Chinese
三量。现多比非少也(现量见上文。兹正解比非二量。先释名。若独散意识度境无谬故名比量比度不着谓之非量。谓量者即能缘之心体。若心心所缘境为因比度生者。总名比量。若比属境量属心。所比之量。依士释。若俱属心。能比即量。持业释也。非量者非不也。邪谬之异名。若心心所缘境之时。不称境知而邪谬生解者。名为非量。非即量。持业释也。次释体者。比量即有分别智正解心心所为体。非量者即以邪妄谬解心心所为体也)。言三境者。性境已解见上文。今因释影质二境故重解其义。性境者。即实根尘八法所成及实定果色。皆自有实种生。乃前五及第八现量第六所缘诸实色境。不带名言无筹度心名为性境。及根本智缘如亦是此境。以无分别任运转故。此有其二。第一类性境者。即前所言者。第二类都无前义。只约相分从质义边说为性境。由假说故名第二类带质境亦二。真带质者。以心缘心中间相分。从两头生连带生起。名真带质。似带质者。以心缘色中间相分。唯从见分一头生起变带生起。名似带质也。独影亦二。言无质独影者。即第六缘空花兔角及过未等所变相分。其相分与第六同种生。无空花等质。有质独影者。即第六缘五根种现。是皆托质起。其相分亦与见分同种生。亦名独影。境为所缘。识为能缘 现代汉语译本 三量。现量（现量见上文。这里正式解释比量和非量。先解释名称。如果独立的散乱意识推测境界没有错误，就叫做比量，推测而不执著就叫做非量。所谓量，就是能缘之心体。如果心和心所缘境界，因为推测而产生，总称为比量。如果比属于境界，量属于心，所比的量，是依士释。如果都属于心，能比就是量，是持业释。非量，就是不是量，是邪谬的异名。如果心和心所缘境界的时候，不符合境界的认知而产生邪谬的理解，就叫做非量，非就是量，是持业释。其次解释本体，比量就是有分别智正确理解的心和心所为本体。非量就是以邪妄谬解的心和心所为本体）。 说到三境。性境已经解释过，见上文。现在因为解释影质二境，所以重新解释它的意义。性境，就是真实的根尘八法所成，以及真实的定果色，都是自有真实的种子所生。乃是前五识和第八识现量，第六识所缘的各种真实色境。不带名言，没有筹度之心，叫做性境。以及根本智缘如也是此境，因为没有分别，任运运转。这里有两类。第一类性境，就是前面所说的。第二类完全没有前面的意义，只是就相分从质义方面说为性境。因为假说，所以叫做第二类。 带质境也有两种。真带质，以心缘心，中间的相分，从两头生起，连接带起，名叫真带质。似带质，以心缘色，中间的相分，唯从见分一头生起，变化带起，名叫似带质。独影也有两种。说到无质独影，就是第六识缘空花、兔角以及过去未来等所变的相分。其相分与第六识同种生，没有空花等质。有质独影，就是第六识缘五根种现，都是依托质而起。其相分也与见分同种生，也名叫独影。境为所缘，识为能缘。
English
English version The Three Pramanas (measures of valid cognition). The present pramana is more than the non-pramana (present pramana was discussed above. Here, we formally explain inference (anumana) and non-pramana (apramana). First, we explain the names. If a solitary, scattered consciousness infers an object without error, it is called inference; inferring without attachment is called non-pramana. 'Pramana' refers to the nature of the mind that can cognize. If the mind and mental factors cognize an object and inference arises as a result, it is generally called inference. If the inference belongs to the object and the pramana belongs to the mind, the inferred pramana is determined by the agent. If both belong to the mind, the ability to infer is the pramana, determined by the action. Non-pramana means 'not pramana,' and is a synonym for error. If, when the mind and mental factors cognize an object, the cognition does not match the object and erroneous understanding arises, it is called non-pramana; 'non' is 'pramana,' determined by the action. Next, we explain the substance. Inference is the mind and mental factors that correctly understand with discriminating wisdom as its substance. Non-pramana is the mind and mental factors that have erroneous and deluded understanding as its substance). Speaking of the three objects (of cognition). The Svarupa-lakshana (object as it is in itself) has already been explained, see above. Now, because we are explaining the shadow-essence (image and essence) two objects, we re-explain its meaning. Svarupa-lakshana is composed of the real root-dust (sense base and sense object) eight dharmas (elements), and the real Samadhi (meditative concentration) result-form (rupa), all of which are born from their own real seeds. These are the various real form-objects cognized by the present pramana of the first five consciousnesses and the eighth consciousness, and cognized by the sixth consciousness. It does not carry names and words, and has no