說最初斷除的部分，後面的九地所斷除的，可以依此類推。菩薩在住滿位中停留的時間很久，理應進一步斷除所應斷除的障礙。否則，前、中、后三個階段的修道就沒有區別了。所以說，菩薩在獲得現觀之後，在十地的修道位中，只是修習爲了永遠滅除所知障的道，保留煩惱障以幫助他們爲了願力而受生，不像二乘那樣迅速趨向圓寂。因此，修道位不斷除煩惱障，而是要到將要成佛的時候才一下子斷除。以下是八種障礙： 一、邪行障：指所知障中俱生的一部分，以及由此引起的錯誤觸犯身、口、意三業的行為。這種障礙會妨礙二地的極凈尸羅（戒律，Śīla）。進入二地時，就能永遠斷除。 二、闇鈍障：指所知障中俱生的一部分，導致對所聽聞、思考、修習的佛法忘失。這種障礙會妨礙三地的殊勝定（禪定，Dhyāna）、總持（陀羅尼，Dhāraṇī）以及由此產生的殊勝三慧（聞慧、思慧、修慧）。進入三地時，就能永遠斷除。 三、微細煩惱現行障：指所知障中俱生的一部分，與第六識俱生的身見等相關。因為是最下品，不作意緣，並且是遠離隨現行，所以稱為微細。過去常常與這種身見等同體生起，所以稱為煩惱。這種障礙會妨礙四地的菩提分法（菩提的組成部分，Bodhipākṣika-dharmas）。進入四地時，就能永遠斷除。 四、于下乘般涅槃障：指所知障中俱生的一部分，導致厭惡生死，喜歡涅槃，與下乘的二乘人一樣厭惡痛苦，欣求滅盡。這種障礙會妨礙五地的無差別道。進入五地時，就能永遠斷除。 五、粗相現行障：指所知障中俱生的一部分，執著于有染污和清凈的粗顯相狀現行。這種障礙會妨礙六地的無染凈道。進入六地時，就能永遠斷除。 六、細相現行障：指所知障中俱生的一部分，執著于有生滅的細微相狀現行。這種障礙會妨礙七地的妙無相道。進入七地時，就能永遠斷除。 七、無相中作加行障：指所知障中俱生的一部分，導致無相觀不能自然而然地生起。之前的五地，有相觀多，無相觀少；在第六地，有相觀少，無相觀多；在第七地中，純粹是無相觀，雖然恒常相續。
【English Translation】 English version: In the stage of cultivation (修道位, Śikṣā-mārga), Bodhisattvas also sever a portion of the innate cognitive obscurations (俱生所知障, Sahaja-jñeyāvaraṇa). However, let's discuss the initial severances first, and the severances in the subsequent nine grounds can be understood analogously. Since the duration in the 'dwelling-fulfilled' stage (住滿位) is prolonged, it is reasonable to further sever the obstacles that should be severed. Otherwise, there would be no distinction between the paths of the past, present, and future. Therefore, it is said that after attaining direct realization (現觀, Abhisamaya), Bodhisattvas, in the ten grounds (十地, Daśa-bhūmi) of the path of cultivation, only cultivate the path to permanently eliminate cognitive obscurations, retaining afflictive obscurations (煩惱障, Kleśāvaraṇa) to aid their rebirth for the sake of their vows, unlike the Two Vehicles (二乘, Dvayāna) who quickly strive for complete quiescence (圓寂, Parinirvāṇa). Hence, the afflictive obscurations are not severed in the stage of cultivation, but are severed all at once when approaching Buddhahood. Here are the eight obstacles: 1. Obstacle of Wrong Conduct (邪行障, Mithyācāra-āvaraṇa): Refers to a portion of the innate cognitive obscurations and the resulting erroneous actions of body, speech, and mind. This obstacle hinders the extremely pure morality (尸羅, Śīla) of the second ground. Upon entering the second ground, it can be permanently severed. 2. Obstacle of Dullness (闇鈍障, Tāmasa-āvaraṇa): Refers to a portion of the innate cognitive obscurations that causes the forgetting of the Dharma that has been heard, contemplated, and meditated upon. This obstacle hinders the superior concentration (禪定, Dhyāna), retention (陀羅尼, Dhāraṇī), and the resulting superior three wisdoms (hearing, contemplation, and meditation) of the third ground. Upon entering the third ground, it can be permanently severed. 3. Obstacle of Manifestation of Subtle Afflictions (微細煩惱現行障, Sūkṣma-kleśa-prādurbhāva-āvaraṇa): Refers to a portion of the innate cognitive obscurations related to the self-view (身見, Satkāya-dṛṣṭi) and so on, co-arising with the sixth consciousness. Because it is of the lowest quality, not intentionally focused upon, and manifests remotely, it is called subtle. In the past, it often arose in the same entity as this self-view, so it is called an affliction. This obstacle hinders the factors of enlightenment (菩提分法, Bodhipākṣika-dharmas) of the fourth ground. Upon entering the fourth ground, it can be permanently severed. 4. Obstacle to Parinirvāṇa in the Lower Vehicle (于下乘般涅槃障, Hīnayāna-parinirvāṇa-āvaraṇa): Refers to a portion of the innate cognitive obscurations that causes aversion to birth and death and delight in Nirvāṇa, like the Two Vehicles who abhor suffering and seek extinction. This obstacle hinders the path of non-differentiation of the fifth ground. Upon entering the fifth ground, it can be permanently severed. 5. Obstacle of Manifestation of Coarse Aspects (粗相現行障, Sthūla-lakṣaṇa-prādurbhāva-āvaraṇa): Refers to a portion of the innate cognitive obscurations that clings to the manifestation of coarse aspects of defilement and purity. This obstacle hinders the path of non-defilement and non-purity of the sixth ground. Upon entering the sixth ground, it can be permanently severed. 6. Obstacle of Manifestation of Subtle Aspects (細相現行障, Sūkṣma-lakṣaṇa-prādurbhāva-āvaraṇa): Refers to a portion of the innate cognitive obscurations that clings to the manifestation of subtle aspects of arising and ceasing. This obstacle hinders the wonderful path of no-aspects of the seventh ground. Upon entering the seventh ground, it can be permanently severed. 7. Obstacle to Applying Effort in the Absence of Aspects (無相中作加行障, Anābhāsa-madhye-prayoga-āvaraṇa): Refers to a portion of the innate cognitive obscurations that prevents the effortless arising of the non-conceptual contemplation. In the previous five grounds, conceptual contemplation is more prevalent, and non-conceptual contemplation is less so. In the sixth ground, conceptual contemplation is less prevalent, and non-conceptual contemplation is more so. In the seventh ground, it is purely non-conceptual contemplation, although it is constantly continuous.
而有加行。由無相中有加行故。未能任運現相及土。此障八地無功用道。入八地時便能永斷。九利他中不欲行障。謂所知障中俱生一分令于利樂有情事中不欲勤行樂修己利。彼障九地四無礙解。入九地時便能永斷。十于諸法中未得自在障。謂所知障中俱生一分令于諸法不得自在。彼障十地大法智云及所含藏所起事業。入十地時便能永斷。此地於法雖得自在。而有餘障未名最極。謂有俱生微所知障。及有任運煩惱障種。金剛喻定現在前。彼皆頓斷入如來地 故通佛地有十一障。十真如者。一遍行真如。謂此真如二空所顯。無有一法而不遍故。二最勝真如。謂此真如具無邊德。於一切法最為勝故。三勝流真如。謂此真如所流教法。于余教法極為勝故。四無攝受真如。謂此真如無所繫屬。非我執等所依取故。五類無別真如。謂此真如類無差別。非如眼等類有異故。六無染凈真如。謂此真如此本性無染。亦不可說後方凈故。七法無別真如。謂此真如雖多教法種種安立而無異故。八不增減真如。謂此真如離增減執。不隨染凈有增減故。即此亦名相土自在所依真如。謂若證得此真如已。現相現土俱自在故。九智自在所依真如。謂若證得此真如已。于無礙解得自在故。十業自在所依真如。謂若證得此真如已。普於一切神通作業總持定
【現代漢語翻譯】 現代漢語譯本 還有加行（prayoga）。由於在無相（animitta）中還有加行，所以不能任運地顯現相和剎土。這種障礙是八地（Acalābhūmi）的無功用道（anabhogacarya）。進入八地時，就能永遠斷除這種障礙。 九、利他中不欲行障。指的是所知障（jñeyāvaraṇa）中俱生的一部分，使得在利益安樂有情的事情中，不願勤奮修行，而只樂於修習自己的利益。這種障礙是九地（Sādhumatībhūmi）的四無礙解（catasra pratisaṃvidā）。進入九地時，就能永遠斷除這種障礙。 十、于諸法中未得自在障。指的是所知障中俱生的一部分，使得對於諸法不能自在。這種障礙是十地（Dharmameghābhūmi）的大法智云（mahādharmamegha-jñāna）以及所含藏、所起的事業。進入十地時，就能永遠斷除這種障礙。此地對於法雖然得到了自在，但還有剩餘的障礙，不能稱為最極，指的是還有俱生的微細所知障，以及還有任運的煩惱障種子。當金剛喻定（vajropamasamādhi）現在前時，這些都能頓然斷除，進入如來地（Tathāgatabhūmi）。 所以通往佛地（Buddhabhūmi）有十一種障礙。 十真如（tathatā）是：一、遍行真如。指的是這種真如是二空（dvisūnyatā）所顯現的，沒有一法不遍及的緣故。二、最勝真如。指的是這種真如具有無邊的功德，對於一切法最為殊勝的緣故。三、勝流真如。指的是這種真如所流出的教法，對於其他的教法極為殊勝的緣故。四、無攝受真如。指的是這種真如沒有被任何事物所繫縛，不是我執（ātmagraha）等所依取的緣故。五、類無別真如。指的是這種真如在種類上沒有差別，不像眼等在種類上有差異的緣故。六、無染凈真如。指的是這種真如的本性沒有染污，也不可說是後來才清凈的緣故。七、法無別真如。指的是這種真如雖然有多種教法，種種安立，但實際上沒有差異的緣故。八、不增減真如。指的是這種真如遠離了增減的執著，不隨著染污或清凈而有增減的緣故。即此也名為相土自在所依真如。指的是如果證得了這種真如，顯現相和顯現剎土都自在的緣故。九、智自在所依真如。指的是如果證得了這種真如，對於無礙解（pratisaṃvidā）就能得到自在的緣故。十、業自在所依真如。指的是如果證得了這種真如，普遍對於一切神通作業和總持定（dhāraṇīsamādhi）
【English Translation】 English version And there is additional effort (prayoga). Because there is additional effort in the absence of characteristics (animitta), one is unable to effortlessly manifest appearances and lands. This obstructs the path of non-effort (anabhogacarya) of the eighth ground (Acalābhūmi). Upon entering the eighth ground, this obstruction can be permanently severed. Ninth, the obstruction of unwillingness to act for the benefit of others. This refers to a portion of the co-emergent aspect of the knowledge obscuration (jñeyāvaraṇa) that causes one to be unwilling to diligently practice for the benefit and happiness of sentient beings, and instead to delight in cultivating one's own benefit. This obstructs the four unimpeded understandings (catasra pratisaṃvidā) of the ninth ground (Sādhumatībhūmi). Upon entering the ninth ground, this obstruction can be permanently severed. Tenth, the obstruction of not having attained mastery over all phenomena. This refers to a portion of the co-emergent aspect of the knowledge obscuration that causes one to lack mastery over all phenomena. This obstructs the great cloud of Dharma wisdom (mahādharmamegha-jñāna) of the tenth ground (Dharmameghābhūmi), as well as the activities contained and arising from it. Upon entering the tenth ground, this obstruction can be