T85n2807_攝大乘論章卷第一
大正藏第 85 冊 No. 2807 攝大乘論章卷第一
No. 2807
攝大乘論章卷第一
相不同有其十種。□□□□□□□是其名也。名雖□□□□□三。初之二種□□□□□□□行相立名。后之五種就行體立名。行者□□□□□□□□□□□□□依止。第二名應知相者。一義似前。又解。與三智相應名為應知□□□□相者。解順□□□名之為入。第四入因果者。初□名目證□□□。第五因果者。□□□□□□□□□異名為差別。第六依戒學相者。行托法起名之為依。又托真戒起脩名之為依。防非止惡名之為戒。理中進求目之為學。簡大異小名為差別勝相。七名依心學相者。托法名依。又托真定起脩名之為依。緣理不散名依心學。簡大異小名差別勝相。第八依慧學者。解心托法名之為依。又托真慧起觀名之為依。照達二諦名之為慧。簡大異小名為差別勝相。第九學果寂滅勝相者。酬因名果。果由因克名為學果。法性不動名之為寂。果德離相目之為滅。超過小乘名為差別勝相。第十智差別相者。決斷名智。簡果因名為差別。辨大異小亦名差別 問。此十相為在一經所說。為在多經共說。釋有二義。一依論初似在一經所說。故無等聖教章云。佛世尊前善入句義。菩薩摩訶薩乃至說如
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2807 攝大乘論章卷第一 No. 2807 攝大乘論章卷第一 相不同有十種。這裡缺失部分內容，無法翻譯。這是它的名稱。名稱雖然也缺失部分內容，分為三類。最初的兩種也缺失部分內容，根據行相來立名。後面的五種根據行體來立名。行是指缺失部分內容，作為依止。第二種名為『應知相』，一種解釋是意義與前面相似。另一種解釋是，與三種智慧相應，名為『應知』，這裡也缺失部分內容。『入相』，解釋為順應，這裡也缺失部分內容，稱之為『入』。第四種『入因果』，最初的缺失部分內容，名為證，這裡也缺失部分內容。第五種『因果』，這裡缺失部分內容，不同的名稱稱為差別。第六種『依戒學相』，行為依託法而生起，稱之為『依』。又依託真實的戒律而開始修行，稱之為『依』。防止錯誤，停止惡行，稱之為『戒』。在真理中不斷進取，稱之為『學』。區分大的和小的不同，稱為差別勝相。第七種名為『依心學相』，依託法名為『依』。又依託真實的禪定而開始修行，稱之為『依』。緣于真理而不散亂，名為『依心學』。區分大的和小的不同，稱為差別勝相。第八種『依慧學』，理解心依託於法，稱之為『依』。又依託真實的智慧而開始觀照，稱之為『依』。照亮通達二諦，稱之為『慧』。區分大的和小的不同，稱為差別勝相。第九『果寂滅勝相』，酬報因緣名為『果』。果由因緣而成，名為『學果』。法性不動，稱之為『寂』。果的功德遠離表相，稱之為『滅』。超過小乘，稱為差別勝相。第十『智差別相』，決斷稱為『智』。區分果和因，稱為『差別』。辨別大的和小的不同，也稱為『差別』。問：這十種相是在一部經中所說，還是在多部經中共同宣說？解釋有兩種含義。一種是根據論的開頭，似乎是在一部經中所說。所以無等等聖教章說，佛世尊面前善於進入句義。菩薩摩訶薩乃至說如是。
【English Translation】 English version T 85, No. 2807 Śikṣāsamuccaya Chapter 1 No. 2807 Śikṣāsamuccaya Chapter 1 There are ten kinds of different aspects. The missing content here cannot be translated. This is its name. Although the name is also missing content, it is divided into three categories. The first two are also missing content, named according to the characteristics of the practice. The latter five are named according to the essence of the practice. Practice refers to the missing content, which serves as a reliance. The second is called 'aspect of what should be known'. One explanation is that the meaning is similar to the previous one. Another explanation is that being in accordance with the three wisdoms is called 'what should be known', and there is also missing content here. 'Aspect of entering', explained as conforming, also has missing content here, and is called 'entering'. The fourth is 'entering cause and effect'. The initial missing content is called proof, and there is also missing content here. The fifth is 'cause and effect'. The missing content here, different names are called differences. The sixth is 'aspect of relying on precepts and learning'. Actions arise relying on the Dharma, called 'reliance'. Also, starting practice relying on true precepts is called 'reliance'. Preventing errors and stopping evil actions is called 'precept'. Constantly striving for truth is called 'learning'. Distinguishing between big and small differences is called the superior aspect of difference. The seventh is called 'aspect of relying on mind and learning'. Relying on the Dharma is called 'reliance'. Also, starting practice relying on true samadhi is called 'reliance'. Focusing on truth without distraction is called 'relying on mind and learning'. Distinguishing between big and small differences is called the superior aspect of difference. The eighth is 'relying on wisdom and learning'. Understanding that the mind relies on the Dharma is called 'reliance'. Also, starting contemplation relying on true wisdom is called 'reliance'. Illuminating and understanding the two truths is called 'wisdom'. Distinguishing between big and small differences is called the superior aspect of difference. The ninth is 'superior aspect of the tranquility of the result'. Rewarding causes and conditions is called 'result'. The result is achieved by causes and conditions, called 'result of learning'. The nature of Dharma is unmoving, called 'tranquility'. The merits of the result are free from appearances, called 'cessation'. Surpassing the Hinayana is called the superior aspect of difference. The tenth is 'aspect of the difference of wisdom'. Decisiveness is called 'wisdom'. Distinguishing between result and cause is called 'difference'. Differentiating between big and small differences is also called 'difference'. Question: Are these ten aspects spoken of in one sutra, or are they jointly proclaimed in many sutras? There are two meanings to the explanation. One is that according to the beginning of the treatise, it seems to be spoken of in one sutra. Therefore, the chapter on the Holy Teachings of Non-duality says that in the presence of the Buddha, the World Honored One, one is good at entering the meaning of sentences. Bodhisattvas, Mahasattvas, and so on, speak as follows.
是言。諸佛世尊有十勝相。過余教等。下重開列十名廣辨其相。故似在一經所說。驗下廣文似在多經。故眾名章下廣引多經多論證成十義。何故如此推驗二文應在。阿毗達摩藏中略辨十義。此即無等聖教章及十義次第章所論者是。于余經餘論廣辨十義。此即眾名章下乃至論末所辨者是。以其略文在於一經所說故。初二章依略經辨釋。廣文散在多經論故。眾名章下依別經別論廣釋其義。以有斯趣故廣略不同。此義深懸理宜推究耳。釋名義訖。
第二辨體性者。有其二門。一攝相從實門。二相實並論門。攝相從實。十種勝相皆用三無性真如為體。故涅槃師子品云。非因果性是諸法本。體常恒不變。凈名經問疾品云無住為本。其義相似。智差相云真如是諸法通相大同。二相實並論者。初勝相以本識為體。第二勝相三性為體。第三勝相以唯識智為體。第四勝相世出世六度為體。第五勝相十地為體。第六勝相三聚為體。第七相四三摩提為體。第八相以四智為體。此之三學通取緣修真修為體。第九相以涅槃為體。第十相以三身為體。此義廣辨如無等聖教所說。十義體狀一一別章廣辨。第二體性訖。
第三明次第者。有其二義。一就十法以明次第。二就起行以明次第。初就十法明次第有其二義。一就三門以辨次第。二就
十法以辨次第。言就三門明次第者。次第章云。境有次第。正行有次第。果有次第。初二明理起行所依故先明其理名境有次第。依理起行合理非邪名正行有次第。后二因果成得果名果有次第。又境有次第有其二義。一對後行以明次第。以能起行故先明理。二就初二以明次第。初依止勝相明平等因果。翻邪之首故先明之以破不平等因果等故。第二應知明其二諦有無道理破定有無。此理次細故后明之。次六正行次第有其三義。一對前辨次第。依前理法而起此行。二對后辨次第。由此正行能起後果。三就六行以辨次第。緣識舍塵是入實初門故先辨入相。以觀由因生復能成後果故次明因果相。為約十地明修相不同次明修差別相。為辨所修行體不同故次明三學相。就三學中戒能防非故先明戒學。定息心亂次明心學。慧斷無明是故后辨慧學。后二果中亦有二義。一對前以明次第。從前正行起此二果故。次就二果以辨次第。寂滅果體是故先辨。智差果用故在後說。就三如是就十如何因緣道理能破自性是故先辨初相。就前因緣明三性道理能破有無次明應知。就前應知辨其觀行次明入相。就前入相辨觀始終次明因果。就前果中辨其行相不同次明修差。就前修差辨所修行體故次明戒等三學。戒學在初是故先辨。從戒生定次明心學。從定發智
故次明慧學。由慧斷惑次明滅果。依體起用次明智差別。就十法辨次第訖。第二起行辨次第者。初二生解。次六起行。后二起愿。故有次第。是義云何。初二辨理教人生解。依止相中明平等因果教生正見舍六偏執。第二應知相明非有非無之理教生中道之解舍離三謗。謂增益損減及與相違三種謗心。次六明其行法教人依之起行。是義云何。廣辨修儀教人何習唯識觀等。乃至慧學類亦同然。故次六相教人起行。次二起愿者。以辨果法故教起愿。寂滅勝相教求涅槃。智差勝相教求菩提。是義云何。廣辨諸佛果德令彼眾生將他類已求其來果故。地論釋名分中雲。如佛所得我亦當得故生喜心。此義次第章廣辨。辨次第訖。
第四明位地分齊者。有其二義。一就十法以辨位地。二就起行以辨位地。言就十法辨位地者。初二辨理該通上下不局前後。就后八中。入相有二義。一就位判在解行終心初地之前無礙道門。二就行通於上下地前地上並有唯識觀義。故入位章云。入位有四。一愿樂地。二見地。三者修地。四者究竟地。第四因果通方便地及與三地。第五修相第六第七第八。此四勝相在於十地。后二勝相在於佛地。就法如是就起行雲何。初二勝相教生解心。此在地前。后八如前。又此十法皆能起于聞思修證及以得果不須分別。
【現代漢語翻譯】 現代漢語譯本 因此接下來闡明慧學（Prajñā-śikṣā）。通過智慧斷除迷惑，接下來闡明寂滅之果（Nirodha-phala）。依據本體生起作用，接下來闡明智慧的差別。就十法（Daśa dharmāḥ）辨別次第完畢。第二，闡明依之而行的次第，首先是二法生起理解，其次是六法生起修行，最後是二法生起愿求，所以有次第。這個意義是什麼呢？最初的二法辨別理教，使人生起理解。依靠止相（sthita-lakṣaṇa）中闡明平等因果之教，使人生起正見，捨棄六種偏執。第二，應知相（jñeya-lakṣaṇa）闡明非有非無的道理，使人生起中道之解，舍離三種誹謗，即增益謗、損減謗以及與相違背的三種誹謗之心。其次的六法闡明其行法，教人依之而生起修行。這個意義是什麼呢？廣泛辨別修儀（śīla）教人如何學習唯識觀（Vijñānavāda）等等，乃至慧學之類也同樣如此。所以接下來的六相（ṣaṭ-lakṣaṇa）教人起行。接下來的二法生起愿求，因為辨別果法（phala-dharma）的緣故，教人發起愿求。寂滅勝相（śānta-lakṣaṇa）教人求涅槃（Nirvāṇa），智差勝相（jñāna-viśeṣa-lakṣaṇa）教人求菩提（Bodhi）。這個意義是什麼呢？廣泛辨別諸佛的果德，令那些眾生將他類比照自己，從而求得未來的果報。地論（Daśabhūmika-sūtra）釋名分中說：『如佛所得，我亦應當得到，故生喜心。』這個意義在次第章中廣泛辨別。辨別次第完畢。
第四，闡明位地分齊，有其二義：一，就十法來辨別位地；二，就起行來辨別位地。說到就十法辨別位地，最初的二法辨別理，該通上下，不侷限於前後。就後面的八法中，入相（praveśa-lakṣaṇa）有二義：一，就位判別，在解行終心、初地之前，是無礙道門（anāvaraṇa-mārga）；二，就行來說，貫通上下，地前地上都有唯識觀的意義。所以入位章（praveśa-sthāna）說：『入位有四：一，愿樂地（adhimukti-bhūmi）；二，見地（darśana-bhūmi）；三者，修地（bhāvanā-bhūmi）；四者，究竟地（niṣṭhā-bhūmi）。』第四，因果通方便地（upāya-bhūmi）及與三地。第五，修相（bhāvanā-lakṣaṇa），第六、第七、第八，這四種勝相（viśeṣa-lakṣaṇa）在於十地（Daśa-bhūmi）。后二勝相在於佛地（Buddha-bhūmi）。就法來說是這樣，就起行來說又如何呢？最初的二勝相教人生起理解之心，這在地前。後面的八法如前所述。又這十法都能生起聞、思、修、證以及得到果報，不需要分別。
【English Translation】 English version Therefore, next is the explanation of Prajñā-śikṣā (慧學, the learning of wisdom). Through wisdom, afflictions are severed, and next is the explanation of Nirodha-phala (滅果, the fruit of cessation). Based on the essence, functions arise, and next is the explanation of the differences in wisdom. The differentiation of the sequence based on the Daśa dharmāḥ (十法, Ten Dharmas) is completed. Secondly, explaining the sequence of practice, the first two generate understanding, the next six generate practice, and the last two generate aspiration, so there is a sequence. What is the meaning of this? The initial two differentiate the teaching of principle, causing people to generate understanding. Relying on the Sthita-lakṣaṇa (止相, the aspect of cessation), the teaching of equal cause and effect is explained, causing people to generate right view and abandon the six biases. Secondly, the Jñeya-lakṣaṇa (應知相, the aspect of what should be known) explains the principle of neither existence nor non-existence, causing people to generate the understanding of the Middle Way, abandoning the three slanders, namely, the slander of augmentation, the slander of diminution, and the three kinds of slanderous minds that contradict each other. The next six explain the methods of practice, teaching people to rely on them to generate practice. What is the meaning of this? Broadly differentiating Śīla (修儀, moral conduct), teaching people how to learn Vijñānavāda (唯識觀, Consciousness-only) and so on, and the same applies to the category of Prajñā-śikṣā. Therefore, the next six Lakṣaṇas (六相, aspects) teach people to generate practice. The next two generate aspiration because they differentiate the Phala-dharma (果法, fruit dharma), teaching people to generate aspiration. The Śānta-lakṣaṇa (寂滅勝相, the excellent aspect of tranquility) teaches people to seek Nirvāṇa (涅槃, cessation), and the Jñāna-viśeṣa-lakṣaṇa (智差勝相, the excellent aspect of the difference in wisdom) teaches people to seek Bodhi (菩提, enlightenment). What is the meaning of this? Broadly differentiating the Buddha's fruit virtues, causing those sentient beings to compare others to themselves, thereby seeking future rewards. The Daśabhūmika-sūtra (地論, Ten Stages Sutra) says in the section on explaining names: 'As the Buddha has attained, so shall I also attain, therefore generating joy.' This meaning is broadly differentiated in the chapter on sequence. The differentiation of the sequence is completed.
Fourthly, explaining the divisions of positions and stages, there are two meanings: one, differentiating positions and stages based on the Ten Dharmas; two, differentiating positions and stages based on practice. Speaking of differentiating positions and stages based on the Ten Dharmas, the initial two differentiate the principle, encompassing both above and below, not limited to before and after. Among the latter eight, the Praveśa-lakṣaṇa (入相, the aspect of entry) has two meanings: one, judging based on position, before the final mind of understanding and practice, before the first Bhūmi (地, stage), it is the Anāvaraṇa-mārga (無礙道門, path of unobstructedness); two, speaking of practice, it penetrates both above and below, before and on the Bhūmis, there is the meaning of Vijñānavāda. Therefore, the Praveśa-sthāna (入位章, chapter on entry into position) says: 'There are four entries into position: one, Adhimukti-bhūmi (愿樂地, stage of aspiration); two, Darśana-bhūmi (見地, stage of seeing); three, Bhāvanā-bhūmi (修地, stage of cultivation); four, Niṣṭhā-bhūmi (究竟地, stage of completion).' Fourth, cause and effect connect the Upāya-bhūmi (方便地, stage of skillful means) and the three Bhūmis. Fifth, Bhāvanā-lakṣaṇa (修相, the aspect of cultivation), the sixth, seventh, and eighth, these four Viśeṣa-lakṣaṇas (勝相, excellent aspects) are in the Daśa-bhūmi (十地, Ten Stages). The latter two excellent aspects are in the Buddha-bhūmi (佛地, Buddha Stage). This is how it is in terms of Dharma, how is it in terms of practice? The initial two excellent aspects teach people to generate the mind of understanding, which is before the Bhūmis. The latter eight are as mentioned before. Moreover, these Ten Dharmas can all generate hearing, thinking, cultivation, realization, and the attainment of fruit, without needing to differentiate.
第四明位地分齊訖。
第五大小乘分別者。有其三義。一就位辨宗。二就行辨義。三明大小差別。初言就位辨宗者。此十勝相位判在大宗顯大法。故無等聖教章偈云。十義余處無見。此菩提因。此名小乘。以為余處。以此文證明知宗意為顯大法。第二就行辨義者。義通大小。此云何知。第二勝相分別章中辨三無性偈云。由自體非有。自體不住故。釋解云。此三世無性亦通大小。此是三無性中無性性義通於大小。三無性者是泯相門其理淵深。三性立相其義則淺。深義尚通大小二乘。況彼三性理淺。何為不通。以彼三性通於大小類。餘九種亦通大小。其義無傷。第三明大小乘差別者。小乘就六識以辨依止及因果道理。大乘就本識等以辨依止及因果道理。小乘但就六識門中辨染凈有無三性道理。大乘通就三識以辨三性差別。小乘就彼六識明唯識觀義。故彼雜心定品之中。就四無色地明緣識舍空等為唯識觀義。大乘就三識及真識門以明唯識觀義。小乘就聲聞六度人無我觀以辨因果。大乘就菩薩六度以辨因果。小乘就小乘十地以明修差。大乘就菩薩十地以辨修差。小乘就聲聞三種戒門以辨戒學。一別解脫戒。二者定共戒。三者道共。就此三種明戒學差別。亦可就彼道共戒門以明戒學差別。大乘就彼三聚戒門明其戒學。一名
【現代漢語翻譯】 現代漢語譯本 第四部分，關於位地的區分已經結束。
第五部分，大小乘的分別，有三種意義：一是從位地辨別宗派，二是從修行辨別意義，三是闡明大小乘的差別。首先說從位地辨別宗派，這十種殊勝的相位被判定為屬於大宗，彰顯大法。所以《無等等聖教章偈》中說：『十義在其他地方沒有見過，這是菩提的因，這被稱為小乘。』因為在其他地方沒有。用這段文字證明，可以知道宗派的意圖在於彰顯大法。第二，從修行辨別意義，意義貫通大小乘。這是如何知道的呢？在第二勝相分別章中，辨別三無性的偈頌說：『由於自性非有，自性不住的緣故。』解釋說：『這三世無性也貫通大小乘。』這三無性中，無性性的意義貫通於大小乘。三無性是泯滅相的法門，其道理深遠。三性立相，其意義則淺顯。深遠的意義尚且貫通大小乘，何況那三性道理淺顯，為什麼不能貫通呢？因為那三性貫通於大小乘。其餘九種也貫通大小乘，其意義沒有損害。第三，闡明大小乘的差別，小乘就六識來辨別依止以及因果的道理。大乘就本識等來辨別依止以及因果的道理。小乘只在六識的法門中辨別染凈、有無、三性的道理。大乘普遍地就三識來辨別三性的差別。小乘就那六識闡明唯識觀的意義。所以在《雜心·定品》之中，就四無色地闡明緣識、舍空等作為唯識觀的意義。大乘就三識以及真識的法門來闡明唯識觀的意義。小乘就聲聞的六度、人無我觀來辨別因果。大乘就菩薩的六度來辨別因果。小乘就小乘的十地來闡明修行的差別。大乘就菩薩的十地來辨別修行的差別。小乘就聲聞的三種戒門來辨別戒學：一是別解脫戒，二是定共戒，三是道共戒。就這三種闡明戒學的差別。也可以就那道共戒的法門來闡明戒學的差別。大乘就那三聚戒門闡明其戒學，一是……
【English Translation】 English version Fourth, the explanation of the distinctions of the stages is complete.
Fifth, the differentiation between the Hīnayāna (Small Vehicle) and Mahāyāna (Great Vehicle) has three aspects: first, distinguishing the schools based on the stages; second, distinguishing the meanings based on the practices; and third, clarifying the differences between the Hīnayāna and Mahāyāna. First, regarding distinguishing the schools based on the stages, these ten excellent aspects are judged to belong to the Great School, revealing the Great Dharma. Therefore, the verses in the 『Treatise on the Unequalled Holy Teaching』 say: 『These ten meanings are not seen elsewhere; this is the cause of Bodhi; this is called the Hīnayāna,』 because they are not found elsewhere. Using this passage as proof, we can know that the intention of the school is to reveal the Great Dharma. Second, regarding distinguishing the meanings based on the practices, the meaning pervades both the Hīnayāna and Mahāyāna. How do we know this? In the second chapter on distinguishing the excellent aspects, the verses distinguishing the three non-natures say: 『Because the self-nature is non-existent, because the self-nature does not abide.』 The explanation says: 『These three non-natures of the three times also pervade both the Hīnayāna and Mahāyāna.』 Among these three non-natures, the meaning of non-nature-ness pervades both the Hīnayāna and Mahāyāna. The three non-natures are the Dharma gate of extinguishing appearances, and its principle is profound. Establishing appearances with the three natures, its meaning is shallow. The profound meaning even pervades both the Hīnayāna and Mahāyāna, so how could the shallow principle of the three natures not pervade? Because those three natures pervade both the Hīnayāna and Mahāyāna. The remaining nine also pervade both the Hīnayāna and Mahāyāna; its meaning is not harmed. Third, clarifying the differences between the Hīnayāna and Mahāyāna, the Hīnayāna uses the six consciousnesses to distinguish the principles of reliance and cause and effect. The Mahāyāna uses the foundational consciousness (本識) etc. to distinguish the principles of reliance and cause and effect. The Hīnayāna only distinguishes the principles of purity and impurity, existence and non-existence, and the three natures within the Dharma gate of the six consciousnesses. The Mahāyāna universally uses the three consciousnesses to distinguish the differences of the three natures. The Hīnayāna uses those six consciousnesses to clarify the meaning of the Consciousness-Only (唯識) view. Therefore, in the 『Samādhi Chapter』 of the Abhidharma-samuccaya (雜心), it clarifies the conditions of consciousness, abandoning emptiness, etc., in the four formless realms as the meaning of the Consciousness-Only view. The Mahāyāna uses the Dharma gate of the three consciousnesses and the true consciousness to clarify the meaning of the Consciousness-Only view. The Hīnayāna uses the six perfections of the Śrāvakas (聲聞), and the view of no-self of persons to distinguish cause and effect. The Mahāyāna uses the six perfections of the Bodhisattvas (菩薩) to distinguish cause and effect. The Hīnayāna uses the ten stages of the Hīnayāna to clarify the differences in practice. The Mahāyāna uses the ten stages of the Bodhisattvas to distinguish the differences in practice. The Hīnayāna uses the three precepts of the Śrāvakas to distinguish the precepts: first, the Prātimokṣa (別解脫戒); second, the precepts of Samādhi (定共戒); and third, the precepts of the Path (道共戒). It clarifies the differences in the precepts based on these three. It can also clarify the differences in the precepts based on the Dharma gate of the precepts of the Path. The Mahāyāna clarifies its precepts based on the three aggregates of precepts (三聚戒): first, the...
律儀戒。謂十善業道。二名攝善法戒。要修六度。三名攝眾生戒。要行四攝。小乘就彼八禪地定以辨心學。謂四禪四空等。如定品廣說。成實論家就九禪定門以辨定學。如禪品廣說。大乘就彼四定以辨定學。一大乘光。二集福德王。三名賢護。四名首楞伽摩。如心學相中廣說。小乘就人無我慧以辨十智用為慧學。如智品廣說。大乘就人法無二我智以辨三智用為慧學。如慧學相中廣說。小乘就煩惱障無數滅無為以辨滅果。如賢聖品說。大乘就三障無處數滅無為以辨滅果。如寂果相廣說。小乘就人無我門盡智無生智中以明智果。大乘就三無性真如智門以辨智門以辨智果。大小智差乃有多門。粗略云爾。第五大小分別訖 第六理行分別者。初二明理。后八辨行。理為行本故初明。托理成行故后八辨行。就初二中。因果理淺故先明依止。顯其本識與六七等心更互相生迭互為果。有無理深故次第二明應知相。就其三性辨定有無虛實之義故辨應知。后八辨行中。初六明其因修行相。后二明其果德行相。廣如前辨。其六理行分別訖。
第七因果分別者。有其二義。第一就十法分別。二就起行分別。言就十法分別者。初之二相是其因果所證之法通於因果。因行分證果德窮證。次六明因。復二明果。廣如上辨。十法如是。起行雲何
【現代漢語翻譯】 律儀戒，指的是十善業道（dasakusalakammapatha，佛教中十種善的行爲準則）。第二種戒名為攝善法戒，要修習六度（paramita，菩薩修行的六種方法，包括佈施、持戒、忍辱、精進、禪定和智慧）。第三種戒名為攝眾生戒，要實行四攝（catuhsamgrahavastu，菩薩用來攝化眾生的四種方法，包括佈施、愛語、利行、同事）。 小乘佛教依據八禪地定（astasamapattiyo，四禪和四空定）來辨別心學。例如四禪（rupa jhana，色界四種禪定）和四空等。詳細內容見《定品》。成實論家依據九禪定門來辨別定學。詳細內容見《禪品》。大乘佛教依據四定來辨別定學：一大乘光，二集福德王，三名賢護，四名首楞伽摩（surangama samadhi，一種高級禪定）。詳細內容見《心學相》。 小乘佛教依據人無我慧（pudgala-nairatmya-jnana，領悟到沒有永恒不變的『我』的智慧）來辨別十智用作為慧學。詳細內容見《智品》。大乘佛教依據人法無二我智（pudgala-dharma-nairatmya-jnana，領悟到人無我和法無我的智慧）來辨別三智用作為慧學。詳細內容見《慧學相》。 小乘佛教依據煩惱障（klesavarana，由煩惱產生的障礙）的無數滅無為（asamskrta，不生不滅的境界）來辨別滅果。見《賢聖品》。大乘佛教依據三障（trivarana，煩惱障、業障和報障）的無處數滅無為來辨別滅果。見《寂果相》。 小乘佛教依據人無我門（pudgala-nairatmya，領悟到沒有永恒不變的『我』的法門）、盡智（ksaya-jnana，斷盡煩惱的智慧）和無生智（anutpada-jnana，不再產生煩惱的智慧）來闡明智果。大乘佛教依據三無性真如智門（trisvabhava-sunyata-tathata-jnana，領悟到三種自性空性的真如的智慧法門）來辨別智果。大小乘的智慧差異有很多方面，這裡只是粗略地說明。 第五，大小乘的區別完畢。第六，理行分別。最初的兩種是闡明理，後面的八種是辨別行。因為理是行的根本，所以先闡明理。因為依託理才能成就行，所以後面的八種辨別行。在最初的兩種中，因為因果的道理比較淺顯，所以先闡明依止，顯示出本識（alaya-vijnana，第八識，儲存所有經驗的識）與第六識（mano-vijnana，意識）和第七識（manas-vijnana，末那識，執著于『我』的識）等心識互相產生，交替作為因果。因為有無的道理比較深奧，所以接下來闡明應知相。根據三種自性（trisvabhava，遍計所執性、依他起性和圓成實性）來辨別有無虛實的意義，所以辨別應知。 在後面的八種辨別行中，最初的六種闡明因修行相，後面的兩種闡明果德行相。詳細內容見前面的辨別。這六種理行分別完畢。 第七，因果分別。有兩種意義。第一種是就十法來分別，第二種是就起行來分別。就十法來分別，最初的兩種相是因果所證的法，貫通因果。因行分證，果德窮證。接下來的六種闡明因，再接下來的兩種闡明果。詳細內容見上面的辨別。十法就是這樣。那麼起行是怎樣的呢？
【English Translation】 The Vinaya Precepts refer to the Ten Wholesome Courses of Action (dasakusalakammapatha, the ten wholesome deeds in Buddhism). The second type of precept is called the Precepts of Embracing Good Dharmas, which requires cultivating the Six Perfections (paramita, the six practices of a Bodhisattva: generosity, morality, patience, diligence, concentration, and wisdom). The third type of precept is called the Precepts of Benefiting Sentient Beings, which requires practicing the Four Embracing Dharmas (catuhsamgrahavastu, the four methods used by Bodhisattvas to embrace sentient beings: generosity, kind speech, beneficial action, and cooperation). The Hinayana school distinguishes the study of mind based on the Eight Dhyana Attainments (astasamapattiyo, the four dhyanas and four formless attainments). For example, the Four Dhyanas (rupa jhana, the four meditative states in the realm of form) and the Four Formless Attainments, etc. Detailed explanations can be found in the 'Samadhi Chapter'. The Satyasiddhi School distinguishes the study of samadhi based on the Nine Dhyana Gates. Detailed explanations can be found in the 'Dhyana Chapter'. The Mahayana school distinguishes the study of samadhi based on the Four Samadhis: first, the Great Vehicle Light; second, the King of Accumulating Merit; third, named Virtuous Protector; fourth, named Surangama Samadhi (surangama samadhi, an advanced state of samadhi). Detailed explanations can be found in 'Aspects of the Study of Mind'. The Hinayana school distinguishes the use of the Ten Wisdoms as the study of wisdom based on the Wisdom of No-Self of Persons (pudgala-nairatmya-jnana, the wisdom of realizing the absence of a permanent 'self'). Detailed explanations can be found in the 'Wisdom Chapter'. The Mahayana school distinguishes the use of the Three Wisdoms as the study of wisdom based on the Wisdom of No-Self of Persons and Dharmas (pudgala-dharma-nairatmya-jnana, the wisdom of realizing the absence of self in both persons and phenomena). Detailed explanations can be found in 'Aspects of the Study of Wisdom'. The Hinayana school distinguishes the Fruit of Cessation based on the countless Cessations of Non-Action (asamskrta, unconditioned state) of the Affliction Obstructions (klesavarana, obstructions caused by afflictions). See the 'Chapter on the Virtuous and the Holy'. The Mahayana school distinguishes the Fruit of Cessation based on the Cessations of Non-Action of the Three Obstructions (trivarana, the obstructions of afflictions, karma, and retribution) without number or place. See 'Aspects of the Fruit of Quiescence'. The Hinayana school elucidates the Fruit of Wisdom based on the Gate of No-Self of Persons (pudgala-nairatmya, the gate of realizing the absence of a permanent 'self'), the Wisdom of Exhaustion (ksaya-jnana, the wisdom of exhausting afflictions), and the Wisdom of Non-Arising (anutpada-jnana, the wisdom of no further arising of afflictions). The Mahayana school distinguishes the Fruit of Wisdom based on the Gate of the Wisdom of Suchness of the Three Non-Natures (trisvabhava-sunyata-tathata-jnana, the wisdom gate of realizing the suchness of the three natures' emptiness). The differences between the wisdom of the Hinayana and Mahayana are numerous, and this is only a rough explanation. Fifth, the distinction between the Hinayana and Mahayana is complete. Sixth, the distinction between principle and practice. The first two explain the principle, and the latter eight distinguish the practice. Because principle is the root of practice, the principle is explained first. Because practice is accomplished by relying on principle, the latter eight distinguish the practice. In the first two, because the principle of cause and effect is relatively shallow, reliance is explained first, showing that the Alaya Consciousness (alaya-vijnana, the eighth consciousness, the storehouse consciousness) and the sixth consciousness (mano-vijnana, the mind consciousness) and the seventh consciousness (manas-vijnana, the manas consciousness, the consciousness that clings to 'self') mutually arise and alternately act as cause and effect. Because the principle of existence and non-existence is relatively profound, the aspects to be known are explained next. The meaning of existence, non-existence, reality, and unreality is distinguished based on the Three Natures (trisvabhava, the three natures: the imagined nature, the dependent nature, and the perfected nature), so the aspects to be known are distinguished. In the latter eight distinctions of practice, the first six explain the aspects of causal practice, and the latter two explain the aspects of the virtuous qualities of the fruit. Detailed explanations can be found in the previous distinctions. These six distinctions of principle and practice are complete. Seventh, the distinction between cause and effect. There are two meanings. The first is to distinguish based on the Ten Dharmas, and the second is to distinguish based on the arising of practice. In distinguishing based on the Ten Dharmas, the first two aspects are the dharmas realized by cause and effect, which pervade cause and effect. Causal practice partially realizes, and the virtuous qualities of the fruit are fully realized. The next six explain the cause, and the next two explain the effect. Detailed explanations can be found above. The Ten Dharmas are like this. So, what is the arising of practice like?
