English
English version: Now, all movement arises solely from non-awareness (avidyā). Movement entails suffering; attaining tranquility brings joy. Hence, movement is deemed suffering. Effect is inseparable from cause. Non-awareness is the absence of accumulation (samudaya, the cause of suffering in the Four Noble Truths), and the karma aspect is the absence of suffering (duhkha, suffering in the Four Noble Truths). The absence of suffering and the absence of accumulation exist simultaneously and are inseparable. Although the karma aspect undergoes arising and ceasing, it is extremely subtle, with the subject (knower) and object (known) not yet differentiated. Non-awareness is similar. For example, the *Anabhilāpa-prajñapti* states: 'Question: What is the characteristic and object of this consciousness?' Answer: 'The characteristic and object are indistinguishable, being one and the same.' Question: 'If so, how is its existence known?' Answer: 'Its existence is known through events. It is known that this consciousness can generate all afflictions, karma, and resultant retributions.' For instance, non-awareness constantly arises. Can this non-awareness be distinguished? If it can be distinguished, it is not non-awareness. If it cannot be distinguished, it is not existent in correspondence. Rather, it exists between existence and non-existence. The existence of non-awareness is also known through events such as desire and anger. The fundamental consciousness (mūla-vijñāna) is similar. The *Abhidhamma Pitaka Sutra* also states the same. These texts specifically refer to the karma aspect. The second, the aspect of seeing, is the seeing-portion of the Ālayavijñāna (storehouse consciousness). The third, the aspect of the realm, is the object-portion of the Ālayavijñāna. As the four-fascicle sutra states: 'For example, the storehouse consciousness suddenly distinguishes its own mind, manifesting the body and the body's established implements.' Sudden distinction is the aspect of seeing. Its own mind and manifestation are the aspect of the realm. The *Yogācāra-bhūmi-śāstra* also states the same. These texts refer to the latter two aspects. Although these two aspects have two portions, they are inseparable from the karma aspect, being solely the door of measurement. Although the karma aspect lacks subject and object, it contains two portions, being solely two. All three are included within the differentiated result consciousness (vipāka-vijñāna). However, due to the delusion caused by karma and afflictions, the differences in the movement, differential movement, and other aspects of the karma aspect are not distinguished. Therefore, they are collectively referred to as the differentiated result consciousness. Due to being moved by the wind of non-awareness, from subtle to coarse, the movement and differences are differentiated, hence the subtle