permanently severed. Although one attains mastery over phenomena on this ground, there remain residual obstructions that prevent it from being considered ultimate. These include subtle co-emergent knowledge obscurations and seeds of afflictive obscurations that arise spontaneously. When the vajra-like concentration (vajropamasamādhi) manifests, all of these are instantly severed, and one enters the ground of the Tathāgata (Tathāgatabhūmi). Therefore, there are eleven obstructions on the path to the ground of Buddhahood (Buddhabhūmi). The ten suchnesses (tathatā) are: First, pervasive suchness. This refers to the suchness that is revealed by the two emptinesses (dvisūnyatā), because there is no phenomenon that it does not pervade. Second, supreme suchness. This refers to the suchness that possesses boundless qualities, because it is the most supreme of all phenomena. Third, superior-flow suchness. This refers to the teachings that flow from this suchness, because they are extremely superior to other teachings. Fourth, unappropriated suchness. This refers to the suchness that is not bound by anything, because it is not appropriated by ego-grasping (ātmagraha) or other such things. Fifth, suchness without difference in kind. This refers to the suchness that has no difference in kind, unlike the eyes and other things that have differences in kind. Sixth, suchness without defilement or purity. This refers to the suchness whose nature is without defilement, and it cannot be said that it becomes pure later. Seventh, suchness without difference in phenomena. This refers to the suchness that, although there are many teachings and various establishments, is actually without difference. Eighth, suchness without increase or decrease. This refers to the suchness that is free from the clinging to increase or decrease, and does not increase or decrease with defilement or purity. This is also called the suchness that is the basis for mastery over appearances and lands. This refers to the fact that if one attains this suchness, one has mastery over the manifestation of appearances and lands. Ninth, suchness that is the basis for mastery over wisdom. This refers to the fact that if one attains this suchness, one attains mastery over unimpeded understanding (pratisaṃvidā). Tenth, suchness that is the basis for mastery over actions. This refers to the fact that if one attains this suchness, one universally has mastery over all miraculous actions and the power of retention (dhāraṇīsamādhi).
門皆自在故。雖真如性實無差別。而隨勝德假立十種。雖初地中已達一切。而能證行猶未圓滿。為令圓滿後後建立。如是菩薩於十地中勇猛修行十種勝行。斷十重障證十真如。於二轉依便能證得。轉依位別略有六種。一損力益能轉。謂初二位。由習勝解及慚愧故。損本識中染種勢力。益本識中凈種功能。雖未斷障種實證轉依。而漸伏現行亦名為轉。二通達轉。在通達位。由見道力通達真如。斷分別生二障粗重。證得一分真實轉依。三修習轉。謂修習位。由數修習十地行故。慚斷俱生二障粗重。漸次證得真實轉依。四果圓滿轉。謂究竟位。由三大劫阿僧企耶修習無邊難行勝行。金剛喻定現在前時。永斷本來一切粗重。頓證佛果圓滿轉依。窮未來際利樂無盡。五下劣轉。謂二乘位。專求自利厭苦欣寂。唯能通達生空真如。斷煩惱種證真如擇滅。無勝堪能名下劣轉。六廣大轉。謂大乘位。為利他故趣大菩提。生死涅槃俱無欣厭。具能通達二空真如。雙斷所知煩惱障種。頓證無上菩提涅槃。有勝堪能名廣大轉。此中意說廣大轉依。舍二粗重而證得故。轉依義別略有四種一能轉道。此復有二。一能伏道謂伏二障隨眠勢力。令不引起二障現行。此通有漏無漏二道加行根本后得三智。隨其所應漸頓伏彼。二能斷道。謂能永斷二障隨眠
【現代漢語翻譯】 現代漢語譯本： 因為一切法門都是自在的緣故。雖然真如的體性實際上沒有差別，但爲了隨順殊勝的功德而假立十種地。雖然在初地菩薩時已經通達一切法，但能證的行持還沒有圓滿。爲了使之圓滿，所以在後面各地上建立不同的修行。像這樣，菩薩在十地中勇猛地修行十種殊勝的行持，斷除十重障礙，證得十種真如，在兩種轉依上便能證得。 轉依的位次差別略有六種： 一、損力益能轉：指初地和二地。由於修習殊勝的勝解和慚愧，減損本識中染污種子的勢力，增益本識中清凈種子的功能。雖然沒有斷除障礙的種子，實際證得轉依，但逐漸調伏現行也稱為轉。 二、通達轉：在通達位（指見道位）。由於見道的力量通達真如，斷除分別產生的兩種障礙的粗重，證得一部分真實的轉依。 三、修習轉：指修習位。由於多次修習十地的行持，逐漸斷除俱生兩種障礙的粗重，逐漸證得真實的轉依。 四、果圓滿轉：指究竟位（指佛果位）。由於三大阿僧祇劫修習無邊艱難的殊勝行持，金剛喻定現在前時，永遠斷除本來一切粗重，頓時證得佛果圓滿的轉依，窮盡未來際利益安樂無有窮盡。 五、下劣轉：指二乘位。專門尋求自己的利益，厭惡痛苦欣求寂靜，只能通達生空真如（Śūnyatā，空性），斷除煩惱種子，證得真如擇滅（Nirvāṇa，涅槃），沒有殊勝的堪能，稱為下劣轉。 六、廣大轉：指大乘位。爲了利益他人而趣向大菩提（Bodhi，覺悟），對於生死和涅槃都沒有欣喜和厭惡，能夠通達人空和法空兩種真如，同時斷除所知障和煩惱障的種子，頓時證得無上菩提涅槃，具有殊勝的堪能，稱為廣大轉。 這裡所說的意思是廣大轉依，捨棄兩種粗重而證得的緣故。 轉依的意義差別略有四種： 一、能轉道：這又分為兩種： （一）能伏道：指調伏兩種障礙的隨眠勢力，使之不引起兩種障礙的現行。這包括有漏和無漏兩種道，以及加行位、根本位和后得位的三種智慧，根據情況逐漸或頓然調伏它們。 （二）能斷道：指能夠永遠斷除兩種障礙的隨眠。
【English Translation】 English version: Because all Dharma gates are free and unconstrained. Although the nature of Suchness (Tathatā) is essentially without difference, ten grounds (Bhūmi) are provisionally established according to superior virtues. Although one has already understood everything in the first ground, the practice of realization is not yet complete. In order to make it complete, subsequent establishments are made on later grounds. Thus, Bodhisattvas vigorously cultivate ten kinds of superior practices in the ten grounds, sever ten heavy obstacles, and realize ten kinds of Suchness (Tathatā), and are then able to realize the two transformations (Āśraya-parāvṛtti). The differences in the stages of transformation are roughly six types: 1. Transformation of Diminishing Power and Increasing Ability: This refers to the first and second grounds. Due to the cultivation of superior understanding and shame, the power of defiled seeds in the fundamental consciousness (Ālaya-vijñāna) is diminished, and the function of pure seeds in the fundamental consciousness is increased. Although the seeds of obstacles have not been severed, and the actual transformation has been realized, gradually subduing the manifest actions is also called transformation. 2. Transformation of Thorough Understanding: This is in the stage of thorough understanding (referring to the stage of seeing the path). Due to the power of seeing the path, one thoroughly understands Suchness (Tathatā), severs the grossness of the two obstacles arising from discrimination, and realizes a portion of the true transformation. 3. Transformation of Cultivation: This refers to the stage of cultivation. Due to repeatedly cultivating the practices of the ten grounds, one gradually severs the grossness of the two co-arisen obstacles, and gradually realizes the true transformation. 4. Transformation of Perfect Fruition: This refers to the ultimate stage (referring to the stage of Buddhahood). Due to cultivating boundless difficult and superior practices for three great Asamkhya kalpas, when the Vajra-like Samadhi (Vajropama-samādhi) manifests, one permanently severs all original grossness, and instantly realizes the perfect transformation of Buddhahood, benefiting and bringing joy to the endless future. 5. Inferior Transformation: This refers to the stage of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Exclusively seeking one's own benefit, detesting suffering and delighting in tranquility, one can only thoroughly understand the Suchness of the emptiness of self (Śūnyatā), sever the seeds of afflictions, and realize the cessation of Suchness (Nirvāṇa). Without superior ability, it is called inferior transformation. 6. Vast Transformation: This refers to the stage of the Great Vehicle (Mahāyāna). For the sake of benefiting others, one proceeds towards great Bodhi (Enlightenment). One has neither delight nor aversion towards Samsara (birth and death) and Nirvana (cessation of suffering). One is able to thoroughly understand the Suchness of the emptiness of both self and phenomena, simultaneously severing the seeds of both the knowledge obscurations (Jñeyāvaraṇa) and afflictive obscurations (Kleśāvaraṇa), and instantly realizes unsurpassed Bodhi and Nirvana. Possessing superior ability, it is called vast transformation. The intention here is to speak of the vast transformation, because it is attained by abandoning the two kinds of grossness. The differences in the meaning of transformation are roughly four types: 1. The Path of Transformation: This is further divided into two: (1) The Path of Subduing: This refers to subduing the latent power of the two obstacles, preventing them from causing the manifest actions of the two obstacles. This includes both the paths of conditioned (with outflows) and unconditioned (without outflows), as well as the three wisdoms of the preparatory stage, the fundamental stage, and the subsequent stage, gradually or instantly subduing them as appropriate. (2) The Path of Severing: This refers to being able to permanently sever the latent tendencies of the two obstacles.
