English
English version: The mind-objects (citta-samprayukta) rely on the mind, because the mind is the master of power. It is said that they appear 'similar' to the mind, but they are not 'identical' to the mind itself. Moreover, the term 'consciousness' (vijñāna) also includes the mind-objects, because they are always in association. Therefore, statements like 'Vijñapti-mātratā' (Consciousness-only) and 'appearing similar to that' are not flawed. This refers to the conventional truth (saṃvṛti-satya). If viewed from the ultimate truth (paramārtha-satya), the mind and mind-objects are neither identical nor separate. The relationship between the various consciousnesses should also be understood in the same way. This is the subtle principle of the two truths (satya-dvaya) in Mahayana. The third transformation (pariṇāma) contains nine verses and seven aspects, which can be summarized into three sections. The seeking and distinguishing of the six aspects and two meanings have already been discussed. Next is the third section, concerning the states of manifestation and arising. The treatise states: 'Having discussed the association of the six consciousnesses and mind-objects, how should one understand the states of manifestation and arising?' The verse says: 'Relying on the fundamental consciousness (Ālaya-vijñāna), the five consciousnesses manifest according to conditions, sometimes together, sometimes not together, like waves relying on water. The mind-consciousness (mano-vijñāna) constantly arises, except for birth in the Realm of Non-Perception (Asañjñā-sattva), and the two unconscious absorptions (asamāpatti), sleep, and fainting.' Explanation: The verse is divided into two sections. The first line generally states that the six consciousnesses all rely on the fundamental consciousness. The following seven lines specifically show the manifestation and arising of the six consciousnesses. The fundamental consciousness refers to the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that stores all seeds of consciousness), because the defiled and pure consciousnesses all arise from it as their root. 'Relying' means that the first six consciousnesses all take the fundamental consciousness as their common and close support. 'The five consciousnesses' refers to the first five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), because they are similar in kind, so they are spoken of collectively. 'Manifest according to conditions' indicates that they do not arise constantly. 'Conditions' refers to factors such as attention (manaskāra), sense organs (indriya), and objects (viṣaya). That is, the arising of the five consciousnesses depends internally on the fundamental consciousness, and externally follows the combination of numerous conditions such as attention, the five sense organs, and objects, in order to manifest. Therefore, they arise either simultaneously or not simultaneously, because the external conditions are either immediate or gradual. Just like the waves in water, which change according to the amount of conditions. These metaphors are explained in detail in the sutras. Because the characteristics of the five transformed consciousnesses are coarse and moving, the numerous conditions on which they depend are often incomplete, so they arise less often and do not arise more often. Although the sixth consciousness