Chinese
性异色。色非无色也。二者性是不改不转为义。欲为欲色为色无色为无色。善恶亦尔。三性不改为义。唯有识者。离识无有别境也。由识见有似尘。离识尘无体也。 论曰。何者为识。所谓三界。 释曰。前明离识无三界。此明离三界无识。又前明二识用。 论曰。识有二种。一显识。二分别识。 释曰。初一是本识。本识显六尘也。次一是六识。六识分别此异彼也。又前一明所缘。后一明能缘。就显识有二种回转。一回转作六尘。二回转作五根。次分别识回转作似我。如是意执二识计我也。即陀那与意识共作我见。陀那执本识起我体相。意识分别计我有种种差别用故。一切法不有不无。由六尘有六识不可定无也。离六识无六尘不可定有。又一切法不可定说有。亦不可定说无也。人法二我不实故不可说有有。人法二空真实故不可言无。又义一切法决定有决定无。人法决定无。此人法二空是决定有。此三悉共显俗是有。显真是无。二明识用。 论曰。此分别识若起。安立熏习力于阿梨耶识中。 释曰。熏习力者。譬如烧香熏习衣。香体灭而香气犹在衣中名为熏衣。此香不可言有。香体灭故。不可言无。香气在故。故名为熏。如六识起善恶。留在熏力于本识中。能得未来报。名为种 现代汉语译本： 性是差异的。并非没有色。二者的性质是不改变不转移的意思。欲望是欲望，色是色，无色是无色。善恶也是如此。三种性质是不改变的意思。只有有识别能力者才能理解。离开识别，就没有其他的境界。因为有识别，所以看到有像尘埃一样的东西。离开识别，尘埃就没有实体。 论曰：什么是识？就是指三界（欲界、色界、无色界）。 释曰：前面说明了离开识就没有三界，这里说明了离开三界就没有识。前面说明了两种识的作用。 论曰：识有两种，一是显识，二是分别识。 释曰：第一种是本识（根本识，阿赖耶识），本识显现六尘（色、声、香、味、触、法）。第二种是六识（眼识、耳识、鼻识、舌识、身识、意识），六识分别这个和那个的差异。前面一种说明了所缘（认识的对象），后面一种说明了能缘（能认识的主体）。就显识而言，有两种回转，一是回转变成六尘，二是回转变成五根（眼、耳、鼻、舌、身）。其次，分别识回转变成像‘我’一样的东西。就像意识执着两种识来计算‘我’一样。即陀那（末那识）与意识共同产生我见。陀那执着本识，产生我的本体形象。意识分别计算我有种种差别的作用。一切法不是有也不是无。因为有六尘，所以六识不可断定为无。离开六识，就没有六尘，所以六尘不可断定为有。一切法不可断定为有，也不可断定为无。人法二我（人我、法我）不真实，所以不可说是有。人法二空（人我空、法我空）是真实的，所以不可说是无。一切法决定有或者决定无，人法决定无。人法二空是决定有。这三者共同显示世俗是有的，显示真理是无的。二是说明识的作用。 论曰：如果这种分别识生起，就会在阿梨耶识（阿赖耶识）中安立熏习的力量。 释曰：熏习的力量，譬如烧香熏习衣服，香的本体灭了，但是香气仍然留在衣服中，这叫做熏衣。这种香不可说是有的，因为香的本体已经灭了。也不可说是无的，因为香气还在。所以叫做熏。就像六识产生善恶，留在本识中的熏习力量，能够得到未来的报应，这叫做种子。
English
English version: Nature is different. It is not without form. The nature of the two is defined as unchanging and unmoving. Desire is desire, form is form, formlessness is formlessness. Good and evil are also the same. The three natures are defined as unchanging. Only those with discernment can understand. Apart from consciousness, there are no other realms. Because there is consciousness, one sees things that resemble dust. Apart from consciousness, dust has no substance. Treatise: What is consciousness? It refers to the Three Realms (Desire Realm, Form Realm, Formless Realm). Explanation: The previous section explained that without consciousness, there are no Three Realms. This section explains that without the Three Realms, there is no consciousness. The previous section explained the functions of the two types of consciousness. Treatise: There are two types of consciousness: manifest consciousness and discriminating consciousness. Explanation: The first is the fundamental consciousness (Ālaya-vijñāna). The fundamental consciousness manifests the six sense objects (form, sound, smell, taste, touch, dharma). The second is the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). The six consciousnesses discriminate the differences between this and that. The former explains the object of cognition, while the latter explains the subject of cognition. As for manifest consciousness, there are two kinds of transformations: one transforms into the six sense objects, and the other transforms into the five roots (eye, ear, nose, tongue, body). Secondly, discriminating consciousness transforms into something like 'self'. It is like the mind clinging to the two consciousnesses to calculate 'self'. That is, the *manas* (Manas-vijñāna) and the mind-consciousness jointly produce the view of self. The *manas* clings to the fundamental consciousness, producing the image of the self's essence. The mind-consciousness discriminates and calculates that the self has various different functions. All dharmas are neither existent nor non-existent. Because there are six sense objects, the six