Chinese
依靠它来分别识别各种所触。什么是处呢？身是共同生起的处。意是紧随其后的处。一切种子阿赖耶识本身就是种子的处。什么是身呢？由四大种作为因，是身体的识的所依，是清净的色，是不可见但有障碍的。意和种子的区别如前所述。如《决择摄要》中所说：在此，阿赖耶识以两种方式作为转识的因，即作为种子的实体和作为所依。其中，种子的实体是指任何可能产生的转识，无论是善、不善还是无记，所有这些都与阿赖耶识的种子相关联。其中，作为所依是指五种识的集合，它们依赖于被阿赖耶识所把握的有色根，而不是未被把握的根。如是说。其中，转识以两种方式作为阿赖耶识的因：在此生中使种子完全成熟，并在来世完全执持实现它的种子。其中，在此生中使种子完全成熟是指，转识如何依赖于阿赖耶识，无论是善、不善还是无记，它都与其所依一起生起和灭亡，从而熏染习气。由于那个因和那个缘，转识也一次又一次地在善等事物中变得非常成熟、非常纯熟和非常光明。那种习气的其他种类是为了在来世执持阿赖耶识本身的异熟果而存在的。如是说。第二，各自区分而作主宰。这表明，五根识所缘的境是色等各自区分而成为不同的
English
It is through relying on it that various tangibles are distinctly cognized. What are the locations? The body is the location of simultaneous arising. The mind is the immediately preceding location. The all-seed ālaya-vijñāna itself is the location of the seeds. What is the body? That which has the four great elements as its cause, is the support of the body's consciousness, is pure form, that is invisible but obstructive. The distinction between mind and seed is as before. As it says in the *Definitive Summary*: Here, the ālaya-vijñāna functions as the cause of the evolving consciousness in two ways: as the substance of the seeds and as the support. Among these, the substance of the seeds is any evolving consciousness, whether virtuous, non-virtuous, or neutral; all of these are associated with the seeds of the ālaya-vijñāna. Among these, the support is that the five aggregates of consciousness arise in dependence on the sense faculties that are grasped by the ālaya-vijñāna, but not from those that are not grasped. As it says. Among these, the evolving consciousness functions as the cause of the ālaya-vijñāna in two ways: by causing the seeds to fully ripen in this life, and by fully grasping the seeds that will manifest it in the next life. Among these, causing the seeds to fully ripen in this life is: however the evolving consciousness, relying on the ālaya-vijñāna, whether virtuous, non-virtuous, or neutral, arises, it impresses habitual tendencies by arising and ceasing together with its support on its own support. Because of that cause and that condition, the evolving consciousnesses also become more and more exceedingly ripened, exceedingly trained, and exceedingly clear in virtuous and other things. The other kind of habitual tendency is to enter into the future in order to fully grasp the fully ripened result of those very ālaya-vijñānas. As it says. Secondly, "separately distinguishing, it dominates." This indicates that the objects apprehended by the five sense consciousnesses are forms, etc., which are separately distinguished and become different.