。若就起行分別。十皆起因。初二起其因解。次六起其因行。后二起其因愿。又此十法通起因果。廣如前辨。第七因果分別訖。
第八學法學行分別者。有其二義。一就所說十法分別。二就所化眾生分別。就所說十法分別者。初二明學法。以是理法故。故無等章云。初二明無等境。次八明學行。八中初六學因。后二學果。故彼文六無等行無等果。十法如是。就所化云何。若對所化眾生。十種皆是所學之法。初二是理法。次六行法。后二果法教。彼眾生起解行等名之為行。初二起解。次六起行。后二起愿。如上廣說。第八學法學行分別訖。
第九對地持十法分別者。量以此論主依彌勒菩薩教故方有製造。彼地持論是彌勒菩薩所說。即是僧伽菩薩作論所依。故須對彼十法分別。言十法者。一持。二相。三翼。四凈心。五住。六生。七攝。八地。九行。十安立。如地持論廣說。但彼十法單論行法為宗。今此十相通辨理行。又彼十法明種性已上決定不退行相。今此十相上下通辨。余義大同。十種勝相體義深。廣如論說。且隨義門略釋云爾 攝大乘論三識義第二 出第一依止勝相眾名章。
言三識者。乃是含靈慮道。稟氣同依。冥通物表。義苞兩際。性融真妄。功□染凈。斷縛梁津。寂果妙路。故使諸佛於三
【現代漢語翻譯】 現代漢語譯本：如果就發起修行進行區分，這十種法都發起因。最初兩種法發起其因解（對原因的理解），接著六種法發起其因行（基於原因的行動），最後兩種法發起其因愿（基於原因的願望）。而且這十種法普遍發起因和果，詳細的解釋如前所述。第七，關於因果的區分完畢。 第八，關於學法和學行的區分。有兩種含義：一是就所說的十種法進行區分，二是就所教化的眾生進行區分。就所說的十種法進行區分：最初兩種法闡明學法，因為它們是理法。所以《無等等章》說，最初兩種法闡明無等等境（無與倫比的境界）。接著八種法闡明學行。在這八種法中，最初六種法是學因，后兩種法是學果。所以那篇文章說六無等等行和無等等果。十種法就是這樣。就所教化的眾生來說怎麼樣呢？如果針對所教化的眾生，這十種法都是所要學習的法。最初兩種法是理法，接著六種法是行法，最後兩種法是果法。教導那些眾生髮起理解、行動等，稱之為行。最初兩種法發起理解，接著六種法發起行動，最後兩種法發起願望。如上面詳細所說。第八，關於學法和學行的區分完畢。 第九，關於與《地持論》的十種法進行區分。《攝大乘論》的作者依據彌勒菩薩的教導才進行創作。《地持論》是彌勒菩薩所說，也就是僧伽菩薩製作論典所依據的。所以需要與那十種法進行區分。所說的十種法是：一、持（保持），二、相（特徵），三、翼（輔助），四、凈心（清凈心），五、住（安住），六、生（產生），七、攝（攝取），八、地（地基），九、行（行為），十、安立（建立）。如《地持論》中詳細所說。但是那十種法單獨論述行法為宗旨。現在這十種相普遍辨別理和行。而且那十種法闡明種性以上決定不退的修行之相。現在這十種相上下普遍辨別，其餘的意義大致相同。十種殊勝相的體義深刻而廣博，如論中所說。暫且隨著意義的門徑略作解釋。出自《攝大乘論》三識義第二，第一依止勝相眾名章。 所說的三種識，是包含靈性的思慮之道，稟賦氣息共同依存，暗中溝通事物表象，意義包含兩方面，性質融合真和妄，功用在於斷除染污和清凈。是斷除束縛的橋樑和渡口，是寂靜涅槃的奇妙道路。因此諸佛對於三種識...
【English Translation】 English version: If we differentiate based on the arising of practice, all ten dharmas initiate causes. The first two initiate the understanding of causes, the next six initiate the practice of causes, and the last two initiate the aspiration of causes. Moreover, these ten dharmas universally initiate both cause and effect, as explained in detail earlier. Seventh, the differentiation of cause and effect is complete. Eighth, regarding the differentiation of learning the Dharma and practicing the Dharma, there are two meanings: one is to differentiate based on the ten dharmas that are spoken of, and the other is to differentiate based on the sentient beings who are being taught. Differentiating based on the ten dharmas that are spoken of: the first two clarify learning the Dharma, because they are the Dharma of principle. Therefore, the 'Chapter on the Unequalled' says that the first two clarify the unequalled realm. The next eight clarify the practice of learning. Among these eight, the first six are the cause of learning, and the last two are the effect of learning. Therefore, that text speaks of six unequalled practices and unequalled effects. Such are the ten dharmas. How about in terms of the sentient beings being taught? If we consider the sentient beings being taught, all ten dharmas are the dharmas to be learned. The first two are the Dharma of principle, the next six are the Dharma of practice, and the last two are the Dharma of the effect. Teaching those sentient beings to initiate understanding, action, etc., is called practice. The first two initiate understanding, the next six initiate action, and the last two initiate aspiration, as explained in detail above. Eighth, the differentiation of learning the Dharma and practicing the Dharma is complete. Ninth, regarding the differentiation with the ten dharmas of the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). It is measured that the author of this treatise created it based on the teachings of Maitreya Bodhisattva (The future Buddha). That Yogācārabhūmi-śāstra was spoken by Maitreya Bodhisattva, which is what Asaṅga Bodhisattva relied on in creating the treatise. Therefore, it is necessary to differentiate it with those ten dharmas. The ten dharmas that are spoken of are: 1. Dhāraṇa (Retention), 2. Lakṣaṇa (Characteristics), 3. Pakṣa (Wings/Support), 4. Citta-prasāda (Purity of Mind), 5. Sthiti (Abiding), 6. Janman (Birth/Production), 7. Saṃgraha (Collection/Gathering), 8. Bhūmi (Ground), 9. Ācāra (Conduct), 10. Pratiṣṭhāpana (Establishment). As explained in detail in the Yogācārabhūmi-śāstra. However, those ten dharmas solely discuss the Dharma of practice as their main focus. Now, these ten aspects universally distinguish between principle and practice. Moreover, those ten dharmas clarify the aspect of practice that is determined and non-regressing above the stage of gotra (lineage/seed). Now, these ten aspects universally distinguish between higher and lower, and the remaining meanings are largely the same. The essence of the ten excellent aspects is profound and vast, as explained in the treatise. For now, a brief explanation will be given following the path of meaning. From the Mahāyānasaṃgraha (Compendium of Mahayana) Second on the Meaning of the Three Consciousnesses, Chapter on the Names of the First Reliance Excellent Aspect. The so-called three consciousnesses are the path of thought that contains sentience, endowed with breath and mutually dependent, secretly communicating the appearance of things, the meaning encompassing both aspects, the nature merging truth and falsehood, the function lying in severing defilement and purity. They are the bridge and ferry for severing bonds, the wondrous path to the stillness of nirvana (liberation). Therefore, all the Buddhas, regarding the three consciousnesses...
藏中廣辨斯義。三識義中十一門分別。一釋名義。二辨體相。三真妄分別。四解惑分別。五心意識心別。六善惡無記分別。七三性分別。八攝四識。第九攝八九二識。十攝十一識。十一大小乘分別。
初言釋名義者。了別二諦名之為識。了別不同略有三種。一名梨耶識。二名陀那識。三名生起識。言梨耶識者。此方正翻名無沒識。此有二義。一識生滅門。能受凈熏終能轉依成應身功德名為無沒。二就識真如門。終可顯了成就法身名為無沒。故眾名章云。世間不破。出世間不盡。十地道前名為世間。初地已上名為出世。依攝大乘論眾名章中名別有八。一名種子識。此依達磨藏說。以能持染凈二法種子故。二名執持識。此依解節經說。以能執持諸根及種子故。三名根本識。此依僧祇部說。以能生六七故。又能生染凈二種果故名根本識。四名窮生死陰。此依彌沙塞部。至無餘涅槃前常在不滅名窮生死。五名梨耶。義同前解。六名質多。有多種義及滋長故。七名果報識。此依正量部。以從善惡二種種子生故。八名有分識。與彼三有作枝因故。依楞伽經名別有三。一名藏識。能含恒沙諸功德故。二名聖識。聖人所證。是彼聖人之所用故。三名第一義識。以深細故。依馬鳴論名別有三。一名真識。以識體性不生滅故。二名真
【現代漢語翻譯】 現代漢語譯本 藏中廣辨此義。三識義中，有十一門分別：一、解釋名稱的含義；二、辨別本體和現象；三、區分真實和虛妄；四、解釋迷惑的分別；五、區分心、意識和意的差別；六、區分善、惡和無記；七、區分三種自性；八、總攝前四識；九、總攝第八識和第九識；十、總攝十一種識；十一、區分大乘和小乘。
首先解釋名稱的含義：了別二諦（世俗諦和勝義諦）的，稱之為識。了別的不同，大致有三種：一、名為阿賴耶識（ālaya-vijñāna，藏識，含藏一切種子）；二、名為阿陀那識（ādāna-vijñāna，執持識）；三、名為生起識（pravṛtti-vijñāna，現行識）。
阿賴耶識，在此方（指中國）正確的翻譯是『無沒識』。這有兩層含義：一是從識的生滅門來說，它能接受清凈的熏習，最終能夠轉依，成就應身（化身）的功德，所以稱為『無沒』；二是從識的真如門來說，它最終可以顯現，成就法身，所以稱為『無沒』。因此，《眾名章》中說：『世間不破，出世間不盡。』十地（菩薩十地）道前稱為世間，初地以上稱為出世。依據《攝大乘論·眾名章》中，名稱的差別有八種：一、名為種子識，這是依據達磨藏（Dharma-kośa，法藏）所說，因為它能夠持染凈二法的種子；二、名為執持識，這是依據《解節經》（Saṃdhinirmocana-sūtra，解深密經）所說，因為它能夠執持諸根和種子；三、名為根本識，這是依據僧祇部（Saṃghāṭika）所說，因為它能夠產生第六識和第七識，又能夠產生染凈二種果，所以名為根本識；四、名為窮生死陰，這是依據彌沙塞部（Mahīśāsaka）所說，在沒有進入無餘涅槃（nirupadhiśeṣa-nirvāṇa）之前，它常在不滅，所以名為窮生死；五、名為阿賴耶，含義與前面的解釋相同；六、名為質多（citta，心），有多種含義以及滋長的作用；七、名為果報識，這是依據正量部（Sautrāntika）所說，因為它從善惡二種種子產生；八、名為有分識，因為它與彼三有（欲有、色有、無色有）作為枝末的因。
依據《楞伽經》（Laṅkāvatāra Sūtra）中，名稱的差別有三種：一、名為藏識，因為它能夠含藏恒河沙數般的諸功德；二、名為聖識，是聖人所證悟的，是彼聖人所使用的；三、名為第一義識，因為它深細的緣故。依據馬鳴菩薩的論著中，名稱的差別有三種：一、名為真識，因為識的體性不生滅；二、名為真……
【English Translation】 English version Here, we extensively analyze this meaning. Within the meaning of the three consciousnesses, there are eleven aspects to distinguish: 1. Explaining the meaning of the names; 2. Differentiating the essence and characteristics; 3. Distinguishing between truth and falsehood; 4. Explaining the distinctions of delusion; 5. Differentiating between mind, consciousness, and intention; 6. Distinguishing between good, evil, and neutral; 7. Differentiating the three natures; 8. Comprehending the first four consciousnesses; 9. Comprehending the eighth and ninth consciousnesses; 10. Comprehending the eleven consciousnesses; 11. Differentiating between the Mahayana and Hinayana.
First, explaining the meaning of the names: That which discerns the two truths (conventional truth and ultimate truth) is called 'consciousness' (識, vijñāna). The differences in discernment can be broadly categorized into three types: 1. Named Ālaya-vijñāna (阿梨耶識, storehouse consciousness, containing all seeds); 2. Named Ādāna-vijñāna (阿陀那識, grasping consciousness); 3. Named Pravṛtti-vijñāna (生起識, active consciousness).
Ālaya-vijñāna, in this land (referring to China), is correctly translated as 'consciousness without disappearance' (無沒識). This has two meanings: Firstly, from the perspective of the consciousness's arising and ceasing, it can receive pure熏習 (xūnxí, influence, perfuming), and ultimately transform, achieving the merits of the Nirmāṇakāya (應身, manifested body), hence it is called 'without disappearance'. Secondly, from the perspective of the consciousness's Suchness (真如, tathatā), it can ultimately manifest and achieve the Dharmakāya (法身, Dharma body), hence it is called 'without disappearance'. Therefore, the 'Chapter on Various Names' (眾名章) says: 'It is not destroyed in the mundane world, and it is not exhausted in the supramundane world.' Before the ten Bhūmis (菩薩十地, ten stages of a Bodhisattva), it is called the mundane world; from the first Bhūmi onwards, it is called the supramundane world. According to the 'Chapter on Various Names' in the Mahāyānasaṃgraha (攝大乘論), there are eight different names: 1. Named Seed Consciousness (種子識, bīja-vijñāna), this is according to the Dharma-kośa (達磨藏, Dharma Treasury), because it can hold the seeds of both defiled and pure dharmas; 2. Named Grasping Consciousness (執持識), this is according to the Saṃdhinirmocana-sūtra (解節經, 解深密經, Sutra Unraveling the Thought), because it can grasp the sense faculties and seeds; 3. Named Root Consciousness (根本識), this is according to the Saṃghāṭika (僧祇部), because it can generate the sixth and seventh consciousnesses, and also generate the two kinds of results, defiled and pure, hence it is called Root Consciousness; 4. Named Exhausting the Skandhas of Birth and Death (窮生死陰), this is according to the Mahīśāsaka (彌沙塞部), before entering Nirupadhiśeṣa-nirvāṇa (無餘涅槃, Nirvana without remainder), it is constantly present and does not perish, hence it is called Exhausting Birth and Death; 5. Named Ālaya, the meaning is the same as the previous explanation; 6. Named Citta (質多, mind), it has various meanings and the function of growth; 7. Named Result Consciousness (果報識), this is according to the Sautrāntika (正量部), because it arises from the two kinds of seeds, good and evil; 8. Named Life-continuum (有分識), because it serves as a branching cause for the three realms of existence (欲有, kāmadhātu; 色有, rūpadhātu; 無色有, arūpadhātu).
According to the Laṅkāvatāra Sūtra (楞伽經), there are three different names: 1. Named Storehouse Consciousness (藏識), because it can contain countless merits like the sands of the Ganges; 2. Named Holy Consciousness (聖識), it is what the sages realize, and it is what the sages use; 3. Named Consciousness of the Ultimate Meaning (第一義識), because it is profound and subtle. According to the treatises of Bodhisattva Aśvaghoṣa (馬鳴菩薩), there are three different names: 1. Named True Consciousness (真識), because the nature of consciousness does not arise or cease; 2. Named True...
如識。以識體寂故。三名家識。亦名宅識。以染凈同依故。此等諸識就識生滅門緣述方了。就識真如門。體是神知名之爲了。第二陀那此名執識。以能執本識為神我故。執彼名色以為我所。名執識。依彼攝論名別有二。第一執識。義如前解。二名七識。乘六得名。依馬鳴論名別有七。一名妄識。識體浮虛故。二名無明識。不了無我境故。三名業識。以能染十使起惡業故。四名轉識。能緣我塵故。五名現識。照我塵顯現自心故。六名智識。以能分別我塵故。七名相續識。以我執恒起。彼地經名為集識。又復正翻名無解識。以與四惑常相應故。自余諸名悉是義翻。第三生起者。此有二義。一從果得名。用彼六識熏習本識成其種子。種子有二種功能。一是業種。能生苦樂二種果故。二是惑種。能引業種令其受生。從此義故名生起識。二從因得名。以從本識種子生起此識故名生起識。此義如彼緣生章中廣說。依彼攝論名別有三。一名生起識。義如前說。二名受用識。能納受六塵苦樂境故。三名六識。以依止六根差別生故。此義如緣生章廣說。依馬鳴論名為事識。以依別根及六塵生故。依彼楞伽。意識名廣集識。以能納受多塵境故。五識名現識。以能納受五塵故。第一釋名義訖。
第二辨體中。先辨本識。次辨七識。后辨
【現代漢語翻譯】 如識（Rushi）：因為識的本體是寂靜的，所以又名三名家識（Sanmingjia Shi），也叫宅識（Zhai Shi），因為染污和清凈都依附於它。這些識就識的生滅之門來說，是依緣而述說方能明瞭。就識的真如之門來說，它的本體是神，所以名爲了（Liao）。 第二陀那（Tuona），此名執識（Zhi Shi）：因為它能執取本識（Ben Shi）為神我，執取名色（Mingse）為我所。所以名為執識。依據《攝大乘論》（She Dachenglun），此識別名有二：第一也叫執識，意義如前解釋。第二名叫七識（Qi Shi），憑藉六識而得名。依據馬鳴菩薩的《大乘起信論》（Dacheng Qixinlun），此識別名有七：一名妄識（Wang Shi），因為識的本體虛浮不定。二名無明識（Wuming Shi），因為不能明瞭無我的境界。三名業識（Ye Shi），因為它能染污十使（Shi Shi），發起惡業。四名轉識（Zhuan Shi），能緣取我塵（Wo Chen）。五名現識（Xian Shi），照見我塵，顯現自心。六名智識（Zhi Shi），因為它能分別我塵。七名相續識（Xiangxu Shi），因為我執恒常生起。在《彼地經》（Bi Di Jing）中，此識名為集識（Ji Shi），又可正確翻譯為無解識（Wujie Shi），因為它與四惑（Si Huo）常常相應。其餘的名稱都是義譯。 第三生起者：此有二義。一是從果得名，用彼六識熏習本識，成就其種子。種子有兩種功能：一是業種，能生苦樂二種果；二是惑種，能引業種令其受生。從此義故，名生起識。二是從因得名，以從本識種子生起此識故，名生起識。此義如彼緣生章中廣說。依彼《攝論》（Shelun）名別有三。一名生起識，義如前說。二名受用識，能納受六塵苦樂境故。三名六識，以依止六根差別生故。此義如緣生章廣說。依馬鳴論名為事識，以依別根及六塵生故。依彼《楞伽經》（Lengqie Jing），意識名廣集識，以能納受多塵境故。五識名現識，以能納受五塵故。 第一釋名義完畢。 第二辨體中。先辨本識。次辨七識。后辨六識。
【English Translation】 Rushi (如識, Thus Consciousness): Because the substance of consciousness is quiescent, it is also called Sanmingjia Shi (三名家識, Consciousness of the Three Name Houses), and also called Zhai Shi (宅識, Dwelling Consciousness), because defilement and purity both rely on it. These consciousnesses, from the perspective of the arising and ceasing of consciousness, can only be understood by describing their conditions. From the perspective of the True Thusness of consciousness, its substance is spirit, hence the name Liao (了, Understanding). Second, Tuona (陀那), this is called Zhi Shi (執識, Grasping Consciousness): Because it can grasp the Ben Shi (本識, Fundamental Consciousness) as the divine self, and grasp name and form (Mingse, 名色) as what belongs to the self. Therefore, it is called Grasping Consciousness. According to the She Dachenglun (攝大乘論, Compendium of the Mahayana), this consciousness has two other names: first, also called Grasping Consciousness, with the same meaning as explained before; second, called Qi Shi (七識, Seventh Consciousness), named by relying on the six consciousnesses. According to Ashvaghosa's Mahayana Awakening of Faith (大乘起信論, Dacheng Qixinlun), this consciousness has seven other names: first, Wang Shi (妄識, Deluded Consciousness), because the substance of consciousness is floating and unreal; second, Wuming Shi (無明識, Ignorant Consciousness), because it cannot understand the realm of no-self; third, Ye Shi (業識, Karma Consciousness), because it can defile the ten envoys (Shi Shi, 十使) and initiate evil karma; fourth, Zhuan Shi (轉識, Transforming Consciousness), which can grasp the dust of self (Wo Chen, 我塵); fifth, Xian Shi (現識, Manifesting Consciousness), which illuminates the dust of self and manifests one's own mind; sixth, Zhi Shi (智識, Wisdom Consciousness), because it can distinguish the dust of self; seventh, Xiangxu Shi (相續識, Continuing Consciousness), because the grasping of self constantly arises. In the Bi Di Jing (彼地經), this consciousness is called Ji Shi (集識, Accumulating Consciousness), and can also be correctly translated as Wujie Shi (無解識, Un-understanding Consciousness), because it is constantly associated with the four delusions (Si Huo, 四惑). The remaining names are all meaning translations. Third, arising: This has two meanings. One is named from the result, using the six consciousnesses to perfume the fundamental consciousness, accomplishing its seeds. The seeds have two functions: one is the karma seed, which can produce the two kinds of results of suffering and happiness; the other is the delusion seed, which can lead the karma seed to receive rebirth. From this meaning, it is called Arising Consciousness. The second is named from the cause, because this consciousness arises from the seeds of the fundamental consciousness, hence the name Arising Consciousness. This meaning is explained in detail in the chapter on Dependent Arising. According to the Shelun (攝論, Compendium), it has three other names. One is Arising Consciousness, with the meaning as explained before. The second is called Receiving Consciousness, which can receive the realms of suffering and happiness of the six dusts. The third is called Six Consciousnesses, because it arises differently depending on the six roots. This meaning is explained in detail in the chapter on Dependent Arising. According to Ashvaghosa's theory, it is called Matter Consciousness, because it arises depending on different roots and the six dusts. According to the Lankavatara Sutra (楞伽經, Lengqie Jing), the consciousness is called Broadly Assembled Consciousness, because it can receive many dust realms. The five consciousnesses are called Manifesting Consciousness, because they can receive the five dusts. The first explanation of the meaning of the name is completed. In the second part, distinguishing the substance. First, distinguish the fundamental consciousness. Second, distinguish the seven consciousnesses. Third, distinguish the six consciousnesses.
生起識。初辨本識中有其六門。一名攝真門。二名簡真門。三名攝凈門。四名簡凈門。五名攝粗門。六名簡粗門。初言攝真門者。攝彼凈識以入本識不立凈識故。馬鳴論云。不生滅法與生滅和合名為梨耶。不生是真。生滅是妄。共為本識名為和合。二言簡真者。簡取生滅以為本識真如之門。屬彼凈識故。無相論云。無相無生即是摩羅究竟凈識。三攝凈者。此障生滅門中本識之中攝凈不凈品。以能持染凈兩種種子故。故緣生章云。善惡種子二姓明瞭染凈為二。業惑種子名之為染。聞熏種子名之為凈。四言簡凈者。簡取生死。四果名凈品法以為本識。聞熏習等屬他法身非本識攝。故出世凈章云。聞熏習非阿梨識性攝屬法身及解脫身。五言攝粗者。以本攝末。六七二識及以相識皆本識所攝。以本攝彼。故第二勝相分別章云。一識者謂一本識。六七二心本識相貌。六言簡粗者。六七識外別有本識。故眾名章云。意名目第一識。心名目第二識識名目六識。熏習章云。能熏相續短。所熏相續長。辨本識性訖 第二辨陀那者。有其四門。一名攝真門。二名簡真門。三名從本門。四名簡本門。初言攝真門者。生滅不生滅共成七識。真諦無生名之為真。俗諦生滅名之為妄。故第二勝相章云。亂因不有。亂識不生。我塵等法名為亂因。七識
【現代漢語翻譯】 現代漢語譯本 生起識。首先辨析本識中具有六個門。第一名為攝真門，第二名為簡真門，第三名為攝凈門，第四名為簡凈門，第五名為攝粗門，第六名為簡粗門。首先說攝真門，是指攝取那些清凈的識進入本識，而不單獨設立清凈識。如馬鳴菩薩在《大乘起信論》中說：『不生滅法與生滅法和合，名為阿賴耶識（Ālaya-vijñāna，本識）。』不生滅是真如，生滅是妄想，共同作為本識，稱為和合。第二說簡真門，是指簡擇取出生滅法作為本識的真如之門，因為它屬於清凈識。如《無相論》中說：『無相無生即是阿摩羅識（Amala-vijñāna，第九識），究竟清凈識。』第三說攝凈門，是指在障礙生滅的門中，本識之中攝取清凈和不凈的品類，因為它能夠持有染污和清凈兩種種子。所以《緣生章》中說：『善惡種子兩種性質，明瞭地分為染污和清凈兩種。業和煩惱的種子稱為染污，聽聞佛法的熏習種子稱為清凈。』第四說簡凈門，是指簡擇取出生死輪迴中證得四果（須陀洹Sotāpanna、斯陀含Sakadāgāmin、阿那含Anāgāmin、阿羅漢Arhat）的清凈品法，作為本識。聽聞熏習等屬於他受用身，不屬於本識所攝。所以《出世凈章》中說：『聽聞熏習不屬於阿賴耶識的體性，而屬於法身（Dharmakāya）及解脫身。』第五說攝粗門，是指以根本攝取末端，第六識（末那識Manas-vijñāna）、第七識（阿陀那識Ādāna-vijñāna）以及相識，都為本識所攝。以根本攝取它們。所以《第二勝相分別章》中說：『一識是指一本識，第六識和第七識是本識的相貌。』第六說簡粗門，是指在第六識和第七識之外，另有本識存在。所以《眾名章》中說：『意』是指第一識，『心』是指第二識，『識』是指第六識。《熏習章》中說：『能熏習的力量相續時間短，所熏習的力量相續時間長。』辨析本識的體性完畢。第二辨析阿陀那識，有四個門。第一名為攝真門，第二名為簡真門，第三名為從本門，第四名為簡本門。首先說攝真門，是指生滅和不生滅共同成就第七識。真諦是不生滅，稱為真如；俗諦是生滅，稱為妄想。所以《第二勝相章》中說：『錯亂的因不存在，錯亂的識就不會產生。』我見、塵勞等法稱為錯亂的因，第七識
【English Translation】 English version The arising of consciousness. First, distinguish the six gates within the fundamental consciousness (本識, fundamental consciousness, Ālaya-vijñāna). The first is called the 'Gate of Embracing Truth' (攝真門). The second is called the 'Gate of Discriminating Truth' (簡真門). The third is called the 'Gate of Embracing Purity' (攝凈門). The fourth is called the 'Gate of Discriminating Purity' (簡凈門). The fifth is called the 'Gate of Embracing Coarseness' (攝粗門). The sixth is called the 'Gate of Discriminating Coarseness' (簡粗門). First, the 'Gate of Embracing Truth' refers to embracing those pure consciousnesses into the fundamental consciousness, without establishing a separate pure consciousness. As stated in the Treatise on Awakening of Faith by Aśvaghoṣa (馬鳴): 'The non-arising and non-ceasing dharma (不生滅法) combines with the arising and ceasing dharma (生滅法), and is called Ālaya-vijñāna (梨耶, fundamental consciousness).' Non-arising is truth (真), arising and ceasing is delusion (妄). Together, they form the fundamental consciousness, called combination (和合). Second, the 'Gate of Discriminating Truth' refers to selectively taking arising and ceasing as the gate of truth for the fundamental consciousness, because it belongs to the pure consciousness. As stated in the Treatise on No-Form (無相論): 'No-form and no-arising is Amala-vijñāna (摩羅, ninth consciousness), the ultimate pure consciousness.' Third, the 'Gate of Embracing Purity' refers to embracing both pure and impure qualities within the fundamental consciousness in the gate of obstructing arising and ceasing, because it can hold both defiled and pure seeds. Therefore, the Chapter on Dependent Arising (緣生章) states: 'Good and evil seeds have two distinct natures, clearly divided into defiled and pure. Seeds of karma and affliction are called defiled, while seeds of hearing and cultivation of Dharma are called pure.' Fourth, the 'Gate of Discriminating Purity' refers to selectively taking the pure qualities of the four fruits (須陀洹 Sotāpanna, stream-enterer; 斯陀含 Sakadāgāmin, once-returner; 阿那含 Anāgāmin, non-returner; 阿羅漢 Arhat, worthy one) attained in the cycle of birth and death as the fundamental consciousness. Hearing and cultivation of Dharma belong to the enjoyment body (法身 Dharmakāya) and are not included in the fundamental consciousness. Therefore, the Chapter on Transcendental Purity (出世凈章) states: 'Hearing and cultivation of Dharma do not belong to the nature of Ālaya-vijñāna, but belong to the Dharmakāya and the liberation body.' Fifth, the 'Gate of Embracing Coarseness' refers to the fundamental embracing the derivative. The sixth (末那識 Manas-vijñāna) and seventh (阿陀那識 Ādāna-vijñāna) consciousnesses, as well as the consciousness of phenomena, are all embraced by the fundamental consciousness. The fundamental embraces them. Therefore, the Chapter on Distinguishing the Second Superior Aspect (第二勝相分別章) states: 'One consciousness refers to the fundamental consciousness. The sixth and seventh consciousnesses are the appearances of the fundamental consciousness.' Sixth, the 'Gate of Discriminating Coarseness' refers to the existence of a fundamental consciousness separate from the sixth and seventh consciousnesses. Therefore, the Chapter on Various Names (眾名章) states: ''Mind' refers to the first consciousness, 'heart' refers to the second consciousness, and 'consciousness' refers to the sixth consciousness.' The Chapter on Cultivation (熏習章) states: 'The power of cultivation is short in duration, while the power of what is cultivated is long in duration.' The analysis of the nature of the fundamental consciousness is complete. Second, analyzing Ādāna-vijñāna, there are four gates. The first is called the 'Gate of Embracing Truth'. The second is called the 'Gate of Discriminating Truth'. The third is called the 'Gate from the Fundamental' (從本門). The fourth is called the 'Gate of Discriminating the Fundamental' (簡本門). First, the 'Gate of Embracing Truth' refers to the arising and non-arising together accomplishing the seventh consciousness. The ultimate truth is non-arising, called truth; the conventional truth is arising and ceasing, called delusion. Therefore, the Chapter on the Second Superior Aspect states: 'If the cause of confusion does not exist, the consciousness of confusion will not arise.' Self-view, defilements, and other dharmas are called the cause of confusion, the seventh consciousness.
