English
English version The brightness of moonlight (referring to the light emitted by the moon). The root is the root upon which the eight consciousnesses rely (referring to the root that the eighth consciousness relies on). The object refers to the object that the eight consciousnesses cognize (referring to the object that the eighth consciousness takes as its object). Attention is the attention among the five omnipresent mental factors (referring to attention among the five omnipresent mental factors). The basis of discrimination is the sixth consciousness (the first five consciousnesses take the sixth consciousness as the basis of their discrimination, and the sixth consciousness takes the first five consciousnesses as the gate of clarity). The basis of defilement and purity is the seventh consciousness (the *Laṅkāvatāra Sūtra* says: 'The consciousnesses have two kinds of arising, abiding, and ceasing, namely, the arising, abiding, and ceasing of flowing and the arising, abiding, and ceasing of appearance.' The Sanskrit word is *Niga*, which means flowing (referring to continuous). Continuous only refers to the eighth consciousness, whose three aspects are subtle and hidden, and whose seeds manifest continuously, so it is called flowing. Due to ignorance as a condition, the karmic consciousness initially arises, so it is said to arise. Continuing through long periods of time, it is called abiding. When the diamond samādhi and perfect enlightenment arise, the fundamental ignorance is cut off in a single moment, which is called the cessation of flowing. The arising, abiding, and ceasing of appearance refers to the remaining seven consciousnesses, whose mind and objects are coarse and manifest, so they are called appearance. Although the seventh consciousness relies on the eighth consciousness and is subtle compared to the sixth consciousness, it possesses the four afflictions, so it is also called coarse. Relying on the self-seeds of that present consciousness, the conditions of various objects combine to give rise to the seven consciousnesses, which is the arising of appearance. Long periods of cultivation are called the abiding of appearance. From never subduing to gradually subduing and finally cutting off, reaching the seventh ground of completion, is called the cessation of appearance. Based on the arising and ceasing of the former, the basis of delusion and enlightenment is established; based on the arising and ceasing of the latter, the basis of defilement and purity is established. The former is long and the latter is short, and the matter is divided into two kinds, establishing the basis of defilement and purity separately, which is what this means). The fundamental basis is the eighth consciousness (the fundamental basis is the eighth consciousness). The seed condition refers to the seed that gives rise to it (the seed condition refers to the seed that gives rise to it directly). The seed condition among the nine conditions is the direct cause condition among the four conditions (the seed condition among the nine conditions is the direct cause condition among the four conditions). The object condition among the nine conditions is the object condition among the four conditions (the object condition among the nine conditions is the object condition among the four conditions). The remaining seven among the nine conditions are the dominant condition and the immediately preceding condition (the remaining seven among the nine conditions are the dominant condition and the immediately preceding condition). It is possessed by the king of the eight consciousnesses, and the arising and ceasing of the same kind are continuous without interruption, and the power of the one that causes and the one that is caused are equal (it is possessed by the king of the eight consciousnesses, and the arising and ceasing of the same kind are continuous without interruption, and the power of the one that causes and the one that is caused are equal). Although this verse is obscure, it takes into account the principles of Consciousness-Only (although this verse is obscure, it takes into account the principles of Consciousness-Only). Therefore, the verse says: 'The eye consciousness arises from nine conditions, the ear consciousness only from eight (excluding the condition of light), the nose, tongue, and body from seven (excluding the conditions of space and light), the latter three (referring to the sixth, seventh, and eighth consciousnesses) from five, three, and four (referring to the conditions). If the immediately preceding condition is added, each increases by one from the beginning.' Saying five, three, and four means that the sixth consciousness arises from five conditions (saying five, three, and four means that the sixth consciousness arises from five conditions), namely, the root condition, which is the mind-root; the object condition, which is the object of dharma; the attention condition, which is one of the corresponding mental factors and the five omnipresent mental factors (the attention condition is one of the corresponding mental factors and the five omnipresent mental factors). The fundamental condition is the seed condition of the *ālayavijñāna* (the fundamental condition is the seed condition of the *ālayavijñāna*). --------------------------------------------------------------------------------
