English
English version: The scriptures and treatises differ. The scriptures explain the differences of the six realms (hell, hungry ghosts, animals, asuras, humans, and gods), while the treatises clarify the two paths of good and evil. In reality, the six realms cannot be separated from the scope of good and evil, which is the previous mind of birth and death. Before the Immovable Ground (the eighth of the ten Bodhisattva grounds), the Store Consciousness (Ālaya-vijñāna) is relinquished. This means that this consciousness, from the cause of defilement to the fruit of non-defilement, roughly has three stages: first, the position of attachment to self-love; second, the position of good and evil karmic results; and third, the position of continuous upholding. Initially, from beginningless time to the Immovable Ground, it is called Ālaya, meaning 'store'. Also, from beginningless time to the path of liberation, it is called Vipāka, meaning 'different maturation'. Because it has the characteristics of maturing through transformation, maturing at different times, and maturing through different categories, it is called different maturation. Finally, in the Buddha's fruition until the end of the future, it is called Immaculate Consciousness. The initial Ālaya-vijñāna is because sentient beings are attached to it as their inner self; the Vipāka-vijñāna is because it is the result caused by good and evil; upholding the non-defiled seeds is because it manifests without interruption. This means that this fundamental consciousness initially reaches this stage, and the name of Store Consciousness is relinquished because the faults are too heavy, and sentient beings no longer cling to it as their inner self. After the Vajra Path (the stage of about to become a Buddha), the Vipāka-vijñāna is empty. This means that the seeds and habits of the two obstacles (affliction obstacle and knowledge obstacle) and the seeds of defilement are now all permanently cut off and relinquished. The reason for relinquishing this name is that even the inferior non-defilement is completely relinquished. The Great Perfect Mirror Wisdom and the Immaculate Consciousness arise simultaneously, universally illuminating the ten directions of dust-like lands. When this consciousness reaches the Buddha's fruition, it transforms into the supreme non-defiled pure essence, called Immaculate Consciousness. When it arises simultaneously with the corresponding Great Perfect Mirror Wisdom, it universally illuminates the ten directions of the perfect and bright Dharma realm. The sutra says: 'The Tathagata's Immaculate Consciousness is the pure and non-defiled realm, liberating all obstacles, corresponding to the Great Perfect Mirror Wisdom.' It encompasses the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom). Among them, Equality Wisdom and Wonderful Observing Wisdom each have three levels: inferior, middle, and superior. The stage of seeing the path is inferior, the stage of cultivating the path is middle, and the ultimate stage is superior, so it transforms in the causal ground. The Great Perfect Mirror Wisdom and Accomplishing Wisdom only have the superior level, so they transform in the fruition ground. Therefore, the verse says: 'The sixth, seventh, and second consciousnesses transform in the causal ground, the first five and eighth are perfected in the fruition ground.' 《Notes on the Rules of the Eight Consciousnesses》 (End) Six Combination and Separation Explanations of Dharma Style There are six ways to explain Western names: first, dependent possessive; second, holding action; third, having wealth; fourth, contradictory; fifth, carrying number; sixth, adjacent. Because these six ways have separation and combination. --------------------------------------------------------------------------------
