Chinese
总而言之，意是指没有区分烦恼意和无垢意的意。当其他六识生起和灭去时，其能力都安放在阿赖耶识上。如《辨了不了义论》中所说的，意之名色识，即将在下文阐述的六识的等无间缘意。因此，在自释中多次提到此意的名称为“等无间意”。第七世说，从等无间的部分来说是七意，从与四烦恼相联的部分来说是烦恼意，从与白色之法相联的部分来说是安立为无垢意等，认为有三个部分。总之，从阿赖耶识的海洋中，意如水波般涌动和造作，从而形成了轮回。阿赖耶识是轮回的基础或原因，而意是条件。如《摄大乘论》中所说：“第一，等无间意是产生名色识之处；第二，是使之烦恼的烦恼意。”达波仁波切将意分为两种并加以详细解释，也包含在此意义中。其中，意萨玛是从阿赖耶识中产生六识之处，与白色之法相伴随，成为佛陀解脱功德之因；而后面的意则产生所有的错觉、邪见、妄想和怀疑，成为在轮回中迷惑的根本，因此不是可靠的。在将意识分为八识时，也应了解这二者是合二为一的。第二，显示六识和五蕴（22）的次第，分为二：六识对境迷惑之理和五蕴的次第解说。第一，从“义和”到“名色识生起”这样说。基之光明原始的不坏明点，被转变之风所生起，从而心意如水波般涌动。所取之义和能取之执，实际上没有差别，但由于无始以来的习气而显现为二。因此，心自己将形象特意投向自己，并执著为自他，从而产生显现。由此而生起，由此而接近对境而生起。意本身从向外散发的显现部分中，将外境执著为实有而产生。
English
In short, 'yi' (意, mind) refers to the mind that has not distinguished between the afflicted mind and the undefiled mind. When the other six consciousnesses arise and cease, their abilities are all placed on the Alaya consciousness. As stated in the "Distinguishing the Definitive and the Indefinitive," the mind of the name-and-form consciousness, which is the immediately preceding condition of the six consciousnesses that will be explained below. Therefore, in the self-commentary, the name of this mind is repeatedly mentioned as the "immediately preceding mind." The Seventh Je said that from the aspect of the immediately preceding, it is the seven minds; from the aspect of being associated with the four afflictions, it is the afflicted mind; and from the aspect of being associated with white dharma, it is established as the undefiled mind, etc., considering that there are three parts. In short, from the ocean of Alaya consciousness, the mind arises and acts like a wave, thereby forming samsara. The Alaya consciousness is the basis or cause of samsara, while the mind is the condition. As stated in the "Compendium of Vehicles": "First, the immediately preceding mind is the place where name-and-form consciousness arises; second, it is the afflicted mind that causes affliction." Dakpo Rinpoche divided the mind into two and explained it in detail, which is also included in this meaning. Among them, 'yi sda ma' is the place where the six consciousnesses arise from the Alaya consciousness, and accompanied by white dharma, it becomes the cause of the qualities of liberation of the Buddha; while the latter mind produces all illusions, wrong views, delusions, and doubts, becoming the root of delusion in samsara, so it is not reliable. When dividing consciousness into eight consciousnesses, it should also be understood that these two are combined into one. Second, showing the order of the six consciousnesses and the five aggregates (22), divided into two: the reason for the delusion of the six consciousnesses towards objects and the explanation of the order of the five aggregates. First, from "meaning and" to "name-and-form consciousness arises" it is said. The indestructible great bindu of the original luminosity of the ground is generated by the transforming wind, so that the mind arises like a wave. The object to be grasped and the grasping subject are actually not different, but due to beginningless habits, they appear as two. Therefore, the mind itself intentionally directs the image to itself and clings to it as self and other, thereby producing appearance. From this it arises, and from this it arises close to the object. The mind itself, from the outwardly radiating appearance, clings to external objects as real and arises.