Chinese
。乃第六识亲生种子也。七识三缘者。种子缘。即第七识亲生种子作意缘。见上注。根缘境缘俱第八识。故曰依彼转缘彼也。第八四缘生者。谓根缘。即末那境缘。即种子根身器界作意缘。即五所中之一也。种子缘。乃第八识亲生种子也。等无间缘者。乃各识前念已灭即开辟处所引后念令生中间无隔者也。八识若加此缘眼有十。乃至第八具五。何故诸识藉缘方生。以有为法仗因托缘。阙则不生。故缘多而断少而恒也。此颂影略后三。故三不言具缘也。 合三离二观尘世 此言眼耳二识离中取境。鼻舌身三合中取境。观目能缘见分即眼等。五识及诸心所尘世即所缘相分乃色等五尘也。或谓眼。耳二识既离中取境。则境在心外。何谓唯识。况小乘等。皆言心外实有诸法。若是则不独乖唯识之宗。又岂不符合彼小乘外宗耶。然颂言离者。指根境而言。盖第八自证分变而为见相二分。见乃诸心心所法相。乃根身器界之法。此言眼耳二识取离根之境。何尝离于能变自证之体耶。若以知处不知处异。坏根不坏根别。则境之离根合根可见矣。故云。以根照境说离合。以心缘境谈唯识。离取用胜。故立通也。 愚者难分识与根 此言小乘愚法声闻。不知根之与识各有种子现行。以为根识互生也。根之种现但能导识之种现。 现代汉语译本：这是第六识（意识）亲自产生的种子。第七识（末那识）的三缘是指：种子缘，即第七识亲自产生的种子；作意缘，见上文的注释；根缘和境缘都是第八识（阿赖耶识）的，所以说‘依彼转缘彼’。第八识的四缘生是指：根缘，即末那识的境缘；境缘，即种子、根身、器界；作意缘，即五所缘境之一；种子缘，乃是第八识亲自产生的种子。等无间缘是指：各个识的前念已经灭去，立即开辟处所，引导后念产生，中间没有间隔。如果八识加上这个缘，眼识就有十个缘，乃至第八识具有五个缘。为什么各个识要凭借缘才能产生？因为有为法依赖于因，依托于缘，缺少了就不能产生。所以缘多则断灭少，缘少则恒常存在。这个颂文简略地概括了后三识，所以后三识没有说具有哪些缘。 合三离二观尘世：这是说眼识和耳识在分离的状态下取境，鼻识、舌识和身识在结合的状态下取境。观，是指能缘的见分，也就是眼识等五识以及各种心所法；尘世，是指所缘的相分，也就是色等五尘。或者有人认为，眼识和耳识既然在分离的状态下取境，那么境就在心外。如果是这样，那就不只是违背了唯识宗的宗旨，岂不是符合了小乘外道的观点吗？然而颂文所说的‘离’，指的是根和境而言。第八识的自证分变现为见分和相分，见分是各种心和心所法，相分是根身器界之法。这里说眼识和耳识取的是远离根的境，何尝离开了能变现的自证之体呢？如果以知处和不知处的不同，坏根和不坏根的区别来看，那么境的离根和合根就可以明白了。所以说：‘以根照境说离合，以心缘境谈唯识。’分离取境的功用更胜一筹，所以立为通达。 愚者难分识与根：这是说小乘愚法声闻，不知道根和识各有种子和现行，以为根和识是互相产生的。根的种子和现行只能引导识的种子和现行。
English
English version: This is the seed personally produced by the sixth consciousness (Mano-vijnana). The three conditions of the seventh consciousness (Manas-vijnana) refer to: seed condition, that is, the seed personally produced by the seventh consciousness; attention condition, see the note above; root condition and object condition are both the eighth consciousness (Alaya-vijnana), so it is said 'depending on it, transforming and conditioning it'. The four conditions for the arising of the eighth consciousness refer to: root condition, that is, the object condition of the Manas-vijnana; object condition, that is, seeds, roots, body, and the world; attention condition, that is, one of the five objects of attention; seed condition, which is the seed personally produced by the eighth consciousness. The immediately preceding condition refers to: the previous thought of each consciousness has ceased, immediately opening up a place, guiding the subsequent thought to arise, with no gap in between. If the eight consciousnesses are added to this condition, the eye consciousness will have ten conditions, and the eighth consciousness will have five conditions. Why do the various consciousnesses rely on conditions to arise? Because conditioned dharmas depend on causes and rely on conditions, and cannot arise without them. Therefore, many conditions lead to less cessation, and fewer conditions lead to constant existence. This verse briefly summarizes the latter three consciousnesses, so the latter three consciousnesses do not mention which conditions they possess. 'Combining Three, Separating Two, Observing the World': This says that the eye and ear consciousnesses take objects in a separated state, while the nose, tongue, and body consciousnesses take objects in a combined state. 'Observing' refers to the perceiving aspect of the mind, which is the seeing-faculty, that is, the five consciousnesses such as eye-consciousness, and various mental functions; 'the world' refers to the objective aspect of the mind, which is the object-faculty, that is, the five sense objects such as form. Or some may think that since the eye and ear consciousnesses take objects in a separated state, then the objects are outside the mind. If this is the case, then it is not only contrary to the tenets of the Vijnanavada school, but would it not conform to the views of the Hinayana externalists? However, the word 'separating' in the verse refers to the root and object. The self-awareness aspect of the eighth consciousness manifests as the seeing-faculty and the object-faculty, the seeing-faculty is the various minds and mental functions, and the object-faculty is the dharmas of roots, body, and the world. Here it says that the eye and ear consciousnesses take objects that are separated from the root, but how could they be separated from the self-aware essence that transforms them? If we look at the difference between knowing and not knowing, and the difference between damaged and undamaged roots, then the separation and combination of the object and the root can be understood. Therefore, it is said: 'Using the root to illuminate the object speaks of separation and combination, using the mind to condition the object discusses Vijnanavada.' The function of taking objects separately is superior, so it is established as thorough. 'The Foolish Find It Difficult to Distinguish Consciousness from Root': This refers to the Hinayana foolish-dharma Sravakas, who do not know that the root and consciousness each have seeds and manifestations, and think that the root and consciousness arise from each other. The seeds and manifestations of the root can only guide the seeds and manifestations of the consciousness. --------------------------------------------------------------------------------