Chinese
释曰。此两颂半以十义门释初能变 初阿赖耶识者是自相门。此初能变大小乘教名阿赖耶。此识具有能藏执藏义故。谓与杂染互为缘故。有情执为自内我故。此即显示所有自相。摄持因果为自相故。此识自相分位虽多。藏初过重。是故偏说 言异熟者是果相门。此是能引诸界趣生善不善业。异熟果故说名异熟。离此余法能遍执持胜异熟果不可得故。此识果相虽多位多种。异熟宽不共故遍说之 一切种者是因相门。此能执持诸法种子令不失故名一切种。离此余法能遍执持诸法种子不可得故。此中何法名为种子。谓本识中亲生自果功能差别。此与本识及所生果不一不异。体用因果理应尔故。种子虽依第八识体。而是此识相分非余。见分恒取此为境故。诸有漏种与异熟识体无别故无记性摄。因果俱是善等性故亦名善等。诸无漏种非异熟识性所摄故。因果俱是善性摄故唯名善等。由能执持此种子故名一切种。是为自相。此识因相虽有多种持种不共。是故偏说 不可知执受处了者所缘行相门。此中了者。谓异熟识于自所缘有了别用。了别即是识之行相。识以了别为行相故。此了别用见分所摄。所言处者。即器世间。是诸有情 现代汉语译本 触（Sparsha）： 作意（Manaskara）、受（Vedana）、想（Samjna）、思（Chetana），这些心所相应的唯有舍受（Upeksha）。 这是无覆无记（Avyakrta）的，触等也是如此。 它们恒常流转，如同暴流一般，在阿罗汉（Arhat）果位时才舍弃。 【释曰】这段经文以十种义门来解释初能变识（Prathama-parinama-vijnana），首先，阿赖耶识（Alaya-vijnana，藏识）是自相门（Svalaksana）。这初能变识在大乘和小乘教义中都称为阿赖耶识。此识具有能藏（Samgraha）和执藏（Adana）的含义。所谓能藏，是指它与杂染（Samklesha）互为因缘；所谓执藏，是指有情众生执着它为自己的内在自我。这即是显示了阿赖耶识的所有自相，以摄持因果作为其自相。此识的自相和分位虽然很多，但藏的含义最为重要，因此偏重说明。 异熟（Vipaka）是果相门（Phala-lakshana）。此识能够引生诸界（Dhatu）、趣（Gati）、生（Jati）的善与不善业的异熟果，因此称为异熟。离开了此识，就无法找到能够普遍执持殊胜异熟果的其他法。此识的果相虽然有很多位和多种，但异熟的宽广和不共性，因此普遍说明。 一切种（Sarva-bijaka）是因相门（Hetu-lakshana）。此识能够执持诸法种子（Bija），使其不失坏，因此名为一切种。离开了此识，就无法找到能够普遍执持诸法种子的其他法。这里所说的种子是什么法呢？是指本识（Mula-vijnana）中亲生自果的功能差别。此种子与本识及所生之果，既不完全相同，也不完全相异，体用因果的道理应当如此。种子虽然依第八识（Astama-vijnana）的本体，但却是此识的相分（Nimitta-bhaga），而不是见分（Darsana-bhaga），因为见分恒常以此为境界。诸有漏种（Sasrava-bija）与异熟识的体性没有差别，因此属于无记性（Avyakrta）。因果都是善等性质，因此也名为善等。诸无漏种（Anasrava-bija）不属于异熟识的体性，因果都是善性，因此只名为善等。由于能够执持这些种子，所以名为一切种。这是自相。此识的因相虽然有很多种，但执持种子的作用是不共的，因此偏重说明。 不可知执受处了者所缘行相门（Anijnata-adana-sthana-alambana-akara）。这里所说的‘了者’，是指异熟识对于自己的所缘境有了别的作用。了别就是识的行相（Akara）。识以了别作为行相。这种了别的作用属于见分所摄。所说的‘处’，就是器世间（Bhajana-loka），是诸有情众生
English
English version Contact (Sparsha): Attention (Manaskara), feeling (Vedana), perception (Samjna), thought (Chetana), only neutral feeling (Upeksha) is associated with these mental factors. This is indeterminate (Avyakrta), and so are contact, etc. They constantly flow, like a violent torrent, and are abandoned at the stage of Arhat (Arhat). [Explanation]: This passage explains the first transformation consciousness (Prathama-parinama-vijnana) through ten aspects of meaning. First, the Alaya-vijnana (storehouse consciousness) is the aspect of self-nature (Svalaksana). This first transformation consciousness is called Alaya-vijnana in both Mahayana and Hinayana teachings. This consciousness has the meaning of storing (Samgraha) and holding (Adana). The so-called storing means that it is the cause and condition for defilements (Samklesha); the so-called holding means that sentient beings cling to it as their inner self. This shows all the self-nature of the Alaya-vijnana, taking the holding of cause and effect as its self-nature. Although there are many self-natures and divisions of this consciousness, the meaning of storing is the most important, so it is emphasized. Vipaka (result) is