Chinese
因此，六识由此产生，因此会产生错觉。这里什么会产生错觉呢？就是对境相执着的凡夫众生相续中的六识会产生错觉。对什么产生错觉呢？就是对显现的各种境相产生错觉。以什么方式产生错觉呢？就是以自身陷入二取，不认识自己的本来面目，将自己执着为所取的外境的方式产生错觉。由什么原因和条件产生错觉呢？就是由意的动摇所致。也就是说，正如刚才所说的那样，心和意相互动摇，从而对双运感到迷惑，执着于显现的部分为所取的境，即色等六境，执着于空性的部分为能取的识，即眼等六识。明明没有外于自身的所取，能取却特意指向自身，执着为外境，从而产生二取，这就是将显空不二执着为二的错觉。与此相连，由境、根、识三者聚合的缘起产生色等显现的觉知，由此色等外境的显现得以扩展。因此，与分别的意相连，从而能够见到色等外境，这被称为获得显现。因此，六识的显现，在那一刹那的自性上并没有错觉，但由此继续下去，意将自己的显现部分错执为外境，从而各种错觉分别念流动，从显现部分将色等六境执着为外境，因此产生了执着的识。因此，对各种各样的因缘条件产生错觉。因此，显、增、得三者融入光明，从而法身得以显现。并且，从基光明中显、增、得三者依次生起，从而产生轮回的错觉显现的方式，是金刚乘甚深的关键。这六识产生错觉的方式，是从缘起十二支产生的内在能力方面进行阐述的。因此，注释中说，这是能对自性进行辨别的缘起。依靠此缘起，产生能辨别痛苦的善趣缘起和不能辨别痛苦的恶趣缘起十二支。也就是说，由无明而行……
English
Thus, the six consciousnesses arise from this, and therefore illusions occur. What is it that is mistaken here? It is the six consciousnesses in the continuum of ordinary beings who are attached to the appearance of objects that are mistaken. What are they mistaken about? They are mistaken about the various appearances of objects. How are they mistaken? They are mistaken in the way that they themselves fall into dualistic grasping, and without recognizing their own true nature, they perceive themselves as something other than the object to be grasped. From what causes and conditions do they become mistaken? They are mistaken because of the agitation of the mind. That is to say, as just explained, the mind and the intellect agitate each other, and thus they are confused about union. They cling to the aspect of appearance as the object to be grasped, the six objects such as form, and they cling to the aspect of emptiness as the mind that grasps, the six consciousnesses such as the eye. Although there is no object to be grasped other than oneself, the grasping subject deliberately directs itself towards itself and perceives and grasps it as something other, and thus dualistic appearance arises. This is the illusion of perceiving the non-duality of appearance and emptiness as two. Connected to this, from the interdependent arising of the three, object, faculty, and consciousness, the knowledge of appearance such as form arises. From this, the appearance of objects such as form expands. Therefore, connected with the discriminating mind, it enables one to see the meaning of form and so on, and this is called obtaining appearance. Therefore, the appearance of the six aggregates, although there is no illusion in its own nature in that instant, continues from that, and the mind mistakes its own appearance as an external object. Thus, various illusions and thoughts flow, and from the appearance, the six objects such as form are grasped as external objects, and thus the grasping consciousness arises there. Therefore, one is mistaken about the various causes and conditions. Therefore, the three, appearance, increase, and attainment, dissolve into clear light, and thus the Dharmakaya becomes manifest. And from the ground clear light, the three, appearance, increase, and attainment, arise in sequence, and thus the way in which the illusion of samsara arises is the profound key of the Vajrayana. This way in which the six aggregates arise in illusion is explained from the aspect of the inner capacity of the twelve links of interdependent arising. Therefore, it is said in the commentary that this is the interdependent arising that distinguishes the nature of things. Relying on this interdependent arising, the twelve links of the interdependent arising of the happy realms, which distinguish happiness, and the interdependent arising of the unhappy realms, which do not distinguish happiness, arise. That is to say, from ignorance, action...
