Chinese
。又契经说。一切有情皆依食住。若无此识。彼识食体不应有故。由此定知异诸转识有异熟识一类恒遍执持身命令不坏断。世尊依此故作是言。一切有情皆依食住。故知唯异熟识是胜食性。彼识即是第八识也。此释依食二字。已上释第三句生死缘依食竟。又契经说。住灭定者。身语心行无不皆灭。而寿暖犹在。根不变坏。识不离身。若无此识住灭定者。不离身识。不应有故。谓眼等识行相粗动。于所缘境起必劳虑。厌患彼故暂求止息。渐次伏除至都尽位。依此位立住灭定者。故此定中彼识皆灭。若不许有微细一类恒遍执持寿暖等识在依何而说识不离身。若全无识。应同瓦砾。乃非情尔。由斯理趣。住灭定者决定有识。无想等位类此应知。此释灭定心三字之义。又契经说。心杂染故有情杂染。心清净故有情清净。若无此识。彼染净心不应有故。谓染净法以心为本。因心而生。依心而住。此释心染净三字。盖心字兼上下而言。此略引成唯识论文。欲义理详明。请阅第三第四卷论文。又云若证有此识理趣无边。观此言岂特十义而矣。瑜伽论亦有八义证有此识。恐繁不引。已上引释十证颂讫。此护法论主。因小乘不信此第八识故。谆谆晓喻反覆辨论。故颂云。由此能兴论主争。是也。 浩浩三藏不可穷 浩浩者。深广之 现代汉语译本 此外，《契经》（Qijing，佛教经典）中说：‘一切有情皆依食住’（yīqiè yǒuqíng jiē yī shí zhù，一切众生都依靠食物而存在）。如果没有这个‘识’（shí，意识），那么作为‘识食’（shíshí，意识之食）的本体就不应该存在。由此可以确定，与各种‘转识’（zhuǎnshí，转变的意识）不同，存在一种‘异熟识’（yìshúshí，果报识），它恒常普遍地执持着身体，使生命不坏断。世尊（Shìzūn，释迦牟尼佛的尊称）正是依据这个道理，才说了‘一切有情皆依食住’。因此可知，只有‘异熟识’才是最殊胜的‘食’的性质。这个‘识’就是第八识，即‘阿赖耶识’（Ālāyéshí，藏识）。以上是对‘依食’二字的解释，至此，对第三句‘生死缘依食’（shēngsǐ yuán yī shí，生死轮回的因缘依赖于食）的解释完毕。 此外，《契经》中说：‘住灭定者，身语心行无不皆灭，而寿暖犹在，根不变坏，识不离身’（zhù miè dìng zhě, shēn yǔ xīn xíng wú bù jiē miè, ér shòu nuǎn yóu zài, gēn bù biànhuài, shí bù lí shēn，处于灭尽定的人，身语意活动全部停止，但寿命和体温仍然存在，感官功能没有改变，意识没有离开身体）。如果没有这个‘识’，那么处于灭尽定的人，不离开身体的‘识’就不应该存在。这是因为眼识等‘识’的活动状态粗糙而剧烈，对于所缘之境必然会产生劳累和忧虑，因此厌倦它们，暂时寻求止息，逐渐地伏除，直至完全消失。依据这种状态，才设立了‘住灭定’（zhù miè dìng，灭尽定）。因此，在这种禅定中，那些粗显的‘识’都已灭尽。如果不承认存在一种微细的、恒常普遍地执持着寿命和体温等的‘识’，那么又依据什么来说‘识不离身’呢？如果完全没有‘识’，就应该和瓦砾一样，成为无情之物，但事实并非如此。由于这个道理，处于灭尽定的人，必定存在着‘识’。‘无想’（wúxiǎng，无想定）等状态，可以类比这个道理来理解。这是对‘灭定心’（miè dìng xīn，灭尽定的心）这三个字的解释。 此外，《契经》中说：‘心杂染故有情杂染，心清净故有情清净’（xīn zázhǎn gù yǒuqíng zázhǎn, xīn qīngjìng gù yǒuqíng qīngjìng，心被污染，众生就被污染；心清净，众生就清净）。如果没有这个‘识’，那么染污和清净的心就不应该存在。这是因为染污和清净的法以心为根本，因心而生，依心而住。这是对‘心染净’（xīn rǎnjìng，心的染污和清净）这三个字的解释。这里的‘心’字兼顾了上下两方面而言。以上简略地引用了《成唯识论》（Chéng Wéishí Lùn）的论文。如果想要详细明白其中的义理，请阅读第三卷和第四卷的论文。此外，论文中还说，如果能够证明存在这个‘识’，那么其中的道理是无穷无尽的。由此可见，难道仅仅只有十个理由吗？《瑜伽师地论》（Yújiāshī Dìlùn）中也有八个理由证明存在这个‘识’，因为内容繁多，所以不在此引用。以上引用并解释了十个论证颂。护法论师（Hùfǎ Lùnshī，佛教论师Dharmapāla）因为小乘佛教不相信这第八识，所以谆谆教诲，反复辨论。因此颂中说：‘由此能兴论主争’（yóu cǐ néng xīng lùnzhǔ zhēng，因此能够引起论师的争论），就是这个意思。 ‘浩浩三藏不可穷’（hàohào sānzàng bùkě qióng，浩瀚的三藏经典不可穷尽），‘浩浩’（hàohào，浩瀚）的意思是深广。
English
English version Furthermore, the Sutra (Qijing, Buddhist scriptures) states: 'All sentient beings abide by food.' If this 'consciousness' (shí, consciousness) did not exist, then the substance of 'consciousness-food' (shíshí, food of consciousness) should not exist. From this, it can be determined that, unlike the various 'transforming consciousnesses' (zhuǎnshí, transforming consciousnesses), there exists a 'resultant consciousness' (yìshúshí, resultant consciousness), which constantly and universally upholds the body, preventing life from being broken and terminated. The World-Honored One (Shìzūn, respectful title for Shakyamuni Buddha) relied on this principle when he said, 'All sentient beings abide by food.' Therefore, it can be known that only 'resultant consciousness' is the most supreme nature of 'food.' This 'consciousness' is the eighth consciousness, namely the 'Ālāyavijñāna' (Ālāyéshí, storehouse consciousness). The