the aspect of fruit (Phala-lakshana). This consciousness can produce the Vipaka fruit of good and bad karma of the realms (Dhatu), destinies (Gati), and births (Jati), so it is called Vipaka. Apart from this consciousness, it is impossible to find other dharmas that can universally hold the excellent Vipaka fruit. Although there are many positions and types of fruit aspects of this consciousness, the breadth and uniqueness of Vipaka are universally explained. Sarva-bijaka (all seeds) is the aspect of cause (Hetu-lakshana). This consciousness can hold all the seeds (Bija) of dharmas, so that they are not lost, so it is called Sarva-bijaka. Apart from this consciousness, it is impossible to find other dharmas that can universally hold all the seeds of dharmas. What is the dharma called seed here? It refers to the functional differences in the Mula-vijnana (root consciousness) that directly produce their own fruit. This seed is neither completely the same nor completely different from the Mula-vijnana and the fruit it produces; the principle of substance, function, cause, and effect should be like this. Although the seed depends on the substance of the eighth consciousness (Astama-vijnana), it is the image-aspect (Nimitta-bhaga) of this consciousness, not the perception-aspect (Darsana-bhaga), because the perception-aspect constantly takes this as its object. All contaminated seeds (Sasrava-bija) have no difference in nature from the Vipaka consciousness, so they belong to the indeterminate nature (Avyakrta). Both cause and effect are of good nature, so they are also called good. All uncontaminated seeds (Anasrava-bija) do not belong to the nature of Vipaka consciousness, and both cause and effect are of good nature, so they are only called good. Because it can hold these seeds, it is called Sarva-bijaka. This is the self-nature. Although there are many kinds of cause aspects of this consciousness, the function of holding seeds is unique, so it is emphasized. The aspect of the object of the unknowable holding place of the perceiver (Anijnata-adana-sthana-alambana-akara). The 'perceiver' here refers to the Vipaka consciousness having the function of distinguishing its own object. Discrimination is the aspect (Akara) of consciousness. Consciousness takes discrimination as its aspect. This function of discrimination belongs to the perception-aspect. The 'place' refers to the container world (Bhajana-loka), which is the dwelling place of all sentient beings. --------------------------------------------------------------------------------
Chinese