Chinese
。一一具二。若单一字名即非六识。以不得成离合相故。初依主者。谓所依为主。如说眼识。识依眼起。即眼之识。故名眼识。举眼之主以表于识。亦名依士释。此即分取他名。如名色识。如子取父名。名为依主。父取子名。即名依士。所依劣故。言离合相者。离谓眼者是根。识者了别。合谓此二合名眼识。余五离合准此应知。言持业者。如说藏识。识者是体藏是业用。用能显体。体能持业。藏即识故名为藏识。故言持业。亦名同依释。藏取含藏用。识取了别用。此二同一所依故云同依也。言有财者。谓从所有以得其名。一如佛陀。此云觉者。即有觉之者名为觉者。此即分取他名。二如俱舍非对法藏。对法藏者。是本论名。为依根本对法藏造故。此亦名为对法藏论。此全取他名。亦名有财释。言相违者。如说眼及耳等。各别所诠。皆自为主。不相随顺。故曰相违。为有及与二言。非前二释义。通带数有财。言带数者。以数显义通于三释。如五蕴二谛等。五即是蕴。二即是谛。此用自为名。即持业带数。如眼等六识。取自他为名。即依主带数。如说五逆为五无间。无间是果即因谈果。此全取他名。即有财带数。言邻近者。从近为名。如四念住以慧为体。以慧近念故名念住。既是邻近。不同自为。名无持业。义通余二释。 现代汉语译本 一一具二：如果单一字作为名称，就不是六识（Loka-vidū，能知世间），因为不能构成离合相（离散和聚合的性质）。 初依主释：指所依之物为主。例如，‘眼识’（cakṣur-vijñāna，视觉意识），意识依眼根而生起，即‘眼的意识’，所以称为眼识。用眼根这个主导者来表示意识。也称为依士释。这是部分取用其他名称，如‘名色识’（nāma-rūpa-vijñāna，对名色产生的意识）。如同儿子取父亲的名字，称为依主释；父亲取儿子的名字，称为依士释。因为所依之物是次要的。 ‘离合相’是指，‘离’是指眼根，‘识’是指了别作用。‘合’是指这两者合起来称为眼识。其余五识的离合相可以依此类推。‘持业释’是指，例如‘藏识’（ālaya-vijñāna，阿赖耶识），识是本体，藏是业用。业用能够彰显本体，本体能够保持业用。藏即是识，所以称为藏识。因此称为持业释，也称为同依释。‘藏’取其含藏的作用，‘识’取其了别的作用，这两者是同一所依，所以称为同依释。 ‘有财释’是指，从所有之物而得其名。一是如‘佛陀’（Buddha，觉悟者），这里译为‘觉者’，即‘具有觉悟的人’称为觉者。这是部分取用其他名称。二是如《俱舍论》（Abhidharma-kośa，阿毗达摩俱舍论），并非《对法藏》（Abhidharma-piṭaka，阿毗达摩藏）。因为是依据根本的《对法藏》而造，所以也称为《对法藏论》。这是完全取用其他名称，也称为有财释。 ‘相违释’是指，例如‘眼及耳等’，各自所诠释的内容，都以自身为主，互不相随顺，所以称为相违释。因为有‘及’和‘与’这两个字，并非前两种解释的含义，普遍带有数和有财释。 ‘带数释’是指，用数字来显示意义，贯通于三种解释。例如‘五蕴’（pañca-skandha，构成个体的五种要素）、‘二谛’（dve satye，两种真理）等，‘五’即是蕴，‘二’即是谛。这是用自身作为名称，即持业带数释。如‘眼等六识’，取自身和他者作为名称，即依主带数释。如说‘五逆’（pañcānantarya，五种极恶罪行）为‘五无间’（pañcānantarika-karma，导致立即受苦的五种业），无间是果，即用因来谈论果。这是完全取用其他名称，即有财带数释。 ‘邻近释’是指，从邻近的事物来命名。例如‘四念住’（catuḥ-smṛtyupasthāna，四种正念的建立），以慧（prajñā，智慧）为体，因为慧邻近于念（smṛti，正念），所以称为念住。既然是邻近，就不同于自身作为名称，没有持业释，意义贯通于其余两种解释。
English
English version One-one possesses two aspects. If a single character is used as a name, it is not the six consciousnesses (Loka-vidū, knower of the world), because it cannot form a separative-collective aspect (the nature of being discrete and aggregate). The initial dependent-dominant compound (依主释): refers to that which is relied upon as the dominant element. For example, 'eye-consciousness' (cakṣur-vijñāna, visual consciousness), consciousness arises dependent on the eye faculty, that is, 'consciousness of the eye,' hence it is called eye-consciousness. The eye faculty, as the dominant element, is used to represent consciousness. It is also called a dependent-agent compound. This is partially taking another name, such as 'name-and-form consciousness' (nāma-rūpa-vijñāna, consciousness arising from name and form). It is like a son taking his father's name, called a dependent-dominant compound; the father taking the son's name is called a dependent-agent compound. Because that which is relied upon is secondary. 'Separative-collective aspect' means that 'separative' refers to the eye faculty, and 'consciousness' refers to the function of discernment. 'Collective' means that these two combined are called eye-consciousness. The separative-collective aspect of the other five consciousnesses can be understood by analogy. 