above is an explanation of the words 'relying on food.' Thus far, the explanation of the third sentence, 'the causes and conditions of birth and death rely on food' (shēngsǐ yuán yī shí, the causes and conditions of birth and death depend on food), is complete. Furthermore, the Sutra states: 'For those abiding in cessation, body, speech, and mind activities all cease, but life-force and warmth remain, the faculties do not change, and consciousness does not leave the body' (zhù miè dìng zhě, shēn yǔ xīn xíng wú bù jiē miè, ér shòu nuǎn yóu zài, gēn bù biànhuài, shí bù lí shēn, for those abiding in cessation, body, speech, and mind activities all cease, but life-force and warmth remain, the faculties do not change, and consciousness does not leave the body). If this 'consciousness' did not exist, then for those abiding in cessation, the 'consciousness' that does not leave the body should not exist. This is because the activities of eye-consciousness and other 'consciousnesses' are coarse and intense, and they inevitably generate fatigue and worry regarding the objects they perceive. Therefore, they become weary of them, temporarily seeking cessation, gradually subduing them until they completely disappear. Based on this state, the 'cessation attainment' (zhù miè dìng, cessation attainment) is established. Therefore, in this samadhi, those coarse 'consciousnesses' have all ceased. If one does not acknowledge the existence of a subtle, constant, and universal 'consciousness' that upholds life-force, warmth, etc., then based on what can it be said that 'consciousness does not leave the body'? If there were no 'consciousness' at all, it should be the same as rubble, becoming an insentient object, but this is not the case. Due to this principle, for those abiding in cessation, 'consciousness' definitely exists. States such as 'non-perception' (wúxiǎng, non-perception) can be understood by analogy to this principle. This is an explanation of the three words 'cessation attainment mind' (miè dìng xīn, mind of cessation attainment). Furthermore, the Sutra states: 'When the mind is defiled, sentient beings are defiled; when the mind is purified, sentient beings are purified' (xīn zázhǎn gù yǒuqíng zázhǎn, xīn qīngjìng gù yǒuqíng qīngjìng, when the mind is defiled, sentient beings are defiled; when the mind is purified, sentient beings are purified). If this 'consciousness' did not exist, then defiled and purified minds should not exist. This is because defiled and purified dharmas take the mind as their root, arising from the mind and abiding in the mind. This is an explanation of the three words 'mind defilement and purity' (xīn rǎnjìng, mind's defilement and purity). The word 'mind' here encompasses both upper and lower aspects. The above is a brief citation from the treatise *Vijñaptimātratāsiddhi* (Chéng Wéishí Lùn). If one wishes to understand the meaning in detail, please read volumes three and four of