Chinese
怠者于善恶品修断事中懒堕为性。能障精进增染为业。放逸则于染净品不能防修纵荡为性。障不放逸增恶损善所依为业。失念则于诸所缘不能明记为性。能障正念散乱所依为业。盖失念者。心散乱故。此失念者。有云。念一分摄。是烦恼相应念故。有义。痴一分摄。瑜伽说。此是痴分故痴令失念也。有义。俱一分摄。由前二文影略说故。散乱则于诸所缘令心流荡为性。能障正定恶慧所依为业。谓散乱者。发恶慧故。不正知者。于所观境谬解为性。能障正知毁犯为业。贪瞋痴者。即根本烦恼六中之三也。贪则于有。有具染着为性。能障无贪生苦为业瞋则于苦。苦具增恚为性。能障无瞋不安恶行所依为业。痴则于诸事理迷暗为性。能障无痴一切杂染所依为业。余三注见。第六识所以为根本惑者。以其能生随眠故也。何非余俱。互相违故。 五识同依净色根 此言五识得名净色者。指胜义而言。体非染法。唯白净无记性故。五识随根立名。总具五义。曰依发属助。如颂言。依者五义之一也。若作释者。谓依根之识助根。如根等皆依主释也。根发之识依士释也。或云根所发识。又为一例。 九缘七八好相邻 此即九缘生识之义。九缘者。谓空明根境作意分别依染净依根本依种子也。空谓根境相去空隙之空。明乃日 现代汉语译本： 怠惰是指在修断善恶品时，以懒惰为特性，能够阻碍精进，增长染污，是它的作用。放逸是指对于染净品，不能防护和修习，放纵漂荡是它的特性，阻碍不放逸，增长恶行，损害善行，是它的所依处，是它的作用。失念是指对于各种所缘境，不能清楚地忆念为特性，能够阻碍正念，是散乱的所依处，是它的作用。因为失念的人，心是散乱的。关于这个失念，有人说，它是念的一部分所摄，因为它是与烦恼相应的念。有的认为，它是痴的一部分所摄。《瑜伽师地论》说，这是痴的一部分，所以痴会使人失念。有的认为，它是二者的一部分所摄，因为前面的两段经文是简略地说明。散乱是指对于各种所缘境，使心流荡为特性，能够阻碍正定，是恶慧的所依处，是它的作用。因为散乱的人，会产生恶慧。不正知是指对于所观察的境，错误地理解为特性，能够阻碍正知，是毁犯戒律的因，是它的作用。贪、嗔、痴，就是根本烦恼六种之中的三种。贪是指对于有（存在），以及有之具（构成存在的要素）产生染着为特性，能够阻碍无贪，产生痛苦，是它的作用。嗔是指对于苦，以及苦之具（构成痛苦的要素）产生憎恨为特性，能够阻碍无嗔，是不安和恶行的所依处，是它的作用。痴是指对于各种事理，迷惑暗昧为特性，能够阻碍无痴，是一切杂染的所依处，是它的作用。其余三种（慢、疑、不正见）的注释见前文。第六识（末那识）之所以是根本惑，是因为它能够产生随眠（潜在的烦恼）。为什么不是其余的（五识）和俱生惑？因为它们互相违背。 五识（眼识、耳识、鼻识、舌识、身识）共同依止清净色根。这里说五识得名清净色，是指胜义（究竟真实）而言，它的体不是染污法，唯是白净无记性（非善非恶）。五识随着根而立名，总共有五种含义，叫做依、发、属、助。如颂文所说：‘依’是五义之一。如果作解释，就是说依根的识，帮助根，如根等都是依主释。根发的识是依士释。或者说根所发的识，又是一个例子。 九缘（九种因缘）生七八（第七识末那识和第八识阿赖耶识），关系密切。这就是九缘生识的含义。九缘是指：空、明、根、境、作意、分别、依、染净依、根本依、种子。空是指根和境相去空隙的空。明乃日光。
English
English version: 'Idleness' refers to laziness as its characteristic in the practice of abandoning both good and evil qualities. It can hinder diligence and increase defilement, which is its function. 'Licentiousness' refers to the inability to guard and cultivate pure and impure qualities, with unrestrained wandering as its characteristic. It hinders non-licentiousness, increases evil deeds, and harms good deeds, serving as its basis and function. 'Forgetfulness' refers to the inability to clearly remember various objects of perception as its characteristic. It can hinder mindfulness and serves as the basis for distraction, which is its function. Because a forgetful person's mind is distracted. Regarding this forgetfulness, some say that it is encompassed by a part of 'mindfulness' (念), because it is mindfulness that is associated with afflictions. Some believe that it is encompassed by a part of 'ignorance' (痴). The *Yogacarabhumi-sastra* says that this is a part of ignorance, so ignorance causes forgetfulness. Some believe that it is encompassed by a part of both, because the preceding two passages briefly explain it. 'Distraction' refers to causing the mind to wander among various objects of perception as its characteristic. It can hinder right concentration and serves as the basis for evil wisdom, which is its function. Because a distracted person will generate evil wisdom. 'Incorrect knowing' refers to misunderstanding the observed object as its characteristic. It can hinder right knowing and is the cause of violating precepts, which is its function. 'Greed' (贪), 'hatred' (嗔), and 'ignorance' (痴) are three of the six fundamental afflictions. 'Greed' refers to attachment to existence (有) and the elements that constitute existence (有具) as its characteristic. It can hinder non-greed and generate suffering, which is its function. 'Hatred' refers to generating aversion to suffering and the elements that constitute suffering (苦具) as its characteristic. It can hinder non-hatred and is the basis for unease and evil deeds, which is its function. 