Chinese
各自掌管各自的领地，并非其他。如《庄严经论》所说：五种识的对境，如众生般安住于有身者，从名为阿赖耶的河流中，如波浪般涌现。安住于阿赖耶海的识，被习气所染污，被对境的风所吹动，无间断地流转。又如《摄事分》所说：眼识的所缘是什么？是可见且有障碍的色。它也有多种形态。总而言之，是颜色、形状和表相。什么是颜色？是与色相似，成为眼识的行境。什么是形状？是色显现为长等形状的形态。什么是表相？例如，取、舍、收缩、伸展、站立、坐下、躺卧、行走、返回等等。等等。耳识的所缘是什么？是多种不可见且有障碍的声音。例如，海螺的声音等等。鼻识的所缘是什么？是多种不可见且有障碍的气味。例如，香味等等。舌识的所缘是什么？是多种不可见且有障碍的味道。例如，苦味等等。身识的所缘是什么？是多种不可见且有障碍的触觉。例如，地、水、火、风、轻盈等等。从那之后，应当观察接触时是快乐，接触时是痛苦，以及舍受之境的接触。等等。第三，以“唯有具彼性”来表示。五根的眷属，如古籍量论的批注所说，被称为如缘般邻近安住，即在没有预先思考的情况下，共同平等具备的五种遍行，不会从其他产生。如果以意念预先思考的眷属而言，则是五种确定的对境和分别。
English
They each govern their own respective territories, and nothing else. As stated in the Ornament of the Sutras: The objects of the five consciousnesses, abide in embodied beings like sentient beings, arise like waves from the river known as the Alaya. The consciousnesses abiding in the Alaya sea, stained by habitual imprints, moved by the wind of objects, flow without interruption. Also, as stated in the Basis of Objects: What is the object of eye consciousness? It is form, which is visible and obstructive. It also has various forms. In short, it is color, shape, and appearance. What is color? It is similar to form, becoming the object of eye consciousness. What is shape? It is the aspect of form appearing as length, etc. What is appearance? For example, taking, placing, contracting, extending, standing, sitting, lying down, walking, returning, and so on. And so on. What is the object of ear consciousness? It is sound, which is various, invisible, and obstructive. For example, the sound of a conch shell, and so on. What is the object of nose consciousness? It is smell, which is various, invisible, and obstructive. For example, a pleasant smell, and so on. What is the object of tongue consciousness? It is taste, which is various, invisible, and obstructive. These include bitter taste, and so on. What is the object of body consciousness? It is touch, which is various, invisible, and obstructive. For example, earth, water, fire, wind, lightness, and so on. From there, one should observe whether the touch is pleasant, painful, or of a neutral state. And so on. Third, it is indicated by "only that which possesses that nature." The retinue of the five senses, as stated in the commentary of the ancient scriptural authority, is called abiding closely like a condition, that is, the five ever-present factors that are commonly and equally possessed without prior thought do not arise from anything else. If considering the retinue with prior thought of mind, then it is the five definite objects and discriminations.
Chinese
地也生起。地的实事中，数量为何？与彼一同生起且相同具有者，乃心所生之法，即如此，作意、触、受、想、心。其他哪些心所生之法与眼识一同生起且相同具有者，彼等是于一所缘而有多种行相。一同生起者，也一一产生，一切也必定从自种子中生起，相同具有者，具有所缘，具有行相，具有处所。如是说。此处“于一所缘而有多种行相”者，乃所缘之事物虽一，然因境之体性各异，故以执持之行相各异，是为自体之行相各异。因此如此说者，乃依于意之思惟先行的地多十等之自在。从耳至身之识，也以此解释。第四，仅于何之自性中生起。此乃显示，业是随顺因之习气，仅于何之自性中生起，积集于阿赖耶识，因差别未明显决定，故是无分别之自性，因此不能积集异熟，因为成为现前不定之识。因此从前者，业为何？彼当视为六种，最初仅缘于彼自身之境，是为辨识之境业。又辨识自体性，又辨识现在之时，又辨识一刹那，又以二种行相随顺意识，即随顺善性烦恼性，及随顺业之发起，又完全辨识可爱与不可爱之果，是为第六业。如是说。此等乃为从意识中分别显示之故，彼乃缘于自身，及其他之境，及自体性与总相及相关之体性等，及三时，及常续，因此为从彼中分别之故，说了前四句。意识乃以自力等，缘于善等及业之发起，及可爱
English
Also arising is earth. Within the reality of earth, what is the number? Those that arise together with it and possess similarity are the mental factors, such as attention, contact, feeling, perception, and mind. What other mental factors arise together with eye consciousness and possess similarity are those that have multiple aspects for one object. Those that arise together also arise individually, and all certainly arise from their own seeds, possessing similarity, possessing an object, possessing aspects, and possessing a place. Thus it is said. Here, "multiple aspects for one object" means that although the object of focus is one, because the characteristics of the object are different, the manner of grasping is different, and thus the aspects of the self are different. Therefore, what is said in this way refers to the power of the ten grounds, etc., that precede the thought of the mind. This also explains the consciousness from ear to body. Fourth, it is merely arising in the nature of what. This shows that karma is the habitual tendency of a similar cause, merely arising in the nature of what, accumulating in the Alaya consciousness. Because the difference is not clearly determined, it is of a non-conceptual nature, and therefore cannot accumulate maturation, because it becomes a present, uncertain consciousness. Therefore, from the former, what is karma? It should be viewed as six types: initially, only focusing on its own object, which is the karma of the object of discernment. Also, discerning its own characteristic, also discerning the present time, also discerning a single moment, and also following the mind consciousness with two aspects, that is, following virtue and affliction, and following the instigation of karma, and also fully discerning the desirable and undesirable results, which is the sixth karma. Thus it is said. These are shown separately from mind consciousness, because it focuses on its own body, and the objects of others, and its own characteristics, and the characteristics related to generality, etc., and the three times, and continuity. Therefore, to distinguish it from that, the first four sentences are spoken. Mind consciousness, by its own power, etc., focuses on virtue, etc., and the instigation of karma, and desirability.
