Chinese
。二十四观。此小惑中有二种。一作意遍行。二不遍行。五识于第六意识及本识执识。于此三根中随因缘。或时俱起。或次第起。以作意为因外尘为缘。故识得起。若先作意欲取色声二尘。后则眼耳二识一时俱起。而得二尘。若作意欲至某处看色听声取香。后亦一时三识俱起得三尘。乃至一时具五识俱起亦尔。或前后次第而起唯起一识。但得一尘。皆随因缘。是故不同也。如是七识。于阿梨耶识中尽相应起。如众像影俱现镜中。亦如众浪同集一水。问此意识于何处不起。答离无想定及无想天。熟眠不梦醉闷绝心暂死。离此六处余处恒有。如此识转不离两义。一能分别。二所分别。所分别既无。能分别亦无。无境可取识不得生。以是义故唯识义得成何者立唯识义。意本为遣境遣心。今境界既无唯识又泯。即是说唯识义成也。此即净品烦恼及境界并皆无故。又说唯识义得成者。谓是一切法种子识。如此如此造作回转。或于自于他。互相随逐。起种种分别及所分别。由此义故离识之外诸事不成。此即不净品。但遣前境未无识故。 释曰。谓是一切种子识者。是阿梨耶识。为诸法种子及所余七识种子及所余七识种子。并能生自类无量诸法故。通名一切法种子识也。如此如此者。由此等识能回转造作无量识法。或转作根。 现代汉语译本 二十四观。此小惑中有二种：一、作意遍行（Manasikara-sarvatraga），二、不遍行（Aprayoga-sarvatraga）。五识（Panca-vijnana）于第六意识（Mano-vijnana）及本识（Mula-vijnana），执识（Klista-mano-vijnana）。于此三根中随因缘，或时俱起，或次第起。以作意为因，外尘为缘，故识得起。若先作意欲取色声二尘，后则眼耳二识一时俱起，而得二尘。若作意欲至某处看色听声取香，后亦一时三识俱起得三尘。乃至一时具五识俱起亦尔。或前后次第而起唯起一识，但得一尘，皆随因缘，是故不同也。如是七识，于阿梨耶识（Alaya-vijnana）中尽相应起，如众像影俱现镜中，亦如众浪同集一水。问：此意识于何处不起？答：离无想定（Asanjnikasamapatti）及无想天（Asanjnika-deva）。熟眠不梦，醉闷绝心，暂死。离此六处余处恒有。如此识转不离两义：一、能分别（Kalpana），二、所分别（Kalpyamana）。所分别既无，能分别亦无。无境可取，识不得生。以是义故，唯识义得成。何者立唯识义？意本为遣境遣心，今境界既无，唯识又泯，即是说唯识义成也。此即净品烦恼及境界并皆无故。又说唯识义得成者，谓是一切法种子识。如此如此造作回转，或于自于他，互相随逐，起种种分别及所分别。由此义故，离识之外诸事不成。此即不净品，但遣前境未无识故。 释曰：谓是一切种子识者，是阿梨耶识，为诸法种子及所余七识种子及所余七识种子，并能生自类无量诸法故，通名一切法种子识也。如此如此者，由此等识能回转造作无量识法，或转作根。
English
English version The Twenty-Four Contemplations. In this minor delusion, there are two types: 1. Universally Acting Attention (Manasikara-sarvatraga), and 2. Non-Universally Acting Attention (Aprayoga-sarvatraga). The five consciousnesses (Panca-vijnana) are related to the sixth consciousness (Mano-vijnana), the fundamental consciousness (Mula-vijnana), and the afflicted consciousness (Klista-mano-vijnana). Among these three roots, depending on conditions, they may arise simultaneously or sequentially. With attention as the cause and external objects as the condition, consciousness arises. If one first directs attention to grasp forms and sounds, then the eye and ear consciousnesses arise simultaneously, grasping these two objects. If one directs attention to go somewhere to see forms, hear sounds, and smell fragrances, then the three consciousnesses arise simultaneously, grasping these three objects. Similarly, all five consciousnesses may arise simultaneously. Or they may arise sequentially, with only one consciousness arising, grasping only one object, all depending on conditions, hence the differences. Thus, the seven consciousnesses arise in correspondence with the Alaya-vijnana (Alaya-vijnana), like many images appearing together in a mirror, or like many waves gathering in one water. Question: Where does this consciousness not arise? Answer: Apart from the state of non-perception (Asanjnikasamapatti) and