Chinese
业识者。依前无明便有妄念不觉心起。说之为业。何故不说无明识者。是根本体故。就恒沙中说五种也。言转识者依前业识。心虑渐粗而取外相。故名为转识。言现识者依前转识所起境界还显自心。名为现识。言五尘对至即现无有前后者。明诸境界一时而现。以此识前未有境界但心识相。何故不说法尘境乎。答。若通言之理实俱有。而粗别言为五尘耳。又须法尘更无别尘。逐缘五尘。推求境体更无异故。故不言也。言智识者。于前现识所显法中分别染净违顺差别。故名智识。言续识者依前智识心相转粗。境界事心心随境界分别不断。故名续识。又复此心能持三世善恶因果。令不失坏故名续也。自下第二从是故三界以下明其七识根源义。此中有四。一者明生死无体妄心而有。二者此义云何以下释其所以。三者当知世间以下劝人令知。四者是故一切法以下结无体依心。初中有二。一者顺释。二者返释。言是故者。上明五心相生缘。故以有生死。但心主耳。三界虚伪唯心所作也。如梦所见如镜中像。无有自体。若言近者心谓七识。若谈远者心是八识。离心即无。六尘境者此返释也。此义云何设问发起。言一切法者生死诸法也。从心起者是真识也。妄不孤立由依真起。名从心起。妄念而生者。妄念是其第七识也。若言近者生死 现代汉语译本 业识（Karma Consciousness）：依据之前的无明（ignorance）便产生妄念，觉性之心无法生起，这被称为业识。为什么不说无明识呢？因为无明是根本本体。在如恒河沙数般多的意识中，这里只说了五种。转识（Transforming Consciousness）：依据之前的业识，心念逐渐粗糙，开始执取外在的现象，所以称为转识。现识（Present Consciousness）：依据之前的转识所产生的境界，反过来显现自心，这称为现识。五尘（five sense objects）同时显现，没有先后顺序：说明各种境界同时显现。因为在这个意识之前没有境界，只有心识之相。为什么不说‘法尘’（objects of mind）的境界呢？回答：如果从普遍意义上说，理应都有。但为了区分粗略的差别，所以只说五尘。而且，‘法尘’并不需要另外的‘尘’，它随着五尘的因缘而生灭。推求境界的本体，并没有什么不同，所以不说‘法尘’。智识（Intellectual Consciousness）：在之前的现识所显现的法中，分别染污、清净、顺从、违逆的差别，所以称为智识。续识（Continuing Consciousness）：依据之前的智识，心念之相变得粗糙，境界和事物与心相互追逐，心随着境界分别不断，所以称为续识。而且，这个心能够持有三世的善恶因果，使之不失坏，所以称为‘续’。下面第二部分，从‘是故三界’以下，说明七识的根源意义。这部分有四个方面：一是说明生死没有实体，只是虚妄的心所显现；二是‘此义云何’以下，解释其中的原因；三是‘当知世间’以下，劝人明白这个道理；四是‘是故一切法’以下，总结一切法没有实体，都依赖于心。第一部分中有两个方面：一是顺着解释，二是反过来解释。‘是故’：上面说明了五种心识相生的因缘，所以才有生死，只是心在主导而已。三界是虚假的，只是心所造作的。就像梦中所见，像镜子中的影像，没有自己的本体。如果说近的，心指的是七识；如果说远的，心指的是八识。离开心就没有六尘（six sense objects）的境界，这是反过来解释。‘此义云何’设问来引发。‘一切法’指的是生死诸法。‘从心起’指的是真识。虚妄不能独立存在，由于依赖于真识而生起，所以说‘从心起’。‘妄念而生’指的是第七识。如果说近的，是生死。
English
English version Karma Consciousness: Based on the preceding ignorance, delusional thoughts arise, and the mind of awareness cannot arise, which is called Karma Consciousness. Why not call it Ignorance Consciousness? Because ignorance is the fundamental essence. Among the consciousnesses as numerous as the sands of the Ganges River, only five are mentioned here. Transforming Consciousness: Based on the preceding Karma Consciousness, the mind gradually becomes coarser and begins to grasp external phenomena, so it is called Transforming Consciousness. Present Consciousness: Based on the preceding Transforming Consciousness, the realm that arises in turn manifests the mind itself, which is called Present Consciousness. The five sense objects appear simultaneously, without any order: This explains that various realms appear simultaneously. Because before this consciousness there were no realms, only the aspect of consciousness. Why not speak of the realm of 'objects of mind'? Answer: If speaking in a general sense, they should all be present. But to distinguish the rough differences, only the five sense objects are mentioned. Moreover, 'objects of mind' do not need separate 'objects'; they arise and cease with the conditions of the five sense objects. Investigating the essence of the realm, there is no difference, so 'objects of mind' are not mentioned. Intellectual Consciousness: In the phenomena manifested by the preceding Present Consciousness, it distinguishes the differences between defilement, purity, compliance, and opposition, so it is called Intellectual Consciousness. Continuing Consciousness: Based on the preceding Intellectual Consciousness, the aspect of the mind becomes coarse, the realm and things chase each other with the mind, and the mind constantly distinguishes with the realm, so it is called Continuing Consciousness. Moreover, this mind can hold the karmic consequences of good and evil in the three times, preventing them from being lost, so it is called 