。此道定非有漏加行。有漏曾習相續所引未泯相故。加行趣求所證所引未成辦故。故見所斷及修所斷迷理隨眠。唯根本智親證理故能正斷彼。余修所斷迷事隨眠。根本后得皆能正斷。二所轉依。此復有二。一持種依。謂本識。由此能持染凈法種。與染凈法俱為所依。聖道轉令舍染得凈。余依地起性雖亦是依。而不能持種故此不說。二迷悟依。謂真如。由此能作迷悟根本。諸染凈法依之得生。聖道轉令舍染得凈。余雖互作迷悟法依。而非根本故此不說。三所轉舍。此復有二。一所斷舍。謂二障種。真無間道現在前時。障治相違彼便斷滅永不成就。說之為舍。彼種斷故不復現行妄執我法。所執我法不對妄情。亦說為舍。由此名舍遍計所執。二所棄捨。謂余有漏劣無漏種。金剛喻定解脫道起。引極圓明能凈本識。非彼依故皆欲捨棄。彼種舍已。現有漏法及劣無漏畢竟不生。既永不生亦說為舍。由此名捨生死劣法。四所轉得。此復有二。一所顯得。謂大涅槃。此雖本來自性清凈。而由客障覆令不顯。真聖道生斷彼障故。令其相顯。名得涅槃。此依真如離障施設。故體即是清凈法界。涅槃義別略有四種。一本來自性清凈涅槃。謂一切法相真如理。雖有客染而本性凈。具無數量微妙功德。無生無滅堪若虛空。一切有情平等共有。與
【現代漢語翻譯】 現代漢語譯本 此道必定不是有漏加行。因為有漏的曾經習染相續所引發的未泯滅的相存在。加行是趣求所證悟的，所引發的尚未成就。所以見所斷以及修所斷的迷理隨眠（煩惱的潛在狀態，與無明相關）。只有根本智（根本無分別智）親自體證真理，才能真正斷除它們。其餘修所斷的迷事隨眠，根本智和后得智（根本智之後的智慧）都能真正斷除。 二、所轉依。這又有兩種：一是持種依，指的是阿賴耶識（根本識）。因為阿賴耶識能夠持有染污和清凈的種子，與染污和清凈的法都互為所依。聖道（證悟的道路）轉變它，使之捨棄染污而獲得清凈。其餘依地而起的自性雖然也是所依，但不能持有種子，所以這裡不談論。二是迷悟依，指的是真如（事物的真實本性）。因為真如能夠作為迷惑和覺悟的根本，各種染污和清凈的法都依靠它而產生。聖道轉變它，使之捨棄染污而獲得清凈。其餘雖然也互相作為迷惑和覺悟的法，但不是根本，所以這裡不談論。 三、所轉舍。這又有兩種：一是所斷舍，指的是二障（煩惱障和所知障）的種子。當真無間道（直接斷除煩惱的智慧）現在前時，障礙與對治相互違背，障礙便會斷滅，永遠不會成就，這叫做舍。因為障礙的種子斷滅了，就不會再出現妄執我法（錯誤地認為存在『我』和『法』）的情況。所執著的『我』和『法』與虛妄的情感不對應，也可以說是舍。因此，這被稱為舍遍計所執（普遍計度的執著）。二是所棄捨，指的是其餘有漏（有煩惱）和低劣的無漏（沒有煩惱）的種子。金剛喻定（像金剛一樣堅固的禪定）的解脫道生起，引出極其圓滿的光明，能夠凈化阿賴耶識。因為這些種子不是金剛喻定的所依，所以都想要捨棄。這些種子捨棄后，現有的有漏法和低劣的無漏法畢竟不會產生。既然永遠不會產生，也可以說是舍。因此，這被稱為捨生死劣法（捨棄生死輪迴的低劣之法）。 四、所轉得。這又有兩種：一是所顯得，指的是大涅槃（究竟的解脫）。這雖然本來就自性清凈，但由於客塵（外來的煩惱）的覆蓋而不能顯現。真正的聖道產生，斷除這些障礙，使其相顯現，叫做獲得涅槃。這依靠真如，遠離障礙而設立，所以本體就是清凈法界。涅槃的意義區別，略有四種：一是本來自性清凈涅槃，指的是一切法相的真如理。雖然有客塵染污，但本性清凈，具有無數微妙功德，無生無滅，堪比虛空。一切有情（眾生）平等共有，與
【English Translation】 English version This path is definitely not a contaminated application (有漏加行). Because the contaminated habitual tendencies continue to produce unextinguished appearances. Application is directed towards seeking what is to be realized, and what is produced is not yet accomplished. Therefore, the afflictions to be abandoned by seeing (見所斷) and the afflictions to be abandoned by cultivation (修所斷), which are the latent tendencies of delusion regarding principle (迷理隨眠), can only be correctly severed by the fundamental wisdom (根本智, fundamental non-discriminating wisdom) directly realizing the truth. The remaining afflictions to be abandoned by cultivation, which are the latent tendencies of delusion regarding phenomena (迷事隨眠), can be correctly severed by both the fundamental wisdom and subsequent wisdom (后得智, wisdom attained after fundamental wisdom). Two, the bases for transformation (所轉依). These are further divided into two: First, the seed-holding base (持種依), which refers to the ālaya-consciousness (阿賴耶識, storehouse consciousness). Because it can hold the seeds of defiled and pure dharmas, it serves as the basis for both defiled and pure dharmas. The holy path (聖道, path of enlightenment) transforms it, causing it to abandon defilement and attain purity. Although the nature arising from the remaining bases is also a basis, it cannot hold seeds, so it is not discussed here. Second, the base for delusion and enlightenment (迷悟依), which refers to Suchness (真如, the true nature of things). Because it can serve as the root of delusion and enlightenment, all defiled and pure dharmas arise dependent on it. The holy path transforms it, causing it to abandon defilement and attain purity. Although the others also mutually serve as the basis for delusion and enlightenment, they are not fundamental, so they are not discussed here. Three, what is to be abandoned by transformation (所轉舍). These are further divided into two: First, what is to be abandoned by severing (所斷舍), which refers to the seeds of the two obscurations (二障, afflictive and cognitive obscurations). When the true uninterrupted path (真無間道, wisdom that directly cuts off afflictions) manifests, the obstacle and its antidote are mutually opposed, and the obstacle is severed, never to be accomplished again. This is called abandonment. Because the seed of the obstacle is severed, the false clinging to self and phenomena (我法, the mistaken belief in a permanent self and independent phenomena) no longer arises. The clung-to self and phenomena do not correspond to false emotions, so it can also be said to be abandoned. Therefore, this is called abandoning the conceptually imputed (遍計所執, universally imputed nature). Second, what is to be discarded (所棄捨), which refers to the remaining contaminated (有漏, with afflictions) and inferior uncontaminated (無漏, without afflictions) seeds. When the vajra-like samādhi (金剛喻定, diamond-like concentration) of the path of liberation arises, it brings forth extremely perfect clarity, which can purify the ālaya-consciousness. Because these seeds are not the basis of the vajra-like samādhi, they are all to be discarded. After these seeds are discarded, the existing contaminated dharmas and inferior uncontaminated dharmas will ultimately not arise. Since they will never arise, it can also be said to be abandoned. Therefore, this is called abandoning the inferior dharmas of samsara (生死, cycle of birth and death) (捨生死劣法). Four, what is to be attained by transformation (所轉得). These are further divided into two: First, what is to be manifested (所顯得), which refers to the great nirvāṇa (大涅槃, ultimate liberation). Although it is originally pure in its own nature, it is obscured by adventitious defilements (客塵, adventitious defilements) and cannot manifest. When the true holy path arises, it severs these obstacles, causing its appearance to manifest, which is called attaining nirvāṇa. This is established dependent on Suchness, apart from obstacles, so its essence is the pure realm of dharma (清凈法界). The meaning of nirvāṇa is distinguished into four types: First, the originally pure nirvāṇa of self-nature (本來自性清凈涅槃), which refers to the Suchness principle of all phenomena. Although there are adventitious defilements, its nature is pure, possessing countless subtle qualities, without arising or ceasing, comparable to space. All sentient beings (有情, beings with consciousness) equally share it, and it is