the treatise. Furthermore, the treatise also states that if one can prove the existence of this 'consciousness,' then the principles within it are inexhaustible. From this, it can be seen that there are not just ten reasons, are there? The *Yogācārabhūmi-śāstra* (Yújiāshī Dìlùn) also has eight reasons to prove the existence of this 'consciousness,' but because the content is extensive, it will not be cited here. The above cites and explains the ten verses of argumentation. The master Dharmapāla (Hùfǎ Lùnshī, Buddhist master Dharmapāla) repeatedly taught and debated because the Theravada school did not believe in this eighth consciousness. Therefore, the verse says: 'From this, the masters' disputes can arise' (yóu cǐ néng xīng lùnzhǔ zhēng, from this, the masters' disputes can arise), which is what it means. 'The vast Tripiṭaka is inexhaustible' (hàohào sānzàng bùkě qióng, the vast Tripiṭaka is inexhaustible), 'vast' (hàohào, vast) means deep and broad. --------------------------------------------------------------------------------
Chinese
义。三藏者谓能所执也。盖持种义边名为能藏受。熏义边名所藏。七执为我名为执藏。故颂云。诸法于识藏。识于法亦尔。更互为果性。亦常为因性。此颂意言。阿赖耶识与诸转识。于一切时展转相生。互为因果。摄大乘论说。阿赖耶识与杂染法互为因缘。引此以谓。此第八识具三藏义。体用深广。凡小所以不达也。又解深密经云。阿陀耶识甚深细。已见上文注。引此颂证执持之名义。以见凡愚不达所以也。 渊深七浪境为风 此言第八现识如水。八识现种如波。境等四缘如风。若四缘之风恒击第八现水。则常起八识种现之波。喻中多风至多波生。少风至少浪起。法中多缘多识生。少缘少识起。故楞伽云。如海遇顺风等。已见上文。 受熏持种根身器 此第八识能受前七识熏。能持诸法漏无漏种。以此识为总报主。所以持种。具四义故。所以受熏。谓一坚住性。二无记性。三可熏性。四与能熏和合。言坚住者。从无始之始究竟之终一类相续故。然则第七亦尔。何非所熏。以第二义拣之。要是无记。犹如茞胜性非香臭熏。以香即香。以臭即臭。若香臭之物虽熏以香臭。纵经日久卒莫能变其气味也。此第七既有覆性故非所熏。八俱五所具前二义应为所熏。以第三可熏义拣之。谓可熏者自抂之义。所非自在。岂 现代汉语译本： ‘义。三藏者谓能所执也。’（意义：三藏指的是能执和所执。）盖持种义边名为能藏受。（从持种的意义方面来说，称为能藏受。）熏义边名所藏。（从熏习的意义方面来说，称为所藏。）七执为我名为执藏。（第七识执著自我，称为执藏。）故颂云：‘诸法于识藏，识于法亦尔，更互为果性，亦常为因性。’（所以颂词说：‘一切法存在于识藏中，识也存在于法中，互相作为果性，也常常作为因性。’）此颂意言：阿赖耶识（Ālayavijñāna，藏识）与诸转识，于一切时展转相生，互为因果。（这首颂的意思是说，阿赖耶识与各种转识，在任何时候都辗转相生，互为因果。）摄大乘论说：阿赖耶识与杂染法互为因缘。（《摄大乘论》说：阿赖耶识与各种杂染法互为因缘。）引此以谓：此第八识具三藏义，体用深广，凡小所以不达也。（引用这些来说明：这第八识具有三藏的意义，其本体和作用深奥广博，所以凡夫和小乘无法理解。）又解深密经云：‘阿陀耶识（Ādānavijñāna，执持识）甚深细。’（《解深密经》又说：‘阿陀耶识非常深奥细微。’）已见上文注。（已经在上文注释中解释过。）引此颂证执持之名义，以见凡愚不达所以也。（引用这首颂来证明执持的名称和意义，以此说明凡夫和愚人无法理解其中的道理。） ‘渊深七浪境为风。’（深渊中的七层波浪，境界如同风。）此言第八现识如水，八识现种如波，境等四缘如风。（这是说第八现识就像水，八识的现行和种子就像波浪，境界等四种因缘就像风。）若四缘之风恒击第八现水，则常起八识种现之波。（如果四种因缘的风不断吹拂第八现识的水，那么就会经常生起八识种子现行的波浪。）喻中多风至多波生，少风至少浪起。（比喻中，风大则波浪多，风小则波浪少。）法中多缘多识生，少缘少识起。（在佛法中，因缘多则生起的识多，因缘少则生起的识少。）故楞伽云：‘如海遇顺风等。’（所以《楞伽经》说：‘就像大海遇到顺风一样。’）已见上文。（已经在上文解释过。） ‘受熏持种根身器。’（接受熏习，执持种子，根身和器世界。）此第八识能受前七识熏，能持诸法漏无漏种。（这第八识能够接受前七识的熏习，能够执持一切有漏和无漏的种子。）以此识为总报主，所以持种。（因为这个识是总报的主体，所以能够执持种子。）具四义故，所以受熏。（具备四种意义，所以能够接受熏习。）谓一坚住性，二无记性，三可熏性，四与能熏和合。（这四种意义是：一是坚固常住的性质，二是无记的性质，三是可熏习的性质，四是与能熏习的事物和合。）言坚住者，从无始之始究竟之终一类相续故。（所谓坚固常住，是指从无始的开始到究竟的结束，都是同一类相续不断。）然则第七亦尔，何非所熏？（既然如此，第七识也是这样，为什么不能被熏习呢？）以第二义拣之，要是无记。（用第二种意义来区分，必须是无记性。）犹如茞胜性非香臭熏。（就像茞草的胜性不能被香或臭熏染。）以香即香，以臭即臭。（因为香就是香，臭就是臭。）若香臭之物虽熏以香臭，纵经日久卒莫能变其气味也。（如果香或臭的东西虽然被香或臭熏染，即使经过很久的时间，最终也不能改变它的气味。）此第七既有覆性故非所熏。（这第七识既然有覆藏的性质，所以不能被熏习。）八俱五所具前二义应为所熏。（与第八识同时生起的五遍行心所具备前两种意义，应该可以被熏习。）以第三可熏义拣之。（用第三种可熏习的意义来区分。）谓可熏者自抂之义。（所谓可熏习，是指可以自我改变的意义。）所非自在。（如果不是自在的，难道