Chinese
动身发语独为最 此言第六识有情动身发语时。于八识中行相最胜。故成业论云。由外发身语表内心所思。譬如潜渊鱼鼓波而自表。此识俱思而有三种。谓审虑思决定思。动发胜思。余识所无。故最胜也。 引满能招业力牵 此言第六识独能造引满二业。此业能招总别二果。以业胜力能牵引故名为引业。圆总果故。名为满业。如画者师资作模填彩。义可知矣。故论云。一业引一果。多业能圆满。业招于果而有四种。谓一业引一果。一业引多果。多业引一果。多业引多果。此第六能造业招果。前五一分善恶亦能造。七八二识皆不能造业。无记性故。若论八识招业成果。唯是第八前六一分。若非业招唯是第七。前六亦一分。善不善性故。所言总报者。乃善恶趣一报之主。名别报者。寿夭贵贱好丑等是。 发起初心欢喜地 此第六识于初地初心转成无漏。以分别二障无故。问三世断何。若断现惑智不俱。过去已灭。未来不生。为断于何。曰但约智起惑除。令未来惑体不续生。名之为断。 俱生犹自现缠眠 缠自现行。眠目种子。谓此识于初地初心犹有俱生烦恼所知种现。以未纯无漏故。又非恒在双空观故。 远行地后纯无漏 远行乃第七地也。此识于七地已前漏无漏间杂而生。以未常在 现代汉语译本： ‘动身发语独为最’，此言第六识（Manas-vijnana，意识）有情动身发语时，于八识（Eight Consciousnesses）中行相最胜。故《成业论》云：‘由外发身语表内心所思，譬如潜渊鱼鼓波而自表。’此识俱思而有三种，谓审虑思、决定思、动发胜思，余识所无，故最胜也。 ‘引满能招业力牵’，此言第六识独能造引满二业。此业能招总别二果。以业胜力能牵引故名为引业，圆总果故，名为满业。如画者师资作模填彩，义可知矣。故论云：‘一业引一果，多业能圆满。’业招于果而有四种，谓一业引一果，一业引多果，多业引一果，多业引多果。此第六能造业招果，前五一分善恶亦能造，七八二识皆不能造业，无记性故。若论八识招业成果，唯是第八前六一分。若非业招唯是第七，前六亦一分，善不善性故。所言总报者，乃善恶趣一报之主。名别报者，寿夭贵贱好丑等是。 ‘发起初心欢喜地’，此第六识于初地（Pramudita，欢喜地）初心转成无漏，以分别二障无故。问三世断何？若断现惑智不俱，过去已灭，未来不生，为断于何？曰但约智起惑除，令未来惑体不续生，名之为断。 ‘俱生犹自现缠眠’，缠自现行，眠目种子。谓此识于初地初心犹有俱生烦恼所知种现，以未纯无漏故。又非恒在双空观故。 ‘远行地后纯无漏’，远行乃第七地（Duramgama，远行地）也。此识于七地已前漏无漏间杂而生，以未常在
English
English version: ‘The activity of body and speech is uniquely supreme’ This refers to the sixth consciousness (Manas-vijnana), when sentient beings initiate actions and speech, its activity is the most prominent among the eight consciousnesses (Eight Consciousnesses). Therefore, the Treatise on Karma Completion states: ‘External actions of body and speech express inner thoughts, like a fish in a deep pool creating ripples to reveal itself.’ This consciousness involves three types of thought: deliberative thought, decisive thought, and motivating thought, which are not present in other consciousnesses, hence its supremacy. ‘Attracting and fulfilling can summon karmic forces’ This means that only the sixth consciousness can create the karma of attraction and fulfillment. This karma can bring about two types of results: general and specific. Because the power of karma can attract, it is called the karma of attraction. Because it completes the general result, it is called the karma of fulfillment. It is like a painter and his apprentice creating a mold and filling it with colors; the meaning is clear. Therefore, the treatise states: ‘One karma attracts one result, and multiple karmas can fulfill.’ Karma brings about results in four ways: one karma attracts one result, one karma attracts multiple results, multiple karmas attract one result, and multiple karmas attract multiple results. The sixth consciousness can create karma and bring about results. The first five consciousnesses can also create some good and bad karma, but the seventh and eighth consciousnesses cannot create karma because they are of neutral nature. If we discuss the eight consciousnesses bringing about karmic results, only the eighth consciousness and a portion of the first six consciousnesses are involved. If it is not karma-induced, it is only the seventh consciousness, and a portion of the first