我執名為亂體。俗諦有亂因。俗諦有七識生。真諦無亂因。真諦無七識生。第二簡真門者。無生之理屬於凈識。生滅陀那屬於七識。故無相論云。無相無生名究竟凈識。生滅之心依他所攝。三言從本門者。七識之心本識所攝。故分別章云。一識者謂一本識。六七二識本識相貌。體是本識更無別體。四簡本門者。本識之外別有七識。故眾名章云。心名目第二識。辨七識體相訖 次辨六識。有其五門。一攝真門。二簡真門。三從本門。四簡本門。五攝本門。初言攝本門者。攝彼真識入於六識。生滅不生滅共為六識。故順道理章云。六塵真如真諦門中六塵無相。俗諦門中六塵有相。明知真諦門中六識無生。俗諦門中六識有生。二言簡真者。無生凈識所攝。生滅六識所攝。如無相論說。前已分別。三從本門者。如分別章說。上已分別。四簡本門者。如眾名章說。識名目六識。第五攝本門者。如分別章說。梨耶意識攝。辨體性訖。
第三真妄分別者。曲有三門。一理事分別。二就行分別。三粗細分別。初言理事分別者。本識生滅分齊名之為妄。真如分齊目之為真。陀那六識亦復如是。故無相論云。無相無生即是阿摩羅究竟凈識。世諦生滅名之為妄。第一義諦稱之為真。故分別章云。分別無相依他無生。世諦門中七識六識是
【現代漢語翻譯】 現代漢語譯本 我執名為亂體（錯誤的認知）。俗諦（世俗諦）中有亂因（導致混亂的原因）。俗諦中有七識（第七意識，末那識）生起。真諦（勝義諦）中沒有亂因。真諦中沒有七識生起。 第二，簡真門（區分真諦之門）：無生（不生不滅）的道理屬於凈識（清凈的意識，阿摩羅識）。生滅（生起和滅去）的陀那（阿賴耶識）屬於七識。所以《無相論》說：『無相無生名為究竟凈識（最究竟的清凈意識）。生滅之心依他所攝（依賴於其他條件而生起）。』 第三，言從本門（從根本識的角度來說）：七識之心被本識（根本識，阿賴耶識）所攝。所以《分別章》說：『一識者謂一本識（一個識指的是根本識）。六七二識本識相貌（第六識和第七識是根本識的相貌）。體是本識更無別體（它們的本體是根本識，沒有其他的本體）。』 第四，簡本門（區分根本識之門）：在本識之外，另有七識。所以《眾名章》說：『心名目第二識（心被稱為第二識）。』辨別七識的體相完畢。 接下來辨別六識（眼識、耳識、鼻識、舌識、身識、意識）。有五個方面：一，攝真門（攝入真諦之門）；二，簡真門（區分真諦之門）；三，從本門（從根本識的角度來說）；四，簡本門（區分根本識之門）；五，攝本門（攝入根本識之門）。 首先，攝本門（攝入根本識之門）：攝取彼真識（真實的意識）進入六識。生滅不生為六識（生滅但不真正產生新的事物是六識的特點）。所以《順道理章》說：『六塵真如（六塵的真如本性），真諦門中六塵無相（在真諦的層面，六塵沒有具體的相狀）。俗諦門中六塵有相（在俗諦的層面，六塵有具體的相狀）。』明確地知道，真諦門中六識無生（在真諦的層面，六識沒有生起）。俗諦門中六識有生（在俗諦的層面，六識有生起）。 第二，言簡真者（區分真諦）：無生凈識所攝（不生不滅的清凈意識所攝）。生滅六識所攝（生滅的六識所攝）。如《無相論》所說。前面已經分別過了。 第三，從本門者（從根本識的角度來說）：如《分別章》所說。上面已經分別過了。 第四，簡本門者（區分根本識之門）：如《眾名章》所說。識名目六識（識被稱為六識）。 第五，攝本門者（攝入根本識之門）：如《分別章》所說。梨耶意識攝（被阿賴耶識和意識所攝）。辨別體性完畢。 第三，真妄分別（區分真實和虛妄）：大致有三個方面：一，理事分別（從理和事上區分）；二，就行分別（從行為上區分）；三，粗細分別（從粗顯和細微上區分）。 首先，理事分別（從理和事上區分）：本識（根本識，阿賴耶識）的生滅分齊（生起和滅去的界限）名為妄（虛妄）。真如（事物的真實本性）的分齊目之為真（稱為真實）。陀那（阿賴耶識）和六識（眼識、耳識、鼻識、舌識、身識、意識）也是如此。所以《無相論》說：『無相無生即是阿摩羅究竟凈識（沒有相狀，沒有生滅，就是阿摩羅識，最究竟的清凈意識）。世諦生滅名之為妄（在世俗諦層面，生起和滅去被稱為虛妄）。第一義諦稱之為真（在勝義諦層面，被稱為真實）。』所以《分別章》說：『分別無相依他無生（分別沒有自性，依賴於其他條件而生起）。世諦門中七識六識是（在世俗諦層面，第七識和第六識是）。』
【English Translation】 English version The ego-grasping is called 'disordered entity' (a mistaken perception). In conventional truth (saṃvṛti-satya), there is a cause of disorder. In conventional truth, the seven consciousnesses (seventh consciousness, manas) arise. In ultimate truth (paramārtha-satya), there is no cause of disorder. In ultimate truth, the seven consciousnesses do not arise. Second, the gate of distinguishing truth (separating the true from the false): The principle of non-arising (neither arising nor ceasing) belongs to the pure consciousness (the immaculate consciousness, amala-vijñāna). The arising and ceasing of the ālaya (ālaya-vijñāna) belongs to the seven consciousnesses. Therefore, the Treatise on Non-Appearance says: 'Non-appearance and non-arising are called the ultimate pure consciousness. The mind of arising and ceasing is included in the dependent origination.' Third, speaking from the perspective of the fundamental consciousness: The mind of the seven consciousnesses is included in the fundamental consciousness (root consciousness, ālaya-vijñāna). Therefore, the Chapter on Differentiation says: 'The one consciousness refers to the fundamental consciousness. The sixth and seventh consciousnesses are the appearances of the fundamental consciousness. Their substance is the fundamental consciousness; there is no other substance.' Fourth, the gate of distinguishing the fundamental consciousness: Apart from the fundamental consciousness, there are the seven consciousnesses. Therefore, the Chapter on Various Names says: 'The mind is called the second consciousness.' The differentiation of the substance and characteristics of the seven consciousnesses is complete. Next, differentiating the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). There are five aspects: First, the gate of including the truth; second, the gate of distinguishing the truth; third, speaking from the perspective of the fundamental consciousness; fourth, the gate of distinguishing the fundamental consciousness; fifth, the gate of including the fundamental consciousness. First, the gate of including the fundamental consciousness: Taking the true consciousness into the six consciousnesses. Arising and ceasing without truly creating something new is a characteristic of the six consciousnesses. Therefore, the Chapter on Following the Principle says: 'The suchness of the six sense objects, in the realm of ultimate truth, the six sense objects have no appearance. In the realm of conventional truth, the six sense objects have appearance.' It is clear that in the realm of ultimate truth, the six consciousnesses do not arise. In the realm of conventional truth, the six consciousnesses arise. Second, distinguishing the truth: The non-arising pure consciousness is included. The arising and ceasing six consciousnesses are included. As the Treatise on Non-Appearance says. It has already been differentiated before. Third, speaking from the perspective of the fundamental consciousness: As the Chapter on Differentiation says. It has already been differentiated above. Fourth, distinguishing the fundamental consciousness: As the Chapter on Various Names says. Consciousness is called the six consciousnesses. Fifth, including the fundamental consciousness: As the Chapter on Differentiation says. Included by the ālaya consciousness and the mind consciousness. The differentiation of the substance and nature is complete. Third, differentiating the true and the false: There are roughly three aspects: First, differentiating from the perspective of principle and phenomena; second, differentiating from the perspective of action; third, differentiating from the perspective of gross and subtle. First, differentiating from the perspective of principle and phenomena: The boundary of arising and ceasing of the fundamental consciousness (root consciousness, ālaya-vijñāna) is called false. The boundary of suchness (the true nature of things) is called true. The ālaya (ālaya-vijñāna) and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are also like this. Therefore, the Treatise on Non-Appearance says: 'Non-appearance and non-arising is the ultimate pure consciousness of amala (the immaculate consciousness). In the realm of conventional truth, arising and ceasing is called false. In the realm of ultimate truth, it is called true.' Therefore, the Chapter on Differentiation says: 'Differentiation has no self-nature, it arises dependent on other conditions. In the realm of conventional truth, the seventh and sixth consciousnesses are.'
分別性。第一義中名無相真實。世諦門中阿梨耶識名曰依他性。第一義中名無生真實。第一理事分別訖。第二就行分別者。本識六識通於真妄。陀耶唯妄不通於真。本識六識在初地已前未證真如名之為妄。初地已上凈品轉依證會法身名之為真。故智差別勝相中說云。阿梨耶識及生起識名受用身。此名應身。以為受用身也。以陀那識中無其凈品轉依證真如義。是故就行一向無真。第二就行分別訖。第三粗細分別者。本識心細通於真妄。六七二識在於凡地唯妄非真。若初地已上本識六識並通真妄。若至佛地本六二識一向唯真。故分別章云。分別性無所有。以六七二心在凡無體名無所有也。第三真妄分別訖 第四解惑分別者。有其二門。一依攝大乘論分別。二依楞伽等經分別。初依攝大乘論分別者。有其三位。一就地前分別。二就十地分別。三就佛地分別 言就地前分別者。有其三位。一是常沒。二是十信。三是性地。常沒位中。於六識內但起有漏觀解亦起惑業。於七識內常起四惑亦能助彼六識起善惡二業。于本識中能持有漏善業種子並持煩惱及不善業種子。此云何知。如彼出世凈章云。從十信已上乃至菩提位。此間功能不失。以此文證明知外凡常沒唯有三界有漏善業及煩惱不善等業熏習。從有出世善熏未能成就。二就十信
【現代漢語翻譯】 現代漢語譯本 分別性。在第一義諦中，被稱為無相真實。在世俗諦的層面，阿梨耶識（Alaya-vijnana，藏識）被稱為依他性。在第一義諦中，被稱為無生真實。第一，關於理的分別已經結束。第二，進行關於行的分別：本識（根本識，也稱阿賴耶識）和六識（眼識、耳識、鼻識、舌識、身識、意識）都通於真和妄。末那識（Manas-vijnana）唯是虛妄，不通於真。本識和六識在初地（菩薩十地之第一地，歡喜地）之前，未證真如（Tathata，如如、真如實性）時，被稱為虛妄。初地以上，清凈品轉依（Paravrtti，轉舍、轉依）證會法身（Dharmakaya，法身）時，被稱為真實。所以《智差別勝相經》中說：『阿梨耶識和生起識（指六識）名為受用身（Sambhogakaya，報身）。』此名應身（Nirmanakaya，應化身），以為受用身。因為末那識中沒有清凈品轉依證真如的含義，所以就『行』而言，一向沒有真實。第二，關於行的分別已經結束。第三，關於粗細的分別：本識心細，通於真和妄。六識和七識（末那識）在凡夫地唯是虛妄，不是真實。如果初地以上，本識、六識都通於真和妄。如果到了佛地，本識、六識一向唯是真實。所以《分別章》中說：『分別性無所有。』因為六識和七識在凡夫地沒有自體，所以稱為無所有。第三，關於真妄的分別已經結束。第四，關於解惑的分別：有兩門。一是依據《攝大乘論》（Mahayana-samgraha）分別，二是依據《楞伽經》（Lankavatara Sutra）等經分別。首先依據《攝大乘論》分別：有三個位次。一是就地前分別，二是就十地分別，三是就佛地分別。就地前分別：有三個位次。一是常沒位，二是十信位，三是性地位。在常沒位中，在六識內，只生起有漏（Dharmas，有漏法）的觀解，也生起惑業。在七識內，常生起四惑（四種根本煩惱），也能幫助六識生起善惡二業。在本識中，能持有漏善業的種子，並持有煩惱和不善業的種子。這如何得知？如《出世凈章》中說：『從十信以上乃至菩提位（Bodhi，覺悟）。此間功能不失。』以此文證明知外凡常沒只有三界有漏善業及煩惱不善等業熏習。從有出世善熏未能成就。二就十信
【English Translation】 English version Discrimination. In the ultimate sense, it is called 'non-form reality'. In the conventional sense, Alaya-vijnana (store consciousness) is called 'dependent nature'. In the ultimate sense, it is called 'non-arising reality'. First, the discrimination of principles is complete. Second, regarding the discrimination of practice: both the fundamental consciousness (also known as Alaya-vijnana) and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are connected to both truth and falsehood. Manas-vijnana (mind consciousness) is only false and not connected to truth. Before the first Bhumi (the first of the ten Bodhisattva grounds, Joyful Ground), when the fundamental consciousness and the six consciousnesses have not yet realized Suchness (Tathata, thusness, the true nature of reality), they are called false. From the first Bhumi onwards, when the pure qualities are transformed and one realizes the Dharmakaya (Dharma body), it is called true. Therefore, the 'Sutra on the Excellent Qualities of the Differentiation of Wisdom' says: 'Alaya-vijnana and the arising consciousnesses (referring to the six consciousnesses) are called the Sambhogakaya (enjoyment body).' This is called the Nirmanakaya (emanation body), which is considered the Sambhogakaya. Because there is no meaning of pure quality transformation and realization of Suchness in Manas-vijnana, therefore, in terms of 'practice', it is always without truth. Second, the discrimination of practice is complete. Third, regarding the discrimination of coarse and subtle: the fundamental consciousness is subtle and connected to both truth and falsehood. The six and seventh consciousnesses (Manas-vijnana) are only false and not true in the realm of ordinary beings. If it is above the first Bhumi, the fundamental consciousness and the six consciousnesses are connected to both truth and falsehood. If one reaches the Buddha ground, the fundamental consciousness and the six consciousnesses are always only true. Therefore, the 'Chapter on Discrimination' says: 'Discriminatory nature is without substance.' Because the six and seventh consciousnesses have no self-nature in the realm of ordinary beings, they are called without substance. Third, the discrimination of truth and falsehood is complete. Fourth, regarding the discrimination of resolving delusion: there are two approaches. One is based on the 'Mahayana-samgraha' (Compendium of the Mahayana), and the other is based on the 'Lankavatara Sutra' (Descent into Lanka Sutra) and other sutras. First, based on the 'Mahayana-samgraha': there are three stages. One is discrimination before the grounds, two is discrimination of the ten grounds, and three is discrimination of the Buddha ground. Regarding discrimination before the grounds: there are three stages. One is the stage of constant immersion, two is the stage of ten faiths, and three is the stage of nature. In the stage of constant immersion, within the six consciousnesses, only defiled (Dharmas, contaminated dharmas) views and understandings arise, and deluded karma also arises. Within the seventh consciousness, the four delusions (four fundamental afflictions) constantly arise, and it can also help the six consciousnesses to generate good and bad karma. In the fundamental consciousness, it can hold the seeds of defiled good karma, and also hold the seeds of afflictions and bad karma. How is this known? As the 'Chapter on Pure Transcendence' says: 'From the ten faiths upwards to the Bodhi (enlightenment) position. The function in between is not lost.' This text proves that the external ordinary constant immersion only has the defiled good karma of the three realms and the afflictions and bad karma, etc., that are imprinted. The good imprints from transcendence have not yet been achieved. Two, regarding the ten faiths.
分別者。於六識中能起出世凈解。故出世凈章云。聞熏習非是世法。屬法身攝。伏除人我障正使。猶得暫起習使法我障現行。故出世凈章云。出世凈心未起時。此聞種子一切上心惑對治。此名十解。地中無漏聖道為出世凈心。十信地中聞熏習種子為人我執正使上心以為對治。亦得起有漏善不繫業及不善不繫。故地持論住品云。解行住菩薩或時起邪身口意業墮于惡道。解行上人猶起此業。十信下地判知有餘業。是其不繫報是不定。若漸悟菩薩從須陀至辟支。迴心入大。至十信地中亦有人無我觀無漏之道。故涅槃初功德云。須陀八萬劫發菩提心。乃至辟支十千劫發阿耨菩提心。彼須陀至辟支佛。于小乘中已離惡趣。今回入大。明知位當大乘善趣。于陀那識中人我執正使一向不起。但起習使及法我執。亦能助彼六識起有漏善惡不繫之業。故出世凈章云。一切上心惑對治。明知能治六七上心。六七非一名為一切。于本識中有出世聞熏習有漏無漏業二種種子。復有人我法我二執種子。亦有善惡二種不繫業及不繫業果。例上可知。就十信分別訖。第三種性分別者。於六識中能起人法二空無漏觀解。十解地中起人無我解。十行已上起法無我觀解。亦得起有漏法中善惡二種不繫業。及受不繫業果。人我執習使亦有暫起義。法軌亦有現行
【現代漢語翻譯】 現代漢語譯本： 『分別』指的是，在六識中能夠生起出世間的清凈理解。所以《出世凈章》中說：『聞熏習不是世間法，屬於法身所攝。』能夠伏除人我執的正使，但仍然會暫時生起習使和法我執的現行。所以《出世凈章》中說：『出世凈心未生起時，這種聞熏習的種子能夠對治一切上心惑。』這叫做十解。地中的無漏聖道是出世凈心。十信地中的聞熏習種子，能夠以人我執的正使上心作為對治。也能夠生起有漏的善不繫業以及不善不繫業。所以《地持論·住品》中說：『解行住菩薩有時會生起邪身口意業，墮入惡道。』解行上人仍然會生起這種業。十信下地判斷知道還有剩餘的業，這種不繫報是不定的。如果漸悟菩薩從須陀洹到辟支佛，迴心入大乘，到達十信地中也有人無我觀的無漏之道。所以《涅槃經》初功德中說：『須陀洹八萬劫發菩提心，乃至辟支佛十千劫發阿耨多羅三藐三菩提心。』這些須陀洹到辟支佛，在小乘中已經脫離惡趣，現在回入大乘，明顯知道他們的位階應當在大乘的善趣。在阿陀那識中，人我執的正使一向不起，但會生起習使以及法我執。也能夠幫助六識生起有漏的善惡不繫之業。所以《出世凈章》中說：『能夠對治一切上心惑。』明顯知道能夠對治六七識的上心。六七識並非只是一個名稱，而代表一切。在本識中，有出世間的聞熏習、有漏無漏業兩種種子，還有人我執、法我執兩種執著的種子，也有善惡兩種不繫業以及不繫業果，可以參照上面的內容來理解。以上是對十信的分別。 第三種性分別指的是，在六識中能夠生起人法二空的無漏觀解。十解地中生起人無我解，十行以上生起法無我觀解。也能夠生起有漏法中的善惡兩種不繫業，以及承受不繫業果。人我執的習使也有暫時生起的可能，法執的現行也有可能發生。
【English Translation】 English version: 'Discrimination' refers to the ability to generate supramundane pure understanding within the six consciousnesses (六識). Therefore, the 『Chapter on Supramundane Purity』 says: 『The habit of hearing and learning is not a mundane dharma; it is included within the Dharmakaya (法身).』 It can subdue the fundamental affliction (正使) of the ego-belief (人我執), but the habitual afflictions (習使) and the dharma-belief (法我執) may still temporarily arise. Therefore, the 『Chapter on Supramundane Purity』 says: 『When the supramundane pure mind has not yet arisen, this seed of hearing and learning can counteract all afflictions of the higher mind.』 This is called the Ten Understandings (十解). The un-outflow (無漏) holy path in the grounds is the supramundane pure mind. The seed of hearing and learning in the Ten Faiths (十信) ground can use the fundamental affliction of the ego-belief as a counteraction. It can also generate outflow (有漏) good unconditioned karma (善不繫業) and unwholesome unconditioned karma (不善不繫業). Therefore, the 『Chapter on Abiding』 in the Yogācārabhūmi-śāstra (地持論) says: 『Bodhisattvas who are in the stage of understanding, practice, and abiding sometimes generate evil actions of body, speech, and mind, and fall into evil paths.』 Even those who are advanced in understanding and practice still generate this karma. Those in the lower grounds of the Ten Faiths know that there is remaining karma, and this unconditioned retribution is uncertain. If a gradually enlightened Bodhisattva, from Stream-enterer (須陀洹, Sotāpanna) to Pratyekabuddha (辟支佛), returns to the Great Vehicle (大乘), even in the Ten Faiths ground, there is the un-outflow path of the non-ego (無我) view. Therefore, the initial merit in the Nirvana Sutra (涅槃經) says: 『A Stream-enterer generates the Bodhi mind after 80,000 kalpas, and even a Pratyekabuddha generates the Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心) mind after 10,000 kalpas.』 These Stream-enterers to Pratyekabuddhas have already left the evil realms in the Small Vehicle (小乘), and now they return to the Great Vehicle, clearly knowing that their position should be in the good realms of the Great Vehicle. In the Ālaya-consciousness (阿陀那識), the fundamental affliction of the ego-belief does not arise at all, but the habitual afflictions and the dharma-belief will arise. It can also help the six consciousnesses generate outflow good and evil unconditioned karma. Therefore, the 『Chapter on Supramundane Purity』 says: 『It can counteract all afflictions of the higher mind.』 It is clear that it can counteract the higher minds of the sixth and seventh consciousnesses. The sixth and seventh consciousnesses are not just one name, but represent everything. In the fundamental consciousness, there are two kinds of seeds: the supramundane hearing and learning, and outflow and un-outflow karma. There are also two kinds of seeds of the ego-belief and the dharma-belief, as well as two kinds of good and evil unconditioned karma and the results of unconditioned karma. This can be understood by referring to the above content. The above is the discrimination of the Ten Faiths. The discrimination of the third nature refers to the ability to generate the un-outflow view of the emptiness of both self and dharma (人法二空) in the six consciousnesses. In the Ten Understandings ground, the understanding of the non-ego is generated, and above the Ten Practices (十行), the view of the non-dharma is generated. It can also generate outflow good and evil unconditioned karma in the dharma, and receive the results of unconditioned karma. The habitual afflictions of the ego-belief may also temporarily arise, and the manifestation of dharma-belief may also occur.
義。所以得知地前菩薩得無我觀解。如應知入勝相二智差別章說。先於方便中已通達二無我理。言方便者。地前是方便地名為方便。故知十解得人無我解。十行已上得法無我解。解行住中所有行相同前種性。縱有少異義亦不多。就陀那識中但起人我習使亦起法軌正使。于本識中有二無我無漏種子。亦有有漏善惡不繫二業種子及苦樂不定果報。類上可知。就地前分別訖 次第二就十地分別者。於六識中能起人法二無我觀解。人法二執一向不起。亦復不起有漏善惡二種不繫等業。陀那識中亦不起人我習使及法執上心。亦有真常六識分得三身。故因果修中雲。初地證過漏義。以證真如故顯法身。本識凈品轉依故成應身。依二身起用便有化身。就十地分別訖 第三就佛地分別者。於六識中有漏惑業一切不起。陀那二惑亦一向永無。于本識中不凈品惑業種子一切皆無。於六識中加行道亦息。本識凈品生滅亦息。與本凈相應成就應身。故出世凈章云。四德圓時本識都盡。由其始凈合於本凈故。令本凈四德圓顯。于本識中及與六識內不凈品等一切永改本性凈品永成。故寂滅勝相云。不凈品永改本性凈品永成。本性名為轉依。彼文復云。五分法身無垢清相應至佛無異名永成本性。依智差別勝相復云。阿梨耶識又生起識名受用身。明知六
識凈品及本識凈種有轉依成應身義。此名應身。以為受用身能受凈土等樂故。依攝論分別粗判如是。次依楞伽等經分別。余義與攝論義同。陀那識中解惑有異。更須分別。是義云何。以義通辨。第七識中亦有觀解。故楞伽云。殺七識智佛名出佛身血。勝鬘亦云。於此六識及心法智。明知有其觀解之義。若依小乘。七方便中伏我見上心習起世間觀解。苦忍已上斷我見種子起無漏觀解。無學地中斷四惑正使種子皆盡人無我道滿。故眾名章云。正法內人有三品。一在正思。二在正修。三在有學。前之二人伏其我見。第三滅我見。苦忍已上名為有學。若依大乘。十信地中頓悟菩薩於七識中伏我見上心習有漏觀解。漸悟菩薩至彼十信亦斷四惑種盡。頓悟之人至十解已上於七識中習無漏觀解永斷四惑正使種子兼伏法執。至初地已上於七識中習法無我解斷法執種子。至佛窮盡。此無正經論。準義推之其趣如是 問曰。七識之心不能聽聞正法。云何能引生治道斷諸煩惱。釋云。當識雖無藉六識道起。所以知然。彼七識中雖不聞他說于邪我。以六識曾聞道。彼七識得起我執染類凈。彼七識中雖不聞無我。以六識中曾聞無我道。彼七識起無我解竟。復何妨。第四解惑分別訖。更有餘義至轉依義中當廣分別。
第五心意識分別者。有其
【現代漢語翻譯】 現代漢語譯本： 『識凈品』以及『本識凈種』具有轉依成應身（Nirmanakaya）（佛的化身）的意義。這被稱為應身。因為受用身（Sambhogakaya）（報身）能夠享受凈土等的快樂。依據《攝大乘論》（Mahāyānasaṃgraha）的分別，粗略地判斷是這樣的。其次依據《楞伽經》（Laṅkāvatāra Sūtra）等經典進行分別，其餘意義與《攝大乘論》的意義相同。阿賴耶識（Ālaya-vijñāna）（根本識）中對於解惑的理解有所不同，需要進一步分別。這個意義是什麼呢？以義理貫通辨析。第七識（末那識，Manas-vijñāna）中也有觀解。所以《楞伽經》說：『殺七識智佛名出佛身血。』《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）也說：『於此六識及心法智，明知有其觀解之義。』如果依據小乘佛教，七方便位中，在伏我見的基礎上，內心習起世間的觀解。苦忍位以上，斷除我見種子，生起無漏的觀解。無學地中斷除四惑（貪、嗔、癡、慢）的正使種子，人無我道圓滿。所以《眾名章》說：『正法內人有三品，一在正思，二在正修，三在有學。』前兩種人伏藏其我見，第三種人滅除我見。苦忍位以上稱為有學。如果依據大乘佛教，十信位中，頓悟的菩薩在第七識中，在伏我見的基礎上，內心習起有漏的觀解。漸悟的菩薩到達十信位時，也斷除四惑的種子。頓悟的人到達十解位以上，在第七識中習無漏的觀解，永遠斷除四惑的正使種子，兼伏法執。到達初地以上，在第七識中習法無我解，斷除法執的種子，直至成佛窮盡。這沒有明確的經論依據，根據義理推測，其趨向是這樣的。問：第七識的心不能聽聞正法，如何能夠引導產生對治之道，斷除各種煩惱？回答說：當識雖然沒有藉助六識的道路生起，之所以知道是這樣，是因為第七識中雖然不聽聞他人說關於邪我的說法，但因為六識曾經聽聞過道，第七識得以生起我執的染污類別的清凈。第七識中雖然不聽聞無我，但因為六識中曾經聽聞過無我之道，第七識生起無我解，又有什麼妨礙呢？第四解惑分別完畢。還有其餘的意義，到轉依義中應當廣泛分別。 第五心意識分別，有其...
【English Translation】 English version: The 『Chapter on the Purity of Consciousness』 and the 『Pure Seed of the Fundamental Consciousness』 have the meaning of transformation into the Nirmāṇakāya (the emanation body of the Buddha). This is called the Nirmāṇakāya. Because the Saṃbhogakāya (enjoyment body) is able to enjoy the bliss of the Pure Land, etc. According to the distinctions in the Mahāyānasaṃgraha (Compendium of Mahayana), it is roughly judged to be like this. Next, according to the distinctions in the Laṅkāvatāra Sūtra (Lankavatara Sutra) and other scriptures, the remaining meanings are the same as the meaning of the Mahāyānasaṃgraha. There are differences in understanding the dispelling of delusion in the Ālaya-vijñāna (storehouse consciousness), which need to be further distinguished. What is this meaning? It is analyzed through the coherence of meaning. There is also contemplation and understanding in the seventh consciousness (Manas-vijñāna). Therefore, the Laṅkāvatāra Sūtra says: 『Killing the seven consciousnesses and wisdom, the Buddha is named as drawing blood from the Buddha's body.』 The Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Srimala Sutra) also says: 『In these six consciousnesses and the wisdom of mental phenomena, it is clearly known that there is the meaning of contemplation and understanding.』 If according to the Hinayana (Small Vehicle), in the seven stages of expedients, based on subduing the view of self, the mind habitually arises with worldly contemplation and understanding. Above the stage of suffering endurance (kṣānti), the seeds of the view of self are cut off, and uncontaminated contemplation and understanding arise. In the stage of no more learning (Arhatship), the seeds of the fundamental afflictions of the four delusions (greed, hatred, delusion, and pride) are completely exhausted, and the path of the absence of self in persons is fulfilled. Therefore, the Collection of Names says: 『There are three types of people within the Correct Dharma: one is in correct thought, the second is in correct practice, and the third is in learning.』 The first two types of people subdue their view of self, and the third type extinguishes the view of self. Those above the stage of suffering endurance are called learners. If according to Mahayana (Great Vehicle), in the ten stages of faith, the Bodhisattva of sudden enlightenment, in the seventh consciousness, based on subduing the view of self, the mind habitually arises with contaminated contemplation and understanding. The Bodhisattva of gradual enlightenment, upon reaching the ten stages of faith, also cuts off the seeds of the four delusions. Those of sudden enlightenment, upon reaching the ten understandings and above, habitually practice uncontaminated contemplation and understanding in the seventh consciousness, forever cutting off the seeds of the fundamental afflictions of the four delusions, and also subduing the attachment to phenomena. Upon reaching the first ground (bhūmi) and above, they habitually practice the understanding of the absence of self in phenomena in the seventh consciousness, cutting off the seeds of attachment to phenomena, until reaching Buddhahood and exhausting them. There is no clear scriptural basis for this; based on the meaning, it is inferred that its tendency is like this. Question: The mind of the seventh consciousness cannot hear the Correct Dharma, how can it guide the generation of the path of treatment and cut off various afflictions? Answer: Although that consciousness does not arise by means of the path of the six consciousnesses, the reason for knowing this is that although the seventh consciousness does not hear others speak about the false self, because the six consciousnesses have heard the path, the seventh consciousness is able to generate the purity of the defiled category of self-attachment. Although the seventh consciousness does not hear about the absence of self, because the six consciousnesses have heard the path of the absence of self, what obstacle is there to the seventh consciousness generating the understanding of the absence of self? The fourth distinction of dispelling delusion is completed. There are other meanings that should be extensively distinguished in the meaning of transformation. Fifth, the distinction of mind, consciousness, and awareness, there is...
三門。第一就雜心分別。第二就成實分別。第三就大乘分別 言就雜心分別者。彼論就其六識義分為三。如彼界品說。集起名心。生后名意。了別名識。彼處以五門辨此三義。謂一名。二義。三業。四世。五施設。初以名別證其三義。其趣可知。二以義別顯義差別。如上解。三言業者。遠知是心義。此知未來法。前知是意義。此知過去法。續生是識義。此知現在法。四言世者。過去名意。意是根義故。未來名心。心體成就故。現在名識。能了現境故。前言業者明其心用。心體現在知三世境名之為業。此言世者明其心體。三世橫克得名不同。第五言施設者。十八界中施設心名。十二入中施設意名。五陰之中施設識名。界門就體故名為心。入門就相名之為意。陰門就用目之為識。雜心如是 次就成實分別者。于中有二。第一就別。二就通分別。言就別者。彼論有四心。一識。二想。三受。四行。識心知實。謂青黃等色。想心知假。謂長短等色。受納違順。謂好惡等境。行起善惡。謂造身口等思。有三重四心。一五識四心。從緣現在五塵而起。二五意識四心。從緣過去五塵而起。三第六意識四心。從緣虛空假名等法而起。此三重四心中。若就別以論 皆取初重名識名心亦為意。餘三則非。故成實論立有心數品。初重是心。余
【現代漢語翻譯】 現代漢語譯本 三門。第一是依據《雜心論》的分別，第二是依據《成實論》的分別，第三是依據大乘的分別。
先說依據《雜心論》的分別。《雜心論》就六識的意義分為三類。如該論的〈界品〉所說：『集起』名為心，『生后』名為意，『了別』名為識。』該處用五種方式來辨別這三種意義，即一、名，二、義，三、業，四、世，五、施設。首先用名稱的區別來證明這三種意義，其中的趣味可以自己瞭解。第二用意義的區別來顯示意義的差別，如上面解釋的。第三說『業』，『遠知』是心的作用，這是指知曉未來的法；『前知』是意的作用，這是指知曉過去的法；『續生』是識的作用，這是指知曉現在的法。第四說『世』，過去名為意，因為意是根的意義；未來名為心，因為心的本體成就；現在名為識，因為能了別現在的境界。前面說『業』，是說明心的作用，心的本體現在能知曉三世的境界，這稱為業。這裡說『世』，是說明心的本體，三世橫向擷取而得到不同的名稱。第五說『施設』，在十八界中施設『心』這個名稱，在十二入中施設『意』這個名稱，在五陰之中施設『識』這個名稱。從界門來說，就本體的緣故稱為心；從入門來說，就相狀的緣故名為意；從陰門來說，就作用的緣故稱之為識。《雜心論》是這樣說的。
其次是依據《成實論》的分別，其中有二：第一是就個別分別，第二是就共通分別。先說就個別分別。《成實論》中有四種心，一、識，二、想，三、受，四、行。識心知曉真實，比如青黃等顏色。想心知曉虛假，比如長短等形狀。受心領納違背與順從，比如好惡等境界。行心生起善與惡，比如造作身口等的思慮。有三重四心：一、五識的四心，從緣于現在的五塵而生起；二、五意識的四心，從緣於過去的五塵而生起；三、第六意識的四心，從緣于虛空假名等法而生起。在這三重四心中，如果就個別來論，都取第一重名為識，名為心，也名為意，其餘三種則不是。所以《成實論》立有心數品，第一重是心，其餘
【English Translation】 English version The three doors. The first is based on the distinctions in the Zaxin Lun (雜心論, Abhidharma-samuccaya), the second is based on the distinctions in the Chengshi Lun (成實論, Tattvasiddhi Shastra), and the third is based on the distinctions in Mahayana.
First, regarding the distinctions according to the Zaxin Lun. That treatise divides the meaning of the six consciousnesses into three categories. As stated in the 'Dhatu Chapter' of that treatise: 'Gathering and arising' is called citta (心, mind), 'arising later' is called manas (意, intellect), and 'discriminating' is called vijnana (識, consciousness).' That section uses five approaches to distinguish these three meanings, namely: 1. name, 2. meaning, 3. function, 4. time, and 5. designation. First, the distinction in names is used to prove these three meanings, the interest of which can be understood by oneself. Second, the distinction in meanings is used to reveal the differences in meaning, as explained above. Third, regarding 'function', 'knowing from afar' is the function of citta, which refers to knowing future dharmas; 'knowing in advance' is the function of manas, which refers to knowing past dharmas; 'continuing rebirth' is the function of vijnana, which refers to knowing present dharmas. Fourth, regarding 'time', the past is called manas, because manas is the meaning of the root; the future is called citta, because the essence of citta is accomplished; the present is called vijnana, because it can discriminate present objects. The previous statement about 'function' explains the function of the mind, where the essence of the mind can know the realms of the three times, which is called function. This statement about 'time' explains the essence of the mind, where different names are obtained by horizontally intersecting the three times. Fifth, regarding 'designation', the name citta is designated within the eighteen dhatus (界, realms), the name manas is designated within the twelve ayatanas (入, entrances), and the name vijnana is designated within the five skandhas (陰, aggregates). From the perspective of the dhatu door, it is called citta because of its essence; from the perspective of the ayatana door, it is called manas because of its characteristics; from the perspective of the skandha door, it is called vijnana because of its function. This is how the Zaxin Lun explains it.