Tibetan
ས་བསླངས་ཏེ་ཟག་བཅས་ཀྱི་ལས་འདུ་བྱེད་པ་ནི་ཆུ་དང་རླབས་ལྟར་གཡོས་པའི་དབང་གིས་ཡིན་ལ། འདུ་བྱེད་དེའི་རྐྱེན་གྱིས་གཟུགས་སོགས་ཡུལ་དྲུག་ལ་དོན་ཏུ་མཐོང་བའི་རྣམ་པར་ཤེས་པ་འབྱུང་བས་ན། རྩ་བ་མ་རིག་པའི་རྐྱེན་ཁོ་ན་ལ་རག་ལས་པའི་ཕྱིར། རྣམ་པར་ཤེས་པའི་སྣང་བ་ཐམས་ཅད་ནི་འཁྲུལ་པའི་སྣང་བ་འབའ་ཞིག་ཡིན་ནོ། །གཉིས་པ་ནི། བླང་དོར་ནས། ཕུང་པོ་གྲུབ། ཅེས་གསུངས་ཏེ། དེ་ལྟར་བག་ཆགས་ཀྱི་སྣང་བ་བརྟས་པ་ལས་འཁྲུལ་སྣང་རགས་པར་གྲུབ་པའི་ཐོག་མ་ནི་རྣམ་པར་ཤེས་བ་སྟེ། དེའི་ཕྱིར་སྐབས་འདིར་ཕུང་པོ་ལྔའི་དང་པོར་རྣམ་ཤེས་ཀྱི་ཕུང་པོ་བསྟན་ནོ། །རྣམ་ཤེས་དེ་ལ་ཡུལ་ཡིད་དུ་འོང་མི་འོང་བར་མར་སྣང་བའི་དབང་གིས་དེ་གསུམ་ལ་བླང་དོར་དང་བཏང་སྙོམས་སུ་རྟོག་པར་བྱེད་པས་ཚོར་བའི་ཚོགས་གསུམ་སྐྱེ་བའི་ཕྱིར། དེ་ནས་ཚོར་བའི་ཕུང་པོ་དང་། དེས་ཡུལ་དེ་ལ་ངོ་བོ་དང་ཁྱད་པར་གྱི་མཚན་མར་འཛིན་པ་ལ་བརྟེན་ནས་འདུ་ཤེས་ཀྱི་ཕུང་པོ་གྲུབ་པས་དེ་ནས་འདུ་ཤེས་དང་། དེ་ལྟར་ཡུལ་ཡིད་དུ་འོང་མི་འོང་སྣ་ཚོགས་ལ་སྤུ་རིས་སོ་སོར་ཕྱེ་ནས་སྣང་བ་སྣ་ཚོགས་པར་མངོན་པར་འདུ་བྱས་པས་ཡུལ་སྣང་མི་འདྲ་བ་རང་ལས་གཞན་དུ་བཏགས་པ་དེ་སྣང་བའི་སེམས་བྱུང་གི་ཚོགས་རྣམས་གྲུབ་པའི་ཕྱིར་དེ་ནས་འདུ་བྱེད་དང་། འདུ་བྱེད་དེས་ཡུལ་གཞན་ཏུ་བཏགས་པའི་བག་ཆགས་བརྟན་པར་བྱས་ནས་གཟུགས་ཀྱི་ངོ་བོ་དང་མཚན་མ་ལ་སོགས་ལ་མངོན་པར་ཞེན་པས་གཟུགས་ཀྱི་ཕུང་པོ་གྲུབ་པས་ན་དེ་ནི་ཕུང་པོ་རྣམས་ཀྱི་རྗེས་མར་བསྟན་པ་ཡིན་ནོ། །རིམ་པ་འདི་ནི་སྐྱེ་བའི་རིམ་པ་སྟེ་རྒྱུ་འབྲས་དོན་གྱི་གོ་རིམ་ཞེས་བྱ་བ་ཡིན་ (༢༤)ནོ། །གསུམ་པ་རྒྱུ་རྐྱེན་གྱི་རྐྱེན་གྱི་དབྱེ་བ་བསྟན་པ་ལ་གཉིས། རྒྱུ་དྲུག་ཏུ་བསྟན་པ། རྐྱེན་བཞིར་བསྟན་པའོ། །དང་པོ་ནི། ཁམས་ལྔ་ནས། ཐ་སྙད་བྱས། ཞེས་གསུངས་ཏེ། ས་ཆུ་མེ་རླུང་ནམ་མཁའི་ཁམས་ཏེ་ལྔ་དང་རྣམ་པར་ཤེས་པའི་ཁམས་དང་དྲུག་ནི་ཕྱ་ིནང་དང་འཁོར་འདས་ཀྱིས་བསྡུས་པའི་ཆོས་ཐམས་ཅད་ཀྱི་རྒྱུ་ཡིན་ནོ་ཞེས་རྣམ་པར་རྟོག་པ་དང་བཅས་པ་རྣམས་ཀྱི་ངོར་ཐ་སྙད་དུ་བྱས་པ་སྟེ། རྟོག་པ་དང་བྲལ་བ་ལ་ནི་རྒྱུ་འབྲས་ཀྱི་སྤྲོས་པ་ཉེ་བར་ཞི་བ་ཁོ་ནའོ། །དེ་དག་གི་མཚན་ཉིད་ཀྱི་རིམ་ལྟར་སྲ་ཞིང་བརྟན་པ་དང་། རླན་ཅིང་གཤེར་བ་དང་། ཚ་ཞིང་སྲེག་པ་དང་། ཡང་ཞིང་གཡོ་བ་དང་། སྟོང་ཞིང་གོ་འབྱེད་པ་ཡིན་ལ། རྣམ་པར་ཤེས་པའི་མཚན་ཉིད་སྔར་བསྟན་པ་ལྟར་རོ། གཉིས་པ་ལ་བཞི། རྒྱུའི་རྐྱེན།
Chinese
