Chinese
入生空观故。碍此第七我执不生。法执犹恒。故论云。单执末那居种位。平等性智不现前。谓由第六入生法二空观故。碍此第七我法二执不起。故论云。双执末那归种位。平等性智方现前。谓第七识无力断惑。与执全仗第六识也。故颂云。分别二障极喜无。六七俱生地地除。第七修道除种现。金刚道后总皆无。故第七成于无漏。皆由第六以断惑证理胜故。 无功用行我恒摧 谓此识于第八地已前。法执犹恒。我执间断。由第六不恒在双空观故。至此不动地。则我执永伏。法执间起。由第六恒在生空观故。何非断种。不障因故。最下品故。任运起故。体微细故。唯有覆故。 如来现起他受用十地菩萨所被机 谓此无漏第七识相应平等性智。佛果位中现十种他受用身。即能被之佛。十地菩萨。乃所被之机也。此据增胜而言。称实四智皆能现也。 性唯无覆五遍行 此言第八识因中。于三性则唯无覆无记性。以不与烦恼俱故。平等无违拒故。是所熏故。此识缘境之时。相应心所唯遍行五。余互违故。何则无记性非善非恶。非善则善所不与相应。非恶则恶所亦不与之相应。所以互相违也。 界地随他业力生 此识随善恶业。于三界九地五趣之中。所感真异熟果故。为总报主故。趣生体也。何偏为体。 现代汉语译本： 因为证悟了人空观（入生空观），所以能阻碍第七识的我执（末那识的我执）生起。但法执仍然存在（法执犹恒）。所以《成唯识论》中说：‘仅仅执着末那识停留在种子位（单执末那居种位），平等性智不会显现。’这是说，由于第六识证悟了人空和法空二观（入生法二空观），所以能阻碍第七识的我执和法执都不生起。所以《成唯识论》中说：‘同时执着末那识回归种子位（双执末那归种位），平等性智才显现。’意思是第七识没有力量断除烦恼，完全依赖于第六识。所以颂文说：‘分别二障在极喜地（初地）就没有了（分别二障极喜无），第六识和第七识都在各个地上逐渐断除（六七俱生地地除），第七识在修道位断除种子和现行（第七修道除种现），在金刚喻定之后就完全没有了（金刚道后总皆无）。’所以第七识成就无漏，都是由于第六识断除烦恼、证悟真理的殊胜力量。 ‘无功用行我恒摧’，意思是说这个识在第八地之前，法执仍然存在，我执间断。因为第六识不是一直处于人法二空观的状态。到了不动地（第八地），我执就永远被降伏，法执间或生起。因为第六识一直处于人空观的状态。为什么不是断除种子呢？因为它不妨碍因，是最下品，任运而起，体性微细，只有覆障。 ‘如来现起他受用身，是为十地菩萨所被之机’，意思是说这个无漏的第七识相应的平等性智，在佛果位中显现十种他受用身，即能施教的佛，十地菩萨是所教化的对象。这是从增胜的角度来说。实际上，四智都能显现。 ‘性唯无覆五遍行’，这是说第八识在因地中，从三性来说，只有无覆无记性，因为它不与烦恼同时生起，平等而没有违拒，是所熏习的对象。这个识缘取境界的时候，相应的心所只有遍行五心所，因为其他的互相违背。为什么呢？因为无记性既非善也非恶，非善则不与善心所相应，非恶则不与恶心所相应。所以互相违背。 ‘界地随他业力生’，这个识随着善恶业，在三界九地五趣之中，所感得的是真实的异熟果，因为它是总报的主体，是趣生的本体。为什么偏偏是本体呢？
English
English version: Because of entering the contemplation of emptiness of persons (入生空观), the ego-grasping of the seventh consciousness (末那识, manas-vijnana) is prevented from arising. However, the dharma-grasping still persists (法执犹恒). Therefore, the Treatise states: 'Merely clinging to the manas-vijnana remains in the seed state (单执末那居种位), the Wisdom of Equality (平等性智, Samatajnana) does not manifest.' This means that because the sixth consciousness enters the contemplation of the emptiness of both persons and dharmas (入生法二空观), both the ego-grasping and dharma-grasping of the seventh consciousness are prevented from arising. Therefore, the Treatise states: 'Simultaneously clinging to the manas-vijnana returning to the seed state (双执末那归种位), the Wisdom of Equality then manifests.' This means that the seventh consciousness has no power to sever afflictions and relies entirely on the sixth consciousness. Therefore, the verse says: 'The two obstructions of discrimination are absent in the Land of Utmost Joy (初地, the first bhumi) (分别二障极喜无), the sixth and seventh consciousnesses are gradually eliminated in each of the bhumis (六七俱生地地除), the seventh consciousness eliminates seeds and manifestations in the path of cultivation (第七修道除种现), and after the Vajra-like Samadhi, all are completely absent (金刚道后总皆无).' Therefore, the seventh consciousness achieves non-outflow (无漏, anasrava) entirely due to the superior power of the sixth consciousness in severing afflictions and realizing the truth. 