Chinese
谓根为生识之缘。则可谓生识则不可以识自有能生之种子。故以其未除所知障。于法不了。乃智浅心粗。由是不信大乘唯识教也。此注言根识之种现各别。恐初学尚疑试更言之。盖根乃色法。即第八之相分。识乃心法。即第八之见分。此色心不同也。根虽属色。以其为第八亲相分故。独具八之执受二义。执又有摄持二义。以第八摄为自体(同是无记)持令不散。受亦有领觉二义。领以为境。令生觉受。非外六尘无情之物可比。故第八与五根同是无记性。五识心法三性皆具。此根识之性不同也。又根能照境识能缘境。此根识之用不同也。大抵根无分别前五识虽有随念分别。而无计度分别。故常混淆而难辨。故佛为愚心者开心说蕴。愚色者开色说处。俱愚者俱开说界。始华严至楞严。演此三科不知几百千过。而阿难尚以心知眼见为言。故佛以门能见否诘之。意谓心以根而见。犹人以灯见物也。以此言之。则根识之难分可知矣。 变相观空唯后得 此前五了俗见空。变谓变带。相谓相分。观目能缘见分。空目所缘真如。唯后得者拣非根本智。以唯依色根故。后得智不亲缘真如者。以有分别智故。不能亲缘无分别理筹度起。故此空即实性唯识。 果中犹自不诠真 谓无漏五识在佛果位中。尚不能亲缘真如。以其根 现代汉语译本：如果说根是产生意识的条件，那么就不能说意识能够识别自身具有产生能力的种子。因为他们尚未去除所知障（对于一切事物和现象的认知障碍），对佛法不能完全理解，这是因为智慧浅薄、心思粗糙，因此不相信大乘唯识的教义。这段注释说根、识的种子和现行各不相同，恐怕初学者还会有疑问，所以再进一步说明。根是色法（物质现象），即第八识（阿赖耶识）的相分（客观部分）；识是心法（精神现象），即第八识的见分（主观部分）。这是色法和心法的不同。根虽然属于色法，但因为它作为第八识最直接的相分，所以具有第八识的执受（执持和领受）二义。执又有摄持二义，即第八识摄取根作为自身（同是无记性），并保持它不散失。受也有领觉二义，即根领受外境，使之产生感觉和体验。这并非外六尘（色、声、香、味、触、法）这些无情之物可以相比的。所以第八识与五根（眼、耳、鼻、舌、身）同是无记性（非善非恶）。五识（眼识、耳识、鼻识、舌识、身识）心法则具足三性（善、恶、无记）。这是根和识的性质不同。而且，根能照境，识能缘境，这是根和识的作用不同。总的来说，根没有分别能力，前五识虽然有随念分别，但没有计度分别。所以常常混淆而难以分辨。因此，佛为了愚昧之人，剖析五蕴（色、受、想、行、识）；为执着于色法的人，剖析十二处（六根、六尘）；对于两者都执着的人，则剖析十八界（六根、六尘、六识）。从《华严经》到《楞严经》，阐述这三科（五蕴、十二处、十八界）不知几百千遍。而阿难（佛陀的弟子）还以心知眼见为说，所以佛用‘门能见否’来诘问他，意思是心通过根才能见，就像人通过灯才能看到东西一样。由此来说，根和识的难以区分就可以知道了。 变相观空唯后得——这里说的是变带相分来观空，只能在后得智中实现。此前五识只能了知世俗的空性。变，指的是变带；相，指的是相分（客观部分）；观，指的是能缘的见分（主观部分）；空，指的是所缘的真如（事物本来的真实面貌）。‘唯后得者’，是为了区别于根本智（无分别智）。因为后得智仅仅依靠色根（五根），所以后得智不能直接缘于真如。因为后得智是有分别的智慧，不能亲身证悟无分别的真理，只能通过思虑筹度而生起。所以这里的空，就是实性唯识。 果中犹自不诠真——指的是无漏的五识，即使在佛的果位中，也不能直接缘于真如，因为它们依赖于根。
English
English version: To say that the sense organs (根, roots) are the condition for the arising of consciousness (识), then it cannot be said that consciousness can recognize the seed within itself that has the ability to generate. Because they have not yet removed the obstacle of knowable things (所知障, *jñeyāvaraṇa*, the obscuration to omniscience), they do not fully understand the Dharma (法), due to their shallow wisdom and coarse minds. Therefore, they do not believe in the teachings of the Consciousness-Only (唯识, *Vijñānavāda*) of the Mahayana (大乘). This commentary says that the seeds and manifestations of the sense organs and consciousness are distinct. Fearing that beginners may still have doubts, let me explain further. The sense organs are form (色法, *rūpa*), which is the objective aspect (相分, *lakṣaṇa-bhāga*) of the eighth consciousness (第八识, *ālayavijñāna*). Consciousness is mind (心法, *citta*), which is the subjective aspect (见分, *darśana-bhāga*) of the eighth consciousness. This is the difference between form and mind. Although the sense organs belong to form, because they are the direct objective aspect of the eighth consciousness, they uniquely possess the two meanings of 'holding' (执受, *upādāna*) of the eighth consciousness. 