'Possessive-action compound' (持业释) refers to, for example, 'store-consciousness' (ālaya-vijñāna, the ālaya consciousness), consciousness is the substance, and store is the function. The function can manifest the substance, and the substance can maintain the function. Store is consciousness, hence it is called store-consciousness. Therefore, it is called a possessive-action compound, also called a co-dependent compound. 'Store' takes its function of containing, and 'consciousness' takes its function of discernment. These two are co-dependent, hence it is called a co-dependent compound. 'Possessive compound' (有财释) refers to obtaining its name from that which is possessed. One is like 'Buddha' (Buddha, the awakened one), here translated as 'awakened one,' that is, 'one who possesses awakening' is called the awakened one. This is partially taking another name. Two is like the *Abhidharma-kośa* (Abhidharma-kośa, Treasury of Abhidharma), not the *Abhidharma-piṭaka* (Abhidharma-piṭaka, Abhidharma Collection). Because it is based on the fundamental *Abhidharma-piṭaka*, it is also called the *Abhidharma-kośa Treatise*. This is completely taking another name, also called a possessive compound. 'Contradictory compound' (相违释) refers to, for example, 'eye and ear, etc.,' each of which has its own meaning, each taking itself as the dominant element, not mutually conforming, hence it is called a contradictory compound. Because there are the words 'and' and 'with,' they do not have the meaning of the previous two explanations, and generally carry number and possessive meanings. 'Numerical compound' (带数释) refers to using numbers to display meaning, penetrating the three explanations. For example, 'five aggregates' (pañca-skandha, the five aggregates that constitute an individual), 'two truths' (dve satye, the two truths), etc., 'five' is aggregates, 'two' is truths. This uses itself as the name, that is, a possessive-action numerical compound. Such as 'six consciousnesses, eye etc.', taking itself and others as the name, that is, a dependent-dominant numerical compound. For example, saying 'five heinous crimes' (pañcānantarya, the five heinous crimes) as 'five without interval' (pañcānantarika-karma, the five karmas that lead to immediate suffering), without interval is the result, that is, using the cause to talk about the result. This is completely taking another name, that is, a possessive numerical compound. 'Proximity compound' (邻近释) refers to naming from a nearby thing. For example, 'four foundations of mindfulness' (catuḥ-smṛtyupasthāna, the four establishments of mindfulness), taking wisdom (prajñā, wisdom) as the substance, because wisdom is close to mindfulness (smṛti, mindfulness), it is called the foundations of mindfulness. Since it is proximity, it is different from taking itself as the name, there is no possessive-action compound, and the meaning penetrates the remaining two explanations. --------------------------------------------------------------------------------
Chinese
一依主邻近。如有人近长安住。有人问言。为何处住。答云。长安住。此人非长安。以近长安故云长安住。以分取他名。复是依主邻近。二有财邻近。如问何处人。答云。长安。以全取他处以标人名。即是有财。以近长安复名邻近。颂曰。用自及用他。自他用俱用。通二通三种。如是六种释。 现代汉语译本 一、依主邻近：例如，有人居住在长安附近。有人问：‘你住在哪里？’回答说：‘住在长安。’这个人并非住在长安城内，而是因为靠近长安，所以说住在长安。这是借用其他地方的名字。这属于依主邻近。 二、有财邻近：例如，问：‘你是哪里人？’回答说：‘长安人。’这是完全借用其他地方的名字来标明人的籍贯。这就是有财。因为靠近长安，所以又可以称为邻近。 总结：用自己的名字，用其他地方的名字，自己和他人的名字一起用，贯通两种情况，贯通三种情况。以上就是这六种解释。