six consciousnesses, because they are of good and bad nature. The so-called general retribution refers to the master of one retribution in the good and bad realms. The so-called specific retribution refers to things like lifespan, premature death, nobility, lowliness, beauty, and ugliness. ‘Initiating the initial mind on the Joyful Ground’ This sixth consciousness transforms into non-outflow (anāsrava) on the initial mind of the first ground (Pramudita, the Joyful Ground), because the two obstructions of discrimination are absent. Question: What is severed in the three times? If present delusions are severed, wisdom is not simultaneous. The past has already ceased, and the future has not yet arisen. What is being severed? Answer: It is only about the arising of wisdom and the removal of delusions, so that the future substance of delusion does not continue to arise, which is called severance. ‘Innate afflictions still manifest as entanglements and dormancy’ Entanglements are manifest actions, and dormancy refers to seeds. This means that this consciousness still has innate afflictions and seeds of what is known on the initial mind of the first ground, because it is not purely non-outflow. Also, it is not constantly in the dual emptiness contemplation. ‘Purely non-outflow after the Far-Going Ground’ The Far-Going Ground is the seventh ground (Duramgama, the Far-Going Ground). Before the seventh ground, this consciousness arises with a mixture of outflow and non-outflow, because it is not constantly in --------------------------------------------------------------------------------
Chinese
观门故。至此地后而纯无漏。以俱生二障永不现行恒在观门故。生空乃恒。法空犹间。又云。十地中前五地。有相观多无相观少。第六地有相观少无相观多。至七地中。纯无相观也。 观察圆明照大千 谓此第六识。于初欢喜初心虽无分别二障转成无漏。俱生障在。历离垢发光焰慧难胜现前至此远行。则俱生障永伏不起。无漏净识而恒生起。相应心所亦转为妙观察智。而恒圆明普照大千之界。非谈一界而智功普故。 八识规矩补注卷上 大正藏第 45 册 No. 1865 八识规矩补注 八识规矩补注卷下 明鲁庵法师普泰补注 带质有覆通情本 此言第七于三性中唯无记性。于四性中乃有覆无记(此四欲界全具。上二界唯三。除不善故。覆者。谓染法。障圣道故。又能蔽心令不净故。此非善恶。故名无记)。以性非顺益违损故。恒与四惑俱故。故云。有覆四惑者。谓我痴(谓无明愚于我相迷无我理。故名我痴也)我见(谓我执于非我法。妄计为我。故名我见也)我慢(谓倨傲恃所执我令心高举。故名我慢也)我爱(谓我贪于所执我深生耽着。故名我爱也)此识于三境中唯缘带质。以心缘心故。解见上文。上心字目见分。下心字目本质。谓此相分带本质生。故名带质。或曰。 现代汉语译本： 观门之故。到达此地之后就完全是无漏的了。因为与生俱来的二障永远不会显现，总是处于观门之中。生空是恒常的，法空则有时断续。又说，十地中，前五地有相观多，无相观少。第六地有相观少，无相观多。到了第七地，就完全是无相观了。 观察圆明照大千，说的是这第六识。在初欢喜地（Prathamā-muditā-bhūmi，菩萨十地之首）的初心时，虽然没有分别二障，转成无漏，但与生俱来的障碍仍然存在。经历离垢地（Vimalā-bhūmi）、发光地（Prabhākarī-bhūmi）、焰慧地（Arciṣmatī-bhūmi）、难胜地（Sudurjayā-bhūmi）、现前地，到达远行地（Dūraṅgamā-bhūmi）时，与生俱来的障碍就永远被降伏，不再生起。无漏清净的识恒常生起，相应的俱生心所也转变为妙观察智（Pratisamvidā），恒常圆满光明地照耀大千世界。并非只照耀一个世界，而是智慧功用普遍广大。 八识规矩补注卷上 大正藏第 45 册 No. 1865 八识规矩补注 八识规矩补注卷下 明鲁庵法师普泰补注 带质有覆通情本，这里说的是第七识在三性（tri-svabhāva）中只有无记性（avyākṛta）。在四性中是有覆无记（此四欲界（Kāmadhātu）全部具有，上二界只有三种，因为没有不善。覆，指的是染法，障碍圣道。又能够遮蔽心识，使之不清净。这既非善也非恶，所以称为无记）。因为性质既非顺益也非违损。总是与四惑（catvāri kleśāḥ）同在。所以说，有覆。四惑指的是我痴（ātma-moha，指无明，愚昧于我相，迷惑于无我的道理，所以称为我痴），我见（ātma-dṛṣṭi，指我执，对于非我的法，错误地认为是我的，所以称为我见），我慢（ātma-māna，指倨傲，依仗所执着的我，使心高举，所以称为我慢），我爱（ātma-sneha，指我贪，对于所执着的我，深深地产生贪恋，所以称为我爱）。此识在三境中只缘带质境（sad-alambana）。因为心缘心。解释见上文。上面的‘心’字指的是见分（darśana-bhāga），下面的‘心’字指的是本质（vastu）。说的是此相分（nimitta-bhāga）带着本质而生，所以称为带质。或者说。