发起之后，有漏的业是由于如水和波浪般动摇的力量所致。由于该业的缘故，显现出能将色等六境视为实有的识，因此，完全依赖于根本无明的缘故，所有识的显现都仅仅是错觉的显现。第二，从取舍等方面来说，蕴已成立。如是，随着习气的显现增长，粗大的错觉显现最初是识，因此，此处将五蕴中的第一个蕴——识蕴进行了阐述。由于识将境显现为悦意和不悦意，因此对这三者进行取舍和舍弃的分别，从而产生三种受的集合。之后是受蕴。由于受执著于境的自性和特性的相，因此成立了想蕴，之后是想。如是，对各种悦意和不悦意的境进行细致的区分，从而显现出各种各样的显现，将境的显现假立为与自身不同的外境，因此成立了显现的心所的集合，因此之后是行蕴。该行蕴稳固了假立为外境的习气，从而对色的自性和相等等产生执著，因此成立了色蕴，所以这是蕴的最后阐述。这个次第是出生的次第，也就是因果意义上的顺序。
English
After arising, contaminated actions are due to the power of wavering like water and waves. Because of that action, consciousness arises which sees the six objects such as form as real. Therefore, since it depends solely on the root ignorance, all appearances of consciousness are merely illusory appearances. Secondly, from acceptance and rejection, the aggregates are established. Thus, as the appearance of habitual tendencies increases, the first coarse illusory appearance to be established is consciousness. Therefore, here, the aggregate of consciousness, the first of the five aggregates, is explained. Because consciousness makes objects appear as pleasing or displeasing, it discriminates between these three as acceptance, rejection, and indifference, and therefore the three collections of feelings arise. Then comes the aggregate of feeling. Because it clings to the characteristics of the object's essence and qualities, the aggregate of perception is established, and then perception. Thus, by distinguishing various pleasing and displeasing objects, various appearances are manifested, and the appearance of objects, which are falsely imputed as other than oneself, is established as the collection of mental events that appear, and therefore comes the aggregate of formation. That aggregate of formation solidifies the habitual tendencies imputed as external objects, and therefore clings to the essence and characteristics of form, and therefore the aggregate of form is established, so this is the final explanation of the aggregates. This order is the order of birth, that is, the order of cause and effect.