the realm of non-perception (Asanjnika-deva), deep sleep without dreams, intoxication, fainting, and temporary death. Apart from these six places, it is always present elsewhere. Thus, the transformation of consciousness is inseparable from two aspects: 1. The ability to discriminate (Kalpana), and 2. The object of discrimination (Kalpyamana). If the object of discrimination is absent, then the ability to discriminate is also absent. Without an object to grasp, consciousness cannot arise. Therefore, the doctrine of 'consciousness-only' is established. Who establishes the doctrine of 'consciousness-only'? The intention was originally to eliminate both the object and the mind. Now that the object is absent, and 'consciousness-only' is also eliminated, this is to say that the doctrine of 'consciousness-only' is established. This is because both afflictions and objects are absent in the pure aspect. Furthermore, the establishment of the 'consciousness-only' doctrine means that it is the seed consciousness of all dharmas. In this way, it creates and transforms, either in oneself or in others, mutually following each other, giving rise to various discriminations and objects of discrimination. Therefore, apart from consciousness, nothing can be established. This is the impure aspect, which only eliminates the external object but not consciousness. Explanation: The 'seed consciousness of all dharmas' refers to the Alaya-vijnana, which is the seed of all dharmas, as well as the seeds of the remaining seven consciousnesses. It can generate countless dharmas of its own kind, hence it is generally called the 'seed consciousness of all dharmas.' 'In this way' means that these consciousnesses can transform and create countless consciousness-dharmas, or transform into roots. --------------------------------------------------------------------------------
Chinese
或转作尘。或转作我。或转作识。如此种种不同唯识所作。云如此造作回转也。或于自于他互相随逐者。于自则转为五阴。或为色阴乃至识阴。于他则转为怨亲中人。种种不同。望自五阴故称为他。如是自他互相转作前后不同。故云互相随逐也。种种所作并皆是识无别境界。起种种分别等者。一一识中皆具能所。能分别即是识。所分别即是境。能即依他性。所即分别性。故云起种种分别及所分别也由如此义。离识之外无别境。但唯有识义成。既未明遣识。惑乱未除。故名不净品也。问遣境在识。乃可称唯识义。既境识俱遣。何识可成答立唯识乃一往遣境。留心卒终为论。遣境为欲空心。是其正意。是故境识俱泯。是其义成。此境识俱泯即是实性。实性即是阿摩罗识。亦可卒终为论是摩罗识也。记曰。由二种宿业熏习及二种习气。能为集谛。成立生死。二种宿业熏习者。即是诸业种子。一宿业熏习。二宿业熏习执。宿业熏习即是所分别。为分别性。宿业熏习执即是能分别。为依他性。所即为境能即为识。此二种业名相似集谛。能得五阴生。二种习气者。即诸烦恼。一相习气。二粗重习气。相即烦恼体。是依他性。能摄前相貌。粗重即烦恼境。是分别性。境界粗显故也。此二烦恼名真谛。能集令未来五阴由此似真两种集谛 现代汉语译本 或转化为尘土，或转化为‘我’（ātman），或转化为‘识’（vijñāna）。像这样种种不同的变化都是唯识所造作的。这说明了识是如何造作和回转的。或者在自身与他者之间互相随逐，对于自身来说，就转化为五阴（pañca-skandha），或者转化为色阴（rūpa-skandha），乃至识阴（vijñāna-skandha）；对于他者来说，就转化为怨家、亲人或中人，种种不同。相对于自身的五阴来说，就称为他者。像这样自身与他者互相转化，前后不同，所以说互相随逐。种种所作都只是识，没有别的境界。生起种种分别等等，每一个识中都具备能分别和所分别。