English
English version: This image-portion (Xiang Fen) also arises with the seeing-portion (Jian Fen). Why not say it carries emotions and environment (Qing Jing)? It is to avoid confusion with the solitary-shadow realm (Du Ying Jing), hence it is not said so. 'Clinging to self based on conditions, measurement is incorrect': This refers to the Seventh Consciousness (Seventh Consciousness, Manas). It clings to the seeing-portion of the Eighth Consciousness (Eighth Consciousness Jian Fen, Alaya Consciousness's cognitive aspect) as 'self' according to what it conditions. 'Clinging' means stubbornly holding on. Because this consciousness only possesses the innate self-clinging (Ju Sheng Wo Zhi, innate self-clinging) and dharma-clinging (Fa Zhi, clinging to dharmas), and arises naturally (Ren Yun), it is not the discriminating self-clinging (Fen Bie Wo Zhi, discriminating self-clinging) and dharma-clinging. Why is this so? Because it does not arise through strong thought and deliberation. Among the three kinds of measurement (San Liang, three types of valid cognition), it is only incorrect measurement (Fei Liang), unable to know the realm as it is, always measuring incorrectly, hence it is an incorrect measurement. 'Eight great pervasive, specific realms, wisdom, greed, delusion, self-view, conceit accompany': This speaks of the mental factors (Xin Suo Fa, mental activities) of the Seventh Consciousness. When this consciousness cognizes a realm, it is associated with the eight great secondary afflictions (Ba Da Sui Fan Nao, eight major secondary afflictions), the five pervasive mental factors (Wu Bian Xing, five universally present mental factors), wisdom (Hui, wisdom) among the five specific mental factors (Wu Bie Jing, five specific mental factors), and the four among the fundamental afflictions (Gen Ben Fan Nao, fundamental afflictions): greed (Tan, greed), delusion (Chi, ignorance), self-view (Wo Jian, self-view), and conceit (Man, arrogance), totaling eighteen mental factors. Why not others? Because they contradict each other. Why is this so? Because 'desire' (Yu, desire) is the hope that unrealized things can be realized, while this consciousness naturally cognizes things that have already been realized and are in accordance with its wishes, with nothing to hope for, hence there is no 'desire'. 'Conviction' (Sheng Jie, conviction) is to affirm and confirm a realm that was once uncertain, while this consciousness always cognizes things that have been determined since beginningless time and have been affirmed by the scriptures, hence there is no 'conviction'. 'Mindfulness' (Nian, mindfulness) is only remembering things that have been learned, while this consciousness always cognizes the realm that is currently being experienced, with nothing to remember, hence there is no 'mindfulness'. 'Concentration' (Ding, concentration) is only focusing the mind on one realm, while this consciousness naturally cognizes different realms in an instant, neither focused nor singular, hence there is no 'concentration'. 'Wisdom' (Hui, wisdom) has already been separated from the fifty-one mental factors (Wu Shi Yi Xin Suo, fifty-one mental factors) by self-view (Wo Jian, self-view). This consciousness's self-view simultaneously possesses wisdom. Goodness is pure, hence it is not associated with this consciousness. Although the root secondary afflictions (Gen Sui Fan Nao, root secondary afflictions) total twenty-six dharmas, since it is already associated with self-view, due to the careful and decisive judgment of self-view, there is no room for doubt to arise. Because of attachment to 