English
English version The various realms manifested by the present consciousnesses (the manifest consciousnesses, referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness). Relying on these two forces (ignorance and realms) to熏习(xunxi, influence), and agitate the self-nature of the Ālaya-vijñāna (storehouse consciousness), causing the waves of the seven consciousnesses to arise. Because both delusion and realms are coarse and manifest, the seven consciousnesses that arise become corresponding 'minds'. Now, in this treatise, each only mentions one aspect, so from the subtle aspect, it only speaks of the熏习(xunxi, influence) of ignorance; from the coarse aspect, it only mentions the condition of the realm. This is to explain the differences in the causes and conditions from the subtle to the coarse. Furthermore, in the fourth volume of the *Laṅkāvatāra Sūtra*, Mahamati (Bodhisattva) says: 'If the various unreal delusions that cover that true consciousness (Ālaya-vijñāna) are extinguished, then all the aspect-consciousnesses (referring to the first seven consciousnesses) will also be extinguished, this is called the extinction of aspects. The extinction of continuity is when the cause of continuity is extinguished, then continuity is also extinguished. When the support is extinguished and the object is extinguished, then continuity is also extinguished.' Why is this so? Because this is its cause. The support refers to the熏习(xunxi, influence) of beginningless delusion. The object refers to the delusion of the realms of consciousness manifested by one's own mind. This sutra speaks from the perspective of the general aspect, so it says this. While the treatise speaks from the perspective of the specific meaning, so it is as previously stated. If we discuss the causes of arising in general, each consciousness has four kinds of causes and conditions. As the tenth volume of the *Laṅkāvatāra Sūtra* says: 'There are four kinds of causes for eye-consciousness to arise. What are the four? First, it is because of not being aware of one's own body and grasping at realms; second, it is because of the熏习(xunxi, influence) of falsely discriminating the realm of color since beginningless time; third, it is because the self-nature of consciousness is like this; fourth, it is because of the manifestation of various forms due to karma.' The fourth volume of the *Laṅkāvatāra Sūtra* says: 'Due to four causes and conditions, eye-consciousness transforms. That is, one's own mind manifests, receives, and is unaware, beginningless falsehood, past habits of attachment to color, the self-nature of consciousness, *sees various forms. This is called the four causes and conditions, the flowing place, the storehouse consciousness transforms, and the waves of consciousness arise.' The saying 'one's own mind manifests, receives, and is unaware' explains the fundamental cause of ignorance. That coarse form is manifested by the present consciousness, it is not outside of consciousness, it is received by one's own mind, so it is said 'one's own mind manifests and receives'. The saying 'unaware' means that ignorance is unaware that the dust of color is not external, so it can give rise to eye-consciousness, causing it to grasp as external. This is the first cause. The saying 'beginningless falsehood and even attachment' reveals the cause of the熏习(xunxi, influence) of beginningless delusion, that is, the present consciousness originally clings to the dust of color, and due to this habit, it can give rise to eye-consciousness, causing it to grasp the dust of color. The saying 'the nature of consciousness' reveals the cause of its own kind, due to the self-nature of the previous eye-consciousness. --------------------------------------------------------------------------------