Next, regarding the distinctions according to the Chengshi Lun, there are two aspects: first, distinctions based on individual characteristics, and second, distinctions based on common characteristics. First, regarding the distinctions based on individual characteristics, the Chengshi Lun has four types of citta: 1. vijnana, 2. samjna (想, perception), 3. vedana (受, feeling), and 4. samskara (行, volition). Vijnana knows reality, such as colors like blue and yellow. Samjna knows what is false, such as shapes like long and short. Vedana receives what is contrary and compliant, such as pleasant and unpleasant objects. Samskara arises with good and evil, such as the thoughts that create actions of body and speech. There are three sets of four cittas: 1. the four cittas of the five vijnanas, which arise from the present five sense objects; 2. the four cittas of the five mano-vijnanas, which arise from the past five sense objects; 3. the four cittas of the sixth mano-vijnana, which arise from dharmas such as empty space and provisional names. Among these three sets of four cittas, if we discuss them individually, we take the first set as vijnana, as citta, and also as manas, while the other three are not. Therefore, the Chengshi Lun establishes the 'Chapter on Mental Factors', where the first set is citta, and the rest
名為數。二就通分別。三重四心皆得名心亦得名意亦名為識。故成實立無心數品。又彼論云。能緣以解心。四心皆能緣。成實如是 大乘如何。亦有二義。一就通分別。二就別分別。言就通分別者。三種識中名具三義。故眾名章中本識名質多。質多名心。相章之中本識名意界。是其識義上下並論。陀那識三義者。眾名章中名染污意。與六識為意根故。復云。佛說心名。此名目第二識。此名陀那。為第二識以緣本識起我執故名為心。是識義顯不待言辨。就六識辨三義者。眾名章中雲。一能與彼生次第緣依。先滅識為意。此以六識中前滅心為意根。後生心為識。又以識生依止為意。此取本識以為意根。緣生章中名受用識。能受用六塵故。以此文證明知六識有其識義。第七勝相中名為心學。故知六識名為心。義通義如是。別義云何。本識名意。是意根故。七識名心。常緣我塵故。六識名識。了六塵故。是故眾名章云。心名目第二識。識名目六識。意名目第一識。第五心意識分別訖。
第六善惡無記分別者。先辨六識。次辨七識。后辨本識。就六識中。先辨雜心。次辨成實。后辨大乘。雜心論宗五識地中唯有生得善無方便善。但有修道煩惱無見諦煩惱。但有報生無記無餘三無記。謂功巧威儀變化等三也。意識地中具生得
【現代漢語翻譯】 現代漢語譯本：名為數（Namas-samkhya，名稱和數量）。二就通分別。三重四心皆得名心，亦得名意，亦名為識。故《成實論》（Satyasiddhi-sastra）立無心數品。又彼論云：『能緣以解心，四心皆能緣。』《成實論》如是。大乘如何？亦有二義。一就通分別，二就別分別。言就通分別者，三種識中名具三義。故眾名章中本識名質多（Citta，心），質多名心。相章之中本識名意界，是其識義上下並論。阿陀那識（Adana-vijnana，執持識）三義者，眾名章中名染污意，與六識為意根故。復云：『佛說心名，此名目第二識，此名阿陀那（Adana，執取），為第二識以緣本識起我執故名為心。』是識義顯不待言辨。就六識辨三義者，眾名章中雲：『一能與彼生次第緣依，先滅識為意。』此以六識中前滅心為意根，後生心為識。又以識生依止為意，此取本識以為意根。緣生章中名受用識，能受用六塵故。以此文證明知六識有其識義。第七勝相中名為心學，故知六識名為心。義通義如是。別義云何？本識名意，是意根故。七識名心，常緣我塵故。六識名識，了六塵故。是故眾名章云：『心名目第二識，識名目六識，意名目第一識。』第五心意識分別訖。 第六善惡無記分別者。先辨六識，次辨七識，后辨本識。就六識中，先辨雜心，次辨《成實論》，后辨大乘。雜心論宗五識地中唯有生得善無方便善，但有修道煩惱無見諦煩惱，但有報生無記無餘三無記，謂功巧威儀變化等三也。意識地中具生得
【English Translation】 English version: It is called Namas-samkhya (names and numbers). The second is to generally distinguish. The three layers and four types of minds can all be called 'mind' (citta), can also be called 'manas' (意), and can also be called 'vijnana' (識). Therefore, the Satyasiddhi-sastra (成實論) establishes the chapter on non-mental functions. Furthermore, that treatise says: 'That which can cognize is called mind; all four minds can cognize.' This is according to the Satyasiddhi-sastra. What about the Mahayana? There are also two meanings: one is to distinguish generally, and the other is to distinguish specifically. Speaking of distinguishing generally, the three types of consciousness have all three meanings. Therefore, in the chapter on various names, the fundamental consciousness (alaya-vijnana) is called Citta (質多), and Citta is called mind. In the chapter on characteristics, the fundamental consciousness is called the 'manas-dhatu' (意界), which is the meaning of 'vijnana'. The three meanings of Adana-vijnana (阿陀那識, grasping consciousness) are: in the chapter on various names, it is called 'defiled manas' because it serves as the root of manas for the six consciousnesses. It also says: 'The Buddha spoke of the name of mind; this name refers to the second consciousness, this is called Adana (執取), because the second consciousness arises with the ego-grasping by cognizing the fundamental consciousness, it is called mind.' The meaning of 'vijnana' is clear and does not need further explanation. Regarding distinguishing the three meanings in the six consciousnesses, the chapter on various names says: 'First, it can provide the sequential causal basis for their arising; the prior extinguished consciousness is manas.' This takes the prior extinguished mind among the six consciousnesses as the root of manas, and the later arising mind as vijnana. Also, the basis upon which consciousness arises is called manas, which takes the fundamental consciousness as the root of manas. In the chapter on conditioned arising, it is called 'experiencing consciousness' because it can experience the six sense objects. This passage proves that the six consciousnesses have the meaning of 'vijnana'. In the seventh superior characteristic, it is called 'mind learning', thus knowing that the six consciousnesses are called 'mind'. The general meaning is like this. What is the specific meaning? The fundamental consciousness is called manas because it is the root of manas. The seventh consciousness is called mind because it constantly cognizes the object of 'self'. The six consciousnesses are called vijnana because they understand the six sense objects. Therefore, the chapter on various names says: 'Mind refers to the second consciousness, vijnana refers to the six consciousnesses, and manas refers to the first consciousness.' The fifth distinction of mind, manas, and vijnana is complete. Sixth, distinguishing good, evil, and neutral. First, distinguish the six consciousnesses, then the seventh consciousness, and then the fundamental consciousness. Regarding the six consciousnesses, first distinguish the Zaxinlun (雜心論), then the Satyasiddhi-sastra (成實論), and then the Mahayana. In the Zaxinlun school, in the realm of the five consciousnesses, there is only naturally acquired good, and no expedient good; there are only afflictions of cultivation, and no afflictions of seeing the truth; there is only resultant neutral, and no other three neutrals, namely the three of skill, demeanor, and transformation. In the realm of consciousness, there is complete naturally acquired
方便二種善根。通起見修二惑。四無記謂報生威儀功巧變化。雜心如是。次辨成實。成實論宗三重四心義如上辨。於四心內前之三心皆是無記。第四行心方通三性。以前三心各是一念緣境各別無相續。假義故是無記。第四行心通於假實故該三性。故實如是。大乘雲何。大乘六識皆通三性。與雜心大同。次辨陀那。小乘二論未辨陀那。唯就大分別。若依攝論。陀那唯是有覆無記更無餘義。若依楞伽等經亦通三性。以與六識三性心並起為六識助成善惡等業故有三性。陀那如是。次辨本識。小乘二論亦未明本識。但就大乘分別。于中有四。一就攝真分別。二就生滅識體分別。三從用分別。四就時分別。初就攝真分別者。識真如門是其理善。識生滅門中義通三性。持善種子名之為善。持不善種名為不善。體是無記。第二就生滅識體分別者。從業種子生邊體是無記。故差別品相根章云。阿梨耶識是無覆無記。非煩惱染污故。彼文復云。因是善惡故果是無覆無記。以此文證明知本識善惡業種得邊屬果報無記。第三從用分別者。以體從用故通三性。從不善熏邊成不善種子。從善熏邊成善種子。從威儀功巧無記熏邊成無記種子。故生不凈章云。此意識以三性識為根。此名本識。以為三性識也。以意識同時依止。本識用為正根。第四就時
【現代漢語翻譯】 現代漢語譯本 方便二種善根：指通過方便法門生起的兩種善根。通起見修二惑：普遍生起見惑和修惑兩種迷惑。四無記謂報生威儀功巧變化：四種無記，即報生無記（由果報產生的無記性）、威儀無記（行為舉止上的無記性）、功巧無記（工巧技藝上的無記性）和變化無記（變化過程中的無記性）。《雜心論》是這樣認為的。接下來辨析《成實論》。 《成實論》宗的三重四心義如前面辨析的那樣。在四心之中，前面的三種心都是無記。第四種行心才通於三性（善、惡、無記）。因為前三種心各自是一念緣境，各自不同，沒有相續，是假立的意義，所以是無記。第四種行心通於假和實，所以包含三性。所以《成實論》是這樣認為的。大乘佛教怎麼認為呢？ 大乘的六識都通於三性，與《雜心論》大體相同。接下來辨析阿陀那識（Ādāna-vijñāna，執持識）。小乘的兩種論典沒有辨析阿陀那識，只有大乘分別辨析。如果依據《攝大乘論》，阿陀那識唯是有覆無記，沒有其他意義。如果依據《楞伽經》等經典，也通於三性。因為它與六識的三性心同時生起，為六識助成善惡等業，所以有三性。阿陀那識是這樣認為的。接下來辨析本識（根本識，即阿賴耶識Alaya-vijñāna）。 小乘的兩種論典也沒有闡明本識，只是從大乘的角度分別。其中有四種角度：一是從攝真（攝持真如）的角度分別，二是從生滅識體的角度分別，三是從作用的角度分別，四是從時間的角度分別。首先從攝真的角度分別，識真如門是其理善：認識真如的法門，從道理上說是善的。識生滅門中義通三性：認識生滅的法門，意義上通於三性。持善種子名之為善：保持善的種子，稱之為善。持不善種名為不善：保持不善的種子，稱之為不善。體是無記：本體是無記。第二從生滅識體的角度分別，從業種子生邊體是無記：從業的種子生起的一面，本體是無記。所以《差別品相根章》說：『阿梨耶識（Ālaya-vijñāna，阿賴耶識）是無覆無記，不是煩惱染污的』。那段文字又說：『因為因是善惡，所以果是無覆無記』。用這段文字證明，可知本識的善惡業種得到的一面屬於果報無記。 第三從作用的角度分別，因為本體隨從作用，所以通於三性。從不善熏習的一面，成為不善的種子。從善熏習的一面，成為善的種子。從威儀功巧無記熏習的一面，成為無記的種子。所以《生不凈章》說：『此意識以三性識為根，此名本識』。以為三性識也：認為（本識）是三性識。因為意識同時依止本識，用本識作為正根。第四從時間的角度。
【English Translation】 English version Convenient Two Kinds of Good Roots: Refers to the two kinds of good roots arising through expedient means. Universally Arising from the Two Confusions of View and Cultivation: Universally gives rise to the two kinds of delusions of view and cultivation. The Four Neutralities refer to retribution-born deportment, skill, and transformation: The four kinds of neutrality, namely retribution-born neutrality (neutrality arising from karmic retribution), deportment neutrality (neutrality in behavior), skill neutrality (neutrality in craftsmanship), and transformation neutrality (neutrality in the process of transformation). The Zaxin Lun (Compendium of Abhidharma) considers it this way. Next, analyze the Tattvasiddhi Shastra (Chengshi Lun). The Tattvasiddhi Shastra's doctrine of the threefold four minds is as analyzed earlier. Among the four minds, the first three minds are all neutral. Only the fourth, the active mind, encompasses the three natures (good, evil, and neutral). Because the first three minds are each a single thought connected to an object, each different and without continuity, they are provisional meanings, so they are neutral. The fourth, the active mind, encompasses both provisional and real, so it includes the three natures. Therefore, the Tattvasiddhi Shastra considers it this way. What does Mahayana Buddhism think? The six consciousnesses of Mahayana all encompass the three natures, largely the same as the Zaxin Lun. Next, analyze the Ādāna-vijñāna (clinging consciousness). The two treatises of Hinayana do not analyze the Ādāna-vijñāna; only Mahayana analyzes it separately. If based on the Mahāyānasaṃgraha, the Ādāna-vijñāna is only obscured neutrality and has no other meaning. If based on the Laṅkāvatāra Sūtra and other scriptures, it also encompasses the three natures. Because it arises simultaneously with the three-natured minds of the six consciousnesses, assisting the six consciousnesses in accomplishing good and evil karma, it has three natures. The Ādāna-vijñāna is considered this way. Next, analyze the Alaya-vijñāna (storehouse consciousness). The two treatises of Hinayana also do not clarify the Alaya-vijñāna, but only distinguish it from the perspective of Mahayana. Among them, there are four perspectives: first, distinguishing from the perspective of grasping the true (holding onto Suchness); second, distinguishing from the perspective of the nature of arising and ceasing consciousness; third, distinguishing from the perspective of function; and fourth, distinguishing from the perspective of time. First, distinguishing from the perspective of grasping the true, 'knowing the Dharma gate of Suchness is good in principle': Recognizing the Dharma gate of Suchness is good in principle. 'Knowing the Dharma gate of arising and ceasing encompasses the three natures in meaning': Recognizing the Dharma gate of arising and ceasing encompasses the three natures in meaning. 'Holding good seeds is called good': Maintaining good seeds is called good. 'Holding non-good seeds is called non-good': Maintaining non-good seeds is called non-good. 'The substance is neutral': The substance is neutral. Second, distinguishing from the perspective of the nature of arising and ceasing consciousness, 'the side arising from karma seeds is neutral in substance': The side arising from karma seeds is neutral in substance. Therefore, the Chapter on Distinctions of Characteristics and Roots says: 'The Ālaya-vijñāna is unobscured neutrality and is not defiled by afflictions.' That passage also says: 'Because the cause is good and evil, the result is unobscured neutrality.' Using this passage to prove, it can be known that the side obtained by the good and evil karma seeds of the fundamental consciousness belongs to the neutral of karmic retribution. Third, distinguishing from the perspective of function, because the substance follows from function, it encompasses the three natures. From the side of non-good habituation, it becomes non-good seeds. From the side of good habituation, it becomes good seeds. From the side of neutral habituation of deportment and skill, it becomes neutral seeds. Therefore, the Chapter on the Production of Impurity says: 'This consciousness takes the three-natured consciousness as its root; this is called the fundamental consciousness.' It is considered the three-natured consciousness: It is considered (the fundamental consciousness) to be the three-natured consciousness. Because consciousness simultaneously relies on the fundamental consciousness, using the fundamental consciousness as the correct root. Fourth, from the perspective of time.
分別者。善惡二業初薰本識牽果義微同識無記。故不一異章云。初縷結衣同衣白色。后業種將熟為愛等助潤成其善惡。以結衣入染器已相貌異本種謝報起果成無記。如衣解結相貌皆現。第六善惡無記分別訖。
第七三性分別者。謂依他分別及與真實。此義多含。如三性章中當廣分別。今且就一粗細分別。本識心細能持凈染名為依他。六七心粗分別心□名分別性。分別無相依他無生名為真實。第七三性分別訖。
第八次攝四識分別。言四識者。如第二勝相相章廣說。一名似根識。謂眼等五根。二名似塵識。謂色等六塵。三名似我識。所謂我塵。四名似識識。謂六七二心。此四識義四識章中當廣分別。似我識者是其本識。識者是六七二識。言似根似塵者。有其二義。一攝根從識。以塵從識。是六識所收。二以末從本。本識所攝。似我識者本識。意識所攝。似識識者就相是其六七所收。
第九攝八九二識分別者。于中有二。第一明八九二識體相。二根塵分別 言八九二識體者。此之二識或名八識。或名九識故楞伽云。八九種種識。初勝相相品之中亦云。八識中隨一識不凈品法所熏習。言離八者。于中有二。第一從粗辨細。二從細起粗。言從粗辨細者。生起識中隨根分六。陀那第七。梨耶第八。言從細起粗
【現代漢語翻譯】 現代漢語譯本： 分別是指什麼呢？善惡兩種業最初熏習本識，牽引果報的意義與無記的識（第八識）相似。因此，《不一異章》中說：『最初的線縷結成衣服，與衣服的白色相同。』後來的業種將要成熟，以愛等作為助緣滋潤，成就其善惡。如同結成的衣服放入染缸后，相貌與原本的顏色不同，本來的種子消謝，產生果報，成為無記。如同解開衣服的結，所有的相貌都顯現出來。』第六，善惡無記的分別完畢。 第七，三性的分別是指什麼呢？是指依他起性、遍計所執性和圓成實性。這個意義包含很多內容，如《三性章》中將要廣泛地分別。現在暫且就粗細來分別：本識心細，能夠持凈染，名為依他起性；六七識心粗，分別心強，名為遍計所執性；分別沒有相，依他起性沒有生，名為圓成實性。第七，三性的分別完畢。 第八，接下來攝取四識進行分別。所說的四識，如《第二勝相相章》中廣泛地說明：第一種名為似根識，是指眼等五根（眼、耳、鼻、舌、身五種感覺器官）；第二種名為似塵識，是指色等六塵（色、聲、香、味、觸、法六種外在事物）；第三種名為似我識，是指我塵（與自我相關的概念和事物）；第四種名為似識識，是指六七二心（第六意識和第七末那識）。這四識的意義在《四識章》中將要廣泛地分別。似我識是指本識（第八阿賴耶識）。識是指六七二識。所說的似根、似塵，有兩種意義：一是攝取根從識，以塵從識，是六識所攝；二是末從本，本識所攝。似我識是指本識，意識所攝。似識識，就相而言，是六七識所攝。 第九，攝取八九二識進行分別。其中有兩點：第一，闡明八九二識的體相；第二，根塵的分別。所說的八九二識的體，這兩種識或者名為八識（阿賴耶識），或者名為九識，所以《楞伽經》說：『八九種種識。』《初勝相相品》中也說：『八識中隨一種識被不凈的品法所熏習。』所說的離開八識，其中有兩點：第一，從粗辨別細微；第二，從細微生起粗顯。所說的從粗辨別細微，生起識中隨根分為六識，陀那（第七末那識），梨耶（第八阿賴耶識）。所說的從細起粗
【English Translation】 English version: What is meant by 'differentiation'? The initial imprinting of good and evil karmas on the fundamental consciousness (本識, ben shi, fundamental consciousness or Alaya-consciousness) has a subtle meaning similar to the unrecordable consciousness (無記, wu ji, neutral or unrecordable consciousness). Therefore, the chapter 'Neither Identical nor Different' says: 'The initial threads forming a garment are the same as the white color of the garment.' Later, when the seeds of karma are about to mature, they are nourished by conditions such as attachment, resulting in their goodness or evil. It is like a garment that has been tied into knots and then put into a dye vat; its appearance is different from its original color. The original seed disappears, and the resulting retribution becomes unrecordable. It is like untying the knots of a garment, and all its appearances become visible.' Sixth, the differentiation of good, evil, and unrecordable is complete. Seventh, what is meant by the differentiation of the three natures (三性, san xing, three natures)? It refers to the dependent nature (依他起性, yi ta qi xing, dependent nature), the imagined nature (遍計所執性, bian ji suo zhi xing, imagined nature), and the perfected nature (圓成實性, yuan cheng shi xing, perfected nature). This meaning contains much, as will be extensively differentiated in the 'Chapter on the Three Natures.' For now, let's differentiate based on coarse and subtle: the fundamental consciousness is subtle, capable of holding both pure and defiled aspects, and is called the dependent nature; the sixth and seventh consciousnesses are coarse, with strong differentiating minds, and are called the imagined nature; differentiation has no appearance, the dependent nature has no arising, and is called the perfected nature. Seventh, the differentiation of the three natures is complete. Eighth, next, we will include the four consciousnesses for differentiation. The so-called four consciousnesses, as explained extensively in the 'Second Chapter on Superior Characteristics': the first is called 'consciousness resembling the roots' (似根識, si gen shi, consciousness resembling the roots), referring to the five roots such as the eye (眼, yan, eye), etc. (eye, ear, nose, tongue, body - the five sense organs); the second is called 'consciousness resembling the objects' (似塵識, si chen shi, consciousness resembling the objects), referring to the six objects such as form (色, se, form), etc. (form, sound, smell, taste, touch, dharma - the six external objects); the third is called 'consciousness resembling the self' (似我識, si wo shi, consciousness resembling the self), referring to the self-object (我塵, wo chen, concepts and things related to the self); the fourth is called 'consciousness resembling consciousness' (似識識, si shi shi, consciousness resembling consciousness), referring to the sixth and seventh minds (六七二心, liu qi er xin, the sixth consciousness and the seventh Manas-consciousness). The meaning of these four consciousnesses will be extensively differentiated in the 'Chapter on the Four Consciousnesses.' 'Consciousness resembling the self' refers to the fundamental consciousness (本識, ben shi, fundamental consciousness or Alaya-consciousness). 'Consciousness' refers to the sixth and seventh consciousnesses. The so-called 'resembling the roots' and 'resembling the objects' have two meanings: one is that the roots are included as following consciousness, and the objects are included as following consciousness, which are included in the six consciousnesses; the other is that the end follows the origin, and is included in the fundamental consciousness. 'Consciousness resembling the self' refers to the fundamental consciousness, which is included in the consciousness. 'Consciousness resembling consciousness,' in terms of appearance, is included in the sixth and seventh consciousnesses. Ninth, we will include the eighth and ninth consciousnesses for differentiation. There are two points: first, clarifying the substance and characteristics of the eighth and ninth consciousnesses; second, the differentiation of roots and objects. Regarding the substance of the eighth and ninth consciousnesses, these two consciousnesses are either called the eighth consciousness (八識, ba shi, eighth consciousness or Alaya-consciousness) or the ninth consciousness, so the Lankavatara Sutra says: 'Eight and nine kinds of consciousnesses.' The 'Initial Chapter on Superior Characteristics' also says: 'Among the eight consciousnesses, any one consciousness is influenced by impure qualities.' Regarding leaving the eighth consciousness, there are two points: first, differentiating the subtle from the coarse; second, the coarse arising from the subtle. Regarding differentiating the subtle from the coarse, in the arising consciousnesses, it is divided into six consciousnesses following the roots, Manas (陀那, tuo na, seventh consciousness or Manas-consciousness), Alaya (梨耶, li ye, eighth consciousness or Alaya-consciousness). Regarding the coarse arising from the subtle
者。梨耶為第一。陀那為第二。生起分六。以之為八。如眾名章說。言離九者。前之三識生滅門中分之為八。以緣境不同故。識真如門合之為一。以內照同故。以識真如通前為九。故無相論無相品云。分別性永無。依他性亦不有。此二無所有。即是阿摩羅識。故究竟唯一凈識也。又外國傳云。十七地論菩薩品中廣辨阿摩羅識以為九識。辨八九二識體相訖 第二根塵分別者。阿梨耶識以凈識為根。兼用六七以之為根。故生不凈章云。此果報識以染污識為根。六七二心起受生煩惱名染污為根。通緣有無非有非無等法以為境界。故生不凈章云。此果報識緣境又不可知。此就生滅識門分別。七識正依本識為根。亦依六識中意識為根。遠托凈以依持根義。緣彼本識以為我塵。五陰等法以為我所。生起識中。若是意識依本七二識以之為根。遠托凈識為依持根義。若是五識依本識為根。亦依眼等五色根以之為根。緣色乃至於法六境為塵。若就三識真如凈識以論。同體根塵更無別法。雖復同體亦得義目以為根塵。以真常心事以為凈識。以真常法界以之為根。以真如境界用以為塵。第二根塵分別訖。
第十攝十一識。言十一識者。亦如相章廣說。一名身識。眼等五根。二名身者識。謂第七識。三名受者識。謂是本識。四名應受識。
【現代漢語翻譯】 現代漢語譯本 梨耶識是第一識（Alaya-識，根本識）。陀那識是第二識（Klista-manas，末那識）。生起分六識，加上前兩者，總共是八識。正如《眾名章》所說。說『離九』，是因為前面的三識在生滅門中被分為八個，因為它們所緣的境界不同。而識真如門則合為一體，因為它們內在的照了是相同的。將識真如與前面的八識合起來，就是九識。所以《無相論·無相品》說：『分別性永遠不存在，依他性也不存在。這二者都不存在，就是阿摩羅識（Amala-識，清凈識）。』所以最終只有一個清凈識。另外，外國的傳說中，《十七地論·菩薩品》中廣泛地辨析了阿摩羅識，認為它是第九識。辨析了第八識和第九識的體相完畢。 第二，根塵分別。阿梨耶識以凈識為根，也兼用第六識和第七識作為根。所以《生不凈章》說：『這個果報識以染污識為根。』第六識和第七識生起受生煩惱，稱為染污，作為根。它普遍地緣有、無、非有非無等法作為境界。所以《生不凈章》說：『這個果報識所緣的境界又是不可知的。』這是就生滅識門來分別。第七識主要依靠本識作為根，也依靠第六識中的意識作為根，遙遠地依託凈識作為依持根的意義。它緣彼本識作為『我塵』，緣五陰等法作為『我所』。在生起識中，如果是意識，就依靠本識和第七識作為根，遙遠地依託凈識作為依持根的意義。如果是前五識，就依靠本識作為根，也依靠眼等五色根作為根。它緣色乃至法這六境作為塵。如果就三識真如凈識來論，同體的根塵更沒有別的法。雖然是同體，也可以用義理上的名稱作為根塵。以真常心的事用作為凈識，以真常法界作為根，以真如境界的用作為塵。第二，根塵分別完畢。 第十，攝十一識。說十一識，也如《相章》中廣泛地說明。第一名身識，指眼等五根。第二名身者識，指的是第七識。第三名受者識，指的是本識。第四名應受識。
【English Translation】 English version Alaya-vijnana (Alaya-識, the storehouse consciousness) is the first. Klista-manas (Klista-manas, the defiled mind) is the second. The six evolving consciousnesses, together with the previous two, make up the eight consciousnesses, as stated in the 'Chapter on Names'. The term 'excluding the ninth' refers to the fact that the preceding three consciousnesses are divided into eight within the realm of arising and ceasing, due to their different objects of perception. However, the aspect of consciousness as Suchness is unified because their inner illumination is the same. Combining the consciousness as Suchness with the preceding eight consciousnesses results in nine consciousnesses. Therefore, the 'Treatise on Non-Characteristics, Chapter on Non-Characteristics' states: 'The nature of discrimination never exists, nor does the dependent nature. The absence of these two is precisely the Amala-vijnana (Amala-識, the pure consciousness).' Thus, ultimately, there is only one pure consciousness. Furthermore, according to foreign traditions, the 'Seventeen Grounds Treatise, Chapter on Bodhisattvas' extensively discusses Amala-vijnana as the ninth consciousness. The explanation of the substance and characteristics of the eighth and ninth consciousnesses is complete. Secondly, the distinction between roots and dusts. Alaya-vijnana takes pure consciousness as its root, and also uses the sixth and seventh consciousnesses as roots. Therefore, the 'Chapter on Impurity' states: 'This resultant consciousness takes defiled consciousness as its root.' The sixth and seventh consciousnesses give rise to the afflictions of rebirth, which are called defilements, serving as the root. It universally cognizes phenomena such as existence, non-existence, neither existence nor non-existence, as its objects. Therefore, the 'Chapter on Impurity' states: 'The object of this resultant consciousness is also unknowable.' This is a distinction made from the perspective of the arising and ceasing consciousnesses. The seventh consciousness primarily relies on the fundamental consciousness as its root, and also relies on the consciousness within the sixth consciousness as its root, remotely relying on pure consciousness as the meaning of a supporting root. It cognizes that fundamental consciousness as 'self-dust' and the five skandhas (五陰) and other phenomena as 'what belongs to self'. Among the arising consciousnesses, if it is the sixth consciousness, it relies on the fundamental consciousness and the seventh consciousness as its roots, remotely relying on pure consciousness as the meaning of a supporting root. If it is the first five consciousnesses, it relies on the fundamental consciousness as its root, and also relies on the five sense organs such as the eye as its roots. It cognizes the six objects of sense, from form to dharma, as dust. If we discuss it from the perspective of the three consciousnesses of Suchness and pure consciousness, the roots and dusts of the same substance have no other separate phenomena. Although they are of the same substance, they can also be given names in terms of meaning as roots and dusts. The function of the true and constant mind is taken as pure consciousness, the true and constant dharma realm is taken as the root, and the function of the realm of Suchness is taken as the dust. Secondly, the distinction between roots and dusts is complete. Tenth, encompassing the eleven consciousnesses. The eleven consciousnesses are also extensively explained in the 'Chapter on Characteristics'. The first is called body consciousness, referring to the five sense organs such as the eye. The second is called the consciousness of the body, referring to the seventh consciousness. The third is called the receiver consciousness, referring to the fundamental consciousness. The fourth is called the consciousness to be received.
謂六外界。五名正受識。謂六識界。六名世識。三世久長。七名數識。謂傍數無邊。八或可約眾生界有多少名處識。謂器世界。九名言說識。謂見聞學知心。此九言說熏習為因。十名自他差別識。謂他我身別。此用我見熏習為因。十一善惡兩道不斷識。謂六道相續。此用有分熏習為因。此十一識章中當廣分別。第二身者識陀那識所攝。第三受者識梨耶識所攝。第五正受識六識所攝。第一身識以根從識五識所攝。以末從本本識所攝。第四應受識以塵從識六識所攝。以末從本本識所攝。世數自他及以二道通三識所攝。第八處識以塵從識眼鼻舌身四識所攝。以四塵為體故。以末從本本識所攝。第九言說識六識所攝。以見聞覺知為體故。第十攝十一識訖。
第十一大小乘分別者。六識名體俱通大小。以此六識通粗細故。在下相粗。在上相細。本識七識名通大小。義唯在大。以此二識其義是細。小乘未解不為說義。小乘說本識名者。如眾名章廣說喜樂阿梨耶等。說七識名者。如成實論說名耳性無明亦名我見等。通三性心俱與大乘七識四惑相似。第十一大小分別訖。三識義廣□趣略爾。
四惑義第三 在依止勝相眾名品眾名章。
言四惑者。乃是染聚之元。垢縛同依。欲令慕道之流悟真達俗倒妄云開。故使菩薩
【現代漢語翻譯】 現代漢語譯本： 所謂六外界，是指五名正受識，也就是六識界。六名世識，指的是三世久長。七名數識，指的是傍數無邊。八或可根據眾生界有多少而名為處識，指的是器世界。九名言說識，指的是見聞學知心。這九種言說熏習作為原因。十名自他差別識，指的是他人和我的身體有差別，這是用我見熏習作為原因。十一名善惡兩道不斷識，指的是六道相續，這是用有分熏習作為原因。這十一識章中應當廣泛分別。第二身，由識陀那識所攝。第三受，由識梨耶識所攝。第五正受識，由六識所攝。第一身識，以根從識，由五識所攝；以末從本，由本識所攝。第四應受識，以塵從識，由六識所攝；以末從本，由本識所攝。世數、自他以及二道，都由三識所攝。第八處識，以塵從識，由眼鼻舌身四識所攝，因為以四塵為體；以末從本，由本識所攝。第九言說識，由六識所攝，因為以見聞覺知為體。第十攝十一識完畢。
第十一大小乘分別：六識，名和體都通大小乘，因為這六識貫通粗細。在下相粗，在上相細。本識和七識，名通大小乘，但義理只在大乘中講，因為這兩種識的義理很深細，小乘沒有理解，所以不為他們說義理。小乘所說的本識之名，如眾名章中廣泛說的喜樂阿梨耶（Ālaya，藏識）等。所說的七識之名，如成實論中說的名耳性、無明也叫我見等。貫通三性心，都與大乘的七識四惑相似。第十一大小分別完畢。三識的義理廣大，這裡只是簡略地敘述。
四惑義第三，在依止勝相眾名品眾名章。
所說的四惑，乃是染污聚集的根源，是垢染和束縛共同的所依。爲了讓仰慕佛道的人們領悟真諦，通達世俗，使顛倒妄想云開霧散，所以菩薩...
【English Translation】 English version: These are called the six external realms, referring to the five named 'correct reception consciousness,' which is the realm of the six consciousnesses. The sixth is called 'worldly consciousness,' referring to the long duration of the three periods of time (past, present, and future). The seventh is called 'numerical consciousness,' referring to the boundless enumeration. The eighth may be named 'place consciousness' depending on the number of sentient beings, referring to the physical world. The ninth is called 'speech consciousness,' referring to the mind of seeing, hearing, learning, and knowing. These nine types of speech habituation serve as the cause. The tenth is called 'self-other differentiation consciousness,' referring to the difference between the bodies of others and oneself, which uses the habituation of the view of self as the cause. The eleventh is called 'uninterrupted consciousness of the two paths of good and evil,' referring to the continuity of the six realms, which uses the habituation of existence as the cause. These eleven chapters on consciousness should be extensively differentiated. The second 'body' is encompassed by the Klistamanas (self-consciousness). The third 'reception' is encompassed by the Ālaya-vijñāna (storehouse consciousness). The fifth 'correct reception consciousness' is encompassed by the six consciousnesses. The first 'body consciousness,' taking the root from consciousness, is encompassed by the five consciousnesses; taking the branch from the root, it is encompassed by the fundamental consciousness. The fourth 'appropriate reception consciousness,' taking the object from consciousness, is encompassed by the six consciousnesses; taking the branch from the root, it is encompassed by the fundamental consciousness. Worldly numbers, self and other, and the two paths are all encompassed by the three consciousnesses. The eighth 'place consciousness,' taking the object from consciousness, is encompassed by the four consciousnesses of eye, nose, tongue, and body, because it takes the four objects as its substance; taking the branch from the root, it is encompassed by the fundamental consciousness. The ninth 'speech consciousness' is encompassed by the six consciousnesses, because it takes seeing, hearing, feeling, and knowing as its substance. The tenth encompasses the eleven consciousnesses completely.