'self', hatred cannot arise, hence it is only associated with four afflictions. The appearances of the ten secondary afflictions such as anger (Fen Deng Shi Sui Fan Nao, ten secondary afflictions such as anger) are coarse and agitated. This consciousness is careful and subtle, hence it is not associated with them. The two among the middle secondary afflictions (Zhong Sui Fan Nao, middle secondary afflictions) are only unwholesome, while this consciousness is neutral, hence it is not associated with them. Some say that this consciousness is not associated with the great secondary afflictions. If there is no dullness (Hun Chen, dullness), there should be no uncertainty and no ability. If there is no excitement (Diao Ju, excitement), there should be no agitation, then it would be like good dharmas, not a defiled state. If there is no distraction in a defiled mind, it should not be wandering and unstable, not a defiled mind. If there is no loss of mindfulness (Shi Nian, loss of mindfulness) and incorrect knowing (Bu Zheng Zhi, incorrect knowing), how can afflictions arise in the present? Therefore... --------------------------------------------------------------------------------
Chinese
染污意决定皆与八随相应而生。四不定者。恶作追悔先所作业。此识任运恒缘现境非先业。故无恶作。睡眠必依身心重昧。外众缘力有时暂起。此识无始一类内执不假外缘。故彼非有。寻伺俱依外门而转。浅深推度粗细发言。此识唯依内门而转一类执我。故非彼俱。故曰互相违故也。 恒审思量我相随 谓此识恒常审推思察量度第八见分为我。故云尔也。恒之与审。于八识中四句分别。一恒而非审。谓第八识不执我无间断故。二审而非恒。谓第六识以执我间断故。三亦恒亦审。谓第七识执我无断故。四非恒非审。谓前五识不执我故故护法菩萨云。五八无法亦无人。六七二识甚均平。是也。 有情日夜镇昏迷 此识恒执我故。则有情恒处生死长夜而不自觉。以与四惑八大常俱起故。 四惑八大相应起 此句颂解释上句义也。四惑即根本烦恼并随惑。俱见上注。大抵根本非依他起。随惑依他起也。 六转呼为染净依 谓第六识呼此第七为染净依也。盖由此识有漏内常执我故。令第六识念念而成于染。由此识无漏恒思无我故。令第六识念念而成于净。是以第六成染成净。皆由第七也。 极喜初心平等性 谓此识于初地初心既转成无漏。则相应心品转智亦成无漏。由第六识入双空观故。谓第六 现代汉语译本：染污的意念决定与八种随烦恼相应而生。四种不定法中，恶作（kukkritya，对已做之事的后悔）是追悔先前所做的事情。此识（末那识）任运地恒常缘于现在的境界，而不是先前的业，所以没有恶作。睡眠必定依赖于身心沉重昏昧的状态，以及外在众多的因缘力量，有时会暂时生起。此识（末那识）无始以来一类相续地向内执着，不依赖外在因缘，所以睡眠不是它所具有的。寻（vitarka，粗略的观察）和伺（vicara，精细的观察）都依赖于外在的门路而运转，进行由浅入深的推度，以及粗略细微的言语表达。此识（末那识）仅仅依赖于内在的门路而运转，一类相续地执着于我，所以寻和伺不是它所具有的。所以说它们互相违背。 ‘恒常审察思量与我相随’，意思是说此识（末那识）恒常审察推量第八识（阿赖耶识）的见分，认为那是‘我’。所以这样说。‘恒’和‘审’，在八识中可以分为四句：一是‘恒’而不是‘审’，指的是第八识，因为第八识不执着‘我’，没有间断。二是‘审’而不是‘恒’，指的是第六识（意识），因为它执着‘我’有间断。三是‘既恒又审’，指的是第七识（末那识），因为它执着‘我’没有间断。四是‘非恒非审’，指的是前五识，因为它们不执着‘我’。所以护法菩萨说：‘前五识和第八识无法也无人，第六识和第七识非常均平。’就是这个意思。 ‘有情日夜沉溺于昏迷’，此识（末那识）恒常执着于‘我’，所以有情众生恒常处于生死长夜之中而不自觉，因为它与四惑（四种根本烦恼）和八大（八种随烦恼）常常一起生起。 ‘四惑八大相应起’，这句颂解释了上一句的含义。四惑即根本烦恼以及随烦恼。具体见上面的注释。大体上说，根本烦恼不是依他而起，随烦恼是依他而起。 ‘第六识称为染净依’，意思是说第六识（意识）称此第七识（末那识）为染污和清净的所依。因为由此识（末那识）有漏的内在恒常执着于‘我’，使得第六识念念都成为染污。由此识（末那识）无漏的恒常思惟无我，使得第六识念念都成为清净。因此，第六识成就染污或清净，都由第七识（末那识）所决定。 ‘极喜地初心平等性’，意思是说此识（末那识）在初地（菩萨修行位阶的第一阶）的初心，既然转成无漏，那么相应的心理活动和转成的智慧也成为无漏。这是由于第六识（意识）进入双空观的缘故。
English
English version: Defiled intention is definitely produced in association with the eight secondary mental afflictions (随烦恼, suí fánnǎo). Among the four uncertain mental factors (不定, bùdìng), regret (恶作, èzuò, kukkritya) is remorse over actions previously performed. This consciousness (末那识, mònàshí, Manas-vijnana) spontaneously and constantly cognizes the present object, not past karma, therefore regret is not present. Sleep (睡眠, shuìmián) necessarily relies on a heavy and dull state of body and mind, as well as the power of numerous external conditions, and sometimes arises temporarily. This consciousness (末那识, mònàshí, Manas-vijnana) has, since beginningless time, internally clung in a homogenous manner, not relying on external conditions, therefore sleep is not present. Investigation (寻, xún, vitarka, gross examination) and analysis (伺, sì, vicara, subtle examination) both operate through external gateways, engaging in shallow and deep deliberation, and coarse and subtle speech. This consciousness (末那识, mònàshí, Manas-vijnana) only operates through internal gateways, clinging to 'self' in a homogenous manner, therefore investigation and analysis are not present. Hence, it is said that they are mutually contradictory. 