一切法不一不異。離一切相一切分別。尋思路絕言名道斷。唯真聖者自內所證。其性本寂故名涅槃。二有餘依涅槃。謂即真如出煩惱障。雖有微苦所依未滅。而障永寂故名涅槃。三無餘依涅槃。謂即真如出生死苦。煩惱既盡余依亦滅。眾苦永寂故名涅槃。四無住處涅槃。謂即真如出所知障。大悲般若常所輔翼。由斯不住生死涅槃。利樂有情窮未來際用。而常寂故名涅槃。一切有情皆有初一。二乘無學容前三。唯我世尊具四圓寂。如何善逝有有餘依。雖無實依而有現似。或苦依盡說無餘依。非苦依在說有餘依。是故世尊可言具四。二乘無餘雖無身智。而由彼證不說彼有。彼位唯有清凈真如。離相堪然寂滅安樂。依斯說彼與佛無差。但無菩提利樂他業。故復說此與佛有異。既所知障亦障涅槃。如何但說是菩提障。應知聖教依勝用說。理實俱能通障二果。如是所說四涅槃中。唯后三種名所顯得。二所生得。謂大菩提。此雖本來有能生種。而所知障礙故不生。由聖道力伏彼障故。令從種起名得菩提。起已相續窮未來際。此即四智相應心品。一大圓鏡智相應心品。謂此心離諸分別。所緣行相微細難知。不妄不愚一切境相。性相清凈離諸雜染。純凈圓德現種依持。能現能生身土智影。無間無轉窮未來際。如大圓鏡現眾色像。二平等
【現代漢語翻譯】 現代漢語譯本 一切法不一不異，超越一切表象和分別。思考的路徑斷絕，言語和名稱也無法觸及，只有真正的聖者才能從內心體驗到。它的本質是寂靜的，所以稱為涅槃（Nirvana，寂滅）。 第二種是有餘依涅槃（Sopadhisesa-nirvana，有殘餘的涅槃）。指的是真如（Tathata，如實）脫離了煩惱障（Klesavarana，煩惱的障礙）。雖然還有微小的痛苦所依附著，但障礙已經永遠寂滅，所以稱為涅槃。 第三種是無餘依涅槃（Anupadhisesa-nirvana，無殘餘的涅槃）。指的是真如脫離了生死之苦。煩惱已經斷盡，所依附的也已滅除，一切痛苦永遠寂滅，所以稱為涅槃。 第四種是無住處涅槃（Apratisthita-nirvana，不住留的涅槃）。指的是真如脫離了所知障（Jneyavarana，智慧的障礙）。大悲（Mahakaruna，偉大的慈悲）和般若（Prajna，智慧）常常輔助和護衛著它，因此不住留于生死和涅槃，利益和快樂有情眾生直到未來無盡，作用卻始終寂靜，所以稱為涅槃。一切有情眾生都具有最初的一種涅槃。二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）的無學（Asaiksa，無學果位）可以容納前三種涅槃。只有我的世尊（Bhagavan，佛陀）才具備四種圓滿的寂滅。 為什麼善逝（Sugata，如來）會有有餘依涅槃呢？雖然沒有真實的所依，但有相似的顯現。或者說，痛苦的所依已經斷盡，所以說是無餘依涅槃；不是說痛苦的所依還在，所以說是還有餘依涅槃。因此，世尊可以被稱為具備四種涅槃。二乘的無餘依涅槃雖然沒有身和智慧，但由於他們的證悟，不能說他們擁有。他們的境界只有清凈的真如，遠離表象，堪能安住，寂滅安樂。依據這一點來說，他們與佛沒有差別。但他們沒有菩提（Bodhi，覺悟）和利益他人的事業，所以又說他們與佛有差別。 既然所知障也能障礙涅槃，為什麼只說是菩提的障礙呢？應該知道聖教是依據殊勝的作用來說的。實際上，所知障能夠同時障礙兩種果報。像這樣所說的四種涅槃中，只有后三種是名相所顯現的。 第二種是所生得，指的是大菩提。這雖然本來就有能生的種子，但由於所知障的障礙而不能產生。通過聖道的威力降伏了那個障礙，才使得它從種子中生起，所以稱為得到菩提。生起之後，相續不斷直到未來無盡。這就是與四智（Four Wisdoms，四種智慧）相應的心品。 第一種是大圓鏡智（Adarsa-jnana，大圓鏡智）相應的心品。這個心遠離一切分別，所緣的境界和行相非常微細難以知曉。不虛妄不愚昧，一切境相的性相清凈，遠離各種雜染，純凈圓滿的功德顯現，作為各種種子的所依和保持。能夠顯現和產生身、土、智慧的影像，沒有間斷沒有轉變，直到未來無盡。就像大圓鏡顯現各種色像一樣。 第二是平等性智（Samata-jnana，平等性智）。
【English Translation】 English version All dharmas are neither one nor different. They are beyond all appearances and distinctions. The path of thought is cut off, and words and names cannot reach it. Only true sages can experience it from within. Its essence is quiescent, hence it is called Nirvana (Extinction). The second is Sopadhisesa-nirvana (Nirvana with remainder). It refers to the True Thusness (Tathata) that has emerged from the afflictive obscurations (Klesavarana). Although there is still a subtle basis of suffering remaining, the obscurations have been permanently extinguished, hence it is called Nirvana. The third is Anupadhisesa-nirvana (Nirvana without remainder). It refers to the True Thusness that has emerged from the suffering of birth and death. Afflictions are exhausted, and the remaining basis is also extinguished. All suffering is permanently extinguished, hence it is called Nirvana. The fourth is Apratisthita-nirvana (Non-abiding Nirvana). It refers to the True Thusness that has emerged from the cognitive obscurations (Jneyavarana). Great compassion (Mahakaruna) and wisdom (Prajna) constantly assist and protect it, therefore it does not abide in either samsara or nirvana, benefiting and bringing joy to sentient beings until the end of future time, yet its function is always quiescent, hence it is called Nirvana. All sentient beings possess the first type of Nirvana. The Arhats (Asaiksa) of the Two Vehicles (Sravakayana and Pratyekabuddhayana) can attain the first three types of Nirvana. Only my World-Honored One (Bhagavan) possesses all four perfect extinctions. Why would the Well-Gone One (Sugata) have Sopadhisesa-nirvana? Although there is no real basis, there is a similar manifestation. Or, it can be said that the basis of suffering has been exhausted, so it is called Anupadhisesa-nirvana; it is not that the basis of suffering is still present, so it is called Sopadhisesa-nirvana. Therefore, the World-Honored One can be said to possess all four types of Nirvana. Although the Anupadhisesa-nirvana of the Two Vehicles does not have body and wisdom, it cannot be said that they possess it because of their realization. Their state only has pure True Thusness, free from appearances, capable of abiding, quiescent, and blissful. Based on this, they are no different from the Buddha. But they do not have Bodhi (Enlightenment) and the work of benefiting others, so it is said that they are different from the Buddha. Since cognitive obscurations can also obstruct Nirvana, why are they only said to be an obstruction to Bodhi? It should be known that the holy teachings speak according to the most excellent function. In reality, cognitive obscurations can obstruct both results. The second is what is obtained, referring to Great Bodhi. Although there is originally a seed capable of producing it, it cannot arise due to the obstruction of cognitive obscurations. By the power of the holy path, that obstruction is subdued, so it arises from the seed, hence it is called obtaining Bodhi. After arising, it continues uninterrupted until the end of future time. This is the mind-quality corresponding to the Four Wisdoms. The first is the mind-quality corresponding to the Great Mirror Wisdom (Adarsa-jnana). This mind is free from all distinctions, and the objects and appearances it perceives are very subtle and difficult to know. It is not false or ignorant, and the nature and characteristics of all objects are pure, free from various impurities. Pure and perfect virtues manifest, serving as the basis and support for various seeds. It can manifest and produce the images of body, land, and wisdom, without interruption or transformation, until the end of future time. Just like a great mirror reflects various images. The second is the Wisdom of Equality (Samata-jnana).