The eleventh is the differentiation between the Mahayana (Great Vehicle) and Hinayana (Small Vehicle): The six consciousnesses, both name and substance, are common to both Mahayana and Hinayana, because these six consciousnesses penetrate both coarse and fine. The lower aspects are coarse, and the upper aspects are fine. The fundamental consciousness and the seventh consciousness, the name is common to both Mahayana and Hinayana, but the meaning is only discussed in Mahayana, because the meaning of these two consciousnesses is very subtle. The Hinayana has not understood it, so the meaning is not explained to them. The name of the fundamental consciousness mentioned in the Hinayana, such as the joy and Ālaya (Ālaya, storehouse consciousness) etc. widely mentioned in the chapter on various names. The name of the seventh consciousness mentioned, such as the name ear-nature, ignorance is also called the view of self, etc. mentioned in the Tattvasiddhi Shastra (Chengshi Lun). Penetrating the three nature minds, all are similar to the seven consciousnesses and four afflictions of the Mahayana. The eleventh differentiation between Mahayana and Hinayana is completed. The meaning of the three consciousnesses is vast; here it is only briefly described.
The third meaning of the four afflictions is in the chapter on relying on the victorious aspect and the chapter on various names.
The so-called four afflictions are the source of the accumulation of defilements, the common basis of impurities and bonds. In order to enable those who admire the Buddha's path to understand the truth and penetrate the mundane, so that the clouds of inverted delusions dissipate, therefore the Bodhisattva...
於三藏中廣辨斯義。四惑義十一門分別(一釋名辨體 二約境分別 三約三識分別 四先後分別 五二障分別 六三障分別 七五住分別 八六染分別 九八妄分別 十十無明分別 十一治斷分齊)。
初釋名辨體中有其四門(一釋名義 二辨體性 三約三性分別 四三界分別)初言釋名義者。識心迷理名之為惑。惑別不同有其四種。一名我見。二名我慢。三名我愛。四名無明。惑雖有四得名有二。初之三惑從所立為名。第四無明當體立秤。亦可從所迷為名。立本識為我故。初三惑從所立為名。體無慧明故。第四一種當體立秤。計本識自在以為神主名為我見。恃我自高名為我慢。貪著自我名為我愛。迷無我理名為無明。亦可前之三惑從所立為名。立無我為我故。第四一種從所迷為名。迷無我理故。釋名義訖。二辨體性者。四惑皆用陀那為體。于陀識中謬執本識以為神主。是其我見。恃我自高名為我慢。貪惜自我名為我愛。迷無我理名為無明。又是我見故無邊。邪惑見四見。執定故無疑。愛我故無瞋。辨體性訖 第三約三性分別者。四惑體是有覆無記。故眾名章云。染污故是有覆無記性。得與凡夫三性心俱。言有覆者有其二義。一為陀那細心所覆名為有覆。二能覆于無我解名為有覆。不作報因牽集苦果名為無記。
【現代漢語翻譯】 現代漢語譯本： 在三藏（Tipitaka）中廣泛地辨析這些意義。四惑的意義有十一門分別：（一、解釋名稱辨明本體；二、根據所緣境分別；三、根據三種識分別；四、根據先後順序分別；五、根據二障分別；六、根據三障分別；七、根據五住地煩惱分別；八、根據六種染污分別；九、根據八種妄識分別；十、根據十種無明分別；十一、根據修治斷除的階段分別）。 首先，在解釋名稱辨明本體中，有四個方面：（一、解釋名稱的含義；二、辨明本體的性質；三、根據三種自性分別；四、根據三界分別）。首先，說到解釋名稱的含義：由於識心迷惑真理，所以稱為『惑』。惑的類別不同，有四種：第一種稱為『我見』（Sakkāya-ditthi），第二種稱為『我慢』（Māna），第三種稱為『我愛』（Taṇhā），第四種稱為『無明』（Avijjā）。惑雖然有四種，但得名的依據有兩種。前三種惑是從所執立的對象來命名的，第四種無明是根據其本體來命名的。也可以說，前三種惑是從所迷惑的對象來命名的，因為執立本識為『我』。所以，前三種惑是從所執立的對象來命名的。因為本體沒有智慧光明，所以第四種是根據其本體來命名的。執計本識為自在的神主，稱為『我見』。恃仗『我』而自高自大，稱為『我慢』。貪戀執著『自我』，稱為『我愛』。迷惑沒有『我』的真理，稱為『無明』。也可以說，前三種惑是從所執立的對象來命名的，因為執立無『我』為『我』。第四種是從所迷惑的對象來命名的，因為迷惑沒有『我』的真理。解釋名稱的含義完畢。第二，辨明本體的性質：四惑都以阿陀那識（Ālaya-vijñāna）為本體。在阿陀那識中，錯誤地執著本識為神主，這就是『我見』。恃仗『我』而自高自大，稱為『我慢』。貪戀執著『自我』，稱為『我愛』。迷惑沒有『我』的真理，稱為『無明』。而且，因為有『我見』，所以是無邊的邪惑，包含身見、邊見、邪見、見取見、戒禁取見五種惡見。因為執著堅定，所以沒有懷疑。因為愛『我』，所以沒有嗔恨。辨明本體的性質完畢。第三，根據三種自性分別：四惑的本體是有覆無記。所以《眾名章》中說：『因為染污，所以是有覆無記性。』能夠與凡夫的三性心同時生起。說到『有覆』，有兩種含義：一是被阿陀那識的細微心所覆蓋，稱為『有覆』；二是能夠覆蓋沒有『我』的理解，稱為『有覆』。不作為招感果報的原因，不牽引聚集苦果，稱為『無記』。
【English Translation】 English version: These meanings are extensively analyzed within the Tipitaka (Three Baskets). The meaning of the four delusions (catu-moha) is distinguished through eleven aspects: (1. Explaining the name and identifying the substance; 2. Distinguishing based on the object; 3. Distinguishing based on the three consciousnesses; 4. Distinguishing based on the order of occurrence; 5. Distinguishing based on the two hindrances; 6. Distinguishing based on the three hindrances; 7. Distinguishing based on the five abodes of defilement; 8. Distinguishing based on the six defilements; 9. Distinguishing based on the eight consciousnesses of delusion; 10. Distinguishing based on the ten forms of ignorance; 11. Distinguishing based on the stages of cultivation and elimination). First, within explaining the name and identifying the substance, there are four aspects: (1. Explaining the meaning of the name; 2. Identifying the nature of the substance; 3. Distinguishing based on the three natures; 4. Distinguishing based on the three realms). First, regarding explaining the meaning of the name: Because the mind of consciousness is deluded about the truth, it is called 'delusion' (moha). The categories of delusion are different, with four types: The first is called 'self-view' (Sakkāya-ditthi), the second is called 'conceit' (Māna), the third is called 'self-love' (Taṇhā), and the fourth is called 'ignorance' (Avijjā). Although there are four types of delusion, there are two bases for their names. The first three delusions are named based on the object they adhere to. The fourth, ignorance, is named based on its own substance. It can also be said that the first three delusions are named based on the object they are deluded about, because they establish the fundamental consciousness as 'self'. Therefore, the first three delusions are named based on the object they adhere to. Because the substance lacks wisdom and light, the fourth type is named based on its own substance. To consider the fundamental consciousness as a self-existent divine master is called 'self-view'. To rely on 'self' and be arrogant is called 'conceit'. To greedily cling to 'self' is called 'self-love'. To be deluded about the truth of no-'self' is called 'ignorance'. It can also be said that the first three delusions are named based on the object they adhere to, because they establish no-'self' as 'self'. The fourth type is named based on the object it is deluded about, because it is deluded about the truth of no-'self'. The explanation of the meaning of the name is complete. Second, identifying the nature of the substance: All four delusions take the Ālaya-vijñāna (storehouse consciousness) as their substance. Within the Ālaya-vijñāna, to mistakenly cling to the fundamental consciousness as a divine master is 'self-view'. To rely on 'self' and be arrogant is called 'conceit'. To greedily cling to 'self' is called 'self-love'. To be deluded about the truth of no-'self' is called 'ignorance'. Moreover, because there is 'self-view', it is an unbounded evil delusion, including the five evil views of personality view, extreme view, wrong view, view of holding to views, and view of holding to precepts and vows. Because the adherence is firm, there is no doubt. Because of love for 'self', there is no hatred. The identification of the nature of the substance is complete. Third, distinguishing based on the three natures: The substance of the four delusions is obscured and indeterminate. Therefore, the Samgīti-pariyāya states: 'Because it is defiled, it is of an obscured and indeterminate nature.' It can arise simultaneously with the three-natured minds of ordinary beings. Regarding 'obscured', there are two meanings: First, it is covered by the subtle mind of the Ālaya-vijñāna, called 'obscured'; second, it can cover the understanding of no-'self', called 'obscured'. It does not act as a cause for attracting retribution, nor does it draw together suffering results, called 'indeterminate'.
與雜心論中上二界惑及欲界中身邊二見其義相似。三性分別訖 四三界分別者。四惑不別系分段三界。但與凡夫三界之中見修惑俱染縛六識中見修二惑。故眾名章云。此識是余煩惱識依止。彼六識起見修二惑。為余煩惱識並依七識以為染根。釋論中雲。此染污識依第一識生。由第二識染污。本識為第一。七識為第二。本識為正根。以有十使種子故。七識為緣根。以無十使種子。但為四惑同時染縛三界有漏法。聞思以前未伏滅四惑。以來皆用本七二識以為意根。四惑同時染縛十使令成煩惱能障聖解。染不善思業等令牽苦果。染其善業令成有漏牽三界樂。染無記法令不見理。故眾名章云。遍善惡無記心中。與成實論聚性無明相貌相似。但成實論計取性無明在於六識。不識陀那故。此論四惑在於七識。第一釋名辨體性訖。
第二約境分別中有其四門(五陰。二十二入。三十八界。四十二緣)初言五陰分別者。計識陰中生滅本識以之為我。計余陰余識以為我所。故六地論云。應于梨耶及陀那中而求解脫。乃於我我所中而求解脫。計梨耶為我。七識等為所。若知梨耶非我陀那等非是我所即得解脫。亦可五陰從本皆名梨耶。更互計為我及我所。故相章云。身識者五根之身亦是本識 二就十二入分別者。十二入中計其意根入中
本識以為神我。餘十一入為我所。亦可攝末從本十二種入皆是本識。更互計為我及我所等 三十八界分別者。計十八界中本識意根界以為神我。計余界余識以為我及我所 四十二因緣分別者。十二緣中計識支生支本識為我。余為我所。亦可攝末從本十二因緣皆是本識。更互計為我及我所等。依中邊論真實品。就十法計我。且舉此四。餘二十二根等可以類知。第二約境分別訖。
第三約三識分別者有其三門(一明正起義 二明染縛義 三明熏成種義)言三識者。生起陀那及以本識。初言正起義者。在於陀那。以其四同依七識故。二言染縛義者。通縛生起識。凡夫意識思慧地已前□三性心中陀那恒起染縛意識令成有漏。如上初門具已分別。三言熏種分別者。四惑上心在於七識。以與本識相應而起。熏習本識成四種子。復能染彼六識十使。熏習本識令成十使等種子。但染法劣弱。六識十使須依本識種子以為正根。七識四惑以為緣根十使方生。出世凈法其力強故。單依本識凈品種子亦得現行。三識分別訖。
第四先後分別者有其三門(一四惑別時 二明三惑別時 無明義通 三明四惑同時)初言四惑別時者。先起無明迷無我理。次起我見計本識為我。次起我愛愛惜自我。次起我慢恃我陵物。故眾名章云。不了無我
【現代漢語翻譯】 現代漢語譯本 將本識（Alaya-vijñana，根本識）誤認為神我（Atman，靈魂）。其餘十一種入（Ayatana，處）被認為是『我所』（屬於我的）。也可以將末端攝歸根本，認為十二種入都是本識。相互之間計度為『我』和『我所』等等。 三十八界（Dhatu，界）的分別：在十八界中，將本識、意根界（Manayatana，意識的根源）計度為神我。將剩餘的界和識計度為『我』和『我所』。 四十二因緣（Pratītyasamutpāda，緣起）的分別：在十二緣起中，將識支（Vijñana，識）和生支（Bhava，有）的本識計度為『我』，其餘的為『我所』。也可以將末端攝歸根本，認為十二因緣都是本識。相互之間計度為『我』和『我所』等等。依據《中邊分別論》的真實品，就十法計度『我』。這裡僅舉出這四種，其餘二十二根等可以依此類推。第二，關於境的分別完畢。 第三，關於三識的分別，有三個方面：（一、闡明正起義；二、闡明染縛義；三、闡明熏成種義）所說的三識，指的是生起陀那識（Klista-manas，末那識）以及本識。 首先說正起義，在於陀那識。因為它與四種煩惱（四惑）共同依附於七識（七轉識）的緣故。第二說染縛義，普遍束縛生起識。凡夫的意識在思慧地（思維和智慧的階段）之前，在三性心中，陀那識恒常生起染污和束縛，使意識成為有漏（有煩惱）。如上面第一個方面已經詳細分別。 第三說熏種分別，四惑（四種煩惱）上的心在於七識。因為它與本識相應而生起，熏習本識形成四種種子。又能夠染污六識（六種意識）的十使（十種煩惱）。熏習本識，使之形成十使等種子。但是染污的力量弱小。六識的十使必須依靠本識的種子作為根本，七識的四惑作為緣根，十使才能產生。出世間的清凈法，它的力量強大，僅僅依靠本識的清凈品種子也能顯現。 三識的分別完畢。 第四，關於先後的分別，有三個方面：（一、四惑別時；二、闡明三惑別時，無明義通；三、闡明四惑同時） 首先說四惑別時：先產生無明（Avidyā，無知），迷惑于無我（Anatta，非我）的道理。其次產生我見（Atma-dṛṣṭi，我見），計度本識為『我』。其次產生我愛（Atma-sneha，我愛），愛惜自我。其次產生我慢（Atma-mana，我慢），依仗自我而輕視他人。所以《眾名章》說：不瞭解無我。
【English Translation】 English version The Alaya-vijñana (storehouse consciousness, fundamental consciousness) is mistaken for Atman (soul, self). The remaining eleven Ayatana (sense bases, entrances) are considered 'mine' (belonging to me). Alternatively, one can subsume the ends under the root, considering all twelve Ayatana to be the Alaya-vijñana. They are mutually regarded as 'self' and 'mine,' etc. The differentiation of the thirty-eight Dhatu (elements, realms): Among the eighteen Dhatu, the Alaya-vijñana and the Manayatana (mind-base, the root of consciousness) are regarded as Atman. The remaining Dhatu and consciousnesses are regarded as 'self' and 'mine'. The differentiation of the forty-two Pratītyasamutpāda (dependent origination, conditioned arising): Among the twelve Nidanas (links of dependent origination), the Vijñana (consciousness) and Bhava (becoming) branches of the Alaya-vijñana are regarded as 'self,' and the rest as 'mine.' Alternatively, one can subsume the ends under the root, considering all twelve Nidanas to be the Alaya-vijñana. They are mutually regarded as 'self' and 'mine,' etc. According to the 'Reality' chapter of the Madhyāntavibhāga (Discrimination of the Middle and the Extremes), 'self' is conceived based on ten dharmas. Only these four are mentioned here; the remaining twenty-two roots, etc., can be understood by analogy. Second, the differentiation regarding objects is complete. Third, regarding the differentiation of the three consciousnesses, there are three aspects: (1. Explaining the meaning of correct arising; 2. Explaining the meaning of defilement and bondage; 3. Explaining the meaning of perfuming and forming seeds) The three consciousnesses referred to are the Klista-manas (afflicted mind, the seventh consciousness), and the Alaya-vijñana. First, the meaning of correct arising lies in the Klista-manas. This is because it relies on the seven consciousnesses (seven transformed consciousnesses) together with the four afflictions (four defilements). Second, the meaning of defilement and bondage universally binds the arising consciousness. Before the stage of thinking and wisdom (stages of thought and wisdom), the consciousness of ordinary beings constantly arises with defilement and bondage in the minds of the three natures, causing the consciousness to become afflicted (with outflows). As explained in detail in the first aspect above. Third, regarding the differentiation of perfuming seeds, the mind on the four afflictions (four defilements) lies in the seven consciousnesses. Because it arises in correspondence with the Alaya-vijñana, it perfumes the Alaya-vijñana, forming four kinds of seeds. It can also defile the ten Samyojanas (fetters, ten afflictions) of the six consciousnesses (six kinds of consciousness). Perfuming the Alaya-vijñana causes it to form seeds such as the ten Samyojanas. However, the power of defilement is weak. The ten Samyojanas of the six consciousnesses must rely on the seeds of the Alaya-vijñana as the root, and the four afflictions of the seven consciousnesses as the causal root, for the ten Samyojanas to arise. The pure dharmas of transcending the world are powerful, so they can manifest solely relying on the pure seeds of the Alaya-vijñana. The differentiation of the three consciousnesses is complete. Fourth, regarding the differentiation of before and after, there are three aspects: (1. Separate times for the four afflictions; 2. Explaining separate times for the three afflictions, with ignorance having a general meaning; 3. Explaining simultaneous times for the four afflictions) First, regarding the separate times for the four afflictions: First, Avidyā (ignorance) arises, being deluded about the principle of Anatta (non-self). Second, Atma-dṛṣṭi (self-view) arises, considering the Alaya-vijñana as 'self.' Third, Atma-sneha (self-love) arises, cherishing the self. Fourth, Atma-mana (self-conceit) arises, relying on the self and looking down on others. Therefore, the Samjnaskandha (aggregate of perception) says: Not understanding non-self.
意故起我執。由我執起我愛及以我慢 第二明三惑別時無明義通者。分別章云。我見是執我心。隨此心起我慢。因我慢起我貪。故三惑別時。此三惑通以無明為因。明知無明義通三惑更無別體。亦可三惑之前皆先起無明後起三惑。故言三惑通以無明為因 三言四惑同時同體者。四惑同時同體。但義用不同故分別四惑。七識惑心不了無我理名為無明。計本識為我名為我見亦名我執。恃我陵物名為我慢。貪惜自我名為我愛。是故四惑同時同體義分四惑。故眾名章云。名獨行無明亦名常行。與彼六識三性心俱名為獨行及以常行。驗此文證非直無明獨行。我見我慢及以我愛悉皆獨行。不了無我無明義邊名獨行無明及以常行。計本識為我我見義邊我見獨行。恃我陵物我慢義邊我慢獨行。貪惜自我我愛義邊我愛獨行。四皆常行。文中略故但言無明獨行。言獨行者非是不與陀那之中餘三種惑並起名為獨。此明七識之中無明不與七識之中十使別體並行名為獨行。若望六識十使亦有別識並行。但非共識名為獨行。雖有三義。同體同時義分四惑。其義最善。第四先後分別訖。
第五約二障分別者有其三門(一明上心 二明隨眠 三明習氣)言二障者有其二名。依攝大乘論名人我障及法我障。二依地持論名煩惱障及以智障。約此二障辨
【現代漢語翻譯】 現代漢語譯本 意即因為這個原因產生了對自我的執著（我執）。由於對自我的執著，進而產生了對自我的愛戀（我愛）以及由此產生的傲慢（我慢）。 第二點闡明三種迷惑（三惑）在區分時，無明（avidyā）的含義是共通的。在《分別章》中說：『我見』（ātma-dṛṣṭi）是執著于自我的心。隨著這種心的產生，就會有『我慢』。因為『我慢』，就會產生『我貪』（ātma-sneha）。因此，在區分這三種迷惑時，這三種迷惑都以『無明』為因。這清楚地表明，『無明』的含義貫通於三種迷惑，並沒有其他的獨立實體。也可以說，在三種迷惑產生之前，都先產生『無明』，然後才產生三種迷惑。所以說，三種迷惑都以『無明』為因。 第三點說明四種迷惑（四惑）是同時同體的。四種迷惑同時同體，只是含義和作用不同，所以才區分出四種迷惑。第七識（末那識，manas）的迷惑之心不瞭解無我的道理，這被稱為『無明』。將根本識（阿賴耶識，ālayavijñāna）視為自我，這被稱為『我見』，也稱為『我執』。憑藉自我而輕視他人，這被稱為『我慢』。貪戀和珍惜自我，這被稱為『我愛』。因此，四種迷惑是同時同體的，只是在含義上區分出四種迷惑。所以在《眾名章》中說：『名為獨行無明，也名為常行。與彼六識的三性心俱，名為獨行以及常行。』驗證這段經文，並非只有『無明』是獨行，『我見』、『我慢』以及『我愛』也都是獨行。不瞭解無我的『無明』，從含義上來說，被稱為『獨行無明』以及『常行』。將根本識視為自我的『我見』，從含義上來說，『我見』是獨行。憑藉自我而輕視他人的『我慢』，從含義上來說，『我慢』是獨行。貪戀和珍惜自我的『我愛』，從含義上來說，『我愛』是獨行。四者都是常行。經文中省略了，所以只說了『無明』是獨行。所說的『獨行』，並非是不與陀那識（末那識的別名）中的其餘三種迷惑同時生起，而是說明第七識中的『無明』不與第七識中的十使（十種根本煩惱）有不同的實體並行，這被稱為獨行。如果相對於六識的十使，也有不同的識並行，但不是共同的識，這被稱為獨行。雖然有三種含義，但同時同體的含義區分出四種迷惑，這種解釋最為合理。第四點是關於先後順序的區分已經結束。 第五點是關於二障（二種障礙）的區分，有三個方面：（一、說明上心，二、說明隨眠，三、說明習氣）。所說的二障，有兩種名稱。依據《攝大乘論》（Mahāyānasaṃgraha）的說法，是人我障（pudgala-ātma-āvaraṇa）和法我障（dharma-ātma-āvaraṇa）。二、依據《地持論》（Bodhisattvabhūmi）的說法，是煩惱障（kleśāvaraṇa）和智障（jñeyāvaraṇa）。根據這兩種二障進行辨析。
【English Translation】 English version It is because of this intention that the attachment to self (ātma-graha) arises. From the attachment to self arises self-love (ātma-sneha) and the arrogance (māna) that comes with it. Secondly, when explaining the distinctions between the three delusions (trividha-moha), the meaning of ignorance (avidyā) is universal. The 'Chapter on Distinctions' says: 'Self-view' (ātma-dṛṣṭi) is the mind attached to self. With the arising of this mind, 'arrogance' (māna) arises. Because of 'arrogance', 'self-love' (ātma-sneha) arises. Therefore, when distinguishing these three delusions, all three take 'ignorance' as their cause. This clearly shows that the meaning of 'ignorance' pervades the three delusions, and there is no other independent entity. It can also be said that before the three delusions arise, 'ignorance' arises first, and then the three delusions arise. Therefore, it is said that the three delusions all take 'ignorance' as their cause. Thirdly, it is said that the four delusions (catuḥ-moha) are simultaneous and of the same essence. The four delusions are simultaneous and of the same essence, but their meanings and functions are different, so the four delusions are distinguished. The deluded mind of the seventh consciousness (manas) does not understand the principle of no-self, which is called 'ignorance'. Considering the fundamental consciousness (ālayavijñāna) as self is called 'self-view', also known as 'self-attachment'. Relying on self and belittling others is called 'arrogance'. Greedily cherishing the self is called 'self-love'. Therefore, the four delusions are simultaneous and of the same essence, but the four delusions are distinguished in meaning. So, the 'Chapter on Various Names' says: 'It is called solitary ignorance, and also called constant practice. Together with the three natures of the six consciousnesses, it is called solitary practice and constant practice.' Verifying this passage, it is not only 'ignorance' that is solitary, but 'self-view', 'arrogance', and 'self-love' are also solitary. 'Ignorance' that does not understand no-self, in terms of meaning, is called 'solitary ignorance' and 'constant practice'. 'Self-view' that considers the fundamental consciousness as self, in terms of meaning, 'self-view' is solitary. 'Arrogance' that relies on self and belittles others, in terms of meaning, 'arrogance' is solitary. 'Self-love' that greedily cherishes the self, in terms of meaning, 'self-love' is solitary. All four are constant practice. The text is abbreviated, so it only says that 'ignorance' is solitary. The so-called 'solitary practice' does not mean that it does not arise simultaneously with the other three delusions in the 陀那識 (another name for manas), but it explains that the 'ignorance' in the seventh consciousness does not run parallel with the ten fetters (ten fundamental afflictions) in the seventh consciousness as separate entities, which is called solitary practice. If, relative to the ten fetters of the six consciousnesses, there are also different consciousnesses running parallel, but they are not common consciousnesses, this is called solitary practice. Although there are three meanings, the meaning of simultaneous and of the same essence distinguishes the four delusions, and this explanation is the most reasonable. The fourth point is that the distinction regarding the order of precedence has ended. Fifthly, regarding the distinction of the two obscurations (dvi-āvaraṇa), there are three aspects: (1. Explaining the upper mind, 2. Explaining latent tendencies, 3. Explaining habitual energies). The so-called two obscurations have two names. According to the Mahāyānasaṃgraha, they are the obscuration of the self of the person (pudgala-ātma-āvaraṇa) and the obscuration of the self of phenomena (dharma-ātma-āvaraṇa). 2. According to the Bodhisattvabhūmi, they are the afflictive obscuration (kleśāvaraṇa) and the cognitive obscuration (jñeyāvaraṇa). Discriminating based on these two obscurations.
上三門 初言上心者。四惑現行在於七識。此望四惑一向是其人我障攝。亦名煩惱障攝。亦可四惑與彼六識之中法執並起。染縛法執亦名法我障 二言隨眠者。本識之中四惑正使種子一向是其人我障攝。故無相論云。隨眠上心小乘見道聖解所斷 三習氣者。是其四惑種子殘氣亦名人我障。亦是法我障。是人我障殘氣故名人我障。與法我障俱斷亦名法我障。故無相論云。習氣者羅漢不滅。得法如智方能漸遣。十回地中得法如智。第五約二障分別訖。
第六約三障分別者有其二門(一明三障體相二約四惑分別)初言三障者有其四義。一二障共辨。二二障別說。三二障合說。四隨地分別。初言二障共說者。依攝大乘論第一依止勝相差別品相貌章所辨。小乘見諦惑名為肉煩惱。以用細故。小乘修道惑名為皮煩惱。以用粗故。大乘無明住地名心煩惱。故彼論云。分別內法壞正理立非理名肉煩惱。分別外塵起欲瞋等惑名皮煩惱。分別出世法名心煩惱。二言二障別記者。依地持論住品所說。煩惱障中有其三品。一名上中惡趣煩惱。分在解行終心斷得歡喜住。二名一切煩惱。勿七地斷盡入第八地。三名一切煩惱習。第十地斷盡入如來地。智障有三品。謂面板骨。斷皮入初地。斷膚入八地。斷骨入佛地。三言二障合說者。依攝大乘
【現代漢語翻譯】 現代漢語譯本： 上三門：首先說『上心』，四種煩惱（四惑）現行於第七識（末那識）。從這個角度來看，四惑始終屬於人我障（認為存在永恒不變的『我』的障礙），也屬於煩惱障。也可以說，四惑與第六識（意識）中的法執（對法的執著）同時生起，染污束縛的法執也屬於法我障（認為法是實有的障礙）。 其次說『隨眠』，本識（阿賴耶識）中的四惑正使種子始終屬於人我障。所以《無相論》說，『隨眠上心』是小乘見道聖者通過智慧所斷除的。 再次說『習氣』，是四惑種子殘留的氣息，也屬於人我障，也屬於法我障。因為是人我障的殘留氣息，所以稱為人我障。與法我障一同斷除，也稱為法我障。所以《無相論》說，『習氣』羅漢無法滅盡，必須獲得如智（如實智）才能逐漸去除。在十回向地中獲得如智。 第五，關於二障的分別完畢。
第六，關於三障的分別，分為兩個方面：（一、說明三障的體相；二、從四惑的角度進行分別。）首先說三障，有四種含義：一、二障共同辨析；二、二障分別說明；三、二障合併說明；四、隨地（菩薩的修行階段）進行分別。首先說二障共同說明，依據《攝大乘論》第一依止勝相差別品相貌章所辨析的，小乘見諦（證悟真理）的迷惑稱為肉煩惱，因為作用微細。小乘修道（修行）的迷惑稱為皮煩惱，因為作用粗重。大乘無明住地（無明的根本）稱為心煩惱。所以該論說：『分別內法，破壞正理，建立非理，名為肉煩惱。分別外塵，生起欲、瞋等惑，名為皮煩惱。分別出世法，名為心煩惱。』 其次說二障分別記錄，依據《地持論》住品所說，煩惱障中有三種品類：一、名為上中惡趣煩惱，分在解行（解行相應）的終點斷除，獲得歡喜住（初地菩薩）。二、名為一切煩惱，在七地斷盡，進入第八地。三、名為一切煩惱習，在第十地斷盡，進入如來地。智障有三種品類，稱為面板骨。斷除皮，進入初地；斷除膚，進入八地；斷除骨，進入佛地。 再次說二障合併說明，依據《攝大乘論》
【English Translation】 English version: The Above Three Categories: First, 『Upward Mind』 (上心). The four afflictions (四惑) manifest in the seventh consciousness (末那識, Manas-vijnana). From this perspective, the four afflictions are always included in the ego-obstruction (人我障, Renwozhang - the obstruction of believing in a permanent 'self'), and also included in the affliction-obstruction. It can also be said that the four afflictions arise simultaneously with the dharma-attachment (法執, Fazhi - attachment to the idea of the reality of dharmas) in the sixth consciousness (意識, Vijnana). The defiled and bound dharma-attachment is also called the dharma-ego-obstruction (法我障, Fawozhang - the obstruction of believing in the reality of dharmas). Second, 『Latent Tendencies』 (隨眠, Suimian). The seeds of the four fundamental afflictions in the fundamental consciousness (阿賴耶識, Alaya-vijnana) are always included in the ego-obstruction. Therefore, the Treatise on Non-Appearance says, 『The upward mind of latent tendencies』 is what is severed by the wisdom of the Hearer (小乘, Shravaka) on the path of seeing (見道, Darshana-marga). Third, 『Habitual Energies』 (習氣, Xiqi). These are the residual energies of the seeds of the four afflictions, also called the ego-obstruction, and also the dharma-ego-obstruction. Because they are the residual energies of the ego-obstruction, they are called the ego-obstruction. Being severed together with the dharma-ego-obstruction, they are also called the dharma-ego-obstruction. Therefore, the Treatise on Non-Appearance says, 『Habitual energies』 are not extinguished by Arhats. Only by obtaining suchness-wisdom (如智, Ruzhi) can they be gradually eliminated. Suchness-wisdom is obtained in the Tenth Stage of Returning (十回向地, Dashihuixiangdi). Fifth, the differentiation regarding the two obstructions is completed.