能分别的就是识，所分别的就是境。能分别是依他起性（paratantra-svabhāva），所分别是分别自性（parikalpita-svabhāva）。所以说生起种种分别以及所分别。由于这样的道理，离开识之外没有别的境界，只有唯识的道理成立。既然还没有明确地遣除识，迷惑混乱还没有消除，所以叫做不净品。问：遣除了境，识存在，才可以称为唯识的道理。既然境和识都遣除了，还成立什么识呢？答：建立唯识只是一方面为了遣除境，留下心最终作为论点。遣除境是为了空心，这是它的真正用意。所以境和识都泯灭，才是它的道理成立。这境识俱泯就是实性（bhūtatathatā），实性就是阿摩罗识（amalavijñāna），也可以最终作为论点，是阿摩罗识。记中说：由两种宿业熏习和两种习气，能够成为集谛（samudaya），成立生死。两种宿业熏习，就是诸业的种子。一是宿业熏习，二是宿业熏习执。宿业熏习是所分别，是分别自性；宿业熏习执是能分别，是依他起性。所分别是境，能分别是识。这两种业叫做相似集谛，能够得到五阴的生起。两种习气，就是诸烦恼。一是相习气，二是粗重习气。相是烦恼的本体，是依他起性，能够摄取前面的相貌。粗重是烦恼的境界，是分别自性，因为境界粗显。这两种烦恼叫做真集谛，能够聚集令未来五阴由此相似真两种集谛。
English
English version Or transformed into dust. Or transformed into 'self' (ātman). Or transformed into 'consciousness' (vijñāna). All these different transformations are created by consciousness-only. This explains how consciousness creates and revolves. Or mutually following each other between oneself and others. For oneself, it transforms into the five aggregates (pañca-skandha), or into the form aggregate (rūpa-skandha), and even the consciousness aggregate (vijñāna-skandha); for others, it transforms into enemies, relatives, or neutral people, in various ways. Relative to one's own five aggregates, it is called 'other'. Like this, oneself and others transform mutually, differing before and after, so it is said that they mutually follow each other. All actions are only consciousness, there is no separate realm. Arising various discriminations, etc., each consciousness possesses both the discriminator and the discriminated. The discriminator is consciousness, the discriminated is the realm. The discriminator is dependent nature (paratantra-svabhāva), the discriminated is discriminated nature (parikalpita-svabhāva). Therefore, it is said that various discriminations and the discriminated arise. Due to this reason, there is no separate realm outside of consciousness, only the principle of consciousness-only is established. Since consciousness has not been clearly eliminated, and confusion has not been removed, it is called the impure chapter. Question: Eliminating the realm, with consciousness remaining, can be called the principle of consciousness-only. Since both the realm and consciousness are eliminated, what consciousness can be established? Answer: Establishing consciousness-only is only to eliminate the realm on one hand, leaving the mind as the final point of discussion. Eliminating the realm is to empty the mind, which is its true intention. Therefore, the realm and consciousness both ceasing is the establishment of its principle. This cessation of both realm and consciousness is true nature (bhūtatathatā), true nature is the āmala