Chinese
如果对词义和没有概念而产生的相续存在我执，则与三者相违背。因为后者并非总是存在，所以与无二的三者相违背。如果没有它，那么执我者也不会总是存在。如是说。像这样的执持方式的烦恼意，也是将色蕴视为我所，并将名四蕴执为我，实际上仅凭这两种执持方式，就缘取近取蕴的阿赖耶识，并恒常以我或我的姿态自居，对色蕴和名四蕴，即阿赖耶的哪种异熟所取的五蕴都产生贪执。这些也应像回答黑暗的数量一样，酌情应用，对解释者也应如此应用。三、显现经意之识的解说分为二：略示、广说。第一，从《楞伽经》到“例如”之间，是为了阐述黑暗的第三个答案。呼唤《楞伽经》的拥有者说：“什么是内外一切境，以及通过觉悟与不觉悟而显现各种轮回涅槃之法的显现经意之识的略示？例如”。第二部分有八个方面：揭示意之识的处所、确定其境的类别、阐述其与哪些心所相应的方式、揭示其与哪些感受相应的差别、阐述意进入境的类别之区分、揭示其断绝自境并进入事物显现方式的特征、阐述其暂时止息的时间类别、阐述意识的共同和特殊作用。第一，从“欲界彼入”到“生依彼无间”之间，是为了阐述意之识的处所。解释意之识的处所是：与三界中的欲界相符，因此意之识当下清晰地进入任何显现的境，并且以忆念和显现欲求的方式，它也随顺过去和未来的境，因此它安住于许多境之法，境与有境的关系是意之识的形态。
English
If there is self-grasping in the continuum that arises without definition and concept, it contradicts the three. Because the latter is not always present, it contradicts the three that are non-dual. If it is not there, then the self-graspers will not always be there. It is said. The afflicted mind with such grasping also regards the form aggregate as mine and grasps the four name aggregates as me. In essence, with only these two grasping methods, it focuses on the alaya consciousness of the clinging aggregates and constantly assumes the attitude of me or mine, and clings to the five aggregates taken by the alaya's ripening, namely the form aggregate and the four name aggregates. These should also be applied as appropriate to the answer to the question of the number of darkness, and should also be applied to the interpreters. Third, the explanation of the consciousness of the appearance sutra mind is divided into two: brief introduction and detailed explanation. The first is from the Lankavatara Sutra to "for example," which is to explain the third answer to the darkness. Calling the owner of the Lankavatara Sutra, he said: "What is the brief introduction to the consciousness of the appearance sutra mind that manifests all internal and external realms, and various phenomena of samsara and nirvana through enlightenment and non-enlightenment? For example." The second part has eight aspects: revealing the location of the mind consciousness, determining the categories of its objects, explaining the way it corresponds to which mental factors, revealing the differences in its correspondence to which feelings, explaining the distinction of the categories of mind entering objects, revealing the characteristics of its cutting off its own objects and entering the way things appear, explaining the categories of time when it temporarily ceases, and explaining the common and special functions of mind consciousness. First, from "the desire realm enters" to "the basis of arising is immediately," it is to explain the location of the mind consciousness. Explaining the location of the mind consciousness is: it is in accordance with the desire realm of the three realms, so the mind consciousness clearly enters whatever realm appears at the moment, and in the manner of remembering and manifesting desire, it also follows the past and future realms, so it abides in many realm dharmas, and the relationship between the realm and the realm-possessor is the form of mind consciousness.