consciousnesses cannot be definitively said to be non-existent. Without the six consciousnesses, there are no six sense objects, so the six sense objects cannot be definitively said to be existent. All dharmas cannot be definitively said to be existent, nor can they be definitively said to be non-existent. The two selves (self of person and self of dharma) are not real, so they cannot be said to be existent. The two emptinesses (emptiness of person and emptiness of dharma) are real, so they cannot be said to be non-existent. All dharmas are definitely existent or definitely non-existent, but the self of person and the self of dharma are definitely non-existent. The two emptinesses are definitely existent. These three together reveal that the conventional truth is existent, and the ultimate truth is non-existent. The second is to explain the function of consciousness. Treatise: If this discriminating consciousness arises, it establishes the power of habituation in the Ālaya-vijñāna (storehouse consciousness). Explanation: The power of habituation is like burning incense to scent clothes. The substance of the incense disappears, but the fragrance remains in the clothes, which is called scenting the clothes. This incense cannot be said to be existent, because the substance of the incense has disappeared. Nor can it be said to be non-existent, because the fragrance is still there. Therefore, it is called scenting. It is like the six consciousnesses generating good and evil, and the power of habituation remaining in the fundamental consciousness, which can obtain future retribution, and this is called a seed. --------------------------------------------------------------------------------
Chinese
子。若小乘义正量部名为无失。譬如券约。故佛说偈。 诸业不失 无数劫中 至聚集时 与众生报 摩诃僧祇柯部。名为摄识。即是不相应行。譬如诵经。初一遍未得。第二遍诵摄前第一。如是乃至第十遍诵通利时。即通摄前九。如是初识能变异在第一。如是乃至第九变异在第十中。第十能摄前九。即此第十变异之用。名为摄识。有前九用故不失前九也萨婆多部。名同随得。同者与数处时等相应长。随者与三性不相妨。而得者不失义。同亦不失。随亦不失。譬如摩斗楼。此言榆华。取洛柯汁谓赤色汁。点摩斗楼华须。华须与赤色俱。后结实成熟。则有赤色出。是名同时修得。赤色至果不失故名同同前有赤色出。是名同修得。赤色至果不失故名同。前来至后不失名随。随最后显故名得也。若是他毗梨部。名有分识有者三有。即三界也。亦有七有。一中有二生有。三业有。四死有。通前三有为七有也。欲色二界具四有。若无色界无中有。中有者。正辩名为向生处。处者。有因缘名处也。如十二因缘有支。是事有故是事有。是事生故是事生。有者是因。因有二。一前因。二同时因。如橘子生芽。是前时因。芽生则有并橘。同时因。行缘识。识缘名色。名色缘六入。六入缘触受等。是同时。所以言。是事有 现代汉语译本： ‘子，如果小乘正量部的观点是正确的，那么业就不会消失，就像契约一样。所以佛陀说偈语： ‘诸业不失，无数劫中，至聚集时，与众生报。’ 摩诃僧祇部的观点是‘摄识’，指的是不相应行。就像诵经一样，第一次诵读没有掌握，第二次诵读就包含了第一次的内容。这样直到第十次诵读熟练时，就完全包含了前九次的内容。同样，最初的识的变异在第一次，这样直到第九次的变异在第十次中。第十次能包含前九次。这第十次的变异的作用，就叫做‘摄识’。因为有前九次的作用，所以前九次的作用没有消失。萨婆多部的观点是‘同随得’。“同”指的是与数、处、时等相应增长；“随”指的是与三性（善、恶、无记）不相妨碍；而“得”指的是不消失的意义。“同”也不消失，“随”也不消失。比如摩斗楼（榆华）。取洛柯汁（赤色汁）点在摩斗楼华的须上，华须与赤色同时存在。后来结实成熟，就会有赤色显现出来。这叫做同时修得。赤色到果实成熟时也没有消失，所以叫做“同”。先前有赤色显现出来，这叫做“同修得”。赤色到果实成熟时也没有消失，所以叫做“同”。从先前到后来没有消失，叫做“随”。随着最后显现出来，所以叫做“得”。如果是他毗梨部的观点，叫做‘有分识’。“有”指的是三有（三界），也就是欲界、色界、无色界。也有七有，一中有，二生有，三业有，四死有，加上前面的三有，就是七有。欲界和色界都具备四有。如果没有**，就没有中有。中有，正辩的名称是‘向生处’。“处”指的是有因缘的地方。比如十二因缘有支，因为这件事存在，所以这件事存在；因为这件事产生，所以这件事产生。“有”指的是因。因有两种，一种是前因，一种是同时因。比如橘子生芽，是前时的因；芽生则有并橘，是同时的因。行缘识，识缘名色，名色缘六入，六入缘触受等，这是同时的。所以说，这件事存在。
English