'In the effortless conduct, the ego is constantly destroyed (无功用行我恒摧),' meaning that before the eighth bhumi, the dharma-grasping still persists, while the ego-grasping is intermittent. This is because the sixth consciousness is not constantly in the state of contemplating the emptiness of both persons and dharmas. Upon reaching the Immovable Land (不动地, Acala, the eighth bhumi), the ego-grasping is permanently subdued, and the dharma-grasping arises intermittently. This is because the sixth consciousness is constantly in the state of contemplating the emptiness of persons. Why is it not severing the seeds? Because it does not obstruct the cause, it is of the lowest quality, it arises spontaneously, its nature is subtle, and it is only obscuring. 'The Tathagata manifests the Other-Enjoyment Body (他受用身, para-bhoga-kaya), which is the opportunity for the Bodhisattvas of the Ten Bhumis to be taught (如来现起他受用十地菩萨所被机),' meaning that the Wisdom of Equality corresponding to this non-outflow seventh consciousness manifests ten kinds of Other-Enjoyment Bodies in the Buddha's fruition, which is the Buddha who can teach, and the Bodhisattvas of the Ten Bhumis are the objects to be taught. This is from the perspective of enhancement. In reality, all four wisdoms can manifest. 'Its nature is only non-obscured, with the five omnipresent mental factors (性唯无覆五遍行),' this refers to the eighth consciousness in the causal stage. In terms of the three natures, it is only of the non-obscured and neutral nature (无覆无记性, avyakrta), because it does not arise simultaneously with afflictions, it is equal and without resistance, and it is the object to be perfumed. When this consciousness takes an object, the corresponding mental factors are only the five omnipresent mental factors, because the others are mutually contradictory. Why? Because the neutral nature is neither good nor evil. If it is not good, then it does not correspond with good mental factors. If it is not evil, then it does not correspond with evil mental factors. Therefore, they are mutually contradictory. 'Realms and lands arise according to the power of karma (界地随他业力生),' this consciousness, according to good and evil karma, in the three realms, nine lands, and five destinies, experiences the true fruition of different maturation, because it is the master of the total retribution, and it is the essence of the destiny of birth. Why is it specifically the essence? --------------------------------------------------------------------------------
Chinese