性智相應心品。謂此心品觀一切法自他有情悉皆平等。大慈悲等恒共相應。隨諸有情所樂示現受用身土影像差別。妙觀察智不共所依。無住涅槃之所建立。一味相續窮未來際。三妙觀察智相應心品。謂此心品善觀諸法自相共相無礙而轉。攝觀無量總持定門及所發生功德珍寶。于大眾會能現無量作用差別皆得自在。雨大法雨斷一切疑。令諸有情皆獲利樂。四成所作智相應心品。謂此心品為欲利樂諸有情故。遍於十方示現種種變化三業。成本願力所應作事。如是四智相應心品雖各定有二十二法能變所變種現俱生。而智用增以智名顯。故此四品總攝佛地一切有為功德皆盡。此轉有漏八七六五識相應心品。如次而得。智雖非識而依識轉。識為主故說轉識得。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。大圓鏡智解脫道時初成佛故乃得現起。異熟識種金剛喻定現在前時猶未頓舍。與無間道不相違故。由斯此品從初成佛盡未來際相續不斷。持無漏種令不失故。平等性智菩薩見道違二執故方得初起。后十地中執未斷故。有漏等位或有間斷。法雲地后與凈第八相依相續盡未來際。妙觀察智生空觀品二乘見位亦得初起。此後展轉乃至上位。若非有漏生空觀品或無心時皆容現起。成所作智成佛初起。
【現代漢語翻譯】 現代漢語譯本 『性智相應心品』。指的是此心品觀照一切法，自身與他人的有情眾生都完全平等。大慈悲等恒常共同相應。隨著各種有情眾生所喜好的，示現受用之身、國土、影像的差別。是妙觀察智不共的所依。由無住涅槃所建立。一味相續，窮盡未來際。 『三妙觀察智相應心品』。指的是此心品善於觀察諸法的自相與共相，無礙地運轉。攝取觀察無量的總持定門以及所發生的功德珍寶。在大眾集會中，能夠示現無量作用的差別，都能夠自在運用。降下大法雨，斷除一切疑惑，令各種有情眾生都獲得利益與安樂。 『四成所作智相應心品』。指的是此心品爲了利益安樂各種有情眾生，遍於十方示現種種變化的三業。成就本願力所應當做的事情。像這樣，四智相應的心品雖然各自都有二十二法，能變與所變的種子同時生起。但因為智慧的作用增強，所以用智慧的名字來彰顯。因此這四品總攝了佛地一切有為的功德，全部窮盡。這是轉變有漏的八、七、六、五識相應的心品，依次而得到的。智慧雖然不是識，但依識而運轉。因為識是主要的，所以說轉變識而得到。而且有漏位中，智慧弱而識強。無漏位中，智慧強而識弱。爲了勸導有情眾生依智慧而捨棄識，所以說轉變八識而得到這四智。大圓鏡智在解脫道時，因為初成佛才得以顯現。異熟識（Alaya識）的種子在金剛喻定現在前時，仍然沒有完全捨棄。因為它與無間道不相違背。因此，此品從初成佛到窮盡未來際相續不斷，持有無漏的種子，使之不失壞。平等性智在菩薩見道時，因為違背了二執才得以初次生起。后十地中，執著還沒有斷除，所以在有漏等位中，或者會有間斷。法雲地之後，與清凈的第八識（Alaya識）相互依存，相續到窮盡未來際。妙觀察智在生空觀品的二乘見位也得以初次生起。此後輾轉乃至上位。如果不是有漏的生空觀品，或者無心時，都容許顯現。成所作智在成佛時初次生起。
【English Translation】 English version 『The Mind-Category Corresponding to the Wisdom of Nature』. This refers to the mind-category that observes all dharmas, with all sentient beings, self and others, being completely equal. Great compassion and other qualities are constantly and jointly corresponding. According to what various sentient beings delight in, it manifests differences in bodies, lands, and images for their enjoyment. It is the uncommon basis of the Wonderful Observing Wisdom. It is established by Non-Abiding Nirvana. It is a continuous stream of one flavor, extending to the end of future eons. 『The Mind-Category Corresponding to the Third Wonderful Observing Wisdom』. This refers to the mind-category that is skilled at observing the self-characteristics and common characteristics of all dharmas, turning without obstruction. It gathers and observes limitless dharani (total-recall) meditation gates and the treasures of merit and virtue that arise from them. In great assemblies, it can manifest limitless differences in functions, all of which can be freely utilized. It rains down the great Dharma rain, cuts off all doubts, and causes all sentient beings to obtain benefit and joy. 『The Mind-Category Corresponding to the Fourth Accomplishing Wisdom』. This refers to the mind-category that, for the sake of benefiting and bringing joy to all sentient beings, manifests various transformations of the three karmas (body, speech, and mind) throughout the ten directions. It accomplishes the things that should be done according to the power of the original vows. Like this, although each of the mind-categories corresponding to the four wisdoms has twenty-two dharmas, with the seeds of the transforming and the transformed arising simultaneously, because the function of wisdom is enhanced, it is manifested by the name of wisdom. Therefore, these four categories encompass all the conditioned merits and virtues of the Buddha-ground, exhausting them all. This is the transformation of the mind-categories corresponding to the defiled eight, seven, six, and five consciousnesses, obtained in sequence. Although wisdom is not consciousness, it turns relying on consciousness. Because consciousness is primary, it is said that one obtains it by transforming consciousness. Moreover, in the defiled state, wisdom is weak and consciousness is strong. In the undefiled state, wisdom is strong and consciousness is weak. In order to encourage sentient beings to rely on wisdom and abandon consciousness, it is said that one obtains these four wisdoms by transforming the eight consciousnesses. The Great Mirror Wisdom is able to manifest only when one initially becomes a Buddha at the time of the path of liberation. The seeds of the Alaya-consciousness (異熟識) are not yet completely abandoned when the Vajra-like Samadhi (金剛喻定) is present, because it is not contradictory to the uninterrupted path. Therefore, this category continues uninterrupted from the initial attainment of Buddhahood to the end of future eons, holding the undefiled seeds, causing them not to be lost. The Wisdom of Equality initially arises when a Bodhisattva sees the path, because it opposes the two attachments. In the later ten grounds, because attachment has not yet been cut off, there may be interruptions in the defiled states. After the Dharma-Cloud Ground, it relies on the pure eighth consciousness (Alaya-consciousness) and continues to the end of future eons. The Wonderful Observing Wisdom also initially arises in the Hearer's (二乘) stage of seeing the path in the category of the view of emptiness of self (生空觀品). Thereafter, it gradually progresses to higher levels. If it is not a defiled view of emptiness of self, or when there is no mind, it is permissible for it to manifest. The Accomplishing Wisdom initially arises at the time of attaining Buddhahood.
以十地中依異熟識所變眼等。非無漏故。有漏不共必俱同境根發無漏識。理不相應故。此二于境明昧異故。由斯此品要得成佛。依無漏根方能現起。而數間斷。作意起故。此四種性雖皆本有。而要熏發方得現行。因位漸增。佛果圓滿不增不減盡未來際。但從種生不熏成種。勿前佛復勝后佛故。前三智品通緣真俗一切境界二智所攝。緣真如故。是無分別緣余境故后得智攝。其體是一。隨用分二。了俗由證真故說為后得。第四智品遍緣三世色等諸境。不違正理。隨作意生緣事相境起化業故后得智攝。此四智品名所生得。此所生得。總名菩提。及前涅槃名所轉得。雖轉依義總有四種。而令但取二所轉得。頌說證得轉依言故。此修習位說能證得。非已證得。因位攝故。后究竟位其相云何。頌曰。
此即無漏界 不思議善常 安樂解脫身 大牟尼名法
釋曰。此顯第五究竟位也。前修習位所得轉依。應知即是究竟位相。此謂此前二轉依果。即是究竟無漏界攝。諸漏永盡非漏隨增。性凈圓明故名無漏。界是藏義。此中含容無邊希有大功德故。或是因義。能生五乘世出世間利樂事故。雖有示現作生死身業煩惱等似苦集諦。而實無漏。道諦所攝。說十五界唯是有漏者。彼依二乘粗淺境說。非說一切。謂余成就十八界中
【現代漢語翻譯】 現代漢語譯本： 以十地菩薩為例，他們所依止的眼識等，是由異熟識（Vipāka-vijñāna，果報識）所轉變而來。這些眼識等不是無漏的，因為它們仍然是有漏的。有漏的眼識等不可能與無漏的智慧同時作用於同一個境界，因為這在道理上是不相符的。這是因為有漏識和無漏識對於境界的明晰程度是不同的。因此，這一品（指《攝大乘論》中的某一品）必須要證得佛果，才能依靠無漏的根識來顯現。這種顯現是間斷的，因為它是通過作意（Manasikara，心理活動）而產生的。這四種自性（指四智品所代表的四種智慧）雖然本來就存在，但需要通過熏習才能顯現出來。在因位（指修行階段）時，這些智慧逐漸增長；在佛果位時，這些智慧圓滿，不再增加也不減少，直到未來際。然而，這些智慧只是從種子中產生，而不是通過熏習來形成種子，否則就會出現前佛比后佛更殊勝的情況。 前三智品（指三種智慧的類別）普遍地緣于真諦和俗諦的一切境界，被二智（指根本智和后得智）所攝。緣于真如（Tathatā，事物的真實本性）的智慧是無分別智，緣于其他境界的智慧是后得智。它們的本體是同一個，只是根據作用不同而分為兩種。因爲了知俗諦是通過證悟真諦來實現的，所以說它是后得智。第四智品普遍地緣於三世（過去、現在、未來）的色等諸境，這並不違背正理。它隨著作意而產生，緣於事相的境界，從而發起化業（教化眾生的事業），因此屬於后得智。 這四智品被稱為『所生得』。這個『所生得』，總稱為菩提（Bodhi，覺悟）。以及之前的涅槃（Nirvana，寂滅），被稱為『所轉得』。雖然轉依（Āśraya-parivṛtti，轉變所依）的含義總共有四種，但這裡只取兩種『所轉得』。頌文（指偈頌）中說『證得轉依』，指的是修習的階段能夠證得轉依，而不是已經證得轉依，因為這仍然屬於因位。那麼，在最終的果位，它的相狀是怎樣的呢？頌文說： 『此即無漏界，不思議善常，安樂解脫身，大牟尼名法。』 解釋：這顯示了第五個究竟位。應該知道，前面修習位所獲得的轉依，就是究竟位的相狀。這裡所說的，是指前面兩種轉依的果，就是究竟的無漏界所包含的。諸漏（指煩惱）永遠斷盡，不會隨著時間而增長。它的自性清凈圓滿，所以稱為無漏。『界』是藏的意思，這裡面包含著無邊稀有的大功德。或者，『界』是因的意思，能夠產生五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）世間和出世間的利益和安樂。雖然有示現生死之身、業和煩惱等類似於苦集二諦，但實際上是無漏的，屬於道諦所攝。說十五界唯是有漏的，那是依據二乘（聲聞乘和緣覺乘）粗淺的境界而說的，並不是說一切。也就是說，在其他成就十八界的說法中。
【English Translation】 English version: Taking the Ten Bhūmis (ten stages of Bodhisattva development) as an example, the eye-consciousness and other faculties that they rely on are transformed from the Vipāka-vijñāna (resultant consciousness). These eye-consciousnesses are not without outflows (anāsrava), because they are still with outflows (sāsrava). It is impossible for consciousnesses with outflows to simultaneously act on the same object with wisdom without outflows, because this is logically inconsistent. This is because the clarity of consciousnesses with outflows and without outflows differs in relation to the object. Therefore, this chapter (referring to a specific chapter in the Mahāyānasaṃgraha) must attain Buddhahood in order to manifest by relying on the root consciousness without outflows. This manifestation is intermittent because it arises through Manasikara (attention, mental activity). Although these four natures (referring to the four types of wisdom represented by the four Jñānapadas) are inherent, they need to be perfumed (influenced) to manifest. In the causal stage (referring to the stage of practice), these wisdoms gradually increase; in the Buddha-fruit stage, these wisdoms are complete, neither increasing nor decreasing, until the end of future time. However, these wisdoms only arise from seeds and are not formed into seeds through perfuming, otherwise, the former Buddhas would be superior to the later Buddhas. The first three Jñānapadas (categories of wisdom) universally cognize all realms of truth and convention, and are encompassed by the two wisdoms (referring to Fundamental Wisdom and Acquired Wisdom). The wisdom that cognizes Suchness (Tathatā, the true nature of things) is non-discriminating wisdom, and the wisdom that cognizes other realms is Acquired Wisdom. Their essence is the same, but they are divided into two according to their different functions. Because understanding conventional truth is achieved through realizing ultimate truth, it is said to be Acquired Wisdom. The fourth Jñānapada universally cognizes the realms of form and other phenomena in the three times (past, present, and future), which does not contradict correct reasoning. It arises with attention, cognizes the realm of phenomena, and thus initiates transformative activities (activities to teach and transform sentient beings), therefore belonging to Acquired Wisdom. These four Jñānapadas are called 'born-obtained'. This 'born-obtained' is collectively called Bodhi (Enlightenment). And the previous Nirvana (Cessation), is called 'transformed-obtained'. Although there are four types of Āśraya-parivṛtti (Transformation of the Basis), only two types of 'transformed-obtained' are taken here. The verse (referring to a verse) says 'attaining Transformation of the Basis', which refers to the stage of practice being able to attain Transformation of the Basis, rather than already attaining Transformation of the Basis, because this still belongs to the causal stage. So, in the final fruit stage, what is its appearance? The verse says: 'This is the outflow-free realm, inconceivable, good, and constant, the body of bliss, liberation, the Great Sage is named Dharma.' Explanation: This shows the fifth ultimate stage. It should be known that the Transformation of the Basis obtained in the previous stage of practice is the appearance of the ultimate stage. What is said here refers to the result of the previous two Transformations of the Basis, which is contained in the ultimate outflow-free realm. All outflows (referring to afflictions) are forever cut off and will not increase with time. Its nature is pure and complete, so it is called outflow-free. 'Realm' means store, which contains boundless rare and great merits. Or, 'realm' means cause, which can produce the benefits and happiness of the five vehicles (human and deva vehicle, śrāvaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, buddha vehicle) in the world and beyond. Although there are manifestations of the body of birth and death, karma, and afflictions, which are similar to the two truths of suffering and accumulation, they are actually outflow-free and belong to the truth of the path. Saying that the fifteen realms are only with outflows is based on the shallow realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and does not mean everything. That is to say, in other statements that achieve the eighteen realms.
