Chinese
义辩者。七识中有六。六识之中有四也。然前六中上四不相应。下二相应。与六识似故。文中分有二。一者明不相应。二者以有境界以下明相应也。言无明业相者。无明是其所依。不觉业者动义。言能见相者亦名转识。心相转粗。转起外相。名为转也。此之三心也。言境界相者亦名现识。以妄心中妄作境界显现如镜。以有境界故以下明其第二相应之义。以境缘故生六种相者。是相应故合为一类。言智相者前所说境分别染净违顺差别。非明解智也。言相续相者。依前智识心相转粗。境界牵心。心随境界分别不断。如海波浪。又复三世因果令不断绝。故名相续。言执取相者。十使根本取性无明。言计名字相者。所谓五见粗起烦恼。若复通论十使皆是此二合为烦恼分也。言起业相者。谓依烦恼造种种业也。业系苦相者。依业受报也。此之六中前二七识。后四六识也。自下第三结也。当知无明能生一切染者。众惑根本故也。言染法皆是不觉相故者。皆无明用相也。自下第三从复次觉与不觉下料简因果。亦可释上非一非异。此中有三。一者总举数。二者云何以下列名。三者同相者以下释章门。就第三中有二。一者释同章门。二者释异章门。就初中有三。一者开喻。二者如是无漏以下合喻。三者是故以下引经证成。譬如瓦器者。喻 现代汉语译本 义辩者：在第七识（第七种意识，末那识，Manas-vijnana）中有六个（心识活动）。在第六识（第六种意识，意识，Vijnana）之中有四个（心识活动）。然而，在前六个（心识活动）中，上面的四个（心识活动）不相应，下面的两个（心识活动）相应。因为它与第六识相似的缘故。文中分为两部分。第一部分阐明不相应，第二部分从‘以有境界’以下阐明相应。 所说的‘无明业相’，无明（Avidya，无知）是它的所依。‘不觉业’指的是动的作用。 所说的‘能见相’也叫做转识（Vijnana）。心相变得粗糙，从而生起外在的相，这叫做‘转’。 这指的是三种心（状态）。 所说的‘境界相’也叫做现识（Vijnana）。因为在虚妄心中，虚妄地产生境界显现，就像镜子一样。因为‘以有境界故’，以下阐明它第二种相应的意义。因为以境界为缘故，产生六种相，这是因为相应，所以合为一类。 所说的‘智相’，指的是前面所说的境界分别染净违顺的差别，不是指明了解智。 所说的‘相续相’，是依于前面的智识心相变得粗糙，境界牵引心，心随着境界分别不断，就像海中的波浪一样。又因为三世因果令其不断绝，所以叫做相续。 所说的‘执取相’，是十使（Ten fetters）的根本，取性无明。 所说的‘计名字相’，指的是五见（Five Views）粗略生起的烦恼。如果通论十使，都是这二者合为烦恼的部分。 所说的‘起业相’，指的是依于烦恼造作种种业。 ‘业系苦相’，指的是依于业而受报。 在这六个（心识活动）中，前两个属于第七识，后四个属于第六识。 从下面开始是第三部分，总结说明。应当知道无明能够生起一切染污，因为它是众惑的根本。 所说的‘染法皆是不觉相故’，指的是都是无明的用相。 从下面开始是第三部分，从‘复次觉与不觉’下，辨别因果。也可以解释上面所说的‘非一非异’。这里面有三部分。第一部分是总举数量，第二部分从‘云何’以下列出名称，第三部分从‘同相者’以下解释章门。在第三部分中又有两部分，第一部分是解释同章门，第二部分是解释异章门。在第一部分中又有三部分，第一部分是开示比喻，第二部分从‘如是无漏’以下合喻，第三部分从‘是故’以下引用经文来证明成立。譬如瓦器，是比喻。
English
English version The debater of meaning: In the seventh consciousness (Manas-vijnana), there are six (mental activities). Among the sixth consciousness (Vijnana), there are four (mental activities). However, among the former six (mental activities), the upper four (mental activities) do not correspond, and the lower two (mental activities) correspond. It is because it is similar to the sixth consciousness. The text is divided into two parts. The first part clarifies the non-correspondence, and the second part clarifies the correspondence from 'because there is a realm' onwards. The so-called 'Avidya karma aspect', Avidya (ignorance) is its reliance. 'Non-awakening karma' refers to the meaning of movement. The so-called 'perceiving aspect' is also called Vijnana. The mind aspect becomes rough, thus giving rise to external aspects, which is called 'transformation'. This refers to the three states of mind. The so-called 'realm aspect' is also called present consciousness (Vijnana). Because in the deluded mind, the realm appears delusively, like a mirror. Because 'because there is a realm', the following clarifies the meaning of its second correspondence. Because the six aspects arise due to the realm, they are combined into one category because they correspond. The so-called 'wisdom aspect' refers to the differences between purity, impurity, compliance, and opposition of the realm mentioned earlier, not referring to clear understanding wisdom. The so-called 'continuous aspect' relies on the previous wisdom consciousness mind aspect becoming rough, the realm pulls the mind, and the mind follows the realm, distinguishing continuously, like waves in the sea. Moreover, the cause and effect of the three times make it uninterrupted, so it is called continuous. The so-called 'grasping aspect' is the root of the ten fetters (Ten fetters), grasping the nature of ignorance. The so-called 'calculating name aspect' refers to the coarse arising of afflictions from the five views (Five Views). If generally discussing the ten fetters, they are all a part of the combination of these two into afflictions. The so-called 'arising karma aspect' refers to creating various karmas based on afflictions. 