'Constantly, deliberately, and thoughtfully, the aspect of 'I' follows.' This means that this consciousness (末那识, mònàshí, Manas-vijnana) constantly, deliberately, and thoughtfully contemplates and measures the seeing-portion (见分, jiànfēn) of the eighth consciousness (阿赖耶识, ā làiyéshí, Alaya-vijnana), considering it to be 'I'. Therefore, it is said thus. 'Constant' and 'deliberate' can be distinguished into four possibilities within the eight consciousnesses: First, 'constant' but not 'deliberate,' referring to the eighth consciousness (阿赖耶识, ā làiyéshí, Alaya-vijnana), because it does not cling to 'I' without interruption. Second, 'deliberate' but not 'constant,' referring to the sixth consciousness (意识, yìshí, Mano-vijnana), because its clinging to 'I' is interrupted. Third, 'both constant and deliberate,' referring to the seventh consciousness (末那识, mònàshí, Manas-vijnana), because its clinging to 'I' is without interruption. Fourth, 'neither constant nor deliberate,' referring to the first five consciousnesses, because they do not cling to 'I'. Therefore, Bodhisattva Dharmapala (护法菩萨, Hùfǎ Púsà) said: 'The first five and eighth consciousnesses have neither dharma nor person; the sixth and seventh consciousnesses are very balanced.' This is the meaning. 'Sentient beings are constantly deluded day and night.' This consciousness (末那识, mònàshí, Manas-vijnana) constantly clings to 'I', therefore sentient beings are constantly in the long night of samsara without realizing it, because it constantly arises together with the four afflictions (四惑, sìhuò, four fundamental afflictions) and the eight great secondary afflictions (八大, bādà, eight major secondary afflictions). 'The four afflictions and eight great secondary afflictions arise in association.' This verse explains the meaning of the previous verse. The four afflictions are the fundamental afflictions and the secondary afflictions. See the notes above for details. Generally speaking, fundamental afflictions do not arise dependently, while secondary afflictions arise dependently. 'The sixth consciousness is called the basis of defilement and purity.' This means that the sixth consciousness (意识, yìshí, Mano-vijnana) calls this seventh consciousness (末那识, mònàshí, Manas-vijnana) the basis of defilement and purity. Because this consciousness (末那识, mònàshí, Manas-vijnana), with its outflows, constantly clings to 'I' internally, it causes the sixth consciousness to become defiled in every moment. Because this consciousness (末那识, mònàshí, Manas-vijnana), without outflows, constantly contemplates non-self, it causes the sixth consciousness to become pure in every moment. Therefore, the sixth consciousness achieves defilement or purity, all determined by the seventh consciousness (末那识, mònàshí, Manas-vijnana). 'The initial mind of the Joyful Ground (极喜地, jíxǐdì, Pramudita-bhumi) is equality.' This means that this consciousness (末那识, mònàshí, Manas-vijnana), in the initial mind of the first ground (初地, chūdì, the first stage of a Bodhisattva's path), having transformed into being without outflows, then the corresponding mental activities and the transformed wisdom also become without outflows. This is because the sixth consciousness (意识, yìshí, Mano-vijnana) enters into the contemplation of the two emptinesses (双空观, shuāngkōngguān). --------------------------------------------------------------------------------