Chinese
分别。由此熏习后生眼识。如前自性也。言欲见种种色相者。是显名言熏习因。谓前眼识。能见色相。意识缘此能见眼识。意言分别。取着欲见也。如说眼。其余诸识。准之。可知。问曰以下。往复重明灭不灭义。言若心体灭则众生断灭无所依止者。自相梨耶名为心体。其余诸识说名众生。如十卷经云。若相续识灭者无始世来。诸识应灭言唯痴灭故心相随灭非心智灭者。但心动相灭。非动相灭。非动相灭。非动之心神灭。即是业相灭。自相不灭义也。问此识自相。为当一向染缘所起。为当亦有不从缘义。若是一向为缘所起。则染缘尽时。自相亦灭若便自相义门。不从染缘而成。则此自相自然而有。或有说者。心体但是业惑所辨。是异熟法故。或业尽时。本识顿尽。然于佛果。亦有福惠二行。所辨镜智。相应净识。虽复业惑。福惠所减之义不同。而其心义。二处无异。由是义说。心至佛果耳。或有说者。自相心体。举体为彼无明所起。而有是动静。令起。非是辨无合有。所以此心之动。因无明动名为业相。此动之心。本自为心名为自相。自相义门。不由无明。然即此无明。所动之心。亦有自类相生之义。是故虽无自然之过。而有不灭之理无明尽时。业相即灭。心随始觉还归本源评曰。二师所说皆有道理。皆依圣教之所说 现代汉语译本： 分别。由此熏习后生眼识，其自性如前所述。’言欲见种种色相者’，这是为了彰显名言熏习之因。即前述眼识，能够看见色相。意识缘于此眼识，能够看见眼识本身。意识通过言语分别，执着于想要看见（色相）。如对眼识的解释，其余诸识也可依此类推。’问曰以下’，是反复重申灭与不灭的含义。’言若心体灭则众生断灭无所依止者’，这里的自相阿赖耶识（Ālayavijñāna，藏识，储存一切种子），被称为心体。其余诸识则被称为众生。如《十卷经》所说：‘若相续识灭者，无始世来，诸识应灭。’意思是说，只有痴灭，心相才会随之灭，而非心智灭。只是心的动相灭，而非不动相灭。非动之心神灭，即是业相灭，而自相不灭的含义。问：此识的自相，是一直由染缘所生起，还是也有不从缘而生的含义？如果一直是由缘所生起，那么当染缘穷尽时，自相也会随之灭。如果自相的义理，不是由染缘而成，那么此自相就是自然而有的。或者有人说，心体只是由业惑所显现，是异熟法（Vipāka-dharma，由业力成熟而产生的果报）。所以当业尽时，本识（Mūlavijñāna，根本识）会顿然穷尽。然而在佛果位，也有福慧二行所显现的镜智（Ādarśa-jñāna，如镜子般反映一切的智慧）相应的清净识。虽然业惑和福慧所减少的含义不同，但其心的义理，在这两处没有差异。由此义理来说，心可以到达佛果。或者有人说，自相心体，整体都是由无明（Avidyā，对事物真相的迷惑）所生起，从而有了动静。这并非是辨别无而使其有，所以此心的动，因无明而动，称为业相。此动之心，本自为心，称为自相。自相的义理，不由无明。然而，即便是这由无明所动的心，也有其自类相生的含义。所以虽然没有自然而有的过失，却有不灭的道理。当无明穷尽时，业相就会灭，心随始觉（Bodhicitta，初始的觉悟之心）回归本源。评曰：两位法师所说都有道理，都是依据圣教所说。
English
English version: Separately. Through this conditioning, the eye-consciousness arises, its nature being as previously described. 'The statement 'desiring to see various forms and appearances' is to reveal the cause of verbal conditioning. That is, the aforementioned eye-consciousness is able to see forms and appearances. The mind-consciousness, based on this, is able to see the eye-consciousness itself. The mind-consciousness, through verbal discrimination, becomes attached to wanting to see (forms and appearances). As explained for eye-consciousness, the other consciousnesses can be understood similarly. 'Questioning below' repeatedly clarifies the meaning of extinction and non-extinction. 'The statement 'if the essence of mind ceases, then sentient beings will be cut off and have nothing to rely on' refers to the self-aspect Ālayavijñāna (storehouse consciousness, storing all seeds) as the essence of mind. The other consciousnesses are referred to as sentient beings. As the Ten-Fascicle Sutra says: 'If the continuous consciousness ceases, then from beginningless time, all consciousnesses should cease.' It means that only ignorance ceases, and the mind-aspect ceases accordingly, but not the mind-wisdom. Only the moving aspect of the mind ceases, not the non-moving aspect. The cessation of the non-moving mind-spirit is the cessation of karma-aspect, while the self-aspect does not cease. Question: Is the self-aspect of this consciousness always arising from defiled conditions, or does it also have a meaning of not arising from conditions? If it always