deliberative mind, so it is called Svarupa-lakshana. Also, the fundamental wisdom (jnana) that cognizes Suchness (tathata) is also this object, because it has no discrimination and operates naturally. There are two types here. The first type of Svarupa-lakshana is what was mentioned earlier. The second type has none of the previous meaning; it only speaks of the image-aspect (nimitta-bhaga) from the perspective of the essence-meaning (vastu-artha). Because it is a provisional designation, it is called the second type. The image-bearing object (sadharana-alambana) also has two types. The true image-bearing object is when the mind cognizes the mind, and the intermediate image-aspect arises from both ends, connecting and bearing, and is called the true image-bearing object. The similar image-bearing object is when the mind cognizes form, and the intermediate image-aspect arises only from the seeing-aspect (darshana-bhaga) end, transforming and bearing, and is called the similar image-bearing object. The solitary image (kevala-alambana) also has two types. Speaking of the quality-less solitary image, it is the image-aspect transformed by the sixth consciousness cognizing empty flowers, rabbit horns, and the past and future, etc. Its image-aspect is born from the same seed as the sixth consciousness, and has no qualities such as empty flowers. The quality-bearing solitary image is when the sixth consciousness cognizes the seeds and manifestations of the five roots (indriya), all of which arise relying on qualities. Its image-aspect is also born from the same seed as the seeing-aspect, and is also called the solitary image. The object is what is cognized, and the consciousness is what can cognize. --------------------------------------------------------------------------------
Chinese
。各有其体。性境之体见上注文。能缘者。除末那识余七。皆用自心心所为体。独影境以第六见分所变假相分为体。能缘即自心心所为体。带质境即变起中间假相分为体。能缘者唯六七二识心心所为体。此言六通三境者。五俱意识不作解时得境自相。是为性境。缘心心所乃带质境。缘无体法是独影境。此约有漏位中言之。若无漏位。八识皆缘三境以通缘假实。故颂曰。性境不随心。独影唯从见。带质通情本。性种等随应(有云。第六有五种。除乱意识梦中意识。唯缘独影。余三皆缘三境。谓明了意识与前五缘实五。尘率尔心中是性境。若以后念缘五尘上方圆长短等假色即有质。独影亦名似带质。散位独头意识亦通三境。多是独影。通缘三世有质无质法故。若缘自身现行心心所时。是带质境。若缘自身五根及缘他人心心所。是独影境。亦名似带质。又独头意识初刹那缘五尘少分缘实色亦名性境定中意识亦通缘三境。谓通缘三世有质无质法故。是独影境。又能缘自身现行心心所故。是带境。又七地已前有漏定位亦能引起五识缘五尘等。即是性境也)。 三界轮时易可知 三界见上文。轮谓轮转。言第六识于三界往来易知以行相显胜故。动身发语独为最也。 相应心所五十一 此八识中。唯此第六。心所俱全互 现代汉语译本：各有其体。（性境（直接由外部刺激产生的真实感觉）的本体见上文的注文。）能缘（认知的主体）者，除了末那识（Manas-vijnana，第七识，意根）之外，其余七个识都以各自的心和心所（心理活动）为本体。独影境（纯粹由意识产生的虚幻影像）以第六识（意识）的见分（认知能力）所变的假相为本体。能缘即以自心和心所为本体。带质境（既有外部刺激，又有意识加工的境界）即以变现出来的中间假相为本体。能缘者只有第六识和第七识的心和心所。这里说的六通（六种神通）和三境（三种境界）是指，五俱意识（与前五识同时生起的意识）不作分别时，得到境界的自相，这就是性境。缘心和心所是带质境。缘无实体的法是独影境。这是就还在有漏位（尚未解脱的状态）中说的。如果到了无漏位（已解脱的状态），八个识都能缘三境，普遍地缘真实的和虚假的。所以颂（偈颂）中说：‘性境不随心，独影唯从见，带质通情本，性种等随应。’（有人说，第六识有五种，除了乱意识和梦中意识，只缘独影境，其余三种都缘三境。所谓明了意识与前五识缘真实的五尘（色、声、香、味、触），率尔心中是性境。如果以后念缘五尘上方的圆长短等假色，即是有质。独影也叫作似带质。散位（非禅定状态）的独头意识（独立生起的意识）也通三境，多是独影，普遍地缘三世有质和无质的法。如果缘自身现行（当下生起）的心和心所时，是带质境。如果缘自身五根（眼、耳、鼻、舌、身）以及缘他人心和心所，是独影境，也叫作似带质。又，独头意识初刹那缘五尘少分缘实色也叫作性境，定中意识也通缘三境。所谓普遍地缘三世有质和无质的法，是独影境。又能缘自身现行心和心所，是带境。又，七地（菩萨修行的一个阶段）以前的有漏定位（有漏的禅定状态）也能引起五识缘五尘等，这就是性境。） 三界（欲界、色界、无色界）轮转时容易知道。三界见上文。轮是轮转的意思。说第六识在三界往来容易知道，因为它的行相（活动状态）明显而殊胜，动身发语（身体的动作和语言的表达）是它最突出的特点。 相应的心所（与心识相应的心理活动）有五十一个。这八个识中，只有第六识的心所是齐全的，互相...