is also coarse and moving, the conditions on which it depends are never incomplete, but it sometimes does not arise because of opposing conditions. The characteristics of the seventh and eighth consciousnesses are subtle, and the numerous conditions on which they depend are always present, so there are no conditions that prevent them from functioning. Moreover, the five consciousnesses cannot engage in thought, but only operate in the external realm, and their arising depends on numerous conditions, so they cease more often and manifest less often. The sixth consciousness can engage in thought on its own, and operates in both the internal and external realms, and does not depend on numerous conditions, but it can often arise except for five situations, so it ceases less often. --------------------------------------------------------------------------------
Chinese
现起时多。由斯不说此随缘现。五位者何。生无想等。无想天者。谓修彼定厌粗想力。生彼天中违不恒行心及心所。想灭为简名无想天。故六转识除其初生及命终位中间皆断。彼天唯在第四静虑。下想粗动难可断故。上无无想异熟处故。即能引发无想定思能感彼天异熟果故。及无心二定者。谓无想灭尽定。俱无六识故名无心。无想定者。谓有异生伏遍净贪未伏上染。由出离想作意为先。令不恒行心心所灭。想灭为简立无想名。令身安和故亦名定。此定唯属第四静虑。又唯是善彼所引故。要于欲界先修习已。后生色界能引现前。此由厌想欣彼果入故唯有漏。非圣所起。灭尽定者。谓有无学。或有学圣。已伏惑离无所有贪上贪不定。由止息想作意为先。令不恒行恒行染污心心所灭。立灭尽名。令身安和故亦名定。由偏厌受想。亦名灭彼定。此定初修必有顶游观无漏为加行入。次第定中最居后故。虽属有顶而是无漏。若谓此定已得自在。余地心后亦得现前。虽属道谛而是非学非无学摄。似涅槃故。此定初起唯在人中。佛及弟子说力起故。人中慧解极猛利故。后上二界亦得现前。于意成天起此定故。要断三界见所断惑方起此定。异生不能伏灭有顶心心所故。此定微妙要证二空。随应后得所引起故。若修所断烦恼之中。断下四地 现代汉语译本： 现行活动何时最多？因为这样才说此随缘显现。五位是指什么？指生无想等。无想天（Saññā-n'atthi-bhava）是指：通过修习那种禅定，厌恶粗糙的念想，而生到那个天界中，违背了不恒常活动的心和心所（Cittas）。以‘想灭’来简别，所以称为无想天。因此，六种转识（Vijñāna）除了最初的出生和临终的时刻，中间都断灭了。那个天界只存在于第四禅定（Catuttha Jhāna）中。因为下方的念想粗糙而动荡，难以断除。上方没有无想的异熟果报之处。即能够引发无想定（Asaññā-samāpatti）的思，能够感得那个天界的异熟果报。以及无心的两种禅定，指无想定和灭尽定（Nirodha-samāpatti）。都因为没有六识（Ṣaḍ-vijñāna），所以称为无心。无想定是指：有的凡夫（Pṛthag-jana）已经降伏了遍净天的贪欲，但没有降伏上界的染污。以出离念想的作意为先导，使不恒常活动的心和心所灭除。以‘想灭’来简别，所以立名为无想。使身体安稳平和，所以也称为定。这种禅定只属于第四禅定，而且唯有是善的，被它所引导。一定要在欲界（Kāma-dhātu）先修习之后，后生才能引发它现前。这是由于厌恶念想，欣乐那个果报而进入的，所以唯有是有漏的（Sāsrava），不是圣者（Ārya）所能生起的。 灭尽定是指：有的无学（Aśaikṣa），或者有学圣者（Śaikṣa），已经降伏了烦恼，离开了无所有处（Ākiñcaññāyatana）的贪欲和上界的贪欲（Bhava-rāga），但不确定。以止息念想的作意为先导，使不恒常活动和恒常活动染污的心和心所灭除。立名为灭尽。使身体安稳平和，所以也称为定。由于偏重于厌恶感受（Vedanā）和念想，所以也称为灭彼定。这种禅定最初修习时，必定以有顶天（Bhavāgra）的游观无漏智慧作为加行而进入。因为在次第禅定中，它处于最后的位置。虽然属于有顶天，但是无漏的（Anāsrava）。如果说这种禅定已经获得了自在，在其他地的心之后也能现前。虽然属于道谛（Mārga-satya），但是不属于有学或无学所摄，因为它类似于涅槃（Nirvāṇa）。这种禅定最初生起时，只在人间。因为佛陀（Buddha）和弟子们说依靠力量才能生起。人间（Manuṣya）的智慧理解极其猛利。后来在上二界（Rūpa-dhātu, Arūpa-dhātu）也能现前。因为在意识所成的天界（Manomaya-kāya）中生起这种禅定。要断除三界（Trailokya）的见所断惑（Darśana-heya）才能生起这种禅定。凡夫不能降伏和灭除有顶天的心和心所。这种禅定微妙，要证得二空（Śūnyatā），随应后得智（Pṛṣṭhalabdha-jñāna）所引发的缘故。如果在修所断烦恼（Bhāvanā-heya）之中，断除了下四地（Catubhūmaka）的烦恼。
English
English version: When are activities most frequent? It is because of this that it is said that things appear according to conditions. What are the five positions? They refer to being born in the realm of 'no perception,' and so on. The 'heaven of no perception' (Saññā-n'atthi-bhava) refers to those who, through cultivating that samādhi (concentration),厌恶粗糙的念想，are born in that heaven, opposing the non-constant mind and mental factors (Cittas). It is called the 'heaven of no perception' to distinguish it by the 'cessation of perception.' Therefore, the six consciousnesses (Ṣaḍ-vijñāna), except for the initial moment of birth and the moment of death, are all cut off in between. That heaven exists only in the fourth dhyāna (Catuttha Jhāna). Because the thoughts below are coarse and