division, establishing three aspects. Furthermore, these three are solely moved by non-awareness, hence they reside in the eighth consciousness (Ālayavijñāna). The latter six consciousnesses are moved by the realm, hence they reside in the seventh consciousness (Manas). It is for this reason that the seven consciousnesses are said to constantly arise and cease, unlike the Ālayavijñāna, which contains both meanings. Because there is a realm as a condition, the six consciousnesses arise. --------------------------------------------------------------------------------
Chinese
相者 前细相中。依能见现境界。非境界动能见。此后六相。为彼所现境界所动。非此六种能现彼境。别义如是。通而而言。云彼亦还依自所现境。此还能作自所依境。今此论中。宜就别门。故言有境界故生六种相。如经本说。境界风吹动。七识波浪转。正谓此也。六相中。初一相。是第七识。次四相。是生起识四阴。后一相。是行阴为因。所生果报。言智相者。此第七识粗中之始。始与惠相应分别我我所故。名智相。如夫人经云。于此六识心法智。刹那不住。言心法智者。惠数也。故知。此中智相。正在第七识。 言依于境界心起者 依前境界相。第七识心起也。若在善道。分别可爱法。为我我所。在恶道时。分别不爱法为我我所。故言分别爱与不爱。具而言之。计能见相为我。计所现境为我所。而今直就相显而说。是故但说依于境界。又此第七识。虽复通缘梨耶能见及境界相。然此境界。不离能见。如镜中影不离镜面。此第七识。直尔内向。自计我我所。非计为外故。余处说缘梨耶识。不言缘境界。又略说故。但就我执之境。故说缘识。除我所执境故。不说亦缘境界。问云何得知。此第七识不但缘心。亦缘境界。答此有二证。一依比量道理。二依圣言量。比量道理者。此意根。必与意识。同缘境界。是立宗 现代汉语译本 相者（xiàng zhě，指能显现的相），在前细相中，依赖于能见（néng jiàn，指能见之识）显现境界（jìng jiè，指所显现的对境）。并非是境界动摇了能见，而是此后的六相（liù xiàng，指六种相），是被它所显现的境界所动摇。不是这六种相能够显现那个境界。个别的意义是这样。总的来说，说那个能见也还是依赖于自己所显现的境界，这个能见还能作为自己所依赖的境界。现在这部论中，应该就个别的方面来说，所以说因为有境界的缘故而生起六种相。如同经书原本所说：‘境界的风吹动，第七识的波浪转动’，说的就是这个意思。六相中，第一个相是第七识（dì qī shì，末那识）。其次的四个相，是生起识（shēng qǐ shì，指前六识）的四阴（sì yīn，指受、想、行、识四种蕴）。最后一个相，是行阴（xíng yīn，指行蕴）作为因，所产生的果报。说到智相（zhì xiàng，指智慧之相），这是第七识粗显的开始，开始与慧（huì，指智慧）相应，分别我（wǒ，指自我）和我所（wǒ suǒ，指属于我的事物）的缘故，叫做智相。如同《夫人经》（fū rén jīng）所说：‘在这六识（liù shì，指眼、耳、鼻、舌、身、意六种识）的心法智（xīn fǎ zhì，指心所法中的智慧），刹那不停留。’说到心法智，就是慧的数量。所以知道，这其中的智相，正在第七识。 说到‘依于境界心起’，是说依赖于前面的境界相，第七识的心生起。如果在善道（shàn dào，指善趣），就分别可爱的法，作为我（wǒ，指自我）和我所（wǒ suǒ，指属于我的事物）；在恶道（è dào，指恶趣）的时候，就分别不可爱的法作为我（wǒ，指自我）和我所（wǒ suǒ，指属于我的事物）。所以说分别爱与不爱。完整地说，就是计度能见之相为我，计度所显现的境界为我所。而现在直接就相的显现来说，所以只说依赖于境界。又，这个第七识，虽然也普遍缘取阿赖耶识（ā lài yé shì，第八识）、能见和境界相，然而这个境界，不离开能见，如同镜中的影子不离开镜面。这个第七识，只是向内，自己计度我（wǒ，指自我）和我所（wǒ suǒ，指属于我的事物），不是计度为外在的。所以其他地方说缘取阿赖耶识，不说是缘取境界。又因为简略地说，只是就我执（wǒ zhí，指对自我的执着）的境界来说，所以说缘取识。除去我所执（wǒ suǒ zhí，指对我所拥有的事物的执着）的境界的缘故，所以不说也缘取境界。问：怎么知道，这个第七识不单单缘取心，也缘取境界？答：这有二个证据。一是依据比量（bǐ liàng，指通过推理进行认知）的道理，二是依据圣言量（shèng yán liàng，指佛经等圣人的言教）。比量的道理是：这个意根（yì gēn，指意识的根源），必定与意识（yì shì，指第六识）一同缘取境界，这是立宗（lì zōng，指确立论点）。
English
English version The 'aspect' (xiàng zhě, refers to the manifesting aspect) in the preceding subtle aspect relies on the 'seeing' (néng jiàn, refers to the seeing consciousness) to manifest the 'realm' (jìng jiè, refers to the object being manifested). It is not that the realm moves the seeing, but rather the subsequent six aspects (liù xiàng, refers to the six kinds of aspects) are moved by the realm manifested by it. It is not that these six aspects can manifest that realm. The individual meanings are like this. Generally speaking, it is said that the seeing also relies on the realm manifested by itself, and