Chinese
余伏惑断。然后方能初起此定。变异受俱烦恼种子障定强故。彼随所应生上五地皆得后起。若谓菩萨先二乘位已得灭定后回心者。一切位中能起此定。或有乃至七地满心。方能永断一切烦恼。或从初地即能永伏一切烦恼。如阿罗汉。彼十地中皆起此定。无心睡眠与闷绝者。谓有极重睡眠闷绝。令前六识皆不现行。其无心字流至此。故简彼有心睡眠闷绝。以轻睡等亦有心故。疲极等缘所引身位违前六识故名极重睡眠。此睡眠时虽无彼体。而由彼似彼故假说彼名。风热等缘所引身位亦违六识。故名极重闷绝。除斯五位意识恒起。正死生时亦无六识。何故但说五位不行。应说死生即闷绝摄。彼是最极闷绝位故。说及与言显五无杂。此显识断已后时依本识中自种还起。由此不说入无余依。此五位中异生有四。除在灭定。圣说后三。于中如来自在菩萨唯得有一。无睡眠故。是故八识一切有情心与末那二恒俱转。若起第六则三俱转。余随缘合起一至五。则四俱转乃至八俱。诸根境等和合力齐。识前后生不应理故。是谓说此识俱转义。虽多识俱转。唯立一有情。所依异熟识唯有一体故。多识俱转何不相应。非同境故。设同境者。彼此所依体数异故。如五根识互不相应。八识自性不可言定一。行相所依缘相应异故。又一灭时余不灭故。 现代汉语译本 我希望能够断除所有疑惑，这样才能初步进入这种禅定状态。由于变异感受和所有烦恼的种子强烈地障碍着禅定，所以菩萨根据情况，在上面五地（色界、无色界）都能在之后生起这种禅定。如果说菩萨在二乘（声闻乘、缘觉乘）的阶段就已经获得了灭尽定，之后才回心向大乘，那么他在所有阶段都能生起这种禅定。或者有些人甚至要到七地满心的时候，才能永远断除一切烦恼，或者从初地就能永远降伏一切烦恼，就像阿罗汉一样。他们在十地中都能生起这种禅定。 没有心识的睡眠和闷绝状态，是指有极其严重的睡眠和闷绝，使得前六识都不起作用。这里提到‘无心’这个词，是为了排除那些有心识的睡眠和闷绝，因为轻微的睡眠等状态还是有心识的。由于疲劳等原因引起的身体状态违背了前六识，所以称为极其严重的睡眠。这种睡眠时虽然没有灭尽定的状态，但由于它类似于灭尽定，所以假借灭尽定的名称。由于风热等原因引起的身体状态也违背了六识，所以称为极其严重的闷绝。 除了这五种状态（灭尽定、无心睡眠、无心闷绝、正死、正生），意识恒常生起。正死和正生的时候也没有六识，为什么只说五种状态不行呢？应该说死和生就包含在闷绝之中，因为那是极度的闷绝状态。‘说及与’这几个字，是为了显示这五种无心状态是不同的。这显示了意识断灭之后，在之后的时间里，会依据本识中的种子再次生起。因此，这里没有说进入无余涅槃的状态。 在这五种状态中，凡夫有四种，除了进入灭尽定。圣人则有后三种。其中，如来和自在菩萨只有一种，因为他们没有睡眠。因此，第八识（阿赖耶识）和第七识（末那识）对于一切有情来说，是恒常同时存在的。如果第六识（意识）生起，那么就有三种识同时存在。其余的识则随因缘聚合而生起一到五种，那么就有四种识同时存在，乃至八种识同时存在。诸根和境等和合的力量相等，识前后生起是不合理的。这就是说这种识同时存在的意义。 虽然有多种识同时存在，但只成立一个有情，因为所依的异熟识只有一个自体。多种识同时存在为什么不能相应呢？因为它们不是同一个境。即使是同一个境，彼此所依的体数也不同，就像五根识互相不相应一样。八识的自性不能确定说是一个，因为行相、所依、缘和相应都不同。而且，一个识灭的时候，其余的识不灭。
English
English version I hope to be able to cut off all doubts, so that I can initially enter this Samadhi (concentration). Because the changing sensations and all the seeds of afflictions strongly hinder Samadhi, Bodhisattvas, depending on the situation, can generate this Samadhi in the upper five realms (form realm, formless realm) afterwards. If it is said that the Bodhisattva has already obtained Nirodha-samāpatti (cessation attainment) in the stage of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), and then turns his mind to Mahayana, then he can generate this Samadhi in all stages. Or some people even have to reach the full mind of the seventh Bhumi (stage) before they can permanently cut off all afflictions, or they can permanently subdue all afflictions from the first Bhumi, just like Arhats. They can generate this Samadhi in the ten Bhumis. The state of unconscious sleep and fainting refers to extremely severe sleep and fainting, which makes the first six consciousnesses not function. The word 'unconscious' is mentioned here to exclude those conscious sleep and fainting, because there is still consciousness in mild sleep and other states. The physical state caused by fatigue and other reasons violates the first six consciousnesses, so it is called extremely severe sleep. Although there is no state of Nirodha-samāpatti during this sleep, it is called by the name of Nirodha-samāpatti because it is similar to Nirodha-samāpatti. The physical state caused by wind-heat and other reasons also violates the six consciousnesses, so it is called extremely severe fainting. Except for these five states (Nirodha-samāpatti, unconscious sleep, unconscious fainting, the moment of death, the moment of birth), consciousness constantly arises. There are no six consciousnesses at the moment of death and the moment of birth, so why only say that five states do not work? It should be said that death and birth are included in fainting, because that is the extreme state of fainting. The words 'say and with' are to show that these five unconscious states are different. This shows that after the cessation of consciousness, it will arise again in the future time according to the seeds in the Alaya-vijñāna (store consciousness). Therefore, it does not say here that it enters the state of Nirupadhisesa-nirvana (Nirvana without remainder). Among these five states, ordinary beings have four, except for entering Nirodha-samāpatti. Sages have the latter three. Among them, Tathagatas (Thus Come Ones) and autonomous Bodhisattvas only have one, because they do not have sleep. Therefore, the eighth consciousness (Ālaya-vijñāna) and the seventh consciousness (Manas-consciousness) are constantly coexisting for all sentient beings. If the sixth consciousness (consciousness) arises, then there are three consciousnesses existing at the same time. The rest of the consciousnesses arise from one to five depending on the aggregation of causes and conditions, then there are four consciousnesses existing at the same time, and even eight consciousnesses existing at the same time. The powers of the roots and objects are equal, and it is unreasonable for the consciousnesses to arise before and after. This is the meaning of saying that these consciousnesses exist at the same time. Although there are many consciousnesses existing at the same time, only one sentient being is established, because the Vipāka-vijñāna (resultant consciousness) on which it depends has only one self. Why can't multiple consciousnesses existing at the same time correspond to each other? Because they are not the same object. Even if it is the same object, the number of bodies on which they depend is different, just like the five sense consciousnesses do not correspond to each other. The nature of the eight consciousnesses cannot be determined to be one, because the characteristics, the basis, the conditions, and the correspondence are different. Moreover, when one consciousness ceases, the rest of the consciousnesses do not cease. --------------------------------------------------------------------------------
Chinese
亦非定异。经说八识如水波等无差别故。定异应非因果性故。如是所说识差别相。依理世俗。非真胜义。真胜义中心言绝故。前十四颂已广分别三能变义。释前略标。此能变唯三。谓异熟思量了别境识意。次有一颂显唯识义。即释略中彼依识所变义。论中生起此一颂云。已广分别三能变相为自所变二分所依。云何应知依识所变假说我法非别实有。由斯一切唯有识耶颂曰。 是诸识转变 分别所分别 由此彼皆无 故一切唯识 释曰。此答前问显唯识义。是诸识者。谓前所说三能变识及彼心所。皆能变似见相二分。立转变名。所变见分说名分别。能取相故。所变相分名所分别。见所取故。由此正理。彼实我法离识所变皆定非有。离能所取无别物故。非有实物离二取故。是故一切有为无为若实若假皆不离识。唯言谓遮离识实物。非不离识心所法等。由何教理唯识义成。如契经说。三界唯心。又说。所缘唯识所现。又说。诸法皆不离心。又说。有情随心垢净。又说。成就四智菩萨能随悟入唯识无境。一相违识相智。谓于一处鬼人天等随业差别所见各异。境若实有。此云何成。二无所缘识智。谓缘过未梦镜像等非实有境。识现可得彼境既无。余亦应尔。三自应无倒智。谓愚夫智若得实境。彼应自然成无颠倒。 现代汉语译本 亦非定异（也不是绝对的相同或相异）。经中说第八识（ālaya-vijñāna，阿赖耶识，储存所有行为和经验的根本识）如水波一样没有差别。如果确定是相异的，那就不应该是因果关系。像这样所说的识的差别相，是依据世俗谛（saṃvṛti-satya，相对真理）而说的，不是真胜义谛（paramārtha-satya，绝对真理）。真胜义谛中，心和语言都无法到达。前面的十四颂已经详细地分别了三种能变识的意义，解释了前面略标的内容。这能变识只有三种，即异熟识（vipāka-vijñāna，果报识）、思量识（manas，末那识，恒常思量的识）和了别境识（viṣaya-vijñāna，对境识别的识）。接下来有一颂显示唯识的意义，即解释略标中的‘彼依识所变’的意义。论中生起这一颂说：已经详细地分别了三种能变识的相，作为自己所变现的见分和相分的所依。如何知道所依于识而变现的，假说的我（ātman）和法（dharma）不是 अलग से 真实存在的呢？由此一切都是唯识吗？颂说： 是诸识转变，分别所分别，由此彼皆无，故一切唯识。 解释说：这是回答前面的问题，显示唯识的意义。‘是诸识’，指的是前面所说的三种能变识以及它们的心所（caitta，与心识相应的心理活动）。都能变现出相似的见分（darśana-bhāga，认识的主体）和相分（nimitta-bhāga，认识的客体），因此立名为转变。所变现的见分，称为‘分别’，因为它能取相。所变现的相分，称为‘所分别’，因为它被见分所取。根据这个正理，那真实的我（ātman）和法（dharma），离开识所变现的，必定是不存在的。因为离开能取和所取，没有 अलग से 的事物。因为没有离开二取的真实事物。所以一切有为法（saṃskṛta，有条件的现象）和无为法（asaṃskṛta，无条件的现象），无论是真实的还是虚假的，都不离识。‘唯’字是用来遮止离开识的真实事物，而不是不离识的心所法等。通过什么教理来成立唯识的意义呢？如契经（sūtra，佛经）所说：三界（triloka，欲界、色界、无色界）唯心。又说：所缘（ālambana，认识的对象）唯识所现。又说：诸法（dharma，一切事物）皆不离心。又说：有情（sattva，众生）随心垢净。又说：成就四智（catuḥ-jñāna，四种智慧）的菩萨（bodhisattva，觉悟的众生）能够随顺悟入唯识无境。一、相违识相智。即在同一个地方，鬼、人、天等随着业（karma，行为）的差别，所见到的各不相同。如果境是真实存在的，这又如何成立呢？二、无所缘识智。即缘于过去、未来、梦境、镜像等非真实存在的境，识却可以显现。那些境既然不存在，其他的也应该如此。三、自应无倒智。即愚夫的智慧如果能够得到真实的境，那他自然就应该成为没有颠倒的智慧。
English
English version It is also not definitely different. The scripture says that the eight consciousnesses (ālaya-vijñāna, storehouse consciousness, the fundamental consciousness that stores all actions and experiences) are like water waves, without difference. If it is determined to be different, then it should not be a causal relationship. The differences of consciousnesses spoken of in this way are based on conventional truth (saṃvṛti-satya, relative truth), not ultimate truth (paramārtha-satya, absolute truth). In ultimate truth, the mind and language are cut off. The previous fourteen verses have already extensively distinguished