Chinese
虽然知道能完全执持可爱和不可爱的果报，但五者因为自身没有分别念，所以是跟随它，完全是受他支配。因此才说了后面的两种。那里面说到：比如眼睛也没有完全损坏，色法也显现，和它一起生起的作意也安住于近处，因此从那里面出生的眼识就会产生。眼识是怎样的，耳、鼻、舌、身的识也应当像那样看待。在那里，眼识产生时，从近处安住而生起，寻求和决定的心三种依次成为对境。在那里，第一是眼识本身。第二是意识。在那里，从决定的心开始，就应当看作是完全烦恼和完全清净。之后，和它同类的眼识也会产生善和不善，但不是由自己的分别念所支配。只要心没有向其他散乱，那么意识和眼识两者都会变成善或烦恼。眼识产生时，就像那样，直到身识也要像那样理解。这样说到。第五是，什么也不是即是中庸。这样显示说，那样进入的五识本身不和苦乐任何一种感觉相应，因此和不偏袒那两者的感觉中庸或舍相应。如果被其他所掌握，那么不仅如此，还和快乐和痛苦两种，以及那两者任何一种压倒另一种相应。那些都依靠阿赖耶识的界，像这样如理或不如理作意，以及随之觉悟，或者心平等安住，或者心不平等安住，一个身体上产生多种多样各种各样的感觉的缘故。决定义理总集中说，阿赖耶识
English
Although it is known to fully grasp the results of both the desirable and the undesirable, these five are because they themselves lack conceptualization, so they follow it, being entirely under its control. Therefore, the latter two are mentioned. It says in that very text: 'For example, even if the eye is not completely damaged and the form appears, and the arising attention is also near, then the eye consciousness born from that will arise.' Just as the eye consciousness is, so too should the ear, nose, tongue, and body consciousnesses be viewed. There, when eye consciousness arises, the three types of mind—arising from being near, seeking, and determining—become objects in sequence. There, the first is the eye consciousness itself. The second is the mind consciousness. There, from the determining mind onwards, it should be seen as becoming completely afflicted and completely purified. Thereafter, the eye consciousness of the same cause will also arise as virtuous and non-virtuous, but not under the control of one's own conceptualization. As long as the mind does not become distracted to other things, both the mind consciousness and the eye consciousness will become either virtuous or afflicted. When eye consciousness arises, it should be understood in the same way up to and including body consciousness. ' Thus it is said. The fifth is: 'Whatever is not is the middle way.' This shows that these five consciousnesses that enter in this way are not associated with any feeling of pleasure or pain, and therefore are associated with a feeling that is neutral or equanimous, not biased towards either of the two. If it is taken under the control of another, then not only that, but also associated with both pleasure and pain, and with either of the two overpowering the other. All of these rely on the realm of the alaya consciousness, and thus, whether attending properly or improperly, and subsequently realizing, or the mind being equally placed, or the mind not being equally placed, because of the power of various and diverse feelings arising in one body. In the Definitive Compendium, it says: 'Alaya consciousness.'