this seeing can also serve as the realm it relies on. In this treatise, it is appropriate to discuss it from the individual perspective, so it is said that because there is a realm, the six aspects arise. As the original scripture says: 'The wind of the realm blows, and the waves of the seventh consciousness turn,' which is exactly what this means. Among the six aspects, the first aspect is the seventh consciousness (dì qī shì, Manas consciousness). The next four aspects are the four skandhas (sì yīn, refers to the four aggregates of feeling, perception, volition, and consciousness) of the arising consciousness (shēng qǐ shì, refers to the first six consciousnesses). The last aspect is the karmic retribution produced by the volitional skandha (xíng yīn, refers to the aggregate of volition) as the cause. Speaking of the 'wisdom aspect' (zhì xiàng, refers to the aspect of wisdom), this is the beginning of the coarse manifestation of the seventh consciousness, and it is called the wisdom aspect because it initially corresponds to wisdom (huì, refers to wisdom) and discriminates between 'I' (wǒ, refers to self) and 'mine' (wǒ suǒ, refers to what belongs to me). As the *Lady Sutra* (fū rén jīng) says: 'In the mind-dharma-wisdom (xīn fǎ zhì, refers to wisdom in mental dharmas) of these six consciousnesses (liù shì, refers to the six consciousnesses of eye, ear, nose, tongue, body, and mind), there is no cessation for an instant.' Speaking of mind-dharma-wisdom, it is the quantity of wisdom. Therefore, it is known that the wisdom aspect in this context is precisely in the seventh consciousness. Speaking of 'the mind arising based on the realm,' it means that based on the preceding realm aspect, the mind of the seventh consciousness arises. If it is in the good realm (shàn dào, refers to the good realms of existence), it discriminates the lovable dharmas as 'I' (wǒ, refers to self) and 'mine' (wǒ suǒ, refers to what belongs to me); when it is in the evil realm (è dào, refers to the evil realms of existence), it discriminates the unlovable dharmas as 'I' (wǒ, refers to self) and 'mine' (wǒ suǒ, refers to what belongs to me). Therefore, it is said to discriminate between love and unlove. To put it completely, it is to consider the aspect of seeing as 'I' and to consider the manifested realm as 'mine'. But now, directly speaking from the manifestation of the aspect, it is only said to rely on the realm. Furthermore, although this seventh consciousness also universally grasps the Alaya consciousness (ā lài yé shì, the eighth consciousness), the seeing, and the realm aspect, this realm does not leave the seeing, just as the reflection in a mirror does not leave the mirror surface. This seventh consciousness only turns inward, calculating 'I' (wǒ, refers to self) and 'mine' (wǒ suǒ, refers to what belongs to me), not calculating it as external. Therefore, other