'Karma-bound suffering aspect' refers to receiving retribution based on karma. Among these six (mental activities), the first two belong to the seventh consciousness, and the last four belong to the sixth consciousness. From below begins the third part, summarizing and explaining. It should be known that ignorance can give rise to all defilements, because it is the root of all delusions. The so-called 'defiled dharmas are all aspects of non-awakening' refers to all being the functions of ignorance. From below begins the third part, from 'again, awakening and non-awakening' onwards, distinguishing cause and effect. It can also explain the above-mentioned 'neither one nor different'. There are three parts here. The first part is a general enumeration of quantity, the second part lists the names from 'how' onwards, and the third part explains the chapter doors from 'those with the same aspect' onwards. In the third part, there are two parts, the first part is to explain the same chapter door, and the second part is to explain the different chapter doors. In the first part, there are three parts, the first part is to open and illustrate the metaphor, the second part combines the metaphor from 'thus, without outflows' onwards, and the third part quotes scriptures from 'therefore' onwards to prove its establishment. For example, a tile vessel is a metaphor. --------------------------------------------------------------------------------
Chinese
第七识种种妄法也。皆同微尘性相者。喻真如为体也。如是以下合喻。无漏无明皆七识也。皆同真如者。合上同微尘性相也。自下第三引证。是故修多罗中依此义说者。取彼经说释成此义也。此有二句。初明理涅槃。后明释难。言一切众生本来常住涅槃菩提者。唯是真识。悉无余法故也。言非可修相作相者。非如报应也。毕竟无得者。既已常已常得更无得也。亦无色相可见者。以理无色故也。自下释难。若无色相者。何故得有以相之身利益众生。释此难故。而有见色者。唯随染业幻所作也。非是真智理色不空性也。何故非理智无色者。以智相不可见故也。自下释异章门。此中有二。一者开喻。二者如是无漏以下合喻。此同异大意者。真妄二识有同异义。同者真外无妄。妄外无真故。言异者真妄相返故。如水中波。水非波外波非水外名同义也。水波非一名异也。自下第二复次生灭因缘者以下明真妄依持。此中有五。一者正辨真妄转生依持。二者依无明业所起以下。明其转生之义非浅智所知。三者染心者有六种以下。明返本时六七识惑治断分齐。四者又染心义者以下摄众惑中据二障辨。五者复次分别生灭相以下明舍灭相。虽上广分治断之相摄广令略辨灭相也。就初中有二。一者总标转生。二者此义云何以下别释转生之相。 复次生灭因缘相者是显名也。所谓众生依心者是第八识也。意意识转故七六识也。真识是其神知之主集起所依。义说为心。妄识总对一切境界发生六识。义说为意。事识依意。了别六尘事相境界故名意识。经本之中同说此三。名字小异。一名分别事识。亦名转识。二名业识。亦名现识。三名真相识。分别事识者。六识之心以能分别六尘事故名分别事。即此六识随六尘转故名转。不同七识转起外相名为转也。业相现相是第七识。识之中六识之名。以二摄也。真相识者是第八识。名字虽异与前三种其义不殊。自下第二别释。此中有三。一者明七识心。二者是故三界以下明其七识生死根源。三者复次意识以下明六识心。初中有二。一者略释。二者此意有五种以下广释。此义云何此设问也。以依阿梨耶识说者犹上依心。此之名义如上说也。有无明者生死根源故。理与无明俱一时有。而义说故。依理起迷是根本无明也。无明即心。非有心外异有无明也。不觉而起者是业相也。言能见者是转相也。言能现者犹现相也。能取境界者是智相也。起念相续者是续识也。问。上来已辨何故重明。上中明其七识惑义。此中明其七识心义。是故异也。自下第二广释。此中有二。一者略表数。二者云何以下别。名即释此意。复有五种者标数也。言 现代汉语译本 再次说明生灭因缘的表相，这里所说的‘显名’，指的是众生所依赖的‘心’，也就是第八识（阿赖耶识，储存一切种子）。 ‘意’和‘意识’的转变，指的是第七识（末那识，恒常思量）和第六识（意识，分别事物）。‘真识’是神识认知的主体，是积聚和产生的基础，从义理上来说，可以称为‘心’。‘妄识’总的来说是针对一切境界而产生的六识（眼、耳、鼻、舌、身、意）。从义理上来说，可以称为‘意’。‘事识’依赖于‘意’，能够辨别六尘（色、声、香、味、触、法）的事相境界，所以称为‘意识’。经典文本中通常会同时提到这三者，只是名字略有不同。一个名称是‘分别事识’，也称为‘转识’；第二个名称是‘业识’，也称为‘现识’；第三个名称是‘真相识’。 ‘分别事识’指的是六识之心，因为它能够分别六尘之事，所以称为‘分别事’。这六识随着六尘而转变，所以称为‘转识’，但不同于第七识转变产生外相而称为‘转’。‘业相’和‘现相’指的是第七识。在这些识之中，六识的名称可以用两个字来概括。‘真相识’指的是第八识。虽然名字不同，但与前面三种识的含义并没有本质区别。下面第二部分将分别解释这些识。这里有三个方面：一是阐明第七识的心；二是‘是故三界以下’，阐明第七识生死轮回的根源；三是‘复次意识以下’，阐明六识的心。首先，第一部分包含两个方面：一是简略解释；二是‘此意有五种以下’，详细解释。 ‘此义云何’，这是设问。‘以依阿梨耶识说者’，类似于上面所说的依赖于‘心’。这里的名称和含义如上所述。‘有无明者’，是生死轮回的根源，理体与无明同时存在。但从义理上来说，因为依理而产生迷惑，所以是根本无明。无明即是心，并非在心外另有无明。‘不觉而起者’，指的是业相。‘言能见者’，指的是转相。‘言能现者’，类似于现相。‘能取境界者’，指的是智相。‘起念相续者’，指的是续识。 问：上面已经辨析过了，为什么还要再次说明？上面是阐明第七识的迷惑之义，这里是阐明第七识的心之义，所以不同。下面第二部分将详细解释。这里包含两个方面：一是简略地列出数目；二是‘云何以下’，分别解释。‘名即释此意’，是解释这个含义。‘复有五种者’，是标出数目。
English