agitated, they are difficult to cut off. Above, there is no realm of fruition for 'no perception.' That is, the thought that can induce the 'samādhi of no perception' (Asaññā-samāpatti) can bring about the fruition of that heaven. And the two samādhis without mind refer to the 'samādhi of no perception' and the 'cessation samādhi' (Nirodha-samāpatti). Both are called 'without mind' because they lack the six consciousnesses (Ṣaḍ-vijñāna). The 'samādhi of no perception' refers to those ordinary beings (Pṛthag-jana) who have subdued the greed for the Pure Abode heavens but have not subdued the defilements of the higher realms. By taking the thought of detachment as a precursor, they cause the non-constant mind and mental factors to cease. It is named 'no perception' to distinguish it by the 'cessation of perception.' It is also called samādhi because it brings peace and harmony to the body. This samādhi belongs only to the fourth dhyāna and is only wholesome, being guided by it. It must be cultivated first in the desire realm (Kāma-dhātu) before it can be induced to manifest in later lives. This is entered into due to厌恶粗糙的念想，and delighting in that result, so it is only with outflows (Sāsrava) and cannot be generated by noble ones (Ārya). The 'cessation samādhi' refers to those non-learners (Aśaikṣa) or learners (Śaikṣa) who have subdued afflictions and are free from greed for the realm of nothingness (Ākiñcaññāyatana) and the greed for higher realms (Bhava-rāga), but it is uncertain. By taking the thought of cessation as a precursor, they cause the non-constant and constant defiled mind and mental factors to cease. It is named 'cessation.' It is also called samādhi because it brings peace and harmony to the body. Because of the emphasis on厌恶粗糙的念想，and perception, it is also called the 'samādhi of cessation of those.' The initial cultivation of this samādhi must involve the contemplation of the unconditioned wisdom of the peak of existence (Bhavāgra) as a preliminary practice. Because it is the last in the sequence of samādhis. Although it belongs to the peak of existence, it is unconditioned (Anāsrava). If it is said that this samādhi has been mastered, it can manifest after the mind of other realms. Although it belongs to the truth of the path (Mārga-satya), it is not included in the categories of learner or non-learner, because it is similar to nirvāṇa (Nirvāṇa). This samādhi initially arises only in the human realm (Manuṣya). Because the Buddha (Buddha) and his disciples said that it arises through effort. The wisdom and understanding of humans (Manuṣya) are extremely sharp. Later, it can also manifest in the upper two realms (Rūpa-dhātu, Arūpa-dhātu). Because this samādhi arises in the mind-made body (Manomaya-kāya). One must cut off the afflictions to be abandoned by seeing (Darśana-heya) in the three realms (Trailokya) to generate this samādhi. Ordinary beings cannot subdue and extinguish the mind and mental factors of the peak of existence. This samādhi is subtle and requires the realization of the two emptinesses (Śūnyatā), because it is induced by subsequent wisdom (Pṛṣṭhalabdha-jñāna) accordingly. Among the afflictions to be abandoned by cultivation (Bhāvanā-heya), the afflictions of the lower four realms (Catubhūmaka) are cut off. --------------------------------------------------------------------------------