'Ignorance' refers to being deluded and obscured about various matters and principles as its characteristic. It can hinder non-ignorance and is the basis for all defilements, which is its function. The annotations for the remaining three (pride, doubt, and wrong views) can be found in the previous text. The sixth consciousness (Manas-vijnana 末那识) is considered a fundamental delusion because it can generate latent afflictions (anusaya 随眠). Why not the other (five consciousnesses) and co-arisen afflictions? Because they contradict each other. The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) commonly rely on pure sense bases. Here, saying that the five consciousnesses are named 'pure sense bases' refers to the ultimate truth (paramartha 胜义), its essence is not a defiled dharma, but only pure white and neutral (neither good nor evil). The five consciousnesses are named according to the sense base, with a total of five meanings, called reliance, origination, belonging, and assistance. As the verse says: 'Reliance' is one of the five meanings. If explained, it means that the consciousness that relies on the sense base helps the sense base, such as the sense base, etc., are all possessive compounds. The consciousness originated from the sense base is a subjective compound. Or, the consciousness originated by the sense base is another example. Nine conditions (nine causes) give rise to the seventh (Manas-vijnana 末那识) and eighth (Alaya-vijnana 阿赖耶识) consciousnesses, which are closely related. This is the meaning of the nine conditions for the arising of consciousness. The nine conditions refer to: space, light, sense base, object, attention, discrimination, support, defiled and pure support, fundamental support, and seed. 'Space' refers to the space between the sense base and the object. 'Light' refers to sunlight. --------------------------------------------------------------------------------
Chinese
月灯光之明。根乃八识所依之根。境谓八识所缘之境。作意即遍行五中之作意。分别依乃第六识也(前五识以第六为分别依。六识以前五为明了门也)。染净依乃七识也(楞伽言。诸识有二种生住灭谓流注生住灭并相生住灭。梵云你伽。此云流注。不断唯目第八三相微隐种现不断。故名流注。由无明缘初起业识。故说为生。相续长劫。故名为住。到金刚。定等觉一念断本无明。名为流注。灭相生住灭者。谓余七识心境粗显。故名为相。虽七缘八望六为细。具有四惑。故亦名粗。依彼现识自种诸境缘合生七识为相。生。长劫熏习名为相。住从未向本渐伏乃断至七地满。名为相灭。依前生灭立迷悟依。依后生灭立染净依。前长后短事分二别立染净者此也)。根本依者。即第八识。种子缘者。谓亲生种子也。九缘中种子缘。即四缘中亲因缘。九境缘即四所缘缘。九余七即增上缘等无间缘。乃八识王所。前后灭生自类无间。能引所引力用齐等。此颂虽隐略唯识兼之。故颂云。眼识九缘生。耳识唯从八(除明缘也)鼻舌身三七(除空明二缘也)后三(指六七八三识)五三四(指缘而言)。若加等无间。从头各增一。言五三四者。第六识五缘。生谓根缘。即意境缘。即十八界作意缘。乃相应遍行五中之一也。根本缘。即赖耶种子缘 现代汉语译本 月灯光之明（指月亮发出的光明）。根乃八识所依之根（指第八识所依赖的根）。境谓八识所缘之境（指第八识所缘的对象）。作意即遍行五中之作意（指五遍行心所中的作意）。分别依乃第六识也（前五识以第六识为分别的所依，第六识以前五识为明了的门户）。染净依乃第七识也（《楞伽经》说：‘诸识有二种生住灭，谓流注生住灭并相生住灭。’梵语你伽（Niga），此云流注（指连续不断）。不断唯指第八识，三相微隐，种子显现不断，所以名叫流注。由无明为缘，最初生起业识，所以说为生。相续经历漫长的时间，所以名为住。到金刚定等觉悟的一念断除根本无明，名为流注灭。相生住灭是指其余七识，心境粗显，所以名为相。虽然第七识缘第八识，相对于第六识来说是细微的，但具有四惑，所以也名为粗。依靠彼现识的自种，诸境缘和合而生起七识，为相生。长劫熏习名为相住，从未伏到渐伏乃至断除，到七地圆满，名为相灭。依据前者的生灭，建立迷悟的所依；依据后者的生灭，建立染净的所依。前者长后者短，事情分为两种，分别建立染净的所依，就是这个意思）。根本依者，即第八识（根本的所依就是第八识）。种子缘者，谓亲生种子也（种子缘，指亲生的种子）。九缘中种子缘，即四缘中亲因缘（九缘中的种子缘，就是四缘中的亲因缘）。九境缘即四所缘缘（九缘中的境缘，就是四缘中的所缘缘）。九余七即增上缘等无间缘（九缘中剩余的七种缘，就是增上缘和等无间缘）。乃八识王所，前后灭生自类无间，能引所引力用齐等（是第八识王所具有的，前后灭生，同类相续没有间断，能引发的和所引发的力量相等）。此颂虽隐略唯识兼之（这个偈颂虽然隐晦，但兼顾了唯识的道理）。故颂云：‘眼识九缘生，耳识唯从八（除去明缘），鼻舌身三七（除去空缘和明缘），后三（指第六、七、八三识）五三四（指缘而言）。若加等无间，从头各增一。’言五三四者，第六识五缘生（说五三四，是指第六识由五种缘生起），谓根缘，即意根；境缘，即法境；作意缘，乃相应遍行五中之一也（作意缘，是相应心所和五遍行心所中的一种）。根本缘，即赖耶种子缘（根本缘，就是阿赖耶识的种子缘）。