English version: ‘Son, if the Sautrāntika (a sub-school of Sthavira Nikāya) school's view is correct, then karma is not lost, just like a contract. Therefore, the Buddha spoke in verse: ‘Deeds are not lost, in countless kalpas, until the time of gathering, they give retribution to sentient beings.’ The Mahāsāṃghika (one of the early Buddhist schools) school's view is ‘Saṃgraha-vijñāna’ (accumulating consciousness), which refers to non-associated formations. It's like reciting a sutra. If you don't grasp it the first time, the second recitation includes the first. Thus, until the tenth recitation is fluent, it completely includes the previous nine. Similarly, the initial transformation of consciousness is in the first, and so on until the ninth transformation is in the tenth. The tenth can include the previous nine. This function of the tenth transformation is called ‘Saṃgraha-vijñāna’ (accumulating consciousness). Because there are the functions of the previous nine, the functions of the previous nine are not lost. The Sarvāstivāda (one of the early Buddhist schools) school's view is ‘Sama-anvaya-prāpti’ (simultaneous-concomitant-attainment). ‘Sama’ (simultaneous) refers to corresponding growth with number, place, time, etc.; ‘Anvaya’ (concomitant) refers to not hindering each other with the three natures (wholesome, unwholesome, and neutral); and ‘Prāpti’ (attainment) refers to the meaning of not being lost. ‘Sama’ is also not lost, and ‘Anvaya’ is also not lost. For example, the Madhuca longifolia (Mahua tree). Take the Laksha juice (red juice) and apply it to the stamens of the Madhuca longifolia flower. The stamens and the red color exist simultaneously. Later, when the fruit ripens, the red color will appear. This is called simultaneous cultivation and attainment. The red color is not lost when the fruit ripens, so it is called ‘Sama’ (simultaneous). The red color appears earlier, this is called ‘Sama-anvaya-prāpti’ (simultaneous-concomitant-attainment). The red color is not lost when the fruit ripens, so it is called ‘Sama’ (simultaneous). From earlier to later, not being lost is called ‘Anvaya’ (concomitant). Because it appears last, it is called ‘Prāpti’ (attainment). If it is the view of the Tāmraparṇīya (a sub-school of Theravada) school, it is called ‘Bhava-aṃśa-vijñāna’ (consciousness with a share of existence). ‘Bhava’ (existence) refers to the three existences (three realms), which are the desire realm, the form realm, and the formless realm. There are also seven existences: one is the intermediate existence (antarābhava), two is the birth existence (upapattibhava), three is the karma existence (karmabhava), and four is the death existence (maraṇabhava). Adding the previous three existences, there are seven existences. The desire realm and the form realm both possess the four existences. If there is no **, there is no intermediate existence. The intermediate existence, the correct term is ‘towards the place of birth’. ‘Place’ refers to a place with causes and conditions. For example, the twelve links of dependent origination have branches. Because this thing exists, therefore this thing exists; because this thing arises, therefore this thing arises. ‘Bhava’ (existence) refers to the cause. There are two types of causes, one is the prior cause, and the other is the simultaneous cause. For example, a tangerine sprouts, which is the prior cause; when the sprout grows, there is a tangerine, which is the simultaneous cause. Conditioned by action is consciousness, conditioned by consciousness are name and form, conditioned by name and form are the six entrances, conditioned by the six entrances are contact, feeling, etc., which are simultaneous. Therefore, it is said that this thing exists. --------------------------------------------------------------------------------