'Holding' also has the two meanings of 'embracing' (摄持, *saṃgraha*) – the eighth consciousness embraces the sense organs as its own self (both are neutral in nature, 无记) – and 'maintaining' (持, *dhāraṇa*) – preventing them from scattering. 'Receiving' (受, *vedanā*) also has the two meanings of 'experiencing' (领觉, *anubhava*) – experiencing the external environment – and 'causing awareness' (令生觉受, *janayati vedanā*) – causing the arising of sensations. This is incomparable to the inanimate objects of the external six sense objects (外六尘, *bāhya-ṣaḍ-viṣaya*, the six external sense objects: form, sound, smell, taste, touch, and dharma). Therefore, the eighth consciousness and the five sense organs (五根, *pañcendriya*, eye, ear, nose, tongue, body) are both neutral in nature. The mental functions of the five consciousnesses (五识, *pañca-vijñāna*, eye, ear, nose, tongue, body consciousness) possess all three natures (三性, *tri-svabhāva*, wholesome, unwholesome, and neutral). This is the difference in nature between the sense organs and consciousness. Moreover, the sense organs can illuminate the environment, and consciousness can cognize the environment. This is the difference in function between the sense organs and consciousness. Generally speaking, the sense organs do not have the ability to discriminate. Although the first five consciousnesses have subsequent thought discrimination (随念分别, *anusaṃsmaraṇa-vikalpa*), they do not have conceptual discrimination (计度分别, *parikalpita-vikalpa*). Therefore, they are often confused and difficult to distinguish. Therefore, the Buddha (佛) explained the five aggregates (五蕴, *pañca-skandha*, form, feeling, perception, volition, consciousness) for those with ignorant minds; he explained the twelve sense bases (十二处, *dvādaśāyatana*, six sense organs and six sense objects) for those attached to form; and he explained the eighteen realms (十八界, *aṣṭādaśa-dhātu*, six sense organs, six sense objects, and six consciousnesses) for those attached to both. From the *Avataṃsaka Sūtra* (华严经) to the *Śūraṅgama Sūtra* (楞严经), these three categories were expounded countless times. Yet Ānanda (阿难, one of the Buddha's ten principal disciples) still spoke of 'knowing with the mind and seeing with the eyes.' Therefore, the Buddha questioned him with 'Can the door see?' meaning that the mind sees through the sense organs, just as a person sees things through a lamp. From this, the difficulty in distinguishing between the sense organs and consciousness can be understood. 'Transforming Appearance and Contemplating Emptiness is Only Achieved Through Subsequent Wisdom' (变相观空唯后得) – This refers to contemplating emptiness by transforming and carrying the objective aspect, which can only be achieved through subsequent wisdom (后得智, *pṛṣṭhalabdha-jñāna*). Before this, the first five consciousnesses can only understand conventional emptiness. 