Sixth, the differentiation regarding the three obstructions is divided into two aspects: (1. Explaining the substance and characteristics of the three obstructions; 2. Differentiating from the perspective of the four afflictions.) First, regarding the three obstructions, there are four meanings: 1. Joint analysis of the two obstructions; 2. Separate explanation of the two obstructions; 3. Combined explanation of the two obstructions; 4. Differentiation according to the stage (of a Bodhisattva's practice). First, regarding the joint explanation of the two obstructions, it is based on the analysis in the Mahayana-samgraha (攝大乘論) First, the Chapter on the Differences in the Superior Aspects of Reliance, Section on Characteristics. The delusions of the Hearer's path of seeing are called flesh-afflictions (肉煩惱, Roufannao), because their function is subtle. The delusions of the Hearer's path of cultivation (修道, Bhavana-marga) are called skin-afflictions (皮煩惱, Pifannao), because their function is coarse. The ground of ignorance (無明住地, Wumingzhudi) in the Great Vehicle (大乘, Mahayana) is called mind-afflictions (心煩惱, Xinfannao). Therefore, that treatise says: 『Discriminating internal dharmas, destroying correct reasoning, and establishing incorrect reasoning are called flesh-afflictions. Discriminating external dusts, generating desires, anger, and other delusions, are called skin-afflictions. Discriminating supramundane dharmas is called mind-afflictions.』 Second, regarding the separate recording of the two obstructions, according to what is said in the Bodhisattva-bhumi (地持論) Chapter on Abiding, there are three categories of affliction-obstructions: 1. Called superior, middling, and evil-destiny afflictions, severed at the end of the stage of understanding and practice (解行, Jiexing), obtaining the Joyful Abiding (歡喜住, Huanxizhu - the first Bhumi). 2. Called all afflictions, exhausted at the seventh Bhumi, entering the eighth Bhumi. 3. Called all affliction-habits, exhausted at the tenth Bhumi, entering the Tathagata-ground (如來地, Tathagatabhumi). There are three categories of knowledge-obstructions, called skin, flesh, and bone. Severing skin, entering the first Bhumi; severing flesh, entering the eighth Bhumi; severing bone, entering the Buddha-ground. Third, regarding the combined explanation of the two obstructions, according to the Mahayana-samgraha
論第五因果修差別相修時章說。地前一大劫僧祇斷皮煩惱。初地至七地第二大劫阿僧祇斷肉煩惱。八地至十地第三大劫阿僧祇斷心煩惱。四言隨地分別者。如修時章說。地前立三阿僧祇信行精進趣向。十地各立三十三阿僧祇。十一地中皆斷皮惑立初僧祇。斷肉立第二。斷心立第三。故有三十三僧祇。辨三障體相訖 第二約四惑分別者。次第就前四種三障分別四惑。第一門中小乘修惑為四惑中我愛習氣所染。小乘見惑為四惑中我見等所染。大乘無明有四惑殘習。第二二障別說者。煩惱三品中。第一增上中惡趣煩惱分。在常沒地有四惑上心。十信地中有四惑種子。在十解已上有四惑殘習。第二初地已上一切煩惱分。第三八地已上一切煩惱習皆有四惑殘習。智障三品但辨無明住地更不辨其四惑之義。以煩惱障攝故。第三二障合說。第四隨地分別。類上二門其義可知。第六約三障分別訖。
第七五住分別者有其二門(一辨五住體相二約四惑分別)初言辨五住體相者。五住地惑在勝鬘經一乘章中廣說。第一見一處住地。是小乘人見斷煩惱。二名欲愛住地。是小乘人慾界修惑。三名色愛住地。是小乘人色界修惑。四名有愛住地。是小乘人無色修惑。又三愛住地通於見修二道。五名無明住地。是大乘人見修煩惱。在六識中名為
【現代漢語翻譯】 現代漢語譯本：關於第五因果修差別相修時章的論述。在初地之前的一個大劫（kalpa）阿僧祇（asamkhya，無數）的時間裡，斷除的是皮煩惱（粗顯的煩惱）。從初地到七地，在第二個大劫阿僧祇的時間裡，斷除的是肉煩惱（較粗的煩惱）。從八地到十地，在第三個大劫阿僧祇的時間裡，斷除的是心煩惱（微細的煩惱）。 關於『隨地分別』的說法，如修時章所說，在初地之前，通過信行和精進，經歷三個阿僧祇的時間來趣向佛果。十地菩薩每一地各自經歷三十三個阿僧祇的時間。在第十一地中，斷除皮惑（粗顯的迷惑）需要第一個阿僧祇的時間，斷除肉惑（較粗的迷惑）需要第二個阿僧祇的時間，斷除心惑（微細的迷惑）需要第三個阿僧祇的時間。因此總共有三十三個阿僧祇的時間。辨析三障（煩惱障、業障、報障）的體性和現象完畢。 第二，從四惑（我見、我愛、我慢、我癡）的角度來分別。依次就前面的四種三障來分別四惑。第一種情況，小乘的修惑（通過修行斷除的迷惑）是被四惑中的我愛習氣所染污的。小乘的見惑（通過見道斷除的迷惑）是被四惑中的我見等所染污的。大乘的無明（根本的迷惑）有四惑的殘餘習氣。 第二種情況，分別說明二障（煩惱障、智障）。在煩惱障的三品（增上、中、惡趣煩惱）中，第一種增上中惡趣煩惱的部分，在常沒地（指凡夫位）有四惑的上心（強烈的煩惱）。在十信地（菩薩修行的最初階段）中有四惑的種子。在十解（對佛法的十種理解）之後有四惑的殘餘習氣。第二種情況，初地（菩薩的第一個果位）以上的一切煩惱部分。第三種情況，八地（菩薩的高級果位）以上的一切煩惱習氣都有四惑的殘餘習氣。智障的三品只辨析無明住地（根本無明），不再辨析其中的四惑之義，因為它已經被煩惱障所攝。 第三種情況，將二障合起來說。第四種情況，隨地分別。類似於以上兩種情況，其中的含義可以理解。 第六，關於從三障的角度來分別完畢。 第七，從五住地（五種根本煩惱的住處）的角度來分別，有兩種方法：（一、辨析五住地的體性和現象；二、從四惑的角度來分別）。首先，辨析五住地的體性和現象。《勝鬘經》的一乘章中有詳細的說明。第一，見一處住地（執著于錯誤的見解），是小乘人通過見道斷除的煩惱。第二，欲愛住地（對慾望的執著），是小乘人對欲界的修惑。第三，色愛住地（對色界的執著），是小乘人對色界的修惑。第四，有愛住地（對存在的執著），是小乘人對無色界的修惑。另外，三愛住地（欲愛、色愛、有愛）貫通於見道和修道。第五，無明住地（根本無明），是大乘人見道和修道的煩惱。在六識（眼識、耳識、鼻識、舌識、身識、意識）中被稱為……
【English Translation】 English version: Discourse on the Chapter on the Differences in Practice Based on the Fifth Cause and Effect. Before the first Bhumi (ground), it takes one great kalpa (aeon) asamkhya (innumerable) to sever the 'skin' afflictions (coarse afflictions). From the first Bhumi to the seventh Bhumi, it takes a second great kalpa asamkhya to sever the 'flesh' afflictions (relatively coarse afflictions). From the eighth Bhumi to the tenth Bhumi, it takes a third great kalpa asamkhya to sever the 'mind' afflictions (subtle afflictions). Regarding the statement 'differentiating according to the Bhumi', as stated in the Chapter on Practice Time, before the first Bhumi, one approaches Buddhahood through faith and diligence, taking three asamkhyas. Each of the ten Bhumis takes thirty-three asamkhyas. In the eleventh Bhumi, severing the 'skin' delusions (coarse delusions) takes the first asamkhya, severing the 'flesh' takes the second, and severing the 'mind' takes the third. Therefore, there are a total of thirty-three asamkhyas. The analysis of the nature and characteristics of the Three Obstacles (klesha-avarana, karma-avarana, vipaka-avarana) is complete. Secondly, differentiating from the perspective of the Four Delusions (self-view, self-love, self-conceit, self-ignorance). Differentiating the Four Delusions based on the preceding four types of Three Obstacles in order. In the first case, the afflictions to be cultivated away (修惑) in the Small Vehicle (Hinayana) are tainted by the habitual tendencies of self-love among the Four Delusions. The afflictions to be seen away (見惑) in the Small Vehicle are tainted by self-view and so on among the Four Delusions. The ignorance (無明) in the Great Vehicle (Mahayana) has residual habits of the Four Delusions. In the second case, separately explaining the Two Obstacles (klesha-avarana, jnana-avarana). Among the three categories of afflictions (increased, medium, evil-destiny afflictions), the first part, the increased, medium, and evil-destiny afflictions, in the state of constant submersion (referring to the state of ordinary beings), has the 'upper mind' (strong afflictions) of the Four Delusions. In the Ten Faiths Ground (the initial stage of Bodhisattva practice), there are seeds of the Four Delusions. After the Ten Understandings (ten understandings of the Dharma), there are residual habits of the Four Delusions. In the second case, all afflictions from the first Bhumi (the first fruit of a Bodhisattva) and above. In the third case, all afflictions and habits from the eighth Bhumi (an advanced fruit of a Bodhisattva) and above have residual habits of the Four Delusions. The three categories of the Obstacle of Wisdom only analyze the Ground of Abiding Ignorance (fundamental ignorance) and no longer analyze the meaning of the Four Delusions within it, because it is already included within the Obstacle of Afflictions. In the third case, combining the Two Obstacles together. In the fourth case, differentiating according to the Bhumi. Similar to the above two cases, the meaning within them can be understood. Sixth, the discussion on differentiating from the perspective of the Three Obstacles is complete. Seventh, differentiating from the perspective of the Five Abodes (the abodes of the five fundamental afflictions), there are two methods: (1. Analyzing the nature and characteristics of the Five Abodes; 2. Differentiating from the perspective of the Four Delusions). First, analyzing the nature and characteristics of the Five Abodes. The Chapter on the One Vehicle in the Shrimala Sutra has a detailed explanation. First, the Abode of Dwelling in One View (attachment to wrong views), is the affliction that Small Vehicle practitioners sever through the Path of Seeing. Second, the Abode of Dwelling in Desire-Love (attachment to desire), is the affliction to be cultivated away in the Desire Realm for Small Vehicle practitioners. Third, the Abode of Dwelling in Form-Love (attachment to form), is the affliction to be cultivated away in the Form Realm for Small Vehicle practitioners. Fourth, the Abode of Dwelling in Existence-Love (attachment to existence), is the affliction to be cultivated away in the Formless Realm for Small Vehicle practitioners. In addition, the Three Abodes of Love (desire-love, form-love, existence-love) pervade both the Path of Seeing and the Path of Cultivation. Fifth, the Abode of Dwelling in Ignorance (fundamental ignorance), is the affliction of the Path of Seeing and the Path of Cultivation for Great Vehicle practitioners. In the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), it is called...
起惑。本識種子名為地惑。七識煩惱亦地亦起。對彼六識中惑七識四惑名之為地。與彼為根故。對彼本識惑種七識四惑名為起惑。上七識心故。辨五住地惑體相訖 第二約四惑分別者。若就別時四惑。四惑與彼小乘見惑為染污根亦名見惑。我愛我慢無明三種並習氣通與見修二惑為染污根亦名修惑。四惑殘習在無明地。若就同時四惑。四惑皆與彼見修二惑為根。亦名見惑亦名修惑。第七約五住地惑分別訖。
第八約六染分別者有其二門。一明六染體相。二約四惑分別 初辨六染體相者。在起信論。一名執相應染。在二乘地至大乘十信地斷之窮盡。二名不斷相應染。依大乘十信地至凈心地方能斷盡。三名分別相應染。依二地至第七地斷之方盡。四名現色不相應染。依第八色自在地斷之方盡。五名能見心不相應染。依第九心自在地斷之方盡。六名根本業不相應染。依十地斷盡入如來地。辨六染體相訖 第二約四惑分別者。四惑上心及以隨眠是其第一執相應染所攝。四惑殘氣是后五染所攝。第八約六染分別訖。
第九約八妄分別者有其二門(一辨八妄體相二約四惑分別)初辨八妄相相者。依地持論真實義品廣說。一名自性妄想。取諸法體。二名差別妄想。取諸法想。三名攝受精聚妄想。取法上作用。前三是法執。
【現代漢語翻譯】 現代漢語譯本： 起惑：本識（根本識，阿賴耶識）的種子被稱為地惑。第七識的煩惱既是地惑也是起惑。對於前六識中的迷惑，第七識的四種迷惑被稱為地惑，因為它們是前六識迷惑的根源。對於本識的迷惑種子，第七識的四種迷惑被稱為起惑，因為它們是上七識（指末那識、意識等）生起的原因。五住地惑的體性和現象辨析完畢。 第二，從四惑的角度進行分別：如果從不同時期的四惑來看，四惑與小乘的見惑一樣，是染污的根源，因此也稱為見惑。我愛、我慢、無明這三種，連同習氣，都與見惑和修惑一起，是染污的根源，因此也稱為修惑。四惑的殘餘習氣存在於無明地。如果從同一時期的四惑來看，四惑都是見惑和修惑的根源，因此既可以稱為見惑，也可以稱為修惑。關於從五住地惑的角度進行分別完畢。 第八，從六染的角度進行分別，分為兩個方面：一是說明六染的體性和現象，二是根據四惑進行分別。首先辨析六染的體性和現象：根據《起信論》，第一種稱為執相應染，在二乘地到大乘十信地斷除窮盡。第二種稱為不斷相應染，從大乘十信地到凈心地才能斷盡。第三種稱為分別相應染，從二地到七地才能斷盡。第四種稱為現色不相應染，從第八色自在地才能斷盡。第五種稱為能見心不相應染，從第九心自在地才能斷盡。第六種稱為根本業不相應染，在十地斷盡，進入如來地。六染的體性和現象辨析完畢。第二，從四惑的角度進行分別：四惑的上心以及隨眠屬於第一種執相應染所攝。四惑的殘餘習氣屬於后五染所攝。關於從六染的角度進行分別完畢。 第九，從八妄的角度進行分別，分為兩個方面：（一、辨析八妄的體性和現象；二、根據四惑進行分別）首先辨析八妄的現象：根據《地持論·真實義品》的詳細說明，第一種稱為自性妄想，執取諸法的本體。第二種稱為差別妄想，執取諸法的現象。第三種稱為攝受精聚妄想，執取法的作用。前三種是法執。
【English Translation】 English version: Arising Delusion: The seeds of the Basic Consciousness (Alaya-vijnana) are called Ground Delusions (Dhi-moha). The afflictions of the Seventh Consciousness are both Ground and Arising. Regarding the delusions in the first six consciousnesses, the four afflictions of the Seventh Consciousness are called Ground Delusions because they are the root of the delusions of the first six consciousnesses. Regarding the seeds of delusion in the Basic Consciousness, the four afflictions of the Seventh Consciousness are called Arising Delusions because they are the cause of the arising of the upper seven consciousnesses (Manas-vijnana, Vijnana, etc.). The analysis of the substance and phenomena of the Five Grounds of Affliction is complete. Second, distinguishing from the perspective of the Four Afflictions: If viewed from the perspective of the Four Afflictions at different times, the Four Afflictions, like the View Delusions (Drishti-moha) of the Hinayana, are the source of defilement and are therefore also called View Delusions. Self-love, self-conceit, and ignorance, along with habitual tendencies, together with View and Cultivation Delusions (Bhavana-moha), are the source of defilement and are therefore also called Cultivation Delusions. The remaining habitual tendencies of the Four Afflictions exist in the Ground of Ignorance. If viewed from the perspective of the Four Afflictions at the same time, the Four Afflictions are all the root of View and Cultivation Delusions, and therefore can be called both View Delusions and Cultivation Delusions. The distinction from the perspective of the Five Grounds of Affliction is complete. Eighth, distinguishing from the perspective of the Six Taints, divided into two aspects: First, explaining the substance and phenomena of the Six Taints; second, distinguishing according to the Four Afflictions. First, analyzing the substance and phenomena of the Six Taints: According to the 'Awakening of Faith in the Mahayana', the first is called Attachment-Corresponding Taint (執相應染), which is completely eradicated from the Two Vehicles Ground to the Ten Faiths Ground of the Mahayana. The second is called Unceasing-Corresponding Taint (不斷相應染), which can only be completely eradicated from the Ten Faiths Ground of the Mahayana to the Pure Mind Ground. The third is called Discrimination-Corresponding Taint (分別相應染), which can only be completely eradicated from the Second Ground to the Seventh Ground. The fourth is called Manifestation-Non-Corresponding Taint (現色不相應染), which can only be completely eradicated from the Eighth Color-Mastery Ground. The fifth is called Seeing-Mind-Non-Corresponding Taint (能見心不相應染), which can only be completely eradicated from the Ninth Mind-Mastery Ground. The sixth is called Fundamental-Karma-Non-Corresponding Taint (根本業不相應染), which is completely eradicated in the Tenth Ground, entering the Tathagata Ground. The analysis of the substance and phenomena of the Six Taints is complete. Second, distinguishing from the perspective of the Four Afflictions: The upper mind and latent tendencies of the Four Afflictions are included in the first Attachment-Corresponding Taint. The remaining habitual tendencies of the Four Afflictions are included in the latter five taints. The distinction from the perspective of the Six Taints is complete. Ninth, distinguishing from the perspective of the Eight Illusions, divided into two aspects: (1. Analyzing the substance and phenomena of the Eight Illusions; 2. Distinguishing according to the Four Afflictions) First, analyzing the phenomena of the Eight Illusions: According to the detailed explanation in the 'Treatise on the Grounds of Yoga Practice, Chapter on True Meaning', the first is called Self-Nature Illusion (自性妄想), which grasps the essence of all dharmas. The second is called Differentiation Illusion (差別妄想), which grasps the phenomena of all dharmas. The third is called Gathering-Essence Illusion (攝受精聚妄想), which grasps the function of dharmas. The first three are the attachment to dharmas (法執).
四名我妄想。取人我體。五名我所妄想。取人我所。此二是人執。六名念妄想。取其順境。七名不念妄想。取其違境。八名俱相違妄想。取中容境。八中初三是無明住地。次二是見一處住地。后三是三愛住地。辨八妄體相訖 第二約四分別者。初三妄想是其法執非四惑所攝。我及我所二種妄想是四惑中我見所攝。念妄想者我愛所攝。不念妄想我慢所攝。俱相違妄想無明所攝。四惑殘習初三所攝。第九約八妄想分別訖。
第十約十種無明分別者。有其二門(一辨十種無明體相二約四惑分別)第一辨十種無明者。依第五勝相對治章所說。一名凡夫性無明。是法執種子。二名依身業等於諸眾生起邪行無明。三名心遲苦無明。聞思修妄失無明。四名微細煩惱行共生身見等無明。五名于下乘般涅槃無明。六名粗相行無明。七名微細相行無明。八名于無明作功用心無明。九名于眾生利益不由功用心無明。十名于眾法中不得自在無明。此十無明並是本識中法執種子。亦有人我障中十使種子殘習及四惑種子殘習。初一無明當體立名。后之九種就所障加行之道以立其名。起邪行等皆是凈品加行。從本識中聞思修種子而生。不從本識中無明種生。下二十二無明亦是本識中法執種子。及人我執中殘習種子。並非上心。類此可知。第一辨
【現代漢語翻譯】 現代漢語譯本 四種名為『我』的妄想，執取於人我的自體。五種名為『我所』的妄想，執取於人我的所有。這兩種是人執。六種名為『念』的妄想，執取順境。七種名為『不念』的妄想，執取違境。八種名為『俱相違』的妄想，執取中容境。這八種妄想中，最初三種是無明住地，其次兩種是見一處住地，最後三種是三愛住地。辨析八種妄想的體相完畢。 第二，根據四種分別來說明。最初三種妄想是法執，不被四惑所包含。『我』及『我所』兩種妄想是被四惑中的我見所包含。『念』妄想是被我愛所包含。『不念』妄想是被我慢所包含。『俱相違』妄想是被無明所包含。四惑的殘餘習氣被最初三種妄想所包含。第九，關於八種妄想的分別完畢。 第十，根據十種無明來分別。有兩種途徑：（一、辨析十種無明的體相；二、根據四惑來分別。）第一，辨析十種無明。依據《第五勝相對治章》所說：第一種名為凡夫性無明，是法執的種子。第二種名為依身業等於諸眾生起邪行無明。第三種名為心遲苦無明，聞思修妄失無明。第四種名為微細煩惱行共生身見等無明。第五種名為于下乘般涅槃無明。第六種名為粗相行無明。第七種名為微細相行無明。第八種名為于無明作功用心無明。第九種名為于眾生利益不由功用心無明。第十種名為于眾法中不得自在無明。這十種無明都是本識中的法執種子，也有人我障中的十使種子殘餘習氣以及四惑種子殘餘習氣。最初一種無明當體立名，後面的九種就所障礙的加行之道來立名。起邪行等都是凈品加行，從本識中的聞思修種子而生，不是從本識中的無明種生。下面的二十二種無明也是本識中的法執種子，以及人我執中的殘餘習氣，並非上心。類似情況可以依此類推。第一，辨析完畢。
【English Translation】 English version The fourth is 'I' (ātman) delusion, grasping at the self of the person. The fifth is 'what belongs to I' (ātmīya) delusion, grasping at what belongs to the person. These two are the personal attachment (pudgala-graha). The sixth is 'thinking' (smṛti) delusion, grasping at favorable circumstances. The seventh is 'non-thinking' (asmṛti) delusion, grasping at unfavorable circumstances. The eighth is 'mutually contradictory' (ubhayaviparita) delusion, grasping at neutral circumstances. Among these eight delusions, the first three are the dwelling place of ignorance (avidyā-sthiti), the next two are the dwelling place of seeing one place (dṛṣṭi-ekatra-sthiti), and the last three are the dwelling place of the three loves (trayas-trayas-sthiti). The analysis of the substance and characteristics of the eight delusions is complete. Secondly, explaining based on the four discriminations. The first three delusions are attachment to the dharma (dharma-graha) and are not included in the four afflictions (kleśas). The two delusions of 'I' and 'what belongs to I' are included in the view of self (ātma-dṛṣṭi) among the four afflictions. The 'thinking' delusion is included in self-love (ātma-sneha). The 'non-thinking' delusion is included in self-conceit (ātma-māna). The 'mutually contradictory' delusion is included in ignorance (avidyā). The remaining habitual tendencies of the four afflictions are included in the first three delusions. Ninth, the discrimination of the eight delusions is complete. Tenth, discriminating based on the ten kinds of ignorance. There are two approaches: (1. Discriminating the substance and characteristics of the ten kinds of ignorance; 2. Discriminating based on the four afflictions.) First, discriminating the ten kinds of ignorance. According to what is said in the 'Fifth Chapter on Overcoming Superior Opposites': The first is called ordinary person's nature ignorance (pṛthag-jana-svabhāva-avidyā), which is the seed of attachment to the dharma. The second is called ignorance of arising evil conduct towards all beings based on bodily actions, etc. (kāya-karma-ādi-sarva-sattva-prati-viparīta-ācāra-avidyā). The third is called slow-minded suffering ignorance (citta-mandatā-duḥkha-avidyā), ignorance of losing hearing, thinking, and cultivation (śruta-cinta-bhāvanā-bhraṃśa-avidyā). The fourth is called subtle affliction conduct co-arising self-view, etc., ignorance (sūkṣma-kleśa-ācāra-saha-utpāda-satkāya-dṛṣṭi-ādi-avidyā). The fifth is called ignorance of nirvāṇa in the lower vehicle (hīna-yāna-nirvāṇa-avidyā). The sixth is called coarse aspect conduct ignorance (sthūla-lakṣaṇa-ācāra-avidyā). The seventh is called subtle aspect conduct ignorance (sūkṣma-lakṣaṇa-ācāra-avidyā). The eighth is called ignorance of applying effort to ignorance (avidyā-kṛtya-upāya-citta-avidyā). The ninth is called ignorance of benefiting beings without applying effort (sattva-hita-akṛtya-upāya-citta-avidyā). The tenth is called ignorance of not obtaining freedom among all dharmas (sarva-dharma-asvatantra-avidyā). These ten kinds of ignorance are all seeds of attachment to the dharma in the ālaya-consciousness (ālayavijñāna), and also have the remaining habitual tendencies of the ten fetters (daśa-saṃyojana) seeds in the personal obstacle (pudgala-āvaraṇa), as well as the remaining habitual tendencies of the four afflictions seeds. The first kind of ignorance is named directly by its substance. The following nine kinds are named based on the path of practice that is obstructed. Arising evil conduct, etc., are all pure conduct practices, arising from the seeds of hearing, thinking, and cultivation in the ālaya-consciousness, not arising from the seeds of ignorance in the ālaya-consciousness. The following twenty-two kinds of ignorance are also seeds of attachment to the dharma in the ālaya-consciousness, as well as the remaining habitual tendencies in the personal attachment, not the upper mind. Similar situations can be inferred accordingly. First, the discrimination is complete.
十無明體相訖 第二約四惑分別者。四惑上心及隨眠種子並非彼十無明所攝及二十二無明攝。四惑種子殘習為彼十無明及二十二無明所攝。第十約十無明分別訖。
第十一治斷分齊者有其二門。一就大辨小明二乘人斷之分齊。二明大乘治斷分齊 初就大辨小中。先辨雜心。次辨成實所以名為。就大辨小者。良由小乘法中未辨七識四惑。今明小乘斷七識四惑。是故名為就大辨小。所以不為小乘之人說七識四惑者。由此七識是其通識難可解知故。不為小說。以不為說七識故。彼小乘人執一切惑皆在六識。雜心人執相應無明在於六識相應心數。成實人執取性無明在於六識。大乘人說此相應取性並在七識。為有此義故須就以辨其小。先辨雜心者有其五位。一名外凡位。二名內凡位。四念已上。三名見道位。苦法忍已上。四修道位。謂十六心已上。五名無學位。謂羅漢已上。初外凡位中。修習三界事觀聞思修慧。爾時伏斷六識地中十使上心。陀那四惑上心猶行。第二念處已上。內凡位中。學作無我之觀能伏陀那我見上心。問。陀那我見緣本識起。二乘內凡未見本識。何能伏除七識我見。釋言。凡夫七識總相迷彼五陰以之為我。聖以理說五陰之法體是本識名緣梨耶道理。我見之心當時不作梨耶意緣。但作我塵意緣。亦得名為
【現代漢語翻譯】 現代漢語譯本 十無明體相完畢。第二，關於四惑的分別：四惑的上心以及隨眠種子，不屬於那十無明以及二十二無明所包含的範圍。四惑的種子和殘餘習氣，屬於那十無明以及二十二無明所包含的範圍。第十，關於十無明的分別完畢。
第十一，關於修治斷除的界限，有兩方面：一是藉由大乘來辨明小乘人斷除的界限；二是闡明大乘修治斷除的界限。首先，藉由大乘來辨明小乘。先辨析《雜心論》，再辨析《成實論》之所以這樣命名。之所以說藉由大乘來辨明小乘，是因為小乘佛法中沒有辨析七識和四惑。現在闡明小乘斷除七識和四惑，因此稱為藉由大乘來辨明小乘。不為小乘之人講述七識和四惑的原因是，因為七識是共通的識，難以理解，所以不為小乘講述。因為不為小乘講述七識，所以小乘人認為一切惑都在六識之中。《雜心論》的人認為相應無明在於六識相應的心理活動中。《成實論》的人認為取性無明在於六識之中。大乘的人認為這種相應和取性都在七識之中。因為有這個道理，所以需要藉由大乘來辨明小乘。先辨析《雜心論》，有五個階段：一是外凡位；二是內凡位，四念處以上；三是見道位，苦法忍以上；四是修道位，十六心以上；五是無學位，阿羅漢以上。最初在外凡位中，修習三界的事觀、聞思修慧。這時，伏斷六識地中的十使上心，陀那識的四惑上心仍然在活動。第二，在念處以上的內凡位中，學習修作無我的觀想，能夠伏除陀那識的我見上心。問：陀那識的我見緣于本識而生起，二乘內凡沒有見到本識，怎麼能夠伏除七識的我見？回答說：凡夫的七識總體上迷惑於五陰，把五陰當作我。聖人以理來說，五陰的法體是本識，這叫做緣于阿賴耶識的道理。我見之心當時不作阿賴耶識的意緣，只作我塵的意緣，也可以這樣說。
【English Translation】 English version The discussion on the substance and characteristics of the ten Avidyas is complete. Secondly, regarding the differentiation of the four afflictions (four惑): the active mind (上心) of the four afflictions and the seeds of latent tendencies (隨眠種子) are not included within the scope of those ten Avidyas and twenty-two Avidyas. The seeds and residual habits of the four afflictions are included within the scope of those ten Avidyas and twenty-two Avidyas. The tenth, regarding the differentiation of the ten Avidyas, is complete.
Eleventh, regarding the boundaries of cultivation and severance, there are two aspects: first, to distinguish the boundaries of severance for those of the Two Vehicles (二乘) by means of the Mahayana (大乘); second, to elucidate the boundaries of cultivation and severance in the Mahayana. First, to distinguish the Small by means of the Great. First analyze the Zaxin Lun (雜心論), then analyze the reason for the name Chengshi Lun (成實論). The reason for saying 'distinguishing the Small by means of the Great' is that the Seven Consciousnesses (七識) and Four Afflictions were not analyzed in the Small Vehicle (小乘) Dharma. Now elucidating the severance of the Seven Consciousnesses and Four Afflictions by the Small Vehicle, therefore it is called 'distinguishing the Small by means of the Great'. The reason for not explaining the Seven Consciousnesses and Four Afflictions to those of the Small Vehicle is that the Seven Consciousnesses are common consciousnesses and difficult to understand, therefore they are not explained to the Small Vehicle. Because the Seven Consciousnesses are not explained to the Small Vehicle, those of the Small Vehicle believe that all afflictions are within the Six Consciousnesses (六識). Those of the Zaxin Lun believe that the corresponding ignorance (相應無明) is in the mental activities corresponding to the Six Consciousnesses. Those of the Chengshi Lun believe that the grasping-nature ignorance (取性無明) is within the Six Consciousnesses. Those of the Mahayana say that this correspondence and grasping-nature are both within the Seventh Consciousness (七識). Because there is this principle, it is necessary to distinguish the Small by means of the Great. First analyze the Zaxin Lun, there are five stages: first is the Outer Ordinary Position (外凡位); second is the Inner Ordinary Position (內凡位), above the Four Foundations of Mindfulness (四念處); third is the Stage of Seeing the Path (見道位), above the Acceptance of Suffering-Dharma (苦法忍); fourth is the Stage of Cultivation (修道位), above the Sixteen Minds (十六心); fifth is the Stage of No More Learning (無學位), above Arhat (阿羅漢). Initially, in the Outer Ordinary Position, one cultivates the contemplation of affairs in the Three Realms (三界), and the wisdom of hearing, thinking, and cultivating (聞思修慧). At this time, one subdues and severs the active mind of the ten bonds (十使) in the realm of the Six Consciousnesses, while the active mind of the four afflictions of the Tuo-na consciousness (陀那識) is still active. Second, in the Inner Ordinary Position above the Foundations of Mindfulness, learning to cultivate the contemplation of no-self (無我), one is able to subdue and eliminate the active mind of the self-view (我見) of the Tuo-na consciousness. Question: The self-view of the Tuo-na consciousness arises from the fundamental consciousness (本識). The Inner Ordinary of the Two Vehicles has not seen the fundamental consciousness, how can they subdue and eliminate the self-view of the Seventh Consciousness? Answer: The Seventh Consciousness of ordinary beings is generally deluded by the five aggregates (五陰), taking the five aggregates as self. The sage says in principle that the Dharma-body of the five aggregates is the fundamental consciousness, which is called the principle of being conditioned by the Alaya consciousness (阿賴耶識). The mind of self-view does not at that time create the intentional condition of the Alaya consciousness, but only creates the intentional condition of the object of self, which can also be said in this way.