arises from conditions, then when the defiled conditions are exhausted, the self-aspect will also cease accordingly. If the principle of the self-aspect is not formed from defiled conditions, then this self-aspect is naturally existing. Or some say that the essence of mind is only manifested by karma and afflictions, being a Vipāka-dharma (resultant dharma, the fruit produced by karmic force). Therefore, when karma is exhausted, the fundamental consciousness (Mūlavijñāna, root consciousness) will suddenly be exhausted. However, in the Buddha-fruit position, there is also the mirror-like wisdom (Ādarśa-jñāna, wisdom that reflects everything like a mirror) corresponding to the pure consciousness manifested by the two practices of merit and wisdom. Although the meanings reduced by karma, afflictions, merit, and wisdom are different, the principle of the mind is no different in these two places. According to this principle, the mind can reach the Buddha-fruit. Or some say that the self-aspect mind-essence is entirely caused by ignorance (Avidyā, delusion about the true nature of things), thus having movement and stillness. This is not distinguishing non-existence to make it exist, so the movement of this mind, caused by ignorance, is called karma-aspect. This moving mind, originally being the mind, is called self-aspect. The principle of the self-aspect is not caused by ignorance. However, even this mind moved by ignorance also has the meaning of self-generation of its own kind. Therefore, although there is no fault of being naturally existing, there is the principle of non-extinction. When ignorance is exhausted, the karma-aspect will cease, and the mind will return to its origin following the initial awakening (Bodhicitta, the initial mind of enlightenment). Commentary: Both masters' explanations have their reasons and are based on the teachings of the saints. --------------------------------------------------------------------------------
Chinese
故。何者。若依显了门如前说者。好是得瑜伽论等意故。若依隐密门如后说者。好得此起信论等意故。是不可偏执一隅。又亦不可如言取义。何以故。若如初说现而取义者。即是法我见。若后说而取义者。即谓人我执。故彼二义。皆不可说。虽不可说。而亦可说。以虽无所然。而非不然故。复次有四种熏习以下。广释生灭门。中有二。初正广释意在于前。此下第二因言熏明。何者上言。此识有二种义。能摄一切法。生一切法。其能摄义。上已广说能生之义。犹未分明。是故此下。广明此识二义。相熏能生一切染净法义。于中有三。初即总明染净熏义。二云何以下。别显二种熏习之相。三复次以下。总约二法明尽不尽义。初中言真如者。是本觉义。无明者是不觉义。良由一识含此二义。更互相熏遍生一切。此是正释经本之中不思议熏变义也。余文可解。问摄大乘说。要具四义。方能受熏故。说常法。不能受熏。何故。此中说以无明熏于真如。答彼论且约可思议熏故。说常法不能受熏。此论就于不思议熏故。说无明熏真如真如熏无明。如是二种熏义异故。二论不相违也。第二别明。中先明起染。初略后广。言以熏习故即有妄心者。是业识也。以此妄心熏于无明。令彼无明不了无相。故使妄心有能见现诸境相故。言不觉念起 故。何者？如果依据显了门（显宗）如前面所说，那么，这样很好地领会了《瑜伽师地论》等的意旨。如果依据隐密门（密宗）如后面所说，那么，这样很好地领会了《大乘起信论》等的意旨。因此，不可偏执于一个方面，也不可按照字面意思去理解。为什么呢？如果像最初所说那样，执着于表面现象并按照字面意思去理解，那就是法我见。如果像后面所说那样去理解，那就是人我执。所以，这两种理解都是不可取的。虽然不可执着于任何一种说法，但也不是完全不能说，因为虽然没有绝对的‘是’，但也不是绝对的‘否’。 其次，‘复次有四种熏习’以下，广泛地解释了生灭门。其中分为两部分。第一部分是前面已经广泛解释过的，意在说明其重要性。下面是第二部分，因为言语的熏习而变得明了。上面说到，‘此识有两种含义，能够摄取一切法，产生一切法’。关于‘能够摄取’的含义，前面已经广泛地说明了，而关于‘能够产生’的含义，还没有完全明确。因此，下面广泛地阐明此识的两种含义，相互熏习能够产生一切染净法的含义。其中分为三部分。第一部分是总的说明染净熏习的含义。第二部分是‘云何以下’，分别显示两种熏习的相状。第三部分是‘复次以下’，总的概括两种法，说明尽与不尽的含义。第一部分中，‘真如’是本觉（本性觉悟）的含义，‘无明’是不觉（不觉悟）的含义。正因为一识包含这两种含义，所以更互相熏习，普遍地产生一切。这正是解释经书原本中的‘不可思议熏变’的含义。其余的文字可以自行理解。有人问：‘《摄大乘论》说，必须具备四种条件，才能接受熏习，所以说常法不能接受熏习。为什么这里说用无明熏习真如呢？’回答是：‘那部论是从可以思议的熏习来说的，所以说常法不能接受熏习。这部论是从不可思议的熏习来说的，所以说无明熏习真如，真如熏习无明。这两种熏习的含义不同，所以两部论没有互相违背。’ 第二部分，分别说明，先说明产生染污。先简略后详细。‘言以熏习故即有妄心者’，是业识（因果报应的意识）也。用这个妄心熏习无明，使那个无明不能了解无相（没有具体形象），所以使妄心能够看见显现的各种境界的形象。‘言不觉念起’