Chinese
仅仅存在即称为处。以因和果遍布方位称为处。归纳为色法可以理解为因和果。因为无色法不能遍布方位。什么是数呢？对诸行各自的差别称为数。所谓差别，对于不是差别而是一个本体的事物，称为二是不合理的。什么是集合呢？对因和缘的聚合称为集合。这样，这些非有情之行，因为是对法之状态差别的假立，所以应知为有相。行蕴已讲完。行蕴之后，将讲识蕴。因此，什么是识呢？已说“能辨别对境”。对境是心和心所的境，即从色到法六种。所谓能辨别，就是执取、分别和通达的同义词。这就是六种入识，即从眼识到意识。其中，眼识是依靠眼根而对境各自进行辨别。同样，直到意识，也是依靠意根而对一切法各自进行辨别。在讲完识的自性之后，为了显示其异名，说了“心和意也是它”。识也称为心，也称为意。为了显示异名的含义，说了“因为是多样的和作为意的所依”。因为是多样的，所以称为心。因为是紧接着的心的所依，所以称为意。其中，入识是能识别各自对境的自性，并且能各自识别对境也是多种多样的。因此，眼等识称为多样。因此，当它依靠其根而产生时，称为能识别境，而不是根。比如眼识等
English
That which merely exists is designated as a place. That which pervades the directions with cause and effect is designated as a place. That which is condensed into form should be understood as cause and effect. Because formless things cannot pervade the directions. What is number? The individual differences of conditioned things are designated as number. The so-called difference, to call something that is not different but is a single entity as two is unreasonable. What is assembly? The aggregation of causes and conditions is designated as assembly. Thus, these non-sentient conditioned things, because they are imputed to the differences in the states of phenomena, should be known as having characteristics. The aggregate of formations has been explained. After the aggregate of formations, the aggregate of consciousness will be explained. Therefore, what is consciousness? It has been said, "It is the discernment of objects." Objects are the objects of mind and mental factors, that is, the six types from form to phenomena. The so-called discernment is a synonym for grasping, distinguishing, and comprehending. These are the six types of entering consciousness, that is, from eye consciousness to mind consciousness. Among them, eye consciousness is the individual discernment of objects based on the eye sense faculty. Similarly, up to mind consciousness, it is also the individual discernment of all phenomena based on the mind sense faculty. After explaining the self-nature of consciousness, in order to show its synonyms, it is said, "Mind and intellect are also it." Consciousness is also called mind, and also called intellect. In order to show the meaning of the synonyms, it is said, "Because it is diverse and because it serves as the basis of intellect." Because it is diverse, it is called mind. Because it is the basis of the immediately preceding mind, it is called intellect. Among them, entering consciousness is the nature of discerning individual objects, and the individual discernment of objects is also diverse. Therefore, eye consciousness and so on are called diverse. Therefore, when it arises based on its sense faculty, it is called the discernment of objects, not the sense faculties. For example, eye consciousness and so on.
Chinese
哪個和哪個滅盡，那個和那個就作為緊接著的識產生的所依之物而存在。因此，它作為緊接著的心之所依，所以稱為意。由於多種多樣，所以稱為心，所說的這些是就種類而言，而不是就剎那而言。剎那是指對各個對境確定之相，所以不能稱為多種多樣，因為那不是真實的心。真實的心是阿賴耶識，此處為了說明原因，所以說了「這樣，它的所有行之種子都積累了」。因為每個剎那都積累了所有行的種子，所以稱為心，真實而言，它就是心。積累是指一次又一次地滋養種子，或者行之種子相續不斷。此處的行是指有漏法，它們也從四緣產生。其中的因緣是位於阿賴耶識中的習氣，由於一次又一次地產生諸行，種子增長，所以稱為習氣。增上緣是眼等諸根。等無間緣是識滅盡的緊接著。所緣緣是色等。例如，經中也說，如果眼未損壞，色等也顯現，並且產生它的作意也近在咫尺，那麼由此產生的眼識就會產生。同樣，對於耳等識，也應當如其相應地陳述。因緣恆常存在，並且難以知曉，所以沒有說。在那之後是普遍尋求的意識。普遍尋求之後是分別安立。分別安立之後，產生分別思維的意識，那時從對境產生煩惱和清淨。那時，福德和非福德，以及不動行，其自性是思，都會現行造作。那些現行造作的滅盡時，就在阿賴耶識上留下異熟習氣。同類因
English
Whatever ceases, that and that exists as the object of support for the immediately arising consciousness. Therefore, it is called mind because it acts as the support of the immediately preceding mind. What is said as mind because of its variety is in terms of type, not in terms of moments. A moment is an aspect determined for each object, so it cannot be called variety, because that is not the actual mind. The actual mind is the Alaya consciousness. Here, to explain the cause, it is said, "Thus, all the seeds of its formations are accumulated." Because every moment accumulates the seeds of all formations, it is called mind. In reality, that itself is the mind. Accumulation means nourishing the seeds again and again, or the seeds of formations are continuous. Formations here are considered to be defiled dharmas, and they also arise from four conditions. Among them, the causal condition is the habit residing in the Alaya consciousness. Because formations arise again and again, the seed grows, so it is called habit. The dominant condition is the sense faculties such as the eye. The immediately preceding condition is the immediately ceasing consciousness. The objective condition is form, etc. For example, it is also said in the sutra that if the eye is not damaged and forms also appear, and the attention that produces it is also nearby, then the eye consciousness arising from that will arise. Similarly, for ear consciousness, etc., it should be stated accordingly. The causal condition is always present and difficult to know, so it is not mentioned. After that is the mind consciousness that seeks everywhere. After seeking everywhere is distinguishing and establishing. After distinguishing and establishing, the mind consciousness of distinguishing and thinking arises. At that time, defilement and purification arise from the object. At that time, merit and non-merit, and unwavering formations, whose nature is thought, will manifest and create. When those manifested and created cease, they leave a fully ripened habit on the Alaya consciousness. Similar cause