緣本識起。內凡地中通相緣彼五陰諸法作無我之解。亦復未能別解本識。雖不別解但所緣五陰體是本識故。緣五陰無我亦得名為緣本識無我。故能伏我見。三見道位者。苦忍已上。能永斷本識中見道四惑正使種子功能。亦斷本識中見道十使種子功能。第四修道位者。第十六心已上乃至那含。金剛斷修道中四惑種子有其二義。一就別時四惑分別。但斷我愛我慢無明三惑種子。前斷未盡故。我見種子前已斷竟今更不斷。二同時四惑分別。斷彼修道四惑種子。亦斷十使中貪瞋癡慢四使種子。前義如眾名章說。正法內人有其三種。一名正思。在四念處。二名正修。在暖法已上。三名有學。苦忍已上。前二伏我見。后一滅我見。雖違身於本識中我愛恒隨。亦可修道四惑種子同體義邊皆名我愛。與后義相似。中邊論修住品云。凡夫位中隨應無倒法與倒法相雜。外凡夫地伏六識我見名隨無倒。與七識中我見相應名與倒相雜。內凡夫地伏七識中四惑上心名隨無倒。與四惑種子相應名為相雜。二有學聖人顛倒所隨逐。無其見修道所斷四惑習在及四使種在名倒所隨逐。已除見斷四惑種子及十使中六使種子名無見倒。以外凡地時四惑通染。凡夫所起見修二惑。入見道時但斷見諦惑種。未斷修道四使習氣。是故見道但斷染見諦煩惱四惑種子。未
【現代漢語翻譯】 現代漢語譯本 緣起于根本識（本識，ālaya-vijñāna，又稱阿賴耶識，是佛教唯識宗所說的第八識，被認為是儲存所有行為和經驗的倉庫）。在外凡夫地中，通過觀想五蘊（色、受、想、行、識）諸法是無我的，來通達並以此為緣。然而，這還不能完全理解根本識。雖然不能完全理解，但所觀想的五蘊的本體就是根本識，所以觀想五蘊無我也可以被認為是觀想根本識無我。因此，能夠降伏我見（對「我」的錯誤認知）。 在三見道位（佛教修行中的一個階段，指通過修行，開始真正見到真理的階段）上，從苦忍（Kṣānti，佛教修行中的一種忍耐力）開始，能夠永遠斷除根本識中見道（初見真理之道）的四種煩惱（貪、嗔、癡、慢）的正使種子（煩惱的潛在力量），也能斷除根本識中見道的十使（十種根本煩惱）的種子。 在第四修道位（佛教修行中的一個階段，指在見道之後，繼續修行以達到解脫的階段）上，從第十六心（指修行過程中的一個特定階段）開始，直到阿那含（Anāgāmin，佛教修行中的一個果位，指不再返回欲界受生的聖者），金剛喻定（Vajropama-samādhi，一種非常堅固的禪定）斷除修道中的四種煩惱種子，這裡有兩種解釋。一是就分別斷除四惑而言，只是斷除我愛（對「我」的愛執）、我慢（對「我」的傲慢）和無明（對真理的無知）三種煩惱的種子。因為之前沒有完全斷除，所以現在不再斷除我見的種子，因為我見的種子之前已經斷除了。二是同時斷除四惑而言，斷除修道中的四種煩惱種子，也斷除十使中的貪、嗔、癡、慢四種煩惱。 前一種解釋如《眾名章》所說。正法內人有三種：一是正思，在四念處（四種觀想方法，即身念處、受念處、心念處、法念處）中；二是正修，在暖法（指修行過程中出現的溫暖感覺）以上；三是有學，苦忍以上。前兩種降伏我見，后一種滅除我見。雖然違背了身體，但在根本識中，我愛始終相隨。也可以說修道中的四種煩惱種子在同體意義上都可稱為我愛，與后一種解釋相似。《中邊分別論》的《修住品》中說，在凡夫位中，無顛倒法和顛倒法相互混雜。在外凡夫地，降伏六識的我見稱為隨順無顛倒，與七識中的我見相應稱為與顛倒相雜。在內凡夫地，降伏七識中的四惑上心稱為隨順無顛倒，與四惑種子相應稱為相雜。二是有學聖人被顛倒所隨逐，沒有見道和修道所斷的四惑習氣存在以及四使種子存在，稱為被顛倒所隨逐。已經除去了見道所斷的四惑種子以及十使中的六使種子，稱為沒有見倒。因為在外凡夫地時，四惑是通染的，凡夫所起的見惑和修惑，進入見道時，只是斷除了見諦惑種，沒有斷除修道四使的習氣。因此，見道只是斷除了染污的見諦煩惱四惑種子，沒有斷除修道
【English Translation】 English version Arising from the fundamental consciousness (本識, ālayā-vijñāna, also known as the storehouse consciousness, is the eighth consciousness in Buddhist Yogācāra, considered the repository of all actions and experiences). In the stage of outer ordinary beings, one cultivates understanding by contemplating the five aggregates (五蘊, skandha, form, feeling, perception, mental formations, and consciousness) as selfless, thereby connecting with and relying on them. However, this does not yet fully comprehend the fundamental consciousness. Although not fully comprehended, the essence of the five aggregates contemplated is the fundamental consciousness, so contemplating the five aggregates as selfless can also be considered contemplating the fundamental consciousness as selfless. Therefore, it is possible to subdue the view of self (我見, ātma-dṛṣṭi, the mistaken perception of a 'self'). In the three stages of the path of seeing (見道位, darśana-mārga, a stage in Buddhist practice referring to the initial direct realization of truth), starting from forbearance of suffering (苦忍, Kṣānti, a type of patience in Buddhist practice), one can permanently sever the functional seeds of the four afflictions (貪, greed; 嗔, hatred; 癡, delusion; 慢, pride) of the path of seeing in the fundamental consciousness, as well as sever the functional seeds of the ten fetters (十使, daśa-saṃyojanāni, ten fundamental afflictions) of the path of seeing in the fundamental consciousness. In the fourth stage of the path of cultivation (修道位, bhāvanā-mārga, a stage in Buddhist practice referring to continued cultivation after the path of seeing), starting from the sixteenth moment of mind (指修行過程中的一個特定階段, refers to a specific stage in the practice), up to the Anāgāmin (阿那含, a Buddhist attainment, referring to a saint who will not be reborn in the desire realm), the diamond-like samādhi (金剛喻定, Vajropama-samādhi, a very firm state of meditation) severs the seeds of the four afflictions in the path of cultivation, with two interpretations. One is in terms of separately severing the four afflictions, only severing the seeds of the three afflictions of self-love (我愛, ātma-sneha), self-conceit (我慢, ātma-māna), and ignorance (無明, avidyā). Because they were not completely severed before, the seed of the view of self is no longer severed now, as it was already severed before. The second is in terms of simultaneously severing the four afflictions, severing the seeds of the four afflictions in the path of cultivation, and also severing the four afflictions of greed, hatred, delusion, and pride among the ten fetters. The former interpretation is as stated in the 'Chapter on Many Names'. There are three types of people within the orthodox Dharma: first, right thought, in the four foundations of mindfulness (四念處, smṛtyupasthāna, four types of contemplation: contemplation of the body, feelings, mind, and phenomena); second, right cultivation, above the stage of warmth (暖法, refers to a warm sensation that arises during practice); third, a learner, above the stage of forbearance of suffering. The first two subdue the view of self, the latter extinguishes the view of self. Although it goes against the body, self-love always accompanies in the fundamental consciousness. It can also be said that the seeds of the four afflictions in the path of cultivation can all be called self-love in terms of the identity of essence, similar to the latter interpretation. The 'Chapter on Cultivation and Abiding' in the Madhyāntavibhāga states that in the stage of ordinary beings, non-inverted Dharma and inverted Dharma are mixed together. In the stage of outer ordinary beings, subduing the view of self of the six consciousnesses is called following non-inversion, and corresponding to the view of self in the seventh consciousness is called mixing with inversion. In the stage of inner ordinary beings, subduing the higher mind of the four afflictions in the seventh consciousness is called following non-inversion, and corresponding to the seeds of the four afflictions is called mixing. Second, the learned saints are pursued by inversion, without the habits of the four afflictions severed by the path of seeing and cultivation existing, and the seeds of the four fetters existing, which is called being pursued by inversion. Having removed the seeds of the four afflictions severed by the path of seeing and the seeds of the six fetters among the ten fetters is called without inverted views. Because in the stage of outer ordinary beings, the four afflictions are universally defiled, the views and cultivations that ordinary beings arise, when entering the path of seeing, only sever the seeds of the afflictions of the truth of suffering, without severing the habits of the four fetters of the path of cultivation. Therefore, the path of seeing only severs the seeds of the four afflictions of the defiled afflictions of the truth of suffering, without severing the path of cultivation.
斷染修道煩惱四惑習氣。三無學人名無顛倒。無倒法隨逐。無見諦四惑等名為無倒。修道四使種子名無倒隨。無學已上但有種子殘習。第五無學位中羅漢已上唯有四惑種子殘習及十使種子殘習。更無四惑上心及十使上心。但本識中有四惑種子殘習及十使中種子殘習。令羅漢等無記心中起我衣我缽等執。此殘習種子二乘不斷。大乘乃除。若二乘聖人不斷四惑正使種子者。十使之中我見正使亦應不斷。何以故。同緣本識起故。故緣相章云。阿梨耶識與阿陀那識及第六識。我見為我塵緣相。同緣本識以為我塵。何為偏斷六識我見不斷七識我執。判無斯理。又七識四惑為人我障體。若聖人不斷四惑者。二乘聖人應當不斷人我障體。那含羅漢入出俱無陀那上心。但可本識中有。又雜心中執彼陀那無明為相應無明。相應無明通見修斷。判知四惑通見修斷種子殘習。辨雜心訖。次辨成實位別有五。第一外凡。在干慧已前。二名內凡。聞思已上。三名見道。無相已上。四名修道。斯陀含行已上。五名無學道。羅漢已上。第一外凡未入干慧。但伏六識上心十使。干慧地中伏彼陀那四惑上心。第二內凡聞思地中斷假中我見。修慧已上斷實中我見。故彼論云。假名惑者多聞因緣故滅。或以思惟因緣故滅。實法惑者暖頂中滅。此無漏解心正斷七
識無明種子。亦斷十使見斷無明。第三見道位中斷前假實二惑窮盡。故彼論云。從暖已來漸斷煩惱見滅乃盡。此乃無相位中總見性空名為見滅。第四修道位中斷彼四惑種子殘習。亦斷修道四使。對彼見惑亦名殘習。彼成實宗修道位中更無取性。驗此文意。應不起四惑上心。但可起彼輕微四使。亦可有漏心中得起輕微四惑第五無學地中但有本識中四惑種子輕微殘習。與雜心異者。修道之中分斷殘習。無學地中但有種子輕微殘習。有此不同。故無相論云。羅漢之人但有習氣。明就大辨小訖 第二明大乘中治斷分齊者。有其五位。第一外凡名常沒地。第二內凡名十信地。第三十解十行地。四十回及以十地。第五佛地。第一外凡常沒染污十使上心。善無記心中無十使上心。但有四惑上心。故眾名章云。遍凡夫善惡無記心中。第二內凡十信地中有二種菩薩。一名頓悟菩薩。但伏四惑上心及十使上心。未斷四惑十使隨眠種子故。第五勝相修時章云。十信地名不定阿僧祇。有白法與黑雜。與凡夫不異。出世有漏善名為白法。四惑種子及十使種子殘習故。起信論云。執相應染者。依二乘解脫及信相應地遠離故。以彼四惑種子及六識中我見種子名執相應染。驗此一文。定知四惑羅漢方盡。羅漢人等為二乘解脫。得心慧二脫故。第三十解地
【現代漢語翻譯】 現代漢語譯本 識別無明種子（Avidyā-bīja，無明的種子）。也斷除十使（dasa samyojana，十種束縛）中的見斷無明（darśana-heya-avidyā，通過見道斷除的無明）。第三，在見道位（darśana-mārga，證悟真理的道路）中，斷除之前的假有和實有二惑（dve moha，兩種迷惑），使其窮盡。所以《彼論》中說：『從暖位（uṣmagata，修行中的一個階段）開始，逐漸斷除煩惱，直到見滅（darśana-nirodha，見解的止息）才算完成。』這指的是在無相位（nirākāra，沒有現象的狀態）中，總體上見到自性本空，稱為見滅。第四，在修道位（bhāvanā-mārga，通過修行來培養智慧的道路）中，斷除那四惑（catvāri klesa，四種煩惱）的種子和殘餘習氣（vāsanā，殘餘的影響）。也斷除修道位的四使（catvāri samyojana，四種束縛）。對於見惑（darśana-heya-klesa，通過見道斷除的煩惱）也稱為殘餘習氣。《成實宗》（Satya-siddhi-śāstra，一個佛教宗派）認為，在修道位中不再產生取性（grahaṇa-svabhāva，執取的本性）。驗證這段文字的含義，應該不再生起四惑的上心（klesa-citta，煩惱的心），但可以生起輕微的四使。也可以在有漏心（sāsrava-citta，有煩惱的心）中生起輕微的四惑。第五，在無學地（aśaikṣa-bhūmi，不再需要學習的果位）中，只有本識（mūla-vijñāna，根本識）中四惑的種子和輕微的殘餘習氣。與《雜心論》（Abhidharma-samuccaya，論述阿毗達摩的著作）不同之處在於，修道位中分斷殘餘習氣，而無學地中只有種子和輕微的殘餘習氣。有這樣的不同。所以《無相論》（Nirākāra-śāstra，論述無相的著作）中說：『阿羅漢（Arhat，已證悟的聖者）只有習氣。』以上說明了從小處辨別大處的內容。 第二，說明在大乘（Mahāyāna，大乘佛教）中，治理和斷除的分界。有五個階段：第一，外凡（bāhya-pṛthagjana，凡夫）名為常沒地（sadā-nimajjana-bhūmi，總是沉沒的階段）；第二，內凡（ābhyantara-pṛthagjana，內在的凡夫）名為十信地（daśa-śraddhā-bhūmi，十種信心的階段）；第三，十解地（daśa-adhimukti-bhūmi，十種理解的階段）和十行地（daśa-cārya-bhūmi，十種行為的階段）；第四，十回向地（daśa-pariṇāmanā-bhūmi，十種迴向的階段）以及十地（daśa-bhūmi，十個菩薩階段）；第五，佛地（Buddha-bhūmi，佛的果位）。第一，外凡總是沉沒在染污的十使上心之中。善和無記心中沒有十使的上心，只有四惑的上心。所以《眾名章》（Nāmasaṃgīti，讚頌諸佛菩薩名號的經典）中說：『遍及凡夫的善、惡、無記心中。』第二，內凡十信地中有兩種菩薩：一種是頓悟菩薩（ekakṣaṇa-abhisambuddha-bodhisattva，瞬間覺悟的菩薩），只是伏住了四惑的上心和十使的上心，沒有斷除四惑和十使的隨眠種子（anuśaya-bīja，潛在的種子）。所以《第五勝相修時章》（Pañcama-viśeṣa-lakṣaṇa-bhāvanā-kāla-prakaraṇa，第五種殊勝特徵修習時期的章節）中說：『十信地名為不定阿僧祇（aniyata-asaṃkhyeya，不確定的無數劫），有白法（śukla-dharma，善法）與黑法（kṛṣṇa-dharma，惡法）雜染，與凡夫沒有區別。』出世間的有漏善法名為白法，因為有四惑的種子和十使的種子殘餘習氣。 《起信論》（Mahāyāna-śraddhotpāda-śāstra，大乘起信論）中說：『執相應染（grahaṇa-saṃprayukta-mala，與執取相應的染污），是依據二乘（śrāvaka-yāna，聲聞乘）的解脫以及信相應地（śraddhā-saṃprayukta-bhūmi，與信心相應的階段）遠離的緣故。』因為那四惑的種子和六識（ṣaṭ-vijñāna，六種意識）中的我見（ātma-dṛṣṭi，認為有我的見解）種子，名為執相應染。驗證這一段文字，可以確定四惑是阿羅漢才能斷盡的。羅漢等同於二乘的解脫，因為獲得了心解脫（ceto-vimutti，心的解脫）和慧解脫（prajñā-vimutti，智慧的解脫）。第三，十解地（daśa-adhimukti-bhūmi，十種理解的階段）。
【English Translation】 English version Identifying the seeds of ignorance (Avidyā-bīja, seeds of ignorance). Also severing the ignorance eradicated by insight among the ten fetters (dasa samyojana, ten bonds). Thirdly, in the stage of the path of seeing (darśana-mārga, the path of realizing truth), the two delusions of the previously assumed and real are completely exhausted. Therefore, 'That Treatise' says: 'From the stage of warmth (uṣmagata, a stage in practice) onwards, afflictions are gradually severed until the cessation of seeing (darśana-nirodha, the cessation of seeing) is complete.' This refers to the overall seeing of the emptiness of self-nature in the state of no-characteristics (nirākāra, state without phenomena), which is called the cessation of seeing. Fourthly, in the stage of cultivation (bhāvanā-mārga, the path of cultivating wisdom), the seeds and residual habits (vāsanā, remaining influences) of those four afflictions (catvāri klesa, four afflictions) are severed. Also severing the four fetters of the path of cultivation (catvāri samyojana, four bonds). These are also called residual habits in relation to the afflictions eradicated by insight (darśana-heya-klesa, afflictions eradicated by insight). The Satyasiddhi School (Satya-siddhi-śāstra, a Buddhist school) believes that in the stage of cultivation, there is no longer the nature of grasping (grahaṇa-svabhāva, the nature of grasping). Examining the meaning of this passage, one should no longer generate the mind of the four afflictions (klesa-citta, mind of afflictions), but can generate the slight four fetters. It is also possible to generate slight four afflictions in the defiled mind (sāsrava-citta, mind with defilements). Fifthly, in the stage of no-more-learning (aśaikṣa-bhūmi, the stage of no more learning), there are only the seeds of the four afflictions and slight residual habits in the fundamental consciousness (mūla-vijñāna, fundamental consciousness). The difference from the Abhidharma-samuccaya (Abhidharma-samuccaya, a treatise on Abhidharma) is that in the stage of cultivation, residual habits are severed separately, while in the stage of no-more-learning, there are only seeds and slight residual habits. There is this difference. Therefore, the Nirākāra-śāstra (Nirākāra-śāstra, a treatise on no-characteristics) says: 'Arhats (Arhat, enlightened beings) only have habitual tendencies.' The above explains the content of distinguishing the large from the small. Secondly, explaining the boundaries of governance and severance in Mahāyāna (Mahāyāna, Great Vehicle Buddhism). There are five stages: first, the outer ordinary person (bāhya-pṛthagjana, ordinary person) is called the stage of constant immersion (sadā-nimajjana-bhūmi, stage of always being immersed); second, the inner ordinary person (ābhyantara-pṛthagjana, inner ordinary person) is called the stage of ten faiths (daśa-śraddhā-bhūmi, stage of ten faiths); third, the stage of ten understandings (daśa-adhimukti-bhūmi, stage of ten understandings) and the stage of ten practices (daśa-cārya-bhūmi, stage of ten practices); fourth, the stage of ten dedications (daśa-pariṇāmanā-bhūmi, stage of ten dedications) and the ten grounds (daśa-bhūmi, ten Bodhisattva stages); fifth, the Buddha ground (Buddha-bhūmi, the state of Buddhahood). First, the outer ordinary person is always immersed in the defiled mind of the ten fetters. There is no mind of the ten fetters in the virtuous and neutral minds, only the mind of the four afflictions. Therefore, the Nāmasaṃgīti (Nāmasaṃgīti, a scripture praising the names of Buddhas and Bodhisattvas) says: 'Throughout the virtuous, evil, and neutral minds of ordinary people.' Second, in the stage of ten faiths of the inner ordinary person, there are two types of Bodhisattvas: one is the Bodhisattva of sudden enlightenment (ekakṣaṇa-abhisambuddha-bodhisattva, Bodhisattva of sudden enlightenment), who only subdues the mind of the four afflictions and the mind of the ten fetters, without severing the dormant seeds (anuśaya-bīja, latent seeds) of the four afflictions and the ten fetters. Therefore, the chapter on the time of cultivating the fifth excellent characteristic (Pañcama-viśeṣa-lakṣaṇa-bhāvanā-kāla-prakaraṇa, chapter on the time of cultivating the fifth excellent characteristic) says: 'The stage of ten faiths is called the indeterminate asaṃkhyeya (aniyata-asaṃkhyeya, indeterminate countless eons), with white dharmas (śukla-dharma, virtuous dharmas) mixed with black dharmas (kṛṣṇa-dharma, evil dharmas), no different from ordinary people.' The defiled virtuous dharmas of the world are called white dharmas, because there are residual habits of the seeds of the four afflictions and the seeds of the ten fetters. The Awakening of Faith in the Mahāyāna (Mahāyāna-śraddhotpāda-śāstra, Awakening of Faith in the Mahāyāna) says: 'The defilement associated with grasping (grahaṇa-saṃprayukta-mala, defilement associated with grasping) is due to relying on the liberation of the Two Vehicles (śrāvaka-yāna, Hearer Vehicle) and the stage associated with faith (śraddhā-saṃprayukta-bhūmi, stage associated with faith) being far away.' Because the seeds of the four afflictions and the seeds of self-view (ātma-dṛṣṭi, view of self) in the six consciousnesses (ṣaṭ-vijñāna, six consciousnesses) are called defilement associated with grasping. Verifying this passage, it can be determined that the four afflictions can only be completely severed by Arhats. Arhats are equivalent to the liberation of the Two Vehicles, because they have attained liberation of mind (ceto-vimutti, liberation of mind) and liberation of wisdom (prajñā-vimutti, liberation of wisdom). Third, the stage of ten understandings (daśa-adhimukti-bhūmi, stage of ten understandings).
中有二菩薩。若頓悟菩薩至十解地中斷四惑正使種子及十使正使種子。故修時章云。十解十行名定阿僧祇。不黑不白法與白法雜。人無我觀無漏之道名不黑白法。出世有漏善名為白法。此二間起名之為雜。以得人無我無漏解故。能治四惑及與十使正使種子。此行依真諦起。二漸悟菩薩至十解十行地中能治分別四惑種子殘習及十使種子殘習。故起信論云。不斷相應染者。依信相應地方便舍離乃至凈心地。名本識中四惑種子殘習及十使種子殘習為不斷相應染。第四十回及十地中斷四惑種子殘習及十使種子殘習並斷法執無明住地。故無相論云。上心及隨眠見諦斷習氣煩惱得如如智方斷。四惑種子殘習及十使種子殘習名為習氣。地持論云。十地菩薩斷煩惱障皆是殘習。第五勝相云。凡夫性無明者。是法我分別無明。十回地斷入于初地。此行依第一義諦起。菩薩斷彼人我執等不與二乘行同。二乘雖緣五陰作無我之解。不知五陰是其本識。菩薩緣五陰作無我之解。能知五陰是其本識。又二乘之人作法相觀。菩薩作彼無相觀知我塵無相唯有本識十回已上作法空之中三無性觀故。名如如智慧滅習氣及以去執第五佛地四惑種子殘習及十使種子殘習法我執等一切皆盡。故第五齣世凈章云。四德圓時本識都盡。不凈品本識煩惱業苦一切皆盡。
【現代漢語翻譯】 現代漢語譯本 中有兩種菩薩。若是頓悟的菩薩，到達十解地時，斷除四惑（貪、嗔、癡、慢）的正使種子以及十使（身見、邊見、邪見、見取見、戒禁取見、貪、嗔、癡、慢、疑）的正使種子。所以《修時章》中說：『十解十行名為定阿僧祇（無數）。』不黑不白法與白法相雜。人無我觀的無漏之道名為不黑白法。出世間的有漏善法名為白法。這二者之間生起，稱之為雜。因為獲得了人無我的無漏智慧，能夠對治四惑以及十使的正使種子。這種修行依真諦而生起。 第二種是漸悟的菩薩，到達十解十行地時，能夠對治分別四惑的種子殘習以及十使的種子殘習。所以《起信論》中說：『不斷相應染者，依信相應地方便舍離乃至凈心地。』稱本識中四惑的種子殘習以及十使的種子殘習為不斷相應染。第四十回以及十地中，斷除四惑的種子殘習以及十使的種子殘習，並且斷除法執的無明住地。所以《無相論》中說：『上心及隨眠見諦斷習氣煩惱得如如智方斷。』四惑的種子殘習以及十使的種子殘習名為習氣。《地持論》中說：『十地菩薩斷煩惱障皆是殘習。』 第五《勝相》中說：『凡夫的性無明，是法我分別無明。』十回地斷除，進入初地。這種修行依第一義諦而生起。菩薩斷除人我執等，不與二乘（聲聞乘和緣覺乘）的修行相同。二乘雖然緣五陰（色、受、想、行、識）作無我的理解，卻不知道五陰是其本識。菩薩緣五陰作無我的理解，能夠知道五陰是其本識。又二乘之人作法相觀，菩薩作彼無相觀，知道我塵無相，唯有本識。十回以上作法空之中的三無性觀（相無自性性、生無自性性、勝義無自性性），所以名為如如智，能夠滅除習氣以及去除執著。第五佛地，四惑的種子殘習以及十使的種子殘習，法我執等一切都滅盡。所以第五《出世凈章》中說：『四德（常、樂、我、凈）圓滿時，本識都滅盡。』不凈品中，本識的煩惱、業、苦一切都滅盡。
【English Translation】 English version There are two types of Bodhisattvas. If a Bodhisattva achieves sudden enlightenment, upon reaching the Tenth Understanding Ground (Shi Jie Di), they sever the root seeds of the four delusions (greed, hatred, ignorance, pride) and the root seeds of the ten fetters (self-view, extreme view, wrong view, view of holding wrong views as superior, view of holding precepts and rituals as superior, greed, hatred, ignorance, pride, doubt). Therefore, the 'Chapter on Cultivation Time' (Xiu Shi Zhang) states: 'Ten Understandings and Ten Practices are called countless Asamkhyas (A Seng Zhi).' The non-black and non-white dharma is mixed with the white dharma. The non-leaking path of the view of no-self of persons is called non-black and non-white dharma. The wholesome dharma with outflows in the world is called white dharma. The arising between these two is called mixed. Because one has obtained the non-leaking wisdom of no-self of persons, one can subdue the root seeds of the four delusions and the ten fetters. This practice arises based on the Truth of Suffering (Zhen Di). The second type is the Bodhisattva who achieves gradual enlightenment. Upon reaching the Tenth Understanding and Tenth Practice Ground (Shi Jie Shi Xing Di), they can subdue the remaining habitual tendencies of the seeds of the four delusions and the remaining habitual tendencies of the seeds of the ten fetters. Therefore, the 'Awakening of Faith Treatise' (Qi Xin Lun) states: 'Those who have not severed the corresponding defilements, rely on the corresponding place of faith to conveniently abandon them, even up to the Pure Mind Ground (Jing Xin Di).' The remaining habitual tendencies of the seeds of the four delusions and the remaining habitual tendencies of the seeds of the ten fetters in the Original Consciousness (Ben Shi) are called unsevered corresponding defilements. In the Fortieth Turning and the Ten Grounds (Shi Di), one severs the remaining habitual tendencies of the seeds of the four delusions and the remaining habitual tendencies of the seeds of the ten fetters, and also severs the ground of ignorance dwelling in the attachment to dharma. Therefore, the 'Treatise on No-Form' (Wu Xiang Lun) states: 'The upper mind and the latent afflictions, upon seeing the truth, sever the habitual afflictions and obtain Suchness Wisdom (Ru Ru Zhi) to sever them.' The remaining habitual tendencies of the seeds of the four delusions and the remaining habitual tendencies of the seeds of the ten fetters are called habitual tendencies. The 'Treatise on the Grounds of Holding' (Di Chi Lun) states: 'The Bodhisattvas of the Ten Grounds sever the obstructions of afflictions, all of which are remaining habitual tendencies.' The fifth 'Superior Aspect' (Sheng Xiang) states: 'The fundamental ignorance of ordinary beings is the ignorance of discriminating the self of phenomena.' It is severed at the Tenth Turning Ground (Shi Hui Di) and one enters the First Ground (Chu Di). This practice arises based on the First Principle Truth (Di Yi Yi Di). The Bodhisattva's severing of the attachment to the self of persons, etc., is not the same as the practice of the Two Vehicles (Ercheng) (Śrāvakayāna and Pratyekabuddhayāna). Although the Two Vehicles contemplate the five aggregates (Skandhas) (form, feeling, perception, mental formations, consciousness) as no-self, they do not know that the five aggregates are their Original Consciousness. The Bodhisattva contemplates the five aggregates as no-self and can know that the five aggregates are their Original Consciousness. Furthermore, the people of the Two Vehicles contemplate the characteristics of phenomena, while the Bodhisattva contemplates the absence of characteristics, knowing that the dust of self has no characteristics, only the Original Consciousness exists. Above the Tenth Turning, one contemplates the three no-natures (Trisvabhāva) (lack of inherent existence of characteristics, lack of inherent existence of arising, lack of inherent existence of ultimate meaning) within the emptiness of phenomena, therefore it is called Suchness Wisdom, which can extinguish habitual tendencies and remove attachments. In the Fifth Buddha Ground (Fo Di), the remaining habitual tendencies of the seeds of the four delusions and the remaining habitual tendencies of the seeds of the ten fetters, the attachment to the self of phenomena, etc., are all extinguished. Therefore, the fifth 'Chapter on Pure Transcendence' (Chu Shi Jing Zhang) states: 'When the four virtues (eternity, bliss, self, purity) are perfected, the Original Consciousness is completely extinguished.' In the impure category, all the afflictions, karma, and suffering of the Original Consciousness are completely extinguished.
熏習義第四 出初勝相相品所辨。
言熏習者。乃是真妄之本。染凈初門。建妄顯真。靡不斯洽。興染起凈。假實同依。故經與論共述斯要耳。熏習義八門分別。一釋名義。二明體性分齊。三熏義差別。四約位分別。五善惡無記分別。六有漏無漏分別。七凡聖分別。八大小乘分別。
言釋名義者。以粗資細名之為熏。細持粗分目之為習。熏習不同有其四種。一名資熏。二名熏成。三名熏轉。四名熏顯。言資熏者。真妄等法更相資助名曰資熏。故起信論中。名真如熏熏真如等。言熏成者。六七二心起于染凈熏彼本識成染凈種子名為熏成。故熏習章云。能熏者相續短。所熏者相續長。六七間起名之為短。本識相續目之為長。言熏轉者。本識先已被熏成染凈種子。后為聖道令所薰染種漸滅凈增名為熏轉。故寂滅相中雲。不凈品永改本性凈品永成。本性名為轉依。言熏顯者。法性本凈。為分別惑覆名有垢真如。修無分別智息去惑妄本凈始顯成無垢真如名為法身。故出世凈章中本論云。聞熏習是法身種子。釋論解云。法身四德本來是有。不從種子生。從因作名。名為種子。五分法身是四德了因。信心波若三昧大悲與彼五分法身作生因。種子名從因作名。釋名義訖。
第二明體性分齊者。體性不同有其
【現代漢語翻譯】 現代漢語譯本
熏習義第四 出自《初勝相相品》所辨析的內容。 所謂熏習，乃是真妄的根本，染凈的初始之門。建立虛妄是爲了彰顯真實，沒有什麼是不能通過熏習達到的。興起染污或清凈，都依賴於假和實。因此，經典和論著共同闡述這個要點。熏習的意義從八個方面來分別：一是解釋名義，二是闡明體性分齊，三是熏習的差別，四是按位次分別，五是善惡無記分別，六是有漏無漏分別，七是凡聖分別，八是大乘小乘分別。 關於解釋名義，用粗顯的來資助細微的，稱之為『熏』；用細微的來保持粗顯的部分，稱之為『習』。熏和習的不同之處在於有四種：一是資熏，二是熏成，三是熏轉，四是熏顯。所謂資熏，真如和妄想等法互相資助，叫做資熏。所以《起信論》中說，真如熏習真如等。所謂熏成，六識和七識生起染污或清凈，熏習第八識（阿賴耶識），形成染污或清凈的種子，叫做熏成。所以熏習章說：『能熏的相續短暫，所熏的相續長久。』六識和七識間斷生起，稱之為短暫；第八識的相續，稱之為長久。所謂熏轉，第八識先前已經被熏成染污或清凈的種子，後來被聖道薰染，使所薰染的種子逐漸滅除，清凈逐漸增長，叫做熏轉。所以寂滅相中說：『不凈的品類永遠改變本性，清凈的品類永遠成就。』本性叫做轉依。所謂熏顯，法性本來清凈，因為被分別的迷惑覆蓋，所以稱為有垢真如。修習無分別智，止息迷惑妄想，本來的清凈才顯現，成為無垢真如，叫做法身。所以出世凈章中，本論說：『聞熏習是法身的種子。』釋論解釋說：『法身的四德本來就有，不是從種子產生的，只是從因的作用上假名為種子。』五分法身是四德的了因，信心、般若、三昧、大悲與五分法身作為生因，所以說種子是從因的作用上假立的名稱。』解釋名義完畢。 第二，闡明體性分齊，體性不同，有其...
【English Translation】 English version
The Fourth on the Meaning of 'Xun Xi' (Impregnation/Influence) - Based on the Discernment in the 'Chapter on Initial Superior Characteristics'. 'Xun Xi' refers to the root of truth and delusion, the initial gateway to defilement and purity. Establishing delusion serves to reveal truth; nothing is beyond its reach. Arousing defilement or purity both rely on the provisional and the real. Therefore, sutras and treatises together expound this essential point. The meaning of 'Xun Xi' is distinguished in eight aspects: first, explaining the name and meaning; second, clarifying the nature and divisions; third, the differences in 'Xun' (impregnation); fourth, distinguishing by stages; fifth, distinguishing between wholesome, unwholesome, and neutral; sixth, distinguishing between with outflows and without outflows; seventh, distinguishing between ordinary and sage; eighth, distinguishing between Mahayana and Hinayana. Regarding explaining the name and meaning, using the coarse to nourish the subtle is called 'Xun' (impregnation); using the subtle to maintain the coarse is called 'Xi' (habituation). The difference between 'Xun' and 'Xi' lies in four types: first, mutual nourishment; second, accomplishment through impregnation; third, transformation through impregnation; fourth, manifestation through impregnation. 'Mutual nourishment' refers to phenomena like 'true thusness' (真如, Zhen Ru, tathata) and delusion mutually supporting each other, called mutual nourishment. Therefore, the 'Awakening of Faith' treatise states that 'true thusness impregnates true thusness, etc.' 'Accomplishment through impregnation' refers to the arising of defilement or purity in the sixth and seventh consciousnesses, which impregnates the eighth consciousness (阿賴耶識, Ālaya-vijñāna), forming seeds of defilement or purity, called accomplishment through impregnation. Therefore, the chapter on 'Xun Xi' says: 'The impregnator is continuous but short, the impregnated is continuous and long.' The intermittent arising of the sixth and seventh consciousnesses is called short; the continuous nature of the eighth consciousness is called long. 'Transformation through impregnation' refers to the eighth consciousness, which has already been impregnated with seeds of defilement or purity, later being impregnated by the holy path, causing the impregnated seeds to gradually diminish and purity to gradually increase, called transformation through impregnation. Therefore, in the aspect of 'quiescence and extinction', it says: 'The impure categories forever change their nature, the pure categories are forever accomplished.' The original nature is called 'transformation of the basis' (轉依, zhuan yi). 'Manifestation through impregnation' refers to the fact that the nature of dharma is originally pure, but because it is covered by the delusion of discrimination, it is called 'true thusness with defilements'. Cultivating non-discriminating wisdom, ceasing delusion and false thoughts, the original purity then manifests, becoming 'true thusness without defilements', called 'dharma body' (法身, Fa Shen, dharmakaya). Therefore, in the chapter on 'purity beyond the world', the original treatise says: 'Hearing and impregnation are the seeds of the dharma body.' The commentary explains: 'The four virtues of the dharma body are originally present, not produced from seeds, but are provisionally named seeds based on the function of the cause.' The fivefold dharma body is the 'understanding cause' (了因, liao yin) of the four virtues; faith, prajna, samadhi, and great compassion act as the 'producing cause' (生因, sheng yin) with the fivefold dharma body, so it is said that the name 'seed' is provisionally established based on the function of the cause.' The explanation of the name and meaning is complete. Second, clarifying the nature and divisions, the nature is different, there are...