'Continuing'. The second part below, from 'Therefore, the three realms' onwards, explains the meaning of the source of the seven consciousnesses. This part has four aspects: First, it explains that birth and death have no substance, but are manifested by the illusory mind; second, from 'What is the meaning of this' onwards, it explains the reason for this; third, from 'Know that the world' onwards, it encourages people to understand this principle; fourth, from 'Therefore, all dharmas' onwards, it concludes that all dharmas have no substance and depend on the mind. The first part has two aspects: First, it explains in a forward direction, and second, it explains in reverse. 'Therefore': The above explains the causes and conditions of the arising of the five consciousnesses, so there is birth and death, and it is only the mind that is in control. The three realms are false, only created by the mind. Like what is seen in a dream, like the image in a mirror, without its own substance. If speaking of what is near, the mind refers to the seven consciousnesses; if speaking of what is far, the mind refers to the eight consciousnesses. Without the mind, there is no realm of the six sense objects, this is explaining in reverse. 'What is the meaning of this' sets up a question to elicit. 'All dharmas' refers to the dharmas of birth and death. 'Arising from the mind' refers to the true consciousness. Illusion cannot exist independently, it arises because it depends on the true consciousness, so it is said 'arising from the mind'. 'Arising from delusional thoughts' refers to the seventh consciousness. If speaking of what is near, it is birth and death. --------------------------------------------------------------------------------
Chinese
诸法从妄念生。前明起由后明正体。成合生诸法。言一切分别即分别自心者。自心是其真相识也。是真识者众生中实就妄缘故。有异妄故。一切心识分别真理者。即分别自心。更无别理故也。言心不见心者。就真论真。无有分别。无能所故。无相可得故。名不见心也。此之德标显生死无体真谛无相道理如是。经说二谛。宗要在斯。自下第三观知生死无体。当世间一切境者。犹上一切法也。皆依众生无明妄心得住持者是正体也。无明是其无明识也。妄心是其业识。以上乃至续识总名妄心。此之六识生死之体。故名住持也。自下第四结无体。是故一切法如镜中像。无体可得。言唯心者唯随于心以从心故。心生法生。心灭法灭。故言唯心也。言虚妄者是能随法也。自下第三明六识心。复次意识者是六识也。即此相续识。依凡夫取着转深计我我所者。谓根本取性无明。种种妄执随事攀缘者计名字相也。此之明根本也。又复说以下明末。中依见爱烦恼增长者。见是五见。爱是五钝。自下第二明非浅智所知。此中有三。一者显其难知。二者何以故下释难知由。三者是故以下总结难知。依无明薰习所起识者是显名也。业识以下若细穷论无明亦是。自下明知就人以辨。人别不同泛有四位。一者凡夫二乘。此人一向非境界也。二者十信以 现代汉语译本 诸法由虚妄的念头产生。先前的明了（前明）由后来的明了（后明）来确立其真实的本体。各种条件聚合产生诸法。说‘一切分别就是分别自心’，是因为自心是其真实的认识（真相识）。这真实的认识（真识），是因为众生实际上依附于虚妄的因缘，所以有虚妄的差异。一切心识分别真理，就是分别自心，没有其他的道理。说‘心不见心’，是从真实的层面来说真实，没有分别，没有能见者和所见者，没有相可以获得，所以称为‘不见心’。这段话的意义在于标明生死没有本体，真谛没有相的道理就是这样。经书所说的二谛，其宗旨就在这里。 下面第三部分，观察认知生死没有本体。当世间的一切境界，就像上面所说的一切法一样，都依靠众生无明的虚妄心而得以存在和维持，这就是其真实的本体。无明就是其无明识，妄心就是其业识，以上乃至续识，总称为妄心。这六识是生死的本体，所以称为‘住持’。 下面第四部分，总结生死没有本体。因此，一切法就像镜中的影像，没有真实的本体可以获得。说‘唯心’，是说一切都随顺于心，因为一切都从心而生。心生则法生，心灭则法灭，所以说‘唯心’。说‘虚妄’，是指能够随顺于法的（能随法）。 下面第三部分，阐明六识心。进一步说，意识是六识之一，就是这相续识。凡夫依此而产生执着，越来越深地计较‘我’和‘我的’，这是因为根本上执取了自性无明。种种虚妄的执着，随着事物而攀缘，这是计较名字相。以上阐明了根本。 又进一步说，下面阐明末端。中间依靠见和爱的烦恼而增长。见是指五见（五种错误的见解），爱是指五钝（五种迟钝的烦恼）。下面第二部分，阐明这不是浅薄的智慧所能了解的。这部分有三点：第一点，显示其难以理解；第二点，‘何以故’以下解释难以理解的原因；第三点，‘是故’以下总结难以理解。依靠无明的熏习所产生的识，这是显现其名称。业识以下，如果仔细探究，无明也是识。下面阐明认知要根据人来辨别。人的类别不同，大致有四种：第一种是凡夫和二乘（声闻乘和缘觉乘），这些人始终无法达到这种境界；第二种是十信位的菩萨。
English