。唯有後三通無漏攝。佛成就者雖皆無漏。而非二乘所知境界。此轉依果又不思議。超過尋思言語道故。微妙甚深自內證故。非諸世間喻所喻故。此又是善白法性故。清凈法界遠離生滅極安穩故。四智心品妙用無方極巧便故。二種皆是順益相故。聖說滅道唯是善性。一切如來身土等法皆滅道攝。非苦集故。佛識所變有漏不善無記相等。皆從無漏善種所生。無漏善攝。此又是常無盡期故。清凈法界無生無滅。性無變易故說為常。四智心品所依常故。無斷盡故。亦說為常。非自性常。從因生故。生者歸滅。一向記故。不見色心非無常故。由所化生無盡期故。窮未來際無斷無盡。此又安樂無逼惱故。清凈法界眾相寂靜。故名安樂。四智心品永離煩惱。故名安樂。此二自性皆無逼惱。及能安樂一切有情。故二轉依俱名安樂。二乘所得二轉依果。唯永遠離煩惱障縛無殊勝法故。但名解脫身。大覺世尊成就無上寂默法。故名大牟尼。此牟尼尊所得二果。永離二障亦名法身。無量無邊力無畏等大功德法所莊嚴故。體依聚義總說名身故。此法身五法為性。非凈法界獨名法身。二轉依果皆此攝故。如是法身有三相別。一自性身。謂諸如來真凈法界。受用變化平等所依。離相寂然絕諸戲論。具無邊際真常功德。是一切法平等實性。即此自性
【現代漢語翻譯】 現代漢語譯本：只有後面的三種（轉依果）是無漏所攝。佛的成就都是無漏的，但不是二乘（聲聞乘和緣覺乘）所能理解的境界。這種轉依果也是不可思議的，因為它超越了尋思和言語的範圍，微妙而深刻，只能通過自身證悟，不是世間的比喻可以比擬的。這又是善良純潔的法性，清凈的法界遠離生滅，極其安穩。四智心品（大圓鏡智、平等性智、妙觀察智、成所作智）的妙用無窮，極其巧妙方便。兩種轉依果都是順益之相。聖者說滅諦和道諦唯是善性。一切如來的身土等法都屬於滅諦和道諦所攝，而不是苦諦和集諦。佛識所變的有漏、不善、無記等現象，都是從無漏的善種所生，屬於無漏善所攝。這又是常住而沒有窮盡的期限的。清凈的法界沒有生滅，本性沒有變易，所以說是常。四智心品所依的也是常住的，沒有斷絕窮盡，所以也說是常，但不是自性常，而是從因緣所生。生者終將歸於滅，這是一定的規律。不能因為沒有看到色心不是無常的，就認為它們是常。由於所化度的眾生沒有窮盡的期限，窮盡未來際也沒有斷絕窮盡的時候。這又是安樂而沒有逼惱的。清凈的法界眾相寂靜，所以名為安樂。四智心品永遠遠離煩惱，所以名為安樂。這兩種轉依果的自性都沒有逼惱，並且能夠安樂一切有情，所以兩種轉依都名為安樂。二乘所得到的兩種轉依果，只是永遠離開了煩惱障的束縛，沒有殊勝的功德，所以只稱為解脫身。大覺世尊成就了無上寂默之法，所以名為大牟尼（Great Sage）。這位牟尼尊所得到的兩種轉依果，永遠離開了二障（煩惱障和所知障），也稱為法身（Dharma Body），因為有無量無邊的力、無畏等大功德法所莊嚴，體、依、聚義總合起來說名為身。這個法身以五法為體性，不是隻有清凈法界才稱為法身，因為兩種轉依果都包含在其中。這樣的法身有三種不同的相：一、自性身，是指諸如來的真凈法界，是受用身、應化身、平等性的所依，遠離一切相，寂然無聲，斷絕一切戲論，具有無邊際的真常功德，是一切法的平等實性，也就是這個自性。
【English Translation】 English version: Only the latter three (transformed bases) are included in the unconditioned. Although the achievements of the Buddhas are all unconditioned, they are not realms known to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This transformed result is also inconceivable because it transcends the scope of contemplation and language, is subtle and profound, and can only be realized through self-realization. It cannot be compared to worldly metaphors. This is also the nature of good and pure Dharma, the pure Dharma realm is far from arising and ceasing, and is extremely stable. The wonderful functions of the four wisdom minds (Mahādarśa-jñāna, Samatā-jñāna, Pratyavekṣaṇa-jñāna, Kṛtyānuṣṭhāna-jñāna) are infinite, extremely skillful and convenient. Both types of transformed results are beneficial aspects. The sages say that cessation and the path are only of good nature. All the Dharmas of the Tathāgatas' bodies and lands are included in cessation and the path, not in suffering and accumulation. The conditioned, unwholesome, and neutral phenomena transformed by the Buddha's consciousness are all born from unconditioned good seeds and are included in the unconditioned good. This is also permanent and has no end. The pure Dharma realm has no arising or ceasing, and its nature does not change, so it is said to be permanent. The basis of the four wisdom minds is also permanent, without interruption or exhaustion, so it is also said to be permanent, but it is not permanent by nature, but arises from causes. Those who are born will eventually return to extinction, this is a definite rule. One cannot assume that color and mind are permanent just because one does not see them as impermanent. Because the beings to be transformed have no end, there is no interruption or exhaustion throughout the future. This is also blissful and without oppression. The pure Dharma realm is tranquil in all its aspects, so it is called bliss. The four wisdom minds are forever free from afflictions, so they are called bliss. The nature of these two transformed results is without oppression and can bring bliss to all sentient beings, so both transformed bases are called bliss. The two transformed results obtained by the Two Vehicles are only permanently free from the bondage of afflictive obstructions and have no superior merits, so they are only called liberation bodies. The Great Awakened World Honored One has achieved the supreme silent Dharma, so he is called Mahāmuni (Great Sage). The two transformed results obtained by this Muni are forever free from the two obstructions (afflictive obstructions and cognitive obstructions) and are also called Dharmakāya (Dharma Body), because they are adorned with immeasurable and boundless powers, fearlessness, and other great meritorious Dharmas. The body is named by combining the meanings of essence, basis, and aggregation. This Dharmakāya has five Dharmas as its nature, not only the pure Dharma realm is called Dharmakāya, because both transformed results are included in it. Such a Dharmakāya has three different aspects: First, the Svābhāvikakāya (Self-Nature Body), which refers to the true and pure Dharma realm of the Tathāgatas, which is the basis of the Sambhogakāya (Enjoyment Body), Nirmāṇakāya (Emanation Body), and equality. It is free from all appearances, silent and without sound, cuts off all conceptual proliferation, has boundless true and constant merits, and is the equal and true nature of all Dharmas, which is this self-nature.