consciousness (amalavijñāna), which can also be the final point of discussion, it is the āmala consciousness. The commentary says: Due to two types of latent karmic熏习 and two types of habit energies, it can become the origin of suffering (samudaya), establishing birth and death. The two types of latent karmic 熏习 are the seeds of all karmas. One is latent karmic 熏习, the other is latent karmic 熏习 attachment. Latent karmic 熏习 is the discriminated, which is discriminated nature; latent karmic 熏习 attachment is the discriminator, which is dependent nature. The discriminated is the realm, the discriminator is consciousness. These two types of karma are called similar origin of suffering, which can obtain the arising of the five aggregates. The two types of habit energies are all afflictions. One is the aspect habit energy, the other is the coarse habit energy. The aspect is the substance of affliction, which is dependent nature, capable of encompassing the preceding appearance. The coarse is the realm of affliction, which is discriminated nature, because the realm is coarse and manifest. These two types of afflictions are called true origin of suffering, capable of gathering and causing the future five aggregates to be similar to the two types of true origin of suffering. --------------------------------------------------------------------------------
Chinese
。若宿业已尽更受别报。能安立生死。释曰。二种宿业熏习者。一一种子备有两义。所分别即是宿业熏习。能分别即是宿业熏习执。所即分别性。能作生起种子法门故。说此法门名为宿业熏习。有名而无体也。能即依他性。正是起业种子。名宿业熏习执。有体而不真实也。二种习气亦尔。一一烦恼皆有两义。所分别即粗重习气作起烦恼法门。有名而无体。能分别正是烦恼体。亦有而不真实。是依他性。然此中所明分别依他。与三无性中名字不同。三无性中说分别名相类。依他性名粗重。以分别性当体有其相类能作烦恼法门。说名烦恼也。依他性正是烦恼体。能得生死报故名粗重。今此中为明分别性相类粗显故名粗重。依他性能执前相类故名为相各自有意。若欲转此中自三无性中名亦好也。记曰。如是如是分别。若分别如是如是类。此类类名分别性。此但唯有名。名所显体实无。此所显体实无。此分别者因他故起。立名依他性。此前后两性未曾相离。即是实实性。若相离者唯识义不成。有境识异故。由不相离故唯识无境界。无境界故识亦成无。由境无识无故立唯识义。是乃成立。是故前性于后性不一不异。若定一异则有过失何耶。分别与依他定一者。分别性决定永无不为五法藏所摄。依他性亦应永无。若尔便无生死解脱 现代汉语译本：如果过去的宿业已经完结，还会承受其他的果报，这能够安立生死轮回。解释：两种宿业熏习，第一，每一种种子都具备两种含义：被分别的就是宿业熏习，能分别的就是对宿业熏习的执着。‘所’即是分别性，因为它能作为生起种子的法门，所以说这个法门名为宿业熏习，有名而无实体。‘能’即是依他性，正是生起业的种子，名为宿业熏习执着，有实体但不真实。第二，两种习气也是如此，每一种烦恼都有两种含义：被分别的就是粗重习气，作为生起烦恼的法门，有名而无实体；能分别的正是烦恼的本体，也有实体但不真实，是依他性。然而，这里所说的分别依他，与三无性（sva-lakṣaṇa-niḥsvabhāvatā）中的名字不同。三无性中说分别名为相类，依他性名为粗重，因为分别性本身具有相类，能作为烦恼的法门，所以称为烦恼。依他性正是烦恼的本体，能够得到生死果报，所以名为粗重。现在这里是为了说明分别性的相类粗显，所以名为粗重，依他性能够执着之前的相类，所以名为相，各自有其意义。如果想要转换这里的三无性中的名称也可以。记录：像这样像这样地分别，如果分别像这样像这样的类别，这种类别名为分别性。这仅仅只有名称，名称所显示的本体实际上没有。这个所显示的本体实际上没有。这个分别是因为依赖其他而生起，立名为依他性。这前后两种性质未曾分离，就是真实性。如果分离，唯识（Vijñānavāda）的意义就不成立，因为有境和识的差异。由于不分离，所以唯识没有境界。没有境界，识也成为没有。由于境没有，识也没有，所以建立唯识的意义，这才能够成立。因此，前一种性质对于后一种性质不是完全相同也不是完全不同。如果确定相同或不同，就会有过失。为什么呢？如果分别与依他确定相同，那么分别性就永远不会不被五法藏（pañca dharma skandha）所摄，依他性也应该永远没有。如果这样，就没有生死解脱了。