English version Furthermore, the characteristic of the arising and ceasing of causes and conditions is called ‘manifestation’. The so-called ‘sentient beings rely on the mind’ refers to the eighth consciousness (Ālaya-vijñāna, the storehouse consciousness). The transformation of ‘intellect’ and ‘consciousness’ refers to the seventh consciousness (Manas-vijñāna, the constantly thinking consciousness) and the sixth consciousness (Vijñāna, the discriminating consciousness). ‘True consciousness’ is the master of spiritual knowing, the basis of accumulation and arising. In terms of meaning, it can be called ‘mind’. ‘Deluded consciousness’ generally refers to the six consciousnesses (eye, ear, nose, tongue, body, and mind) that arise in response to all realms. In terms of meaning, it can be called ‘intellect’. ‘Event consciousness’ relies on ‘intellect’ and can distinguish the characteristics of the six sense objects (form, sound, smell, taste, touch, and dharma), so it is called ‘consciousness’. These three are often mentioned together in scriptures, with slight differences in names. One name is ‘discriminating event consciousness’, also called ‘transforming consciousness’; the second name is ‘karma consciousness’, also called ‘manifesting consciousness’; the third name is ‘true aspect consciousness’. ‘Discriminating event consciousness’ refers to the mind of the six consciousnesses, because it can discriminate the events of the six sense objects, so it is called ‘discriminating event’. These six consciousnesses transform along with the six sense objects, so it is called ‘transforming consciousness’, but it is different from the seventh consciousness transforming and producing external appearances, which is also called ‘transformation’. ‘Karma aspect’ and ‘manifest aspect’ refer to the seventh consciousness. Among these consciousnesses, the names of the six consciousnesses can be summarized in two words. ‘True aspect consciousness’ refers to the eighth consciousness. Although the names are different, the meanings are not essentially different from the previous three types of consciousness. The second part below will explain these consciousnesses separately. There are three aspects here: first, to clarify the mind of the seventh consciousness; second, ‘therefore, below the three realms’, to clarify the root of the cycle of birth and death of the seventh consciousness; third, ‘furthermore, below consciousness’, to clarify the mind of the six consciousnesses. First, the first part contains two aspects: one is a brief explanation; the other is ‘below this meaning has five kinds’, a detailed explanation. ‘What is this meaning’, this is a question. ‘Those who say relying on Ālaya-vijñāna’ is similar to the above-mentioned reliance on ‘mind’. The names and meanings here are as described above. ‘Those who have ignorance’ are the root of the cycle of birth and death, and the principle and ignorance exist simultaneously. But in terms of meaning, because delusion arises based on principle, it is fundamental ignorance. Ignorance is mind, and there is no ignorance outside of mind. ‘Those who arise without awareness’ refer to the karma aspect. ‘Those who can see’ refer to the transforming aspect. ‘Those who can manifest’ are similar to the manifesting aspect. ‘Those who can grasp realms’ refer to the wisdom aspect. ‘Those who arise with continuous thoughts’ refer to the continuing consciousness. Question: It has already been analyzed above, why explain it again? The above is to clarify the meaning of the delusion of the seventh consciousness, and this is to clarify the meaning of the mind of the seventh consciousness, so it is different. The second part below will explain in detail. This contains two aspects: one is to briefly list the numbers; the other is ‘below what’, to explain separately. ‘Name is to explain this meaning’ is to explain this meaning. ‘There are five kinds again’ is to mark the numbers. --------------------------------------------------------------------------------