English version All dharmas arise from deluded thoughts. The preceding clarity (Purva-prajna) is established as the true essence by the subsequent clarity (Uttara-prajna). The aggregation of conditions gives rise to all dharmas. To say 'all discriminations are discriminations of one's own mind' means that one's own mind is its true cognition (Satya-jnana). This true cognition (Satya-jnana) exists because sentient beings actually rely on deluded causes, hence there are deluded differences. All mind-consciousness that discriminates truth is discriminating one's own mind; there is no other principle. To say 'the mind does not see the mind' is to speak of truth from the perspective of truth; there is no discrimination, no seer and seen, no characteristic to be obtained, hence it is called 'not seeing the mind'. The significance of this passage is to indicate that birth and death have no substance, and the principle that true reality has no form is thus. The two truths (Dve Satye) spoken of in the scriptures have their essence here. The third part below observes and recognizes that birth and death have no substance. All realms of the world, like all the dharmas mentioned above, rely on the ignorant and deluded mind of sentient beings to exist and be maintained; this is their true essence. Ignorance (Avidya) is its ignorance-consciousness (Avidya-vijnana), and the deluded mind is its karma-consciousness (Karma-vijnana). From the above to the continuation-consciousness (Santana-vijnana), all are collectively called the deluded mind. These six consciousnesses are the substance of birth and death, hence they are called 'sustaining'. The fourth part below concludes that there is no substance. Therefore, all dharmas are like images in a mirror, with no real substance to be obtained. To say 'only mind' (Citta-matra) is to say that everything follows the mind, because everything arises from the mind. When the mind arises, dharmas arise; when the mind ceases, dharmas cease, hence it is said 'only mind'. To say 'illusory' (Asatya) refers to that which can follow dharmas. The third part below elucidates the six consciousnesses (Sad-vijnana). Furthermore, consciousness (Vijnana) is one of the six consciousnesses, which is this continuing consciousness (Santana-vijnana). Ordinary people rely on this to develop attachments, increasingly clinging to 'I' and 'mine', because fundamentally they grasp onto self-nature ignorance (Prakrti-avidya). Various deluded attachments cling to things as they arise; this is clinging to name-forms (Nama-rupa). The above elucidates the root. Furthermore, the following elucidates the end. In the middle, it grows by relying on the afflictions of views (Dristi) and love (Trsna). Views (Dristi) refer to the five views (Panca-dristi), and love (Trsna) refers to the five dullnesses (Panca-kashaya). The second part below elucidates that this is not knowable by shallow wisdom. This part has three points: the first point shows that it is difficult to understand; the second point, from 'Why?' (Katham) below, explains the reason for the difficulty in understanding; the third point, from 'Therefore' (Tasma) below, summarizes the difficulty in understanding. The consciousness that arises from the influence of ignorance (Avidya) is revealing its name. From karma-consciousness (Karma-vijnana) below, if one investigates carefully, ignorance (Avidya) is also consciousness (Vijnana). The following elucidates that cognition should be distinguished according to people. There are different categories of people, roughly four types: the first type is ordinary people and the two vehicles (Sravaka-yana and Pratyekabuddha-yana), these people can never reach this state; the second type is Bodhisattvas of the ten faiths (Dasa-sraddha). --------------------------------------------------------------------------------