Chinese
名为《了知显现经》。其中有三种处所。那三种处所是什么呢？种子的处所或习气的处所就是阿赖耶识本身。截断众多的外境，在阿赖耶识上积累习气。开解的处所是前一刹那开解后，在一切境中产生并进入，随后跟随。俱生处所是意识本身，是作为使境实际产生和进入的所依的六根，也就是刚刚灭尽的识，像那样具有三种处所。第二，由“五欲与二法”所说，意识的所缘是两种，即共同的五种欲妙，以及不共同的，有为的非能表示色，受，想，行四者，以及无为的虚空和灭二者，以及真如等四者，成为八法，像那样是共同和特殊的二法。第三，由“所作皆一与恒常”所说，意识的眷属有两种，即共同的五遍行，以及不共同的，以总类而言的五十一心所，与一切也同时恒常相应，即恒常伴随，称为恒常相伴，因为一切都是意的部分。第四，由“三类及触知执”所说，它与任何感受相应，都与乐，苦，舍三种类别相应，因此无论与哪一种相触，也以其自性安住的方式，执持善，非善，无记的类别，总之是执持十八意近行受中任何相触之受，而其他则灭尽。第五，由“彼入寻断定”所说，意识进入境的类别也有，随顺于任何显现的境而进入的意，以及首先在一切境中寻觅的意，以及对境进行分别或完全断除的意，以及与意义相符而确定的意，像那样有四种，或者说对意义的
English
It is called the Sutra of Knowing Manifestation. There are three places in it. What are those three places? The place of seeds or the place of habits is the Alaya consciousness itself. Cutting off many external objects, habits are accumulated in that Alaya consciousness. The place of opening is that the previous moment opens and arises and enters into all objects, and then follows. The co-emergent place is the mind consciousness itself, which is the six faculties that serve as the basis for the actual arising and entering of objects, that is, the consciousness that has just ceased, and thus it has three places. Secondly, as stated by "five desires and two dharmas," the object of mind consciousness is two types, namely the common five objects of desire, and the uncommon conditioned non-revealing form, feeling, perception, the four formations, and the unconditioned space and cessation, and suchness, etc., which become eight dharmas, thus being the common and special two dharmas. Thirdly, as stated by "all actions are one and constant," the retinue of mind consciousness is two types, namely the common five omnipresent ones, and the uncommon, in terms of general categories, the fifty-one mental factors, which are always constantly associated with everything, that is, constantly accompanying, called constant companionship, because everything is part of the mind. Fourthly, as stated by "three types and contact knowing holding," whichever feeling it is associated with, it is associated with the three categories of pleasure, pain, and equanimity, so whichever it comes into contact with, it also holds the categories of good, non-good, and unspecified in the way that its own nature abides, in short, it holds whichever of the eighteen mind-approaching feelings it comes into contact with, while others cease. Fifthly, as stated by "that entering seeking cutting determining," there are also categories of mind consciousness entering objects, the mind that enters following whatever object appears, and the mind that first seeks in all objects, and the mind that discriminates or completely cuts off the object, and the mind that determines in accordance with the meaning, thus there are four types, or in terms of the meaning of
Chinese
这是关于确定意的五种分类的阐述。第六是“不间断地普遍进入”，这表明，对于境相的事物，凡是清晰而不间断地存在的地方，它都会持续存在，因此它普遍地运行于所有五种感官的意识中，并且在它们之后也起作用。不仅如此，它还被确定为完全理解已停止和将要发生的境的特征。正如《宝鬘论》中所说：“缘于因，诸识生起，其他随之而行。缘于意，其他亦次第生起。获得意之后，其他的，由根的功德所为。根与五者一起，完全区分意识。”以及“色与显现，作意与，识于境显现，迅速故不领会，心于行境中游走。意为诸法之先导，一切有情皆如是。意行，意为珍爱者，何不述说悦意之事？”第七是“三时三际无有进入”，这表明，在暂时和永久停止的两种情况中，这里暂时的情况是指常时无意识者，以及无意识的等持和灭尽的等持这三种情况的停止。同样，在深度昏迷的睡眠状态和昏厥、癫痫的状态这三种情况下也会停止，因此在这样的六种时机中，意是没有进入的。第八分为两部分：简要说明和详细解释。第一部分从“多种彼性”到“共同彼差别”，以及后面的“六二五三”到“彼进入之作者”所表明。意的意识的作用是：如前所述：“如是海洋被河流，一日之间即可充满，河流不断，海洋不会被扰动。同样，阿赖耶识也，深且如海般存在，诸识一日之间，以习气之河流完全充满。”正如所说的那样，多种被分割的境的习气，会沉淀在阿赖耶识中。
English
This explains the five categories for establishing the mind. The sixth is indicated by "Continually and universally enters," which shows that for objects of appearance, wherever they are clear and uninterrupted, it continuously abides, therefore it universally operates in all five sense consciousnesses and also acts after them. Moreover, it is determined to be of the nature of fully understanding the characteristics of objects that have ceased and will occur. As stated in the Ornament of Dense Array: "Relying on the cause, consciousnesses arise, others follow after it. Relying on the mind, others also arise sequentially. Having obtained the mind, the others are done by the qualities of the faculties. The faculties together with the five, fully distinguish consciousness." And: "Form and appearance, attention and, consciousness manifest in the object, because of swiftness, they do not comprehend, the mind wanders in the field of action. Mind is the forerunner of all dharmas, so it is for all sentient beings. Mind goes, mind is the cherished one, why not speak of pleasing things?" The seventh is indicated by "No entry in three times and three occasions," which shows that among the two times of temporary and permanent cessation, here the temporary situation refers to the constantly unconscious, as well as the cessation of the unconscious absorption and the absorption of cessation, these three situations of cessation. Similarly, it also ceases in the three states of deeply intoxicated sleep, fainting, and epilepsy, so in these six occasions, there is no entry of mind. The eighth has two parts: a brief explanation and a detailed explanation. The first part is indicated from "Various thatness" to "Common that difference," and from the following "Six two five three" to "That is the agent of entry." The function of the mind's consciousness is: as mentioned earlier: "Just as the ocean is filled by rivers, even in a single day, the rivers do not cease, the ocean is not disturbed. Likewise, the Alaya consciousness also, exists deep and like the sea, the consciousnesses in a single day, are fully filled by the river of habitual tendencies." As it is said, the various habitual tendencies of many divided objects are deposited in that Alaya.