亦名法身。大功德法所依止故。二受用身。此有二種。一自受用。謂諸如來三無數劫修集無量福惠資糧所起無邊真實功德。及極圓寂常遍色身。相續湛然盡未來際恒自受用廣大法樂。二他受用。謂諸如來由平等智。示現微妙凈功德身居能凈土。為住十地諸菩薩等。現大神通轉正法輪。決眾疑網令彼受用大乘法樂。合此二種名受用身。三變化身。謂諸如來由成事智。變現無量隨類化身居凈穢土。為未登地諸菩薩眾二乘異生。稱彼機宜現通說法。令各獲得諸利樂事。以五法性攝三身者。于中初一攝自性身。說自性身是本性常。證因所得非生因故。遍一切法由若虛空。無相無為非色心故。四智心品中。真實功德鏡智所起常遍色身攝自受用。平等智品所現佛身攝他受用。成事智品所現隨類種種身相攝變化身。既受用身攝佛不共有為實德故。四智品實有色心皆受用攝。又他受用及變化身皆為化他方便示現。故不可說實智為體。然變化身及他受用雖無真實心及心所。而有化現心心所法。無上覺者神力難思故。能化現無形質法。若不爾者。云何如來現貪嗔等。久已斷故。云何聲聞及傍生等知如來心。如來實心等覺菩薩尚不知故。由此經說。化無量類皆令有心。化現三業。如是三身雖皆具有無邊功德。而各有異。謂自性身唯有真實常樂
【現代漢語翻譯】 現代漢語譯本 也稱為法身（Dharmakaya），因為它是偉大功德之法的所依之處。二、受用身（Sambhogakaya）。這有兩種：一是自受用，指的是諸如來經過無數劫修行，積累無量福慧資糧所產生的無邊真實功德，以及極其圓滿寂靜、常恒周遍的色身。此身相續不斷，直至未來永恒地享受廣大的法樂。二是他受用，指的是諸如來憑藉平等智，示現微妙清凈的功德之身，居住在清凈的佛土中，為安住於十地（Bhumi）的諸菩薩等，展現大神通，轉正法輪，解答眾人的疑惑，使他們能夠享受大乘佛法的快樂。這兩種合起來稱為受用身。 三、變化身（Nirmanakaya）。指的是諸如來憑藉成事智，變現無量隨順不同眾生的化身，居住在清凈或不清凈的國土中，為尚未登地的諸菩薩眾、二乘（聲聞和緣覺）以及其他不同根性的眾生，根據他們的根器和需要，示現神通，宣說佛法，使他們各自獲得各種利益和快樂。用五法性來攝持三身，其中第一種（自性身）攝持自性身。說自性身是本性常住的，因為它是證悟因所獲得的，而不是生因所產生的。它周遍一切法，猶如虛空，無相無為，不是色法和心法。 在四智心品中，真實功德的鏡智（Adarsha-jnana）所產生的常恒周遍的色身，攝持自受用身；平等智品所示現的佛身，攝持他受用身；成事智品所示現的隨順不同眾生的種種身相，攝持變化身。既然受用身攝持了佛陀不共的有為真實功德，那麼四智品中真實存在的色法和心法都屬於受用身所攝。此外，他受用身和變化身都是爲了教化他人而方便示現的，因此不能說以真實的智慧為體。然而，變化身和他受用身雖然沒有真實的心和心所，卻有化現的心和心所法。無上覺者的神力不可思議，所以能夠化現沒有形質的法。如果不是這樣，如來怎麼會示現貪嗔等煩惱（因為如來早已斷除了這些煩惱）？聲聞和傍生等眾生又怎麼能知道如來的心（因為如來真實的心連等覺菩薩都無法得知）？因此，經中說，如來化現無量眾生，都讓他們有心，化現三業。像這樣，三身雖然都具有無邊的功德，但各有不同。自性身只有真實常樂的功德。
【English Translation】 English version It is also named Dharmakaya (法身), because it is the basis upon which great meritorious dharmas rely. Second is the Sambhogakaya (受用身). This has two types: first, self-enjoyment, referring to the boundless true merits arising from the accumulation of immeasurable blessings and wisdom resources by the Tathagatas (如來) over countless kalpas (劫) of cultivation, as well as the extremely perfect, tranquil, constant, and pervasive Rupakaya (色身). This body continuously and perpetually enjoys vast Dharma bliss throughout the future. Second, other-enjoyment, referring to the Tathagatas manifesting subtle and pure meritorious bodies through Samata-jnana (平等智), residing in pure Buddha-fields, displaying great supernormal powers for Bodhisattvas (菩薩) dwelling in the Ten Bhumis (十地), turning the Dharma wheel, resolving the doubts of the masses, and enabling them to enjoy the bliss of Mahayana (大乘) Dharma. The combination of these two is called Sambhogakaya. Third is the Nirmanakaya (變化身), referring to the Tathagatas manifesting countless transformation bodies according to the different types of beings through Krtyanusthana-jnana (成事智), residing in pure or impure lands, displaying supernormal powers and teaching the Dharma according to the capacities and needs of Bodhisattvas who have not yet attained the Bhumis, Sravakas (聲聞), Pratyekabuddhas (緣覺), and other different beings, enabling each to obtain various benefits and joys. Using the Five Dharmata (五法性) to encompass the Three Bodies, the first (Svabhavikakaya) encompasses the Svabhavikakaya (自性身). It is said that the Svabhavikakaya is constant in nature, because it is obtained from the cause of enlightenment, not from a generative cause. It pervades all dharmas, like space, is without characteristics, non-active, and is neither Rupadhatu (色法) nor Citta (心法). Within the Four Wisdom Mind Categories, the constant and pervasive Rupakaya arising from the Adarsha-jnana (鏡智) of true merit encompasses the self-enjoyment body; the Buddha-body manifested by the Samata-jnana encompasses the other-enjoyment body; and the various body forms manifested by the Krtyanusthana-jnana according to different beings encompass the transformation body. Since the Sambhogakaya encompasses the unique active true merits of the Buddha, the truly existing Rupadhatu and Citta within the Four Wisdom Categories are all encompassed by the Sambhogakaya. Furthermore, the other-enjoyment body and the transformation body are both expedient manifestations for the purpose of teaching others, so it cannot be said that they are based on true wisdom. However, although the transformation body and the other-enjoyment body do not have true Citta and Cetasikas (心所), they have manifested Citta and Cetasikas. The supernormal power of the Supreme Awakened One is inconceivable, so they can manifest dharmas without form or substance. If this were not the case, how could the Tathagata manifest afflictions such as greed and anger (since the Tathagata has long since eradicated these afflictions)? And how could Sravakas and animals know the mind of the Tathagata (since even Bodhisattvas at the level of near-perfect enlightenment cannot know the true mind of the Tathagata)? Therefore, the sutras say that the Tathagata transforms countless beings, enabling them all to have minds and manifesting the three karmas. In this way, although the Three Bodies all possess boundless merits, they each have their own differences. The Svabhavikakaya only has the merits of true, constant bliss.
我凈。離諸雜染眾善所依。無為功德。無色心等差別相用。自受用身具無量種妙色心等真實功德。若他受用及變化身。唯無邊似色心等利樂他用化相功德 又自性身正自利攝。寂靜安樂無動作故。亦兼利他。為增上緣令諸有情得利樂故。又與受用及變化身為所依止。故俱利攝。自受用身唯屬自利。若他受用及變化身唯屬利他。為他現故。又自性身依法性土。雖此身土體無差別。而屬佛法。性相異故。此佛身土俱非色攝。雖不可說形量小大。然隨事相其量無邊。譬如虛空遍一切處。自受用身還依自土。謂圓鏡智相應凈識。由昔所修自利無漏純凈佛土因緣成熟。從初成佛盡未來際相續。變為純凈佛土。周圓無際眾寶莊嚴。自受用身常依而住。如凈土量身量亦爾。諸根相好一一無邊。無限善根所引生故。功德智慧既非色法。雖不可說形量大小。而依所證及所依身亦可說言遍一切處。他受用身亦依自土。謂平等智大慈悲力。由昔所修利他無漏純凈佛土因緣成熟。隨住十地菩薩所宜變為凈土。或小或大或劣或勝前後改轉。他受用身依之而住。能依身量亦無定限。若變化身依變化土。謂成事智大慈悲力。由昔所修利他無漏凈穢佛土因緣成熟。隨未登地有情所宜化為佛土。或凈或穢或小或大前後改轉。佛變化身依之而住。能依身量亦
【現代漢語翻譯】 現代漢語譯本： 我所說的『凈』(凈：指佛的法身)，是遠離一切雜染，是眾善所依之處，是無為的功德。它沒有色、心等差別相用。自受用身(自受用身：佛為自己享受法樂所顯現的報身)具有無量種微妙的色、心等真實功德。至於他受用身(他受用身：佛為十地菩薩說法所顯現的報身)及變化身(變化身：佛為度化不同眾生所顯現的各種化身)，則只有無邊的、類似於色、心等的利樂他用的化相功德。 此外，自性身(自性身：即法身，是佛的真如自性)主要屬於自利，因為它寂靜安樂，沒有動作。但也兼顧利他，作為增上緣，使一切有情眾生得到利益和安樂。而且，它又是受用身和變化身所依止的基礎，所以也屬於俱利(自利和利他)。自受用身只屬於自利。他受用身和變化身則只屬於利他，因為它們是為他人而顯現的。 另外，自性身所依止的是法性土(法性土：法身所依止的清凈佛土)。雖然此身與土在本體上沒有差別，但屬於佛法，在性質和相狀上有所不同。此佛身和土都不是色法所攝。雖然無法用形量大小來描述，但隨著所應之事相，其量是無邊的。譬如虛空，遍佈一切處。自受用身仍然依止於自己的凈土，也就是與圓鏡智(圓鏡智：轉化第八識阿賴耶識所獲得的智慧)相應的清凈識。這是由於過去所修的自利無漏純凈佛土的因緣成熟，從初成佛開始，直到未來永恒，相續不斷地變為純凈佛土，周圓無際，以眾寶莊嚴。自受用身常依止於此。如同凈土的量有多大，自受用身的量也有多大。諸根相好，一一都是無邊的，由無限的善根所引生。功德和智慧既然不是色法，雖然無法用形量大小來描述，但依據所證悟的境界以及所依止的身體，也可以說遍一切處。 他受用身也依止於自己的凈土，也就是平等智(平等智：轉化第七識末那識所獲得的智慧)和大慈悲力。這是由於過去所修的利他無漏純凈佛土的因緣成熟，隨著所住的十地菩薩的根器，而變為相應的凈土，或小或大，或劣或勝，前後改變。他受用身依止於此。能依止的身體的量也沒有固定的限制。至於變化身，則依止於變化土，也就是成事智(成事智：轉化第五識意識所獲得的智慧)和大慈悲力。這是由於過去所修的利他無漏清凈和不清凈的佛土的因緣成熟，隨著未登地有情眾生的根器，而化為相應的佛土，或凈或穢，或小或大，前後改變。佛的變化身依止於此。能依止的身體的量也...