English
English version: The reason for the gate of observation is that after reaching this stage, it is entirely free from outflows (anāsrava). This is because the two innate obscurations (sahaja-dvi-āvaraṇa) never manifest and are always within the gate of observation. The emptiness of self (ātma-śūnyatā) is constant, while the emptiness of phenomena (dharma-śūnyatā) is intermittent. Furthermore, it is said that in the ten bhūmis (daśa-bhūmi), the first five bhūmis have more observations with characteristics (sa-lakṣaṇa-darśana) and fewer observations without characteristics (nir-lakṣaṇa-darśana). The sixth bhūmi has fewer observations with characteristics and more observations without characteristics. By the seventh bhūmi, it is purely observation without characteristics. 'Observing perfect clarity illuminates the great thousand worlds' refers to the sixth consciousness (vijñāna). Although at the initial mind of the first Joyful Ground (Prathamā-muditā-bhūmi), there are no discriminating two obscurations, and it transforms into being without outflows, the innate obscurations still exist. Passing through the Immaculate Ground (Vimalā-bhūmi), the Luminous Ground (Prabhākarī-bhūmi), the Flaming Wisdom Ground (Arciṣmatī-bhūmi), the Difficult to Conquer Ground (Sudurjayā-bhūmi), the Manifest Ground, and reaching the Far-Reaching Ground (Dūraṅgamā-bhūmi), the innate obscurations are permanently subdued and do not arise. The pure consciousness without outflows constantly arises, and the corresponding mental factors (caitasika) also transform into the Wonderful Observing Wisdom (Pratisamvidā), constantly and perfectly illuminating the great thousand worlds. It is not just illuminating one world, but the function of wisdom is universally vast. Annotations on the Rules of the Eight Consciousnesses, Volume 1 Taisho Tripitaka Volume 45, No. 1865, Annotations on the Rules of the Eight Consciousnesses Annotations on the Rules of the Eight Consciousnesses, Volume 2 Annotations by Dharma Master Lu'an Putai of the Ming Dynasty 'Bearing an image, obscured, pervades the emotional root' This refers to the seventh consciousness (manas) which, among the three natures (tri-svabhāva), only has the non-determined nature (avyākṛta). Among the four natures, it is obscured and non-determined (these four are fully present in the Desire Realm (Kāmadhātu), while the upper two realms only have three, lacking the unwholesome. 'Obscured' refers to defiled dharmas, which obstruct the holy path. It can also obscure the mind, making it impure. This is neither good nor evil, hence it is called non-determined). Because its nature is neither beneficial nor harmful. It is always together with the four afflictions (catvāri kleśāḥ). Therefore, it is said to be obscured. The four afflictions refer to self-ignorance (ātma-moha, referring to ignorance, being foolish about the self-image, and confused about