四種。一名生起識。二者執識。三名本識。四名自性法身亦名真如。就此四法辨重分齊。若論資熏通於四法。于中兩對。一真妄相對。二粗細相對。言真妄相對者。用真資妄妄想得立。用妄資真方興染凈。故勝鬘云。如來藏無前際不起不滅法。能種苦厭苦樂求涅槃。種苦起染。厭苦興凈。妄資真者。如涅槃經如來性品說云。佛一味以煩惱故出種種味。此以染資真令起生死。又起信論云。從無始已來具無漏法。及不思議作業性令生厭苦求涅槃也。迦葉品云。三十七品能為煩惱不生之法菩提生因。復為涅槃而爲了因。此以凈資真能成涅槃。言粗細相對者。以細資粗。以粗資細。故初勝相相品互為因果章云。阿梨耶識或為一切法因。或為一切法果。一切法于阿梨耶識亦爾。梨耶諸法因。以細資粗門。諸法梨耶因。以粗資細門。此取同時相應共有因義。不論余因。染凈因爾。第二熏成□在三法。本識為所熏。六七為能熏。本識具四義故能持種。一體堅實故能持種。六七疏動故不持種。二體是果報無記故受善惡二種熏習。六七不爾故不受熏。三是生滅可熏之法。不同真識體不生滅故不成種。四與能熏並起。不同六七自識前後無明相應義。故緣生章云。堅無記可熏與能熏相應。第三熏轉通於三識。不凈品轉改凈品轉成。梨耶是染凈
【現代漢語翻譯】 現代漢語譯本： 有四種（識）。第一種名為生起識。第二種名為執識。第三種名為本識。第四種名為自性法身，也稱為真如。就這四種法來辨別輕重分際。如果說資熏，則貫通於四法。其中有兩對關係。一是真妄相對，二是粗細相對。說到真妄相對，用真（如）來資助妄（想），妄想才能成立。用妄（想）來資助真（如），才能興起染凈（之法）。所以《勝鬘經》說：『如來藏（Tathāgatagarbha，如來藏是指一切眾生皆有如來之智慧德相）是無前際、不起不滅之法，能種下厭苦、樂求涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）的種子。』種苦則生起染污，厭苦則興起清凈。妄想資助真如，如《涅槃經》（Nirvana Sutra）如來性品所說：『佛以一味（之法），因為煩惱的緣故，而示現種種味（之法）。』這是用染污來資助真如，使其生起生死（輪迴）。又《起信論》（Awakening of Faith in the Mahayana）說：『從無始以來，具足無漏之法，以及不可思議的作業性，使眾生生起厭苦、求涅槃之心。』《迦葉品》（Kasyapa Chapter）說：『三十七道品（Bodhipakkhiyadhamma，佛教術語，是通往覺悟的三十七種修行方法）能作為煩惱不生的菩提（Bodhi，佛教術語，指覺悟）生起之因，又作為涅槃的了因。』這是用清凈來資助真如，能成就涅槃。說到粗細相對，用細（微）來資助粗（顯），用粗（顯）來資助細（微）。所以《初勝相相品》（Prathamottamasamantanupasyana Chapter）的『互為因果章』說：『阿梨耶識（Ālaya-vijñāna，佛教術語，又稱藏識，是儲存一切業種的識）或者為一切法之因，或者為一切法之果。一切法對於阿梨耶識也是如此。』阿梨耶識是諸法之因，這是以細（微）來資助粗（顯）的門徑。諸法是阿梨耶識之因，這是以粗（顯）來資助細（微）的門徑。這裡取的是同時相應、共同具有的因的意義，不討論其他的因。染凈之因也是如此。第二，熏習成就的（作用）在於三法。本識是所熏，第六識和第七識是能熏。本識具備四種意義，所以能持種：一是體性堅實，所以能持種。第六識和第七識疏散動搖，所以不能持種。二是體性是果報無記（既非善也非惡），所以能接受善惡兩種熏習。第六識和第七識不是這樣，所以不能接受熏習。三是生滅可熏之法，不同於真識體性不生不滅，所以不能成為種子。四是與能熏同時生起，不同於第六識和第七識，其自識前後與無明相應的意義。所以《緣生章》（Dependent Origination Chapter）說：『堅實、無記、可熏，與能熏相應。』第三，熏習轉變貫通於三識。不凈品轉變，凈品轉變而成。阿梨耶識是染凈（之源）。
【English Translation】 English version: There are four types (of consciousness). The first is called the arising consciousness. The second is called the grasping consciousness. The third is called the fundamental consciousness. The fourth is called the self-nature Dharmakaya (Dharmakāya, the body of the Dharma, or the ultimate nature of reality), also known as Suchness (Tathātā, suchness or thusness, referring to the true nature of reality). Regarding these four dharmas (Dharma, teachings or laws), distinguish their relative importance. If we speak of conditioning (Bīja, seed), it pervades all four dharmas. Among them, there are two pairs of relationships: one is the relative relationship between truth and falsehood, and the other is the relative relationship between coarse and subtle. Speaking of the relative relationship between truth and falsehood, the establishment of false thoughts is aided by truth (Suchness). The arising of defilement and purity is aided by falsehood (thoughts). Therefore, the Srimala Sutra says: 'The Tathagatagarbha (Tathāgatagarbha, the womb of the Tathagata, referring to the potential for Buddhahood within all beings) is a Dharma that has no prior limit, does not arise, and does not cease, and can plant the seeds of aversion to suffering, joy in seeking Nirvana (Nirvana, the state of liberation from suffering and rebirth).' Planting the seeds of suffering gives rise to defilement, and aversion to suffering gives rise to purity. Falsehood aids Suchness, as the Nirvana Sutra (Nirvana Sutra), chapter on the Nature of the Tathagata, says: 'The Buddha, with one flavor (of Dharma), manifests various flavors (of Dharma) because of afflictions.' This is using defilement to aid Suchness, causing the arising of birth and death (samsara). Furthermore, the Awakening of Faith in the Mahayana (Awakening of Faith in the Mahayana) says: 'From beginningless time, beings possess undefiled dharmas and inconceivable karmic potential, causing them to generate aversion to suffering and the desire to seek Nirvana.' The Kasyapa Chapter (Kasyapa Chapter) says: 'The thirty-seven factors of enlightenment (Bodhipakkhiyadhamma, the 37 practices conducive to enlightenment) can be the cause of Bodhi (Bodhi, enlightenment) arising from the non-arising of afflictions, and also the final cause of Nirvana.' This is using purity to aid Suchness, enabling the accomplishment of Nirvana. Speaking of the relative relationship between coarse and subtle, the subtle aids the coarse, and the coarse aids the subtle. Therefore, the 'Chapter on Mutual Cause and Effect' in the Prathamottamasamantanupasyana Chapter says: 'The Alaya-vijñāna (Ālaya-vijñāna, the storehouse consciousness) can be the cause of all dharmas, or the effect of all dharmas. All dharmas are also the same for the Alaya-vijñāna.' The Alaya-vijñāna is the cause of all dharmas; this is the path of the subtle aiding the coarse. All dharmas are the cause of the Alaya-vijñāna; this is the path of the coarse aiding the subtle. Here, we take the meaning of simultaneous, corresponding, and commonly possessed causes, and do not discuss other causes. The causes of defilement and purity are also the same. Second, the accomplishment of conditioning lies in three dharmas. The fundamental consciousness is what is conditioned, and the sixth and seventh consciousnesses are what condition. The fundamental consciousness possesses four meanings, so it can hold seeds: first, its nature is solid, so it can hold seeds. The sixth and seventh consciousnesses are scattered and moving, so they cannot hold seeds. Second, its nature is the result of karmic retribution and is neutral (neither good nor evil), so it can receive the conditioning of both good and evil. The sixth and seventh consciousnesses are not like this, so they cannot receive conditioning. Third, it is a dharma that arises and ceases and can be conditioned, unlike the true consciousness, whose nature does not arise or cease, so it cannot become a seed. Fourth, it arises simultaneously with the conditioner, unlike the sixth and seventh consciousnesses, whose self-consciousness corresponds to ignorance before and after. Therefore, the Dependent Origination Chapter says: 'Solid, neutral, and conditionable, it corresponds to the conditioner.' Third, the transformation of conditioning pervades the three consciousnesses. The impure transforms, and the pure transforms and becomes. The Alaya-vijñāna is the source of defilement and purity.
之本。正是轉體。六七相從說轉。故智差別章云。阿梨耶識及生起識。此二成受用身。以有轉成。二識轉改名為法身。明有轉改不待言論。七識陀那雖無轉依之文。義推亦有。如上三識義中已廣分別。第四熏顯□在自性法身。故無等章云。法身依自性身。如眼根依色。自性身體似彼凈色。離染體顯為應身依止。與彼應身功德以為依止名為法身。似彼凈色為識依止名為眼根。又第二勝相分別章云。有垢真如無垢真如。以此文證明自性真如有熏顯之義文。又起信論中就事識意識廣明凈熏成法報二身義。第二明熏習體性分齊說。
第三明熏習差別者。有其二種。一名不凈品熏習。二名凈品熏習。言不凈品者有其二義。一與六識煩惱相應。二與七識四惑相應名不凈品。言凈品者有其二義。一不與六識煩惱相應名為凈品。此即世間凈品。二不與七識四惑相應名為凈品。此即出世間凈品。不凈品中差別有三。一名煩惱不凈品。二名業不凈品。三名生不凈品。故分別章云。煩惱熏習業。煩惱不凈者。小熏習果報熏習。小乘法中有十使煩惱十纏六垢煩惱。言十使者。一名我見。二名邊見。三名邪見。四名戒取。五見取。六疑。七慢。八貪。九瞋。十無明。十纏者。一無慚。二無愧。三睡。四悔。五慳。六嫉。七掉。八眠。九忿。
【現代漢語翻譯】 現代漢語譯本：這是根本。正是轉體。六七兩種識相依相隨，說是『轉』。所以《智差別章》說：『阿梨耶識（Alaya-識，藏識）及生起識（Manas-識，末那識），這二者成就受用身（Sambhogakāya，報身），因為有轉變成就。』二識轉變改名爲了法身（Dharmakāya，法身），說明有轉變改易，無需更多言論。七識陀那（Klista-manas，末那識）雖然沒有『轉依』的文字，但從義理上推斷也是有的，如上面三種識的意義中已經廣泛分別過了。第四熏習顯現在自性法身（Svabhavikakāya，自性身），所以《無等章》說：『法身依自性身，如眼根依色。』自性身體類似那清凈色，遠離染污的體性顯現，作為應身（Nirmanakāya，應化身）的依止，與那應身功德作為依止，名為法身。類似那清凈色作為識的依止，名為眼根。又《第二勝相分別章》說：『有垢真如，無垢真如。』用這段文字證明自性真如有熏習顯現的意義。又《起信論》中就事識、意識廣泛闡明清凈熏習成就法身、報身二身的意義。第二說明熏習的體性分齊。
第三說明熏習的差別，有兩種：一名不凈品熏習，二名凈品熏習。所謂『不凈品』，有兩種含義：一是與六識煩惱相應，二是與七識四惑相應，名為不凈品。所謂『凈品』，也有兩種含義：一是不與六識煩惱相應，名為凈品，這指的是世間凈品；二是不與七識四惑相應，名為凈品，這指的是出世間凈品。不凈品中的差別有三種：一名煩惱不凈品，二名業不凈品，三名生不凈品。所以《分別章》說：『煩惱熏習業。』煩惱不凈指的是小熏習、果報熏習。小乘法中有十使煩惱、十纏、六垢煩惱。所謂『十使』，一名我見（Satkayadristi，身見），二名邊見（Antagrahadristi，邊見），三名邪見（Mithyadristi，邪見），四名戒取（Silabbataparamarsa，戒禁取見），五見取（Dristiparamarsa，見取見），六疑（Vicikitsa，疑），七慢（Mana，慢），八貪（Raga，貪），九瞋（Dvesha，嗔），十無明（Avidya，無明）。十纏是：一無慚（Ahrikya，無慚），二無愧（Anapatrapya，無愧），三睡（Styana，睡眠），四悔（Kaukitya，惡作），五慳（Matsarya，慳吝），六嫉（Irsya，嫉妒），七掉（Audhatya，掉舉），八眠（Middha，昏沉），九忿（Krodha，忿怒）。
【English Translation】 English version: This is the root. It is precisely the transformation of the body. The sixth and seventh consciousnesses follow each other, which is called 'transformation'. Therefore, the chapter on 'Discrimination of Wisdom' says: 'The Alaya-識 (Alaya-vijnana, store consciousness) and the Manas-識 (Manas-vijnana, mind consciousness), these two accomplish the Sambhogakāya (enjoyment body), because there is transformation and accomplishment.' The transformation of the two consciousnesses is renamed Dharmakāya (Dharma body), indicating that there is transformation and alteration, without the need for further discussion. Although there is no text on 'transformation and reliance' for the seventh consciousness, Klista-manas, it can be inferred from the meaning, as has been extensively discussed in the meaning of the above three consciousnesses. The fourth perfuming manifests in the Svabhavikakāya (self-nature body), so the chapter on 'Unequaled' says: 'The Dharmakāya relies on the self-nature body, just as the eye faculty relies on form.' The self-nature body is similar to that pure form, and the manifestation of the nature of being free from defilement serves as the basis for the Nirmanakāya (transformation body), and the merit of that transformation body serves as the basis, which is called Dharmakāya. Similar to that pure form serving as the basis for consciousness, it is called the eye faculty. Furthermore, the 'Second Chapter on Distinguishing Superior Characteristics' says: 'Defiled Suchness, undefiled Suchness.' This passage proves that the self-nature Suchness has the meaning of perfuming and manifestation. Moreover, the Awakening of Faith in the Mahayana extensively elucidates the meaning of pure perfuming accomplishing the Dharmakāya and Sambhogakāya based on the phenomenal consciousness and the mind consciousness. The second explains the nature and scope of perfuming.
The third explains the differences in perfuming, which are of two types: the first is impure perfuming, and the second is pure perfuming. 'Impure perfuming' has two meanings: one is corresponding to the afflictions of the six consciousnesses, and the other is corresponding to the four delusions of the seventh consciousness, which is called impure perfuming. 'Pure perfuming' also has two meanings: one is not corresponding to the afflictions of the six consciousnesses, which is called pure perfuming, referring to worldly pure perfuming; the other is not corresponding to the four delusions of the seventh consciousness, which is called pure perfuming, referring to supramundane pure perfuming. There are three types of differences in impure perfuming: the first is affliction-related impure perfuming, the second is karma-related impure perfuming, and the third is birth-related impure perfuming. Therefore, the 'Chapter on Distinctions' says: 'Affliction perfuming karma.' Affliction impurity refers to minor perfuming and retribution perfuming. In Hinayana teachings, there are the ten fundamental afflictions, the ten entanglements, and the six defilement afflictions. The 'ten fundamental afflictions' are: the first is Satkayadristi (belief in a self), the second is Antagrahadristi (belief in extremes), the third is Mithyadristi (wrong view), the fourth is Silabbataparamarsa (attachment to rites and rituals), the fifth is Dristiparamarsa (grasping at views), the sixth is Vicikitsa (doubt), the seventh is Mana (pride), the eighth is Raga (greed), the ninth is Dvesha (hatred), and the tenth is Avidya (ignorance). The ten entanglements are: the first is Ahrikya (shamelessness), the second is Anapatrapya (lack of embarrassment), the third is Styana (sloth), the fourth is Kaukitya (remorse), the fifth is Matsarya (stinginess), the sixth is Irsya (jealousy), the seventh is Audhatya (restlessness), the eighth is Middha (drowsiness), and the ninth is Krodha (anger).
十覆。六垢者。一害。二恨。三惱。四誑。五憍。六諂。此如雜心使品廣說。小乘法中雖不明熏梨耶識義。道理此等實熏本識成其種子。小乘不解計為非色非心名為惑得。若依大乘有五住煩惱。一名見一處住地。此是見諦惑。二名欲愛。此欲界修惑。三名色愛。此色界修惑。四名有愛。此無色界修惑。五名無明住地。此通三界修惑。此義如勝鬘經廣說文。此五住中。初見一處唯見道斷。余之四種通見修斷。六七心中起此五種。熏彼本識成煩惱種子。又七識中起於四惑熏本成種。故三地經云。諸見縛者先已除斷一切欲縛有縛無明縛等皆悉微薄。論主釋云。諸見縛者見道時斷。餘者三地微薄。地經有縛通攝色愛有愛二種住地。攝論煩惱不凈章中。名根本煩惱及小煩惱。亦名大惑及與小惑。十使煩惱名為根本亦名大惑。十纏六垢為小惑亦名少分煩惱。明煩惱熏習訖。第二業熏習者。業別不同有其三種。一是罪業。謂三塗總報不善惡業及人天之中別報惡業。二名福業。謂欲界人天總報善業及鬼畜中別報善業。三名不動業。謂色無色界總別報業。此是八種定業。故業不凈章云。謂福非福及不動。非福猶是罪業也。六七心中起此三業熏于本識成業種子名業熏習。問。此處福業及不動業與下三界凈熏何異而須兩處別說。釋有二義。一
【現代漢語翻譯】 十覆：指十種覆蓋真性的煩惱。 六垢者：指六種污穢心靈的煩惱。一、害（損害他人）；二、恨（怨恨）；三、惱（惱怒）；四、誑（欺騙）；五、憍（驕傲）；六、諂（諂媚）。這些在《雜心論》的『使品』中有詳細說明。在小乘佛法中，雖然沒有明確說明熏習阿梨耶識（Ālayavijñāna，藏識）的意義，但實際上這些煩惱會熏習根本識，形成種子。小乘不理解這一點，認為這些煩惱是非色非心的『惑得』（通過迷惑而獲得）。 若依據大乘佛法，有五住煩惱：一、見一處住地（Dṛṣṭi-sthāna，見惑所住之處），這是見諦（dṛṣṭi-satya，通過觀察真理而斷除煩惱）所斷的惑。二、欲愛（Kāma-rāga，對慾望的執著），這是欲界（Kāmadhātu，充滿慾望的界）的修惑（bhāvanā-klesha，通過修行而斷除的煩惱）。三、色愛（Rūpa-rāga，對色界的執著），這是色界（Rūpadhātu，有形物質的界）的修惑。四、有愛（Arūpa-rāga，對無色界的執著），這是無色界（Arūpadhātu，沒有形體的界）的修惑。五、無明住地（Avidyā-sthāna，無明的住處），這貫通三界（Trailokya，欲界、色界、無色界）的修惑。這些意義在《勝鬘經》（Śrīmālādevī-siṃhanāda-sūtra）中有詳細說明。 在這五住煩惱中，『見一處』唯有在見道（darśana-mārga，見真理之道）時才能斷除，其餘四種煩惱則通過見道和修道（bhāvanā-mārga，通過修行而證悟之道）才能斷除。第六識（末那識，Manas-vijnana）和第七識（阿陀那識，Ādāna-vijnana）心中生起這五種煩惱，熏習根本識，形成煩惱的種子。此外，第七識中生起四種迷惑，熏習根本識，形成種子。因此，《三地經》（*）中說：『諸見縛者先已除斷，一切欲縛、有縛、無明縛等皆悉微薄。』 論主（指論典的作者）解釋說：『諸見縛者在見道時斷除，其餘的在三地（指菩薩修行的三個階段）中逐漸減弱。』《地經》中的『縛』涵蓋了色愛和有愛這兩種住地。《攝大乘論》（Mahāyānasaṃgraha）的『煩惱不凈』章節中，將這些煩惱稱為根本煩惱和小煩惱，也稱為大惑和小惑。十使煩惱（Daśa-saṃyojanāni，十種束縛眾生的煩惱）被稱為根本煩惱，也稱為大惑。十纏（Daśa bandhanāni，十種纏縛眾生的煩惱）和六垢被稱為小惑，也稱為少分煩惱。 以上說明了煩惱的熏習。第二，業熏習：業的類別不同，有三種。一是罪業（Pāpa-karma），指三惡道（Tiryak-yoni，畜生道；Preta-yoni，餓鬼道；Naraka-yoni，地獄道）的總報（總的果報）不善惡業，以及人天道中的別報（個別的果報）惡業。二名福業（Puṇya-karma），指欲界人天（人道和天道）的總報善業，以及鬼畜道中的別報善業。三名不動業（Āniñjya-karma），指色界和無色界的總報和別報業。這是八種定業（固定的業）。因此，《業不凈》章節中說：『謂福、非福及不動。』非福就是罪業。 第六識和第七識心中生起這三種業，熏習本識，形成業的種子，稱為業熏習。問：這裡的福業和不動業與下面的三界凈熏（指三界清凈的熏習）有什麼不同，而需要兩處分別說明？解釋有兩種含義：一
【English Translation】 Ten Coverings: Refers to the ten afflictions that cover the true nature. Six Defilements: Refers to the six afflictions that pollute the mind. 1. Harm (harming others); 2. Hatred (resentment); 3. Annoyance (irritation); 4. Deceit (cheating); 5. Pride (arrogance); 6. Flattery (obsequiousness). These are explained in detail in the 'Afflictions' chapter of the Abhidharma-samuccaya. In Theravada Buddhism, although the meaning of perfuming the Ālayavijñāna (store consciousness) is not explicitly stated, in reality, these afflictions perfume the root consciousness, forming seeds. Theravada does not understand this and considers these afflictions to be 'obtained through delusion' (acquired through confusion), which are neither form nor mind. According to Mahayana Buddhism, there are five abodes of affliction: 1. Abode of the view of a place (Dṛṣṭi-sthāna), which is the affliction to be severed by seeing the truth (dṛṣṭi-satya). 2. Desire-attachment (Kāma-rāga), which is the affliction to be cultivated and severed in the desire realm (Kāmadhātu). 3. Form-attachment (Rūpa-rāga), which is the affliction to be cultivated and severed in the form realm (Rūpadhātu). 4. Formless-attachment (Arūpa-rāga), which is the affliction to be cultivated and severed in the formless realm (Arūpadhātu). 5. Abode of ignorance (Avidyā-sthāna), which pervades the afflictions to be cultivated and severed in the three realms (Trailokya). These meanings are explained in detail in the Śrīmālādevī-siṃhanāda-sūtra. Among these five abodes of affliction, 'view of a place' can only be severed during the path of seeing (darśana-mārga), while the remaining four afflictions can be severed through both the path of seeing and the path of cultivation (bhāvanā-mārga). The sixth consciousness (Manas-vijnana) and the seventh consciousness (Ādāna-vijnana) give rise to these five afflictions, perfuming the root consciousness and forming seeds of affliction. In addition, the seventh consciousness gives rise to four delusions, perfuming the root consciousness and forming seeds. Therefore, the Three Levels Sutra () says: 'Those bound by views have already been severed, and all bonds of desire, bonds of existence, and bonds of ignorance are all weakened.' The commentator (referring to the author of the treatise) explains: 'Those bound by views are severed during the path of seeing, and the rest are gradually weakened in the three levels (referring to the three stages of a Bodhisattva's practice).' The 'bonds' in the Levels Sutra encompass both form-attachment and existence-attachment. In the 'Affliction Impurity' chapter of the Mahāyānasaṃgraha*, these afflictions are called fundamental afflictions and minor afflictions, and also called great delusions and small delusions. The ten fetters (Daśa-saṃyojanāni) are called fundamental afflictions and also called great delusions. The ten entanglements (Daśa bandhanāni) and the six defilements are called minor delusions and also called minor afflictions. The above explains the perfuming of afflictions. Second, karma perfuming: There are three types of karma, which differ in category. First is sinful karma (Pāpa-karma), which refers to the unwholesome and evil karma of the total retribution (overall karmic result) of the three evil realms (Tiryak-yoni, animal realm; Preta-yoni, hungry ghost realm; Naraka-yoni, hell realm), as well as the evil karma of the separate retribution (individual karmic result) in the human and heavenly realms. Second is meritorious karma (Puṇya-karma), which refers to the wholesome karma of the total retribution of humans and gods in the desire realm, as well as the wholesome karma of the separate retribution in the realms of ghosts and animals. Third is unwavering karma (Āniñjya-karma), which refers to the total and separate retribution karma of the form and formless realms. These are the eight fixed karmas. Therefore, the 'Karma Impurity' chapter says: 'Namely merit, non-merit, and unwavering.' Non-merit is sinful karma. The sixth and seventh consciousnesses give rise to these three types of karma, perfuming the root consciousness and forming seeds of karma, which is called karma perfuming. Question: What is the difference between the meritorious karma and unwavering karma here and the pure perfuming of the three realms below, that they need to be explained separately in two places? There are two meanings in the explanation: One
就地分別。二對識分別。言就地分別者。福業不動業望于自地各為自地惑所繫縛名為不凈。故業不凈章云。從煩惱生滅六道生死果報名業染污各從自地求果愛心發生諸業名從煩惱生。復為三界潤受三界果報名感六道生死。下世間凈者。背下地煩惱皆下地起。不貪下地果報名之為凈。如聞思二心背欲界起乃至非想無所有處心起名之為凈。二對識分別者。業不凈中對陀那四惑。與四惑相應名為不凈。下世間凈中對於六識。不與十使相應名之為凈。故兩處不同。此義須記。故業不凈章云。與煩惱相應故名為染污。若不善業通與六七二心煩惱相應。若福業不動業與彼七識四惑相應。故眾名章云。獨行無明與三性心俱。業不凈品熏習訖。凈三生不凈熏習者。更無別法體。但就中陰求受生時明其煩惱熏于本識令業種力成能生后報。此起七識我愛六識貪使緣于生有能助業種令成善惡。若生人天助成善種。若生三塗助不善種。約彼受生以明惑熏名生不凈熏耳。明不凈品熏習訖。次明凈品熏習。凈品有二。第一世間凈品。謂三界地中聞思修慧。二出世凈熏。謂出間聞思修慧。前三界善心與七識惑俱名為世凈。若不與七識四惑相應名出世凈。又復求三有心起名世間凈。求三乘道起名出世間凈。就世間凈中有其三慧。雜心論中。聞慧在欲色二
【現代漢語翻譯】 現代漢語譯本 就地分別：指的是對於所處境界的分別。二對識分別：指的是對於意識的分別。 關於『就地分別』，指的是福業（積累善行的行為）、不動業（禪定帶來的業力），它們各自在其所處的境界中，被各自境界的迷惑所束縛，因此被稱為『不凈』。所以《業不凈章》中說：『從煩惱產生，經歷六道生死輪迴的結果，被稱為名業染污。各自從自身所處的境界尋求果報，因愛慾之心而產生的各種行為，被稱為從煩惱生。』 這些行為又為三界（欲界、色界、無色界）帶來滋潤，承受三界的果報，被稱為感應六道生死。而下世間的『凈』，指的是背離下層境界的煩惱，所有這些煩惱都從下層境界產生。不貪戀下層境界的果報，就稱之為『凈』。例如，通過聽聞和思考而產生的兩種心，背離欲界而生起，乃至非想非非想處的心生起，就稱之為『凈』。 關於『二對識分別』，在『業不凈』中，是針對阿賴耶識（陀那）的四種迷惑（四惑）。與這四種迷惑相應，就被稱為『不凈』。而在下世間的『凈』中，是針對前六識（眼識、耳識、鼻識、舌識、身識、意識）。不與十使（十種根本煩惱）相應，就被稱為『凈』。因此，這兩處的含義是不同的，這一點需要記住。 所以《業不凈章》中說：『與煩惱相應，因此被稱為染污。』如果不善業，通常與第六識（意識）和第七識（末那識）的煩惱相應。如果是福業和不動業，則與第七識的四種迷惑相應。所以《眾名章》中說：『獨行無明與三性心俱。』 《業不凈品》的熏習到此結束。接下來講述『凈三生不凈熏習』，實際上並沒有其他的法體。只是在中陰身尋求受生的時候，說明其煩惱薰染本識，使業種的力量能夠產生後世的果報。此時生起第七識的我愛，第六識的貪慾，緣于對生存的執著，能夠幫助業種形成善或惡。 如果轉生為人或天，則助成善種；如果墮入三惡道（地獄、餓鬼、畜生），則助成不善種。這裡是就受生的情況來說明迷惑的薰染，稱為『生不凈熏』。 《不凈品》的熏習到此結束。接下來闡述『凈品熏習』。凈品有兩種：第一種是世間凈品，指的是三界（欲界、色界、無色界）中的聞、思、修慧（通過聽聞、思考和修行獲得的智慧）；第二種是出世凈熏，指的是出世間的聞、思、修慧。前者的三界善心與第七識的迷惑同在，被稱為世間凈；如果不與第七識的四惑相應，則稱為出世凈。 此外，如果爲了追求三有（欲有、色有、無色有）而生起的心，稱為世間凈；如果爲了追求三乘道（聲聞乘、緣覺乘、菩薩乘）而生起的心，稱為出世凈。在世間凈中，有三種智慧。在《雜心論》中，聞慧存在於欲界和色界。
【English Translation】 English version 『Ju Di Fen Bie』 (就地分別, Differentiation based on location): refers to the differentiation based on the realm one is in. 『Er Dui Shi Fen Bie』 (二對識分別, Differentiation based on consciousness): refers to the differentiation based on consciousness. Regarding 『Ju Di Fen Bie』 (就地分別, Differentiation based on location), it refers to 『Fu Ye』 (福業, meritorious karma) and 『Bu Dong Ye』 (不動業, unwavering karma), which, in their respective realms, are bound by the delusions of their respective realms, and are therefore called 『impure』 (不凈). Therefore, the chapter 『Ye Bu Jing Zhang』 (業不凈章, Chapter on Impure Karma) says: 『Arising from afflictions, the result of the cycle of birth and death in the six realms is called 『name and karma defilement』 (名業染污). Each seeks its result from its own realm, and the various actions arising from the mind of desire are called arising from afflictions.』 These actions further nourish the three realms (desire realm, form realm, formless realm), and receiving the results of the three realms is called sensing the cycle of birth and death in the six realms. The 『purity』 (凈) of the lower world refers to turning away from the afflictions of the lower realms, all of which arise from the lower realms. Not being greedy for the results of the lower realms is called 『purity』 (凈). For example, the two minds arising from hearing and thinking, arising from turning away from the desire realm, and even the mind arising from the realm of neither perception nor non-perception, are called 『purity』 (凈). Regarding 『Er Dui Shi Fen Bie』 (二對識分別, Differentiation based on consciousness), in 『Ye Bu Jing』 (業不凈, Impure Karma), it is directed at the four delusions (四惑) of the Alaya consciousness (陀那, Tuo Na). Being in accordance with these four delusions is called 『impure』 (不凈). In the 『purity』 (凈) of the lower world, it is directed at the first six consciousnesses (眼識, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). Not being in accordance with the ten fetters (十使, ten fundamental afflictions) is called 『purity』 (凈). Therefore, the meanings in these two places are different, and this needs to be remembered. Therefore, the chapter 『Ye Bu Jing Zhang』 (業不凈章, Chapter on Impure Karma) says: 『Being in accordance with afflictions is therefore called defilement.』 If it is unwholesome karma, it usually accords with the afflictions of the sixth consciousness (mind consciousness) and the seventh consciousness (Manas consciousness). If it is meritorious karma and unwavering karma, then it accords with the four delusions of the seventh consciousness. Therefore, the chapter 『Zhong Ming Zhang』 (眾名章, Chapter on Various Names) says: 『Solitary ignorance is together with the minds of the three natures.』 The cultivation of 『Ye Bu Jing Pin』 (業不凈品, Chapter on Impure Karma) ends here. Next, we discuss 『Jing San Sheng Bu Jing Xun Xi』 (凈三生不凈熏習, Pure Three Births Impure Impregnation), in reality, there is no other Dharma body. It is only when seeking rebirth in the intermediate state that it is explained that the afflictions impregnate the original consciousness, so that the power of the karma seed can produce the results of later lives. At this time, the self-love of the seventh consciousness arises, and the greed of the sixth consciousness, clinging to the desire for existence, can help the karma seed form good or evil. If one is reborn as a human or a deva, then it helps to form good seeds; if one falls into the three evil paths (hell, hungry ghosts, animals), then it helps to form unwholesome seeds. Here, it is explained in terms of the situation of receiving rebirth that the impregnation of delusion is called 『Sheng Bu Jing Xun』 (生不凈熏, Birth Impure Impregnation). The cultivation of 『Bu Jing Pin』 (不凈品, Chapter on Impure Qualities) ends here. Next, we explain 『Jing Pin Xun Xi』 (凈品熏習, Pure Qualities Impregnation). There are two types of pure qualities: the first is the worldly pure qualities, which refer to the wisdom of hearing, thinking, and cultivation (聞思修慧, Wen Si Xiu Hui, wisdom gained through hearing, thinking, and cultivation) in the three realms (desire realm, form realm, formless realm); the second is the transcendental pure impregnation, which refers to the transcendental wisdom of hearing, thinking, and cultivation. The former, the wholesome mind of the three realms, is together with the delusions of the seventh consciousness, and is called worldly purity; if it is not in accordance with the four delusions of the seventh consciousness, then it is called transcendental purity. Furthermore, if the mind arises in order to pursue the three existences (desire existence, form existence, formless existence), it is called worldly purity; if the mind arises in order to pursue the three vehicles (聲聞乘, Sravaka Vehicle, 緣覺乘, Pratyekabuddha Vehicle, 菩薩乘, Bodhisattva Vehicle), it is called transcendental purity. In worldly purity, there are three types of wisdom. In the 『Za Xin Lun』 (雜心論, Samyuktabhidharmahṛdaya), the wisdom of hearing exists in the desire realm and the form realm.
界。思慧在欲界。修慧在色無色界。成實。
【現代漢語翻譯】 現代漢語譯本 『界』（Dhatu）指思慧存在於欲界（Kamadhatu，慾望界）。修慧存在於色無色界（Rupadhatu and Arupadhatu，色界和無色界）。出自《成實論》（Satyasiddhi Shastra）。
【English Translation】 English version 'Dhatu' (界) refers to discriminative wisdom existing in Kamadhatu (欲界, the realm of desire). Cultivated wisdom exists in Rupadhatu and Arupadhatu (色無色界, the realms of form and formlessness). From the Satyasiddhi Shastra (成實論).