【English Translation】 English version: The 'purity' (凈, refers to the Dharmakaya of the Buddha) I speak of is the state of being free from all defilements, the foundation upon which all virtues rely, and the merit of non-action (無為功德). It lacks the characteristics and functions of differentiation such as form (色) and mind (心). The Sambhogakaya for self-enjoyment (自受用身, the reward body manifested by the Buddha for his own enjoyment of the Dharma bliss) possesses immeasurable and wondrous form, mind, and other true merits. As for the Sambhogakaya for others (他受用身, the reward body manifested by the Buddha to preach to the Bodhisattvas of the Ten Bhumis) and the Nirmanakaya (變化身, the various transformation bodies manifested by the Buddha to liberate different beings), they only possess the boundless, seemingly form-like and mind-like transformative merits that benefit and bring joy to others. Furthermore, the Svabhavikakaya (自性身, the Dharmakaya, the true nature of the Buddha) primarily belongs to self-benefit, as it is tranquil, peaceful, and without action. However, it also encompasses benefiting others, serving as the primary condition (增上緣) for all sentient beings to attain benefit and joy. Moreover, it is the foundation upon which the Sambhogakaya and Nirmanakaya rely, thus belonging to both self-benefit and benefiting others (俱利). The Sambhogakaya for self-enjoyment belongs solely to self-benefit. The Sambhogakaya for others and the Nirmanakaya belong solely to benefiting others, as they are manifested for the sake of others. In addition, the Svabhavikakaya relies on the Dharmadhatu (法性土, the pure Buddha land relied upon by the Dharmakaya). Although there is no difference in essence between this body and land, they belong to the Buddhadharma and differ in nature and characteristics. This Buddha body and land are not encompassed by form. Although it is impossible to describe their size and dimensions, their extent is boundless according to the circumstances. Like space, they pervade everywhere. The Sambhogakaya for self-enjoyment still relies on its own pure land, which is the pure consciousness corresponding to the Great Perfect Mirror Wisdom (圓鏡智, the wisdom obtained by transforming the eighth consciousness, Alaya-vijnana). This is due to the maturation of the causes and conditions of the self-benefiting, non-outflow, pure Buddha land cultivated in the past. From the initial attainment of Buddhahood until the endless future, it continuously transforms into a pure Buddha land, perfectly round and boundless, adorned with numerous treasures. The Sambhogakaya for self-enjoyment constantly relies on this. Just as the pure land is vast, so too is the extent of the Sambhogakaya. Each of the roots and characteristics is boundless, brought forth by limitless roots of goodness. Since merit and wisdom are not form, although it is impossible to describe their size and dimensions, it can be said that they pervade everywhere based on the realm attained and the body relied upon. The Sambhogakaya for others also relies on its own pure land, which is the Wisdom of Equality (平等智, the wisdom obtained by transforming the seventh consciousness, Manas-vijnana) and great compassion. This is due to the maturation of the causes and conditions of the other-benefiting, non-outflow, pure Buddha land cultivated in the past. It transforms into a corresponding pure land according to the capacity of the Bodhisattvas residing in the Ten Bhumis, sometimes small, sometimes large, sometimes inferior, sometimes superior, changing accordingly. The Sambhogakaya for others relies on this. The extent of the relying body also has no fixed limit. As for the Nirmanakaya, it relies on the transformation land, which is the Wisdom of Accomplishing Activities (成事智, the wisdom obtained by transforming the fifth consciousness, consciousness) and great compassion. This is due to the maturation of the causes and conditions of the other-benefiting, non-outflow, pure and impure Buddha land cultivated in the past. It transforms into a corresponding Buddha land according to the capacity of sentient beings who have not yet attained the Bhumis, sometimes pure, sometimes impure, sometimes small, sometimes large, changing accordingly. The Nirmanakaya of the Buddha relies on this. The extent of the relying body also...
無定限。自性身土一切如來同所證故。體無差別。自受用身及所依土雖一切佛各變不同。而皆無邊不相障礙。餘二身土隨諸如來所化有情有共不共。所化共者同處同時。諸佛各變為身為土。形狀相似不相障礙。展轉相雜為增上緣。令所化生自識變現。謂於一土有一佛身。為現神通說法饒益。于不共者唯一佛變。諸有情類無始時來種姓法爾更相系屬。或多屬一。或一屬多。故所化生有共不共。不爾多佛久住世間各事劬勞。實為無益。一佛能益一切眾生。此諸身土若凈若穢無漏識上所變現者。同能變識俱善無漏。純善無漏因緣所生。是道諦攝。非苦集故。蘊等識相不必皆同。三法因緣雜引故。有漏識上所變現者同能變識。皆是有漏。純從有漏因緣生是苦集攝。非滅道故。善等識相不必皆同。三性因緣雜引生故。蘊等同異類此應知。然所變現是識相分。從緣生故。虛實如識。唯言遣外不遮內境。不爾真如亦應非實。內境與識蘊既非虛。如何但言唯識非境。識唯內有。境亦通外。恐濫。外境但言唯識。又諸愚夫迷執于境起煩惱業生死沉淪。不解觀心勤求出離。哀愍彼故說唯識言。令自觀心解脫生死。非謂內識如外都無。
唯識三十論要釋
【現代漢語翻譯】 現代漢語譯本：沒有固定的界限。因為自性身（Svasiddhi-kāya，諸佛所證的真如法身）和佛土是所有如來共同證得的，其本體沒有差別。自受用身（Sva-saṃbhogakāya，佛為自己享受法樂而顯現的報身）以及所依的佛土，雖然一切佛各自變現的不同，但都是無邊無際，互不障礙的。其餘的應化身和佛土，隨著諸位如來所教化的有情眾生，有共同和不共同之分。所教化的共同對象，在同一處所，同一時間，諸佛各自變現自身和佛土，形狀相似，互不障礙，輾轉互相交雜，作為增上緣，令所教化的眾生各自的意識變現。即在一處佛土，有一佛身，爲了展現神通，說法饒益眾生。對於不共同的對象，只有一佛變現。諸有情眾生從無始以來，種姓自然地互相聯繫，或者多數屬於一個，或者一個屬於多數，所以所教化的眾生有共同和不共同之分。否則，如果多佛長久住世，各自辛勤勞作，實在是沒有益處。一佛就能利益一切眾生。這些佛身和佛土，無論是清凈還是污穢，都是無漏識上所變現的，與能變識一樣，都是善良無漏的，純粹由善良無漏的因緣所生，屬於道諦所攝，不是苦諦和集諦。蘊等識的相狀不必都相同，因為三法（善、惡、無記）的因緣雜亂地引導的緣故。有漏識上所變現的，與能變識一樣，都是有漏的，純粹從有漏的因緣所生，屬於苦諦和集諦所攝，不是滅諦和道諦。善良等識的相狀不必都相同，因為三性（善、惡、無記）的因緣雜亂地引導而生起的緣故。蘊等的同異，應該依此類推來理解。然而所變現的，是識的相分，從因緣而生，虛幻與真實如同意識一樣。只是用言語來排除外境，不遮蔽內在的境界。否則，真如也應該不是真實的。內在的境界與識蘊既然不是虛幻的，為什麼只說唯識而沒有外境呢？意識只是內在的，境界也通於外在。恐怕產生誤解，對外境才說唯識。而且那些愚昧的人，迷惑執著于外境，生起煩惱和業，在生死中沉淪，不理解觀心，勤求出離，哀憐他們，所以說唯識，令他們自己觀察內心，解脫生死，不是說內在的意識像外境一樣完全沒有。
《唯識三十論要釋》
【English Translation】 English version: There are no fixed limits. Because the Svasiddhi-kāya (自性身, the Dharma-kāya, the body of reality, realized by all Buddhas) and Buddha-lands are jointly realized by all Tathāgatas, their essence is without difference. The Sva-saṃbhogakāya (自受用身, the Sambhogakāya, the enjoyment body, manifested by the Buddha for his own enjoyment of the Dharma bliss) and the lands they rely on, although each Buddha manifests them differently, are all boundless and do not obstruct each other. The remaining Nirmāṇakāya (應化身, emanation body) and Buddha-lands, depending on the sentient beings that the Tathāgatas teach, are either shared or not shared. Those who are taught together, in the same place and at the same time, each Buddha transforms their own body and land, with similar shapes, not obstructing each other, intermingling with each other as a contributing condition, causing the sentient beings being taught to transform their own consciousness. That is, in one Buddha-land, there is one Buddha-body, in order to display supernatural powers, expound the Dharma, and benefit sentient beings. For those who are not shared, only one Buddha transforms. Sentient beings, from beginningless time, are naturally connected to each other by lineage, either many belonging to one, or one belonging to many, so the sentient beings being taught are either shared or not shared. Otherwise, if many Buddhas were to dwell in the world for a long time, each working diligently, it would truly be of no benefit. One Buddha can benefit all sentient beings. These Buddha-bodies and lands, whether pure or impure, are all transformations on the unconditioned consciousness, and like the transforming consciousness, they are all good and unconditioned, purely born from good and unconditioned causes and conditions, and are included in the Truth of the Path, not the Truth of Suffering or the Truth of Accumulation. The characteristics of the skandhas (蘊) and consciousness do not necessarily have to be the same, because the causes and conditions of the three dharmas (善, 惡, 無記 - good, evil, and neutral) are mixed and lead to them. What is transformed on the conditioned consciousness, like the transforming consciousness, is all conditioned, purely born from conditioned causes and conditions, and is included in the Truth of Suffering and the Truth of Accumulation, not the Truth of Cessation or the Truth of the Path. The characteristics of goodness and other consciousnesses do not necessarily have to be the same, because the causes and conditions of the three natures (善, 惡, 無記 - good, evil, and neutral) are mixed and give rise to them. The similarities and differences of the skandhas should be understood in this way. However, what is transformed is the aspect of consciousness, born from causes and conditions, and its illusion and reality are like consciousness. It only uses words to exclude external objects, not to obscure the internal realm. Otherwise, Suchness (真如) should also not be real. Since the internal realm and the skandhas of consciousness are not illusory, why only say 'consciousness-only' and not external objects? Consciousness is only internal, and the realm also extends to the external. Fearing misunderstanding, 'consciousness-only' is said of external objects. Moreover, those foolish people, deluded and attached to external objects, give rise to afflictions and karma, and sink into the cycle of birth and death, not understanding how to contemplate the mind and diligently seek liberation. Pitying them, 'consciousness-only' is said, so that they can observe their own minds and be liberated from birth and death, not meaning that the internal consciousness is completely non-existent like external objects.
Commentary on the Treatise in Thirty Verses on Consciousness-Only