Chinese
是能使趣入，而且那裡也有業的趣入以二種形態存在，即以與五根共通的方式而趣入於業，以及意識以其自身的差別之業而以不共通的方式趣入。那也是顯示種類，如下所示：總而言之，意的業，共通的有六種，第二種有三個五種，即總的業所說的六種和下面的三個五種共十五種相加，成為二十一種。因此，以具有那樣的業的差別之方式，對於共通和不共通的一切境，也都是那樣地作趣入。第二有二，即顯示共通的業，以及解說差別的業。第一是，上面所安立的，從「境有知」至「完全領受」之間所顯示的，那也是意的二業的共通是，五根的五種識知和，欲妙的境有知和，所有現在的時間也都是知，雖然是如此，都包括在總的業中。差別的業是，境的種種法和一切行境有知和，諸法的總相和自相知曉且有知和，所有三時有知和，事物剎那和意識剎那的相續知曉且有知和，善、不善、無記的三種行為之業全都趣入知曉和，不論善惡，其異熟的果報等，以感受的方式完全領受而知，如是顯示六種。第二有二，即略為顯示，以及廣為解說。第一是，從《楞伽經》的「」至「此境廣說」之間所顯示的，呼喚《楞伽經》的主人，以根源和關聯而略為顯示意的差別之業是這樣，導師秘密的身秘密最勝的主尊，秘密最勝的歡喜處母胎中安住而宣說秘密的法性時，對於眾生享用業的分配，被業所迷惑等等，因突發的遮蔽而未見真實的秘密，成為黑暗的行境者作意，為了調伏那些，這個黑暗的境完全是相
English
It is that which causes to enter, and there also, the engagement of karma exists in two forms: engaging in karma in a manner common to the five senses, and the consciousness engaging in a manner not common through its own distinctive karma. This also shows the categories, as follows: In short, the actions of the mind are six in common, and the second has three sets of five, that is, the six spoken of as general actions and the fifteen below, totaling twenty-one. Therefore, by means of possessing such distinctions of action, it engages in all objects, both common and uncommon, in that way as well. The second has two aspects: showing the common action and explaining the distinctive action. The first is what was established above, from "knowing the object" to "completely experiencing," which shows that the commonality of the two actions of the mind is the knowledge of the five consciousnesses of the five senses, the knowledge of the objects of desirable qualities, and the knowledge of all present times, although they are all knowledge, they are included in the general actions. The distinctive actions are: knowing all the various phenomena of objects and all objects of experience; knowing and understanding the general and specific characteristics of phenomena; knowing all three times; knowing and understanding the continuity of momentary things and momentary consciousness; knowing that all three actions of virtuous, non-virtuous, and neutral actions are engaged; and knowing that one completely experiences the results of maturation, whether virtuous or non-virtuous, through feeling. Thus, six categories are shown. The second has two aspects: briefly showing and extensively explaining. The first is from the Laṅkāvatāra Sūtra, from "" to "this realm is extensively explained," which shows that the distinctive actions of the mind are briefly shown in connection with the source by calling out to the lord of Laṅkāvatāra, as follows: The teacher, the secret body, the supreme lord of secrets himself, residing in the womb of the mother, the place of delight of the supreme secret, and teaching the nature of the secret, for beings who enjoy the distribution of karma, who are deluded by karma, etc., who, due to sudden obscurations, do not see the true secret and have become beings of the realm of darkness, intending to subdue them, this realm of darkness is entirely signs.