the principle of no-self, hence it is called self-ignorance), self-view (ātma-dṛṣṭi, referring to self-attachment, wrongly considering non-self dharmas as self, hence it is called self-view), self-conceit (ātma-māna, referring to arrogance, relying on the self that is clung to, causing the mind to be elevated, hence it is called self-conceit), and self-love (ātma-sneha, referring to self-greed, deeply attached to the self that is clung to, hence it is called self-love). This consciousness only cognizes the image-bearing realm (sad-alambana) among the three realms. Because the mind cognizes the mind. The explanation is found in the text above. The word 'mind' above refers to the seeing-portion (darśana-bhāga), and the word 'mind' below refers to the essence (vastu). It means that this image-portion (nimitta-bhāga) arises bearing the essence, hence it is called image-bearing. Or it is said. --------------------------------------------------------------------------------
Chinese
此相分亦带见生。何不云带情境耶。为滥独影是故不尔。 随缘执我量为非 此第七识。随所缘第八见分。执之为我。执者封着义。以此识唯具俱生我法二执任运起故。非是分别我法二执。何则以非强思计度起故。于三量中唯是非量。不称境知。恒谬度故。故为非量也。 八大遍行别境慧贪痴我见慢相随 此言第七之心所法也。谓此识缘境之时。与大随八遍行五别境五中之慧。根本烦恼之贪痴见慢四法。总十八所也。何非余俱。互相违故。何则谓欲者希望未遂合事。此识任运缘遂合境无所希望。故无有欲。胜解则印持曾未定境。此识无始恒缘定事经所印持。故无胜解。念唯记忆曾所习事。此识恒缘现所受境无所记忆。故无有念。定唯系心专注一境。此识任运刹那别缘既不专一。故无有定。慧即我见五十一心所别开故。此识我见并慧兼具。善是净故。非此识俱。根随虽总二十六法。既与我见俱故。由见审决疑无容起。爱着我故瞋不得生故。唯四惑俱忿等十随行相粗动。此识审细故非彼俱。中随二者唯是不善。此无记故非彼相应。有云。此识不与大随相应。若无惛沈应不定有无堪任性。掉举若无应无嚣动。便如善等非染污位。若染心中无散乱者。应非流荡非染污心。若无失念不正知者。如何能起烦恼现前。故 现代汉语译本： 此相分（Xiang Fen，影像部分）也带有见分（Jian Fen，认知部分）而生起。为什么不说它带有情境（Qing Jing，情感和环境）呢？因为要避免与独影境（Du Ying Jing，虚幻的影像）混淆，所以不这样说。 随缘执我量为非：这是指第七识（Seventh Consciousness，末那识）。它随着所缘的第八识见分（Eighth Consciousness Jian Fen，阿赖耶识的认知部分），执着地认为那是‘我’。‘执’的意思是固执地抓住不放。因为这个识仅仅具有俱生我执（Ju Sheng Wo Zhi，与生俱来的我执）和法执（Fa Zhi，对法的执着），并且任运（Ren Yun，自然而然）地生起，所以不是分别我执（Fen Bie Wo Zhi，分别产生的我执）和法执。为什么这样说呢？因为它不是通过强烈的思考和计度而产生的。在三种量（San Liang，三种衡量标准）中，它仅仅是非量（Fei Liang，不正确的衡量），不能如实地认知境界，总是错误地衡量，所以是不正确的衡量。 八大遍行别境慧贪痴我见慢相随：这是说第七识的心所法（Xin Suo Fa，心理活动）。当这个识缘取境界的时候，与八大随烦恼（Ba Da Sui Fan Nao，八种大的随烦恼）、五遍行（Wu Bian Xing，五种普遍存在的心理活动）、五别境（Wu Bie Jing，五种特殊的心理活动）中的慧（Hui，智慧），以及根本烦恼（Gen Ben Fan Nao，根本的烦恼）中的贪（Tan，贪婪）、痴（Chi，愚痴）、我见（Wo Jian，我见）、慢（Man，傲慢）这四种法，总共十八种心所相应。为什么不是其他的呢？因为它们互相违背。为什么这样说呢？因为‘欲’（Yu，欲望）是希望没有实现的事情能够实现，而这个识任运地缘取已经实现和符合心意的事情，没有什么希望，所以没有‘欲’。‘胜解’（Sheng Jie，胜解）是印可和确认曾经不确定的境界，而这个识从无始以来总是缘取已经确定的事情，并且已经被经典所印可，所以没有‘胜解’。‘念’（Nian，忆念）仅仅是记忆曾经学习过的事情，而这个识总是缘取现在所感受的境界，没有什么需要记忆的，所以没有‘念’。‘定’（Ding，禅定）仅仅是系心专注于一个境界，而这个识任运地在刹那之间缘取不同的境界，既不专一，所以没有‘定’。‘慧’（Hui，智慧）已经被我见（Wo Jian，我见）从五十一心所（Wu Shi Yi Xin Suo，五十一心所）中单独分出来，这个识的我见同时兼具智慧，善是清净的，所以不与这个识相应。根随烦恼（Gen Sui Fan Nao，根本随烦恼）虽然总共有二十六种法，既然已经与我见相应，由于我见的审慎决断，疑惑就没有产生的余地。因为爱着‘我’，嗔恨就不能产生，所以仅仅与四种烦恼相应。忿等十随烦恼（Fen Deng Shi Sui Fan Nao，忿等十种随烦恼）的相状粗猛躁动，这个识审慎细微，所以不与它们相应。中随烦恼（Zhong Sui Fan Nao，中随烦恼）中的两种仅仅是不善的，而这个识是无记的，所以不与它们相应。有人说，这个识不与大随烦恼相应。如果没有惛沈（Hun Chen，昏沉），就不应该有不定和没有堪能性。如果没有掉举（Diao Ju，掉举），就不应该有嚣动，那就如同善等法一样，不是染污的状态。如果染污心中没有散乱，就不应该流荡不定，不是染污的心。如果没有失念（Shi Nian，失念）和不正知（Bu Zheng Zhi，不正知），又怎么能够生起烦恼现前呢？所以……