具四义故。谓实有恒遍无杂业所感果也。故八识之中。唯第八识全业招。前六一分业招。第七全非业招。前六亦一分非业招。善不善性也。谓无记之法。如彼干土不能相握自成一聚。故须直用善恶业力。如用水胶等和彼干土。无记之法令成器聚。若善恶法如木石等自成器聚。不假他力故非业招。颂云业力生者。此也。 二乘不了因迷执 谓此第八极微细故。所以二乘愚法声闻。不信有此第八识。唯以前六识等受熏持种。为彼智浅心粗而迷执者也。 由此能兴论主诤 因小乘不了有此识故。所以大乘论主引其三经四颂五教十理。证有此识。若阿毗达摩经。解深密经。并楞伽经。此大乘三经。是不共许。若大众部阿笈摩经。上座部分别论。化地部说一切有部。增壹经。此小乘四。是共许故。十证颂曰。持种异熟心。趣生有受识。生死缘依食。灭定心染净。此颂具含十义。若大乘。阿毗达摩经云。无始时来界。一切法等依。由此有诸趣。及涅槃证得。此颂第八识自性微细故以作用而显示之。初半显第八识为因。缘用后半与流转还灭作依持用。盖界是因义。即种子识无始时来。展转相续亲生诸法。故依是缘义。即执持识无始时来。与一切法为依止故。谓能执持诸种子故。与现行法为所依止。此证持种心也。由此有 现代汉语译本：因为它具有四种含义。即真实存在、恒常不变、普遍存在、没有善恶混杂的业力所感召的果报。因此，在八识之中，只有第八识是完全由业力招感的，前六识是一部分由业力招感，第七识完全不是由业力招感，前六识也有一部分不是由业力招感。这是指善与不善的性质。无记之法，就像干燥的泥土一样，不能相互握持而自然形成聚集。因此，必须直接使用善恶业的力量，就像用水或胶水等来调和干燥的泥土，使无记之法能够形成器物聚集。如果善恶之法，就像木头或石头等，自身就能形成器物聚集，不需要借助其他力量，所以不是由业力招感。颂文说‘业力生者’，就是指这个意思。 二乘（声闻乘和缘觉乘）不了知是因为迷惑执着。这是因为第八识极其微细的缘故。所以二乘中的愚法声闻，不相信有这个第八识，只认为前六识等接受熏习、保持种子。这是因为他们的智慧浅薄、心识粗糙而产生的迷惑执着。 由此能够引起论主的争论。因为小乘不了知有这个识的缘故，所以大乘论主引用三部经、四部律、五种教法、十种道理，来证明有这个识。三部经指的是《阿毗达摩经》、《解深密经》和《楞伽经》，这三部大乘经典是不共同认可的。四部律指的是大众部的《阿笈摩经》、上座部的《分别论》、化地部和说一切有部的《增壹经》，这四部小乘经典是共同认可的。十证颂说：‘持种异熟心，趣生有受识，生死缘依食，灭定心染净。’这个颂包含了十种含义。大乘《阿毗达摩经》说：‘无始时来界，一切法等依，由此有诸趣，及涅槃证得。’这个颂因为第八识的自性微细，所以用它的作用来显示它。前半部分显示第八识是因，后半部分与流转还灭作为所依持的作用。‘界’是因的意思，即种子识从无始以来，辗转相续，亲身产生诸法。所以‘依’是缘的意思，即执持识从无始以来，与一切法作为所依止，即能够执持诸种子，与现行法作为所依止。这证明了持种心。由此有
English
English version: It is because it possesses four meanings: namely, it is real, constant, pervasive, and its resultant fruit is not influenced by mixed karma. Therefore, among the eight consciousnesses, only the eighth consciousness is entirely produced by karma, the first six consciousnesses are partially produced by karma, the seventh consciousness is not produced by karma at all, and the first six consciousnesses are also partially not produced by karma. This refers to the nature of good and non-good. Non-specified (avyākrta) dharmas, like dry soil, cannot hold together and naturally form a cluster. Therefore, it is necessary to directly use the power of good and evil karma, like using water or glue to mix with the dry soil, so that the non-specified dharmas can form a vessel or cluster. If good and evil dharmas, like wood or stone, can naturally form a vessel or cluster, without relying on other forces, then they are not produced by karma. The verse 'produced by the power of karma' refers to this. The Śrāvakas and Pratyekabuddhas do not understand because of delusion and attachment. This is because the eighth consciousness is extremely subtle. Therefore, the foolish Śrāvakas who adhere to the letter of the law do not believe in this eighth consciousness, only believing that the first six consciousnesses, etc., receive impressions and maintain seeds. This is because their wisdom is shallow and their minds are coarse, leading to delusion and attachment. From this arises the debate among the masters. Because the Hīnayāna (small vehicle) does not understand this consciousness, the Mahāyāna (great vehicle) masters cite three sūtras, four Vinayas, five teachings, and ten reasons to prove the existence of this consciousness. The three sūtras are the *Abhidharma Sūtra*, the *Saṃdhinirmocana Sūtra* (Explanation of the Profound Secrets Sūtra), and the *Laṅkāvatāra Sūtra* (Descent into Lanka Sūtra). These