places say to grasp the Alaya consciousness, but do not say to grasp the realm. Also, because it is said briefly, it is only in terms of the realm of self-attachment (wǒ zhí, refers to the attachment to self), so it is said to grasp the consciousness. Because the realm of 'mine'-attachment (wǒ suǒ zhí, refers to the attachment to what one owns) is removed, it is not said to also grasp the realm. Question: How do we know that this seventh consciousness not only grasps the mind, but also grasps the realm? Answer: There are two proofs for this. One is based on the reasoning of inference (bǐ liàng, refers to cognition through reasoning), and the other is based on the authority of the sacred word (shèng yán liàng, refers to the teachings of sages such as the Buddha). The reasoning of inference is: this mind-root (yì gēn, refers to the root of consciousness) must grasp the realm together with the consciousness (yì shì, refers to the sixth consciousness), which is the establishment of the thesis (lì zōng, refers to establishing the argument). --------------------------------------------------------------------------------
Chinese
也。为彼意识不共所依故。是辨因也。诸是不共所依。必与能依同境。如眼根等。是随同品言也。或不同缘者。必非不共所依。如次第灭意根等。是远离言也。如是宗因譬喻无边。故知。意根亦缘六尘。若言此意与意识不心同缘者。亦可眼与眼识不必同境。俱是不共所依故。眼等识根。既不得尔。无同类故。义不得成。若言此意非不共依者。则无不共依。识不应起。如眼识等。只是自教相违过失。如佛经说故。眼不坏故。眼识得生。乃至意不坏故。意识得生。乃至广说。又论说此不共依。故知。此意但缘于识不缘余境。是义不成。若依此。能依意识。缘一切法。当知。所依意根。亦对一切法。是故此意亦缘自体。以有自证分故。亦缘自所相应心法。以无能障法故。彼诸心法。背证自体。有自证分。是故不度。同一所缘。当知。此义通于八识。所以得知。故庄严论云。已说求染净说。成唯识偈曰。能取及所取。此二唯心光。贪光及信光。二光无二法。释曰。上半者。成唯识人。应知。能取所取。唯是心光。下半者。贪等烦恼光。信等善法光。如是二光。亦无染净二法。以不离心光别有贪等信等法故。以此文证。故知。诸心数法。亦为心光所照故。不离心光。以不离心光故。即是心光也。如镜中像镜光所照。是故此像不离 镜光。以不离故。即是镜光。当知。此中道理亦尔。然虽似影像。无别本法所不缘者。设有本法心数异影像心数者。则同一所缘之义不成故。圣言量者。如十卷经云。彼七种识。依诸境界念观而生。又云。境界风吹动。七识波浪转。今此论中。释彼经意云。以有境界缘故。复生六种相。由此等文故得知乎。次。 第二相续相者 即是识蕴。是粗分别。通缘一切。得长相续。名相续相。又此识起爱。引持过去诸业。亦得润生。能令未来果报相续故。名相续识。 言依于智者 依前智相。相续始生也。所依是细。唯一舍受。能依是粗具起苦乐。故言生起苦乐。又所依智相。内缘而住。似眼。此相续识。遍驰外境。如觉故。言觉心起念。起念即是法执分别。识蕴与此粗执相应。遍驰诸境故。言相应不断故。 次执取相 即受蕴。 次计名字相 是想蕴。 次起业相 是行蕴文。自显不须烦释。 复次 以下。第三明同异。 言无漏无明随染幻差别性染幻差别者 无漏是随染幻差别。无明是性染幻差别。何者。其无明。是违平等性。故其所起一切染法性。自差别。无漏法。是顺平等性。直置其性。应无差别。但随染法差别。故说无漏有差别耳。何者。对彼业识染幻差别故。有本觉 现代汉语译本：镜中的光，因为它不离镜子，所以就是镜子的光。应当知道，这里的道理也是如此。然而，虽然看似影像，却没有不被根本之法所缘取的。如果存在根本之法的心数不同于影像的心数，那么同一所缘的意义就不能成立。圣言量，如十卷经所说：‘彼七种识，依诸境界念观而生。’又说：‘境界风吹动，七识波浪转。’现在这部论中，解释那部经的意义说：‘因为有境界的缘故，又生起六种相。’由此等文可知。 第二相续相，就是识蕴（vijñāna-skandha），是粗略的分别，普遍缘取一切，能够长久相续，名为相续相。而且这个识生起爱，引持过去诸业，也能润泽生命，能够使未来的果报相续不断，所以名为相续识。 说到依于智，就是依于前面的智相。相续才开始产生。所依是细微的，只有舍受（upekṣā）。能依是粗大的，具备生起苦乐。所以说生起苦乐。而且所依的智相，向内缘取而安住，类似眼睛。这个相续识，普遍驰骋于外境，如同觉知。所以说觉心生起念头。生起念头就是法执（dharma-graha）的分别。识蕴与这个粗略的执着相应，普遍驰骋于各种境界，所以说相应不断。 其次，执取相，就是受蕴（vedanā-skandha）。 其次，计名字相，是想蕴（saṃjñā-skandha）。 其次，起业相，是行蕴（saṃskāra-skandha）。文义自然显明，不需要烦琐的解释。 再者，以下，第三说明同异。 说到无漏（anāsrava）无明（avidyā）随染幻差别，性染幻差别，无漏是随染幻差别，无明是性染幻差别。为什么呢？因为无明是违背平等性的，所以它所生起的一切染法，自性上就有所差别。无漏法是顺应平等性的，直接安立它的自性，应该没有差别。但是随着染法的差别，所以说无漏有差别罢了。为什么呢？因为对治那些业识（karma-vijñāna）的染幻差别，所以有本觉（mūla-buddhi）。