the meaning of the three transformations, explaining the previous brief statement. These transformations are only three, namely the resultant consciousness (vipāka-vijñāna, the consciousness of retribution), the thinking consciousness (manas, the mind, the constantly thinking consciousness), and the object-discriminating consciousness (viṣaya-vijñāna, the consciousness that discriminates objects). Next, there is one verse that reveals the meaning of 'consciousness-only', which explains the meaning of 'that which is transformed by consciousness' in the brief statement. In the treatise, this verse arises, saying: The characteristics of the three transformations have been extensively distinguished as the basis for the two divisions of what is transformed by themselves. How should it be known that the falsely spoken 'self' (ātman) and 'dharma' (phenomena), which are transformed based on consciousness, are not separately real? Is everything therefore only consciousness? The verse says: 'These are transformations of consciousness, discriminating and discriminated; because of this, they both do not exist; therefore, everything is consciousness-only.' The explanation says: This answers the previous question, revealing the meaning of 'consciousness-only'. 'These consciousnesses' refers to the three transforming consciousnesses mentioned earlier, as well as their mental factors (caitta, mental activities corresponding to consciousness). They can all transform into similar appearance-division (darśana-bhāga, the subject of cognition) and object-division (nimitta-bhāga, the object of cognition), hence the name 'transformation'. The transformed appearance-division is called 'discriminating' because it can grasp the object. The transformed object-division is called 'discriminated' because it is grasped by the appearance-division. According to this correct principle, the real 'self' (ātman) and 'dharma' (phenomena), apart from what is transformed by consciousness, must not exist. Because apart from the grasper and the grasped, there is no separate thing. Because there is no real thing apart from the two graspers. Therefore, all conditioned phenomena (saṃskṛta, conditioned phenomena) and unconditioned phenomena (asaṃskṛta, unconditioned phenomena), whether real or false, are inseparable from consciousness. The word 'only' is used to prevent real things that are separate from consciousness, not mental factors that are inseparable from consciousness. Through what teachings and principles is the meaning of 'consciousness-only' established? As the scripture (sūtra, Buddhist scripture) says: The three realms (triloka, the desire realm, the form realm, and the formless realm) are only mind. It also says: What is cognized (ālambana, the object of cognition) is only what is manifested by consciousness. It also says: All dharmas (dharma, all things) are inseparable from mind. It also says: Sentient beings (sattva, beings) are pure or impure according to their minds. It also says: Bodhisattvas (bodhisattva, enlightened beings) who have attained the four wisdoms (catuḥ-jñāna, four kinds of wisdom) can follow and realize that 'consciousness-only' has no external objects. First, the wisdom of contradictory perceptions. That is, in the same place, ghosts, humans, gods, etc., see differently according to the differences in their karma (karma, actions). If the object were real, how could this be established? Second, the wisdom of objectless consciousness. That is, consciousness can manifest when it is related to unreal objects such as the past, future, dreams, and reflections. Since those objects do not exist, others should be the same. Third, the wisdom that should be naturally non-inverted. That is, if the wisdom of a fool can obtain a real object, then he should naturally become a wisdom without inversion. --------------------------------------------------------------------------------