English
English version: Each has its own substance. (The substance of Svabhava-bhumi (the realm of inherent nature) is explained in the commentary above.) The 'knower' (that which cognizes), except for Manas-vijnana (the seventh consciousness, the root of mind), the other seven consciousnesses all take their own mind and mental functions (citta-caitta) as their substance. The isolated shadow realm (Nirbhāsa-bhumi) takes the false appearance transformed by the seeing-aspect (darśana-bhāga) of the sixth consciousness (mind consciousness) as its substance. The 'knower' is thus the mind and mental functions themselves. The realm of image-bearing (Sākāra-bhumi) takes the intermediate false appearance that arises as its substance. The 'knower' is only the mind and mental functions of the sixth and seventh consciousnesses. The 'six superknowledges' (sadabhijna) and 'three realms' (trayo dhatavah) mentioned here refer to when the five concurrent consciousnesses (associated with the five senses) do not discriminate, they obtain the self-nature of the realm, which is Svabhava-bhumi. Cognizing the mind and mental functions is Sākāra-bhumi. Cognizing phenomena without substance is Nirbhāsa-bhumi. This is spoken of in the realm of the afflicted (with outflows, sāsrava). If in the realm without outflows (anāsrava), all eight consciousnesses can cognize the three realms, universally cognizing the real and the unreal. Therefore, the verse says: 'The realm of inherent nature does not follow the mind, the isolated shadow only arises from seeing, the image-bearing connects to both the essence and the original, the nature and seeds respond accordingly.' (Some say that the sixth consciousness has five types. Except for the confused consciousness and the consciousness in dreams, which only cognize the isolated shadow realm, the other three all cognize the three realms. The clear consciousness and the first five consciousnesses cognize the real five objects (rupa, sabda, gandha, rasa, sparsa), and the initial thought is Svabhava-bhumi. If later thoughts cognize the false colors such as square, round, long, and short on the five objects, then it is image-bearing. The isolated shadow is also called 'similar image-bearing'. The independent consciousness in the scattered state (non-meditative state) also connects to the three realms, mostly being the isolated shadow, universally cognizing phenomena with and without substance in the three times. If it cognizes its own currently arising mind and mental functions, it is Sākāra-bhumi. If it cognizes its own five roots (eye, ear, nose, tongue, body) and cognizes the minds and mental functions of others, it is Nirbhāsa-bhumi, also called 'similar image-bearing'. Also, the initial moment of the independent consciousness cognizing a small part of the five objects and cognizing real form is also called Svabhava-bhumi, and the consciousness in meditation also connects to the three realms. Universally cognizing phenomena with and without substance in the three times, it is Nirbhāsa-bhumi. Furthermore, it can cognize its own currently arising mind and mental functions, so it is Sākāra-bhumi. Also, the afflicted (with outflows) meditative state before the seventh ground (of a Bodhisattva) can also cause the five consciousnesses to cognize the five objects, which is Svabhava-bhumi.) It is easy to know when the three realms (trayo dhatavah) revolve. See the text above for the three realms. 'Revolve' means to rotate. It is said that the sixth consciousness is easy to know as it travels in the three realms because its activities are obvious and superior, and moving the body and speaking are its most prominent characteristics. There are fifty-one associated mental functions (citta-caitta). Among these eight consciousnesses, only the sixth has all the mental functions complete, mutually... --------------------------------------------------------------------------------