'Transforming' (变, *pariṇāma*) refers to transforming and carrying; 'appearance' (相, *lakṣaṇa*) refers to the objective aspect; 'contemplation' (观, *darśana*) refers to the subjective aspect that cognizes; 'emptiness' (空, *śūnyatā*) refers to the true suchness (真如, *tathatā*) that is cognized. 'Only achieved through subsequent wisdom' (唯后得者) is to distinguish it from fundamental wisdom (根本智, *mūla-jñāna*, non-discriminating wisdom). Because subsequent wisdom relies solely on the sense organs of form (色根, *rūpendriya*, the five sense organs), subsequent wisdom cannot directly cognize true suchness. Because subsequent wisdom is discriminating wisdom, it cannot personally realize the non-discriminating truth, but can only arise through deliberation and consideration. Therefore, the emptiness here is the Consciousness-Only of true nature (实性唯识, *vastu-svabhāva-vijñaptimātratā*). 'Even in the Result, It Still Does Not Fully Explain the Truth' (果中犹自不诠真) – This refers to the undefiled five consciousnesses (无漏五识, *anāsrava-pañca-vijñāna*) that, even in the state of Buddhahood (佛果位, *buddha-phala*), cannot directly cognize true suchness, because they rely on the sense organs. --------------------------------------------------------------------------------
Chinese
本智依心根故。亲缘真如。后得依色根有分别故。所以不能亲缘真如谓之后得者。根本而后生前五。既无根本何有后得。是彼类故。同达事故。此句颂破异师计也。以安慧宗中前五因中既成无漏变相缘如。以见相二分是遍计性。自证分是依他起性。至佛果位自证分亲缘真如。以无相见遍计性故。所以护法师以此句破也。 圆明初发成无漏三类分身息苦轮 此言前五识因穷得果则相应心品。即成成所作智。现三类身止息众生苦轮也。谓佛位中第八识转为无漏白净识已。而相应心所即成大圆镜智。歘然现前。故云初发。则前五识即成无漏。故云成无漏也。三类分身者。以五识之心所即成成所作智现三类身也。三类身者。乃法报化三身之中化身尔。此化身所被之机。优劣不一。故能被之化身复有三也。千丈大化身被大乘四加行菩萨。小化丈六身被大乘三资粮位菩萨。与二乘凡夫随类化。三乘普被六趣皆沾。或曰。前五识成无漏相应心品。现身益物。何以先言第八成无漏耶。以圆明初发乃第八相应心品圆镜智尔。盖前五根即第八识所变相分。能变本识既成无漏。所变五根即成无漏。能发五根。既成无漏则所发五识遂成无漏也。或曰。既言转八识以成四智。何以却言相应心品耶。曰唯识第十云。此四品总摄佛地一切有为功 现代汉语译本： 本识（根本识，即阿赖耶识）依心根（意根）的缘故，能够亲缘真如（事物的真实本性）。后得智（佛果位获得的智慧）依赖色根（眼、耳、鼻、舌、身五根）而有分别，所以不能亲缘真如。所谓‘后得’，是指在根本智之后产生的。前五识（眼识、耳识、鼻识、舌识、身识）在根本智之后产生，既然没有根本智，哪里来的后得智呢？因为它们是同一类的缘故，共同达到事物的真相。这句话是用来破斥其他宗派的观点的。因为在安慧宗的观点中，前五识的因中就已经成就了无漏（没有烦恼）的变相，能够缘真如。他们认为见分和相分是遍计所执性（虚妄分别），自证分是依他起性（因缘和合而生）。到了佛果位，自证分能够亲缘真如，因为没有相见，所以没有遍计所执性。因此，护法论师用这句话来破斥安慧宗的观点。 ‘圆明初发成无漏，三类分身息苦轮’。这句话是说前五识的因穷尽而得到果，那么相应的心品就成为成所作智（能成就一切事）。显现三类化身，止息众生的苦轮。也就是说，在佛的果位中，第八识（阿赖耶识）转为无漏的白净识之后，与它相应的各种心所就成为大圆镜智（如实反映一切事物的智慧），忽然显现出来，所以说是‘初发’。那么前五识也就成为无漏的，所以说是‘成无漏’。‘三类分身’，是指用五识的心所成就成所作智，显现三类化身。所谓‘三类身’，就是法身、报身、化身中的化身。这个化身所教化的对象，资质优劣不一，所以能够教化的化身又有三种。千丈大化身教化大乘四加行位的菩萨，小化丈六身教化大乘三资粮位的菩萨，以及二乘凡夫，随其种类而化度。三乘（声闻乘、缘觉乘、菩萨乘）普遍被教化，六道众生都得到利益。或者有人问，前五识成就无漏的相应心品，显现化身利益众生，为什么先说第八识成就无漏呢？因为‘圆明初发’是指第八识相应的心品，也就是圆镜智。前五根是第八识所变的相分，能变的根本识既然成就无漏，所变的五根也就成就无漏。能发五根的第八识既然成就无漏，那么所发的五识也就成就无漏。或者有人问，既然说转八识而成就四智，为什么却说相应心品呢？《唯识论》第十卷说，这四品总摄了佛地一切有为功德。