three Mahāyāna sūtras are not commonly accepted. The four Vinayas are the *Āgama Sūtra* of the Mahāsāṃghika school, the *Vibhajyavāda* of the Theravāda school, and the *Ekottara Āgama* of the Dharmaguptaka and Sarvāstivāda schools. These four Hīnayāna Vinayas are commonly accepted. The ten-proof verse says: 'Holding seeds, ripening mind, going to birth, having receptive consciousness, life and death depend on food, cessation of mind, defilement and purity.' This verse contains ten meanings. The Mahāyāna *Abhidharma Sūtra* says: 'From beginningless time, the realm, all dharmas depend, from this there are all destinies, and the attainment of nirvāṇa.' This verse, because the nature of the eighth consciousness is subtle, uses its function to reveal it. The first half shows that the eighth consciousness is the cause, and the second half serves as the basis for the functions of flowing and returning to extinction. 'Realm' means cause, that is, the seed consciousness from beginningless time, continuously producing all dharmas. Therefore, 'dependence' means condition, that is, the grasping consciousness from beginningless time, with all dharmas as its basis, that is, it can grasp all seeds, and with the present dharmas as its basis. This proves the seed-holding mind. From this there are --------------------------------------------------------------------------------
Chinese
诸趣者。由有此第八识故。执持一切顺流转法。令诸有情流转生死。虽惑业法皆是流转。而趣是果胜故偏说。或诸趣言通其能所。此与流转作依持用也。及涅槃证得者。谓由有此识故。执持一切顺还灭法。令修行者证得涅槃。此则但说能证。得道涅槃不依此识有故。或说所证。是修行者正所求故。或此双说。俱是还灭品类摄故。后半颂言。虽无漏法。亦依此第八而显。彼经复说颂云。由摄藏诸法。一切种子识。故名阿赖耶。胜者我开示。谓此本识具诸种子。故能摄藏诸杂染法。依斯建立阿赖耶名。此识从无始来至不动地。无我执时名阿赖耶。翻为藏识。故从功能立名也。解深密经云。阿陀那识甚深细。一切种子如暴流。我于凡愚不开演。恐彼分别执为我。阿陀那唐言执持。即第八识。以能持种子根身并器界。始生之义。此识以能执持诸法种子令不散失。及能执受色根依处。亦能执取结生相续。具此三义故立斯名。无性不能穷底。故言甚深。趣寂不能通达。故言甚细。乃一切法真实种子缘击便生。转识波浪恒无间断。故云如暴流。恐彼凡愚于此分别执着。堕诸恶趣障生圣道。故我世尊不为开演。唯大乘菩萨乃为开示。此颂亦证持种之义。非前六转识有此义焉。又入楞伽经云。如海遇顺风。起种种波浪。现前作用转。无有 现代汉语译本： 诸趣（各种生命形态）的产生，都是因为有这第八识（阿赖耶识，ālaya-vijñāna，藏识）的缘故。它执持着一切顺应生死流转的法则，使得一切有情众生在生死轮回中流转。虽然迷惑和业力都是流转的原因，但‘趣’是最终的结果，所以特别提出来说。或者，‘诸趣’可以包括能导致流转和所导致的流转。这第八识对于流转起着依持的作用。以及涅槃的证得，也是因为有这第八识的缘故。它执持着一切顺应还灭（从生死轮回中解脱）的法则，使得修行者能够证得涅槃。这里只说了能证得涅槃，因为涅槃的道理和涅槃本身并不依赖于这个识而存在。或者，也可以说是所证得的涅槃，因为这是修行者真正追求的目标。或者，这里同时说了能证和所证，因为它们都属于还灭的范畴。后半颂说，即使是无漏法（超越烦恼的清净法），也是依赖于这第八识而显现的。 《解深密经》（Saṃdhinirmocana Sūtra）中又说偈颂：‘由于摄藏诸法，一切种子识，故名阿赖耶（ālaya）。胜者我开示。’意思是说，这个根本识具有各种种子，所以能够摄藏各种杂染的法。依靠这个识，才建立了阿赖耶这个名称。这个识从无始以来，直到不动地（修行的高级阶段），当没有我执的时候，才被称为阿赖耶，翻译成藏识。所以是从它的功能来命名的。《解深密经》说：‘阿陀那识（ādanavijñāna）甚深细，一切种子如暴流。我于凡愚不开演，恐彼分别执为我。’阿陀那，翻译成汉语就是执持的意思，也就是第八识。因为它能够执持种子、根身（感觉器官和身体）以及器界（外在世界），是最初产生之义。这个识能够执持各种法的种子，使它们不散失；并且能够执受色根（感觉器官）的依处；也能执取结生相续（连接生死）。具备这三种含义，所以立了这个名称。无性（一种哲学观点）不能彻底了解它，所以说‘甚深’。趣寂（追求寂灭）不能通达它，所以说‘甚细’。乃至于一切法真实的种子，遇到因缘的冲击就会产生，转识（前六识）的波浪恒常不断，所以说‘如暴流’。恐怕那些凡夫愚人对此产生分别执着，堕入各种恶趣，障碍产生圣道，所以世尊不为他们开演，只为大乘菩萨开示。这个偈颂也证明了执持种子的含义，这是前六转识所不具备的。 《入楞伽经》（Laṅkāvatāra Sūtra）中说：‘如海遇顺风，起种种波浪，现前作用转，无有’