所依处故。谓异熟识由共相种成熟力故。变似色等器世间相。即外大种及所造色。虽诸有情所变各别。而相相似处所无异。如众灯明各遍似一。执受有二。谓诸种子及有根身。诸种子者。谓诸相名分别习气。即异熟识所持一切有漏法种。此识性摄故是所缘。无漏法种虽依附此识。而非此性摄故非此所缘。虽非所缘而不相离。如真如性不违唯识。有根身者。谓诸色根及根依处。由异熟识不共相种成熟力故。变似色根及根依处。即内大种及所造色。有共相种成熟力故。于他身处亦变似彼。不尔应无受用他义。此诸种子及有根身俱是所缘。阿赖耶识因缘力故。自体生时内变为种及有根身。外变为器。即以所变为自所缘行相杖之而得起故 不可知者。谓此行相极微细故难可了知。或此所缘内执受境亦微细故。外器世间难测故。名不可知 常与触作意受想思相应者心所相应门。阿赖耶识无始时来乃至未转。于一切位恒与此五心所相应。以是遍行心所摄故。其遍行相后当广释。此触等五与异熟识行相虽异。而时依同所缘事等故名相应。而别境五不相应者。谓欲希望所乐事。转此识任运无希望故。胜解印持决定事。转此识瞢昧无印持故。念唯明记曾习事。转此识昧劣不能明记。定能令心专注一境。此识任运刹那别缘。慧唯简择德等事 。转此识微昧不能简择故。此不与别境相应。此识唯是异熟性故。善染污等皆不相应。恶作等四无记性者。有间断故定非异熟 唯舍受者与受相应门。其相应字两处言故。此识行相极不明了。不能分别违顺境相。是故唯与舍受相应。又此相应受唯是异熟。随先引业转不待现缘。任善恶业势力转故。唯是舍受。苦乐二受是异熟生。非真异熟。待现缘故。非此相应。又由此识常不转变。有情恒执为自内我。若与苦乐二受相应便有转变。宁执为我。故此恒与舍受相应 是无覆无记者三性分别门。法有四种。谓善不善有覆无记无覆无记。此识唯是无覆无记异熟性故。异熟若是善染污者。流转还灭应不得成。又此识是善染依故。若善染者互相违故。应不与二俱作所依。又此识是所熏性故。若善染者如极香嗅应不受熏。无所熏习故染净因果俱不成立。故此唯是无覆无记。覆谓染法。障圣道故。又能蔽心令不净故。此识非染故名无覆。记谓善恶。有爱非爱果及殊胜自然可记别故。此非善恶故名无记 触等亦如是者心所例王门。谓触作意如何赖耶亦是异熟所缘行相俱不可知。缘三种境五法相应无覆无记。故说触等亦如是言。随所应说。非谓一切。不尔如识名一切种。是则触等受熏持种。应一有情有六种体 恒转如暴流者缘起法喻门。恒 现代汉语译本：因为这个识（Alaya识，阿赖耶识）的微细和昧略，不能够简别和选择，所以它不与别境（Visesa，能对特定对象生起作用的心所）相应。这个识仅仅是异熟（Vipaka，果报）的性质，因此，善、染污等心所都不与它相应。恶作（Kaukṛtya，追悔）、睡眠（Middha，昏沉）、寻（Vitarka，粗略的观察）、伺（Vicara，精细的观察）等四种无记性的心所，因为它们是有间断的，所以肯定不是异熟。只有舍受（Upeksha，不苦不乐的感受）与这个识相应。因为‘相应’这个词在两处都提到了。这个识的行相极其不明显，不能够分别违背或顺从的境相，因此，仅仅与舍受相应。而且，这个相应的受仅仅是异熟，随着先前牵引的业力而运转，不依赖于现在的因缘，任由善恶业的势力运转，所以仅仅是舍受。苦受（Duhkha，痛苦的感受）和乐受（Sukha，快乐的感受）是异熟所生的，不是真正的异熟，因为它们依赖于现在的因缘，所以不与这个识相应。又因为这个识常常不转变，有情（Sattva，众生）恒常执着它为自己的内在‘我’。如果与苦受和乐受相应，就会有转变，怎么能执着它为‘我’呢？所以这个识恒常与舍受相应。这是无覆无记（Anivṛtāvyākṛta，非染污的无记）的三性分别门。法有四种，即善、不善、有覆无记（有染污的无记）、无覆无记。这个识仅仅是无覆无记的异熟性质。如果异熟是善或染污的，流转和还灭就应该不能够成就。而且，这个识是善和染污的所依，如果它是善或染污的，因为善和染污互相违背，就应该不能够与二者都作为所依。而且，这个识是能够被熏习的性质，如果它是善或染污的，就像极香或臭味一样，应该不能够接受熏习。没有可以熏习的，那么染污和清净的因果都不能成立。所以这个识仅仅是无覆无记。‘覆’指的是染污法，因为它障碍圣道。而且，它能够遮蔽心，使心不清净。这个识不是染污的，所以叫做‘无覆’。‘记’指的是善和恶，因为有可爱和非可爱的果报，以及殊胜的自然可以记别。这个识不是善或恶的，所以叫做‘无记’。触等也是这样，这是心所（Caitasika，与心相应的心理活动）类比于心王（Citta，主要的心识）的说明。即触（Sparśa，感觉）、作意（Manaskara，专注）如何与阿赖耶识一样，也是异熟，所缘（Alambana，对象）和行相（Akara，运作方式）都不可知。缘三种境，与五法相应，是无覆无记。所以说‘触等也是这样’。随所应说，不是说一切。不然，如果像识一样名为一切种，那么触等接受熏习，持有种子，应该一个有情有六种自体。‘恒转如暴流’，这是缘起法（Pratītyasamutpāda， dependent origination）的比喻。恒
English
English version: Because this consciousness (Alaya-vijñāna, store consciousness) is subtle and obscure, unable to discern and choose, it does not correspond with Visesa (specific mental factors that operate on particular objects). This consciousness is solely of the nature of Vipaka (resultant), therefore, wholesome, defiled, and other mental factors do not correspond with it. Regret (Kaukṛtya), sleep (Middha), initial application of mind (Vitarka), sustained application of mind (Vicara), and other four indeterminate mental factors, because they are intermittent, are definitely not resultant. Only neutral feeling (Upeksha) corresponds with this consciousness, because the word 'correspond' is mentioned in both places. The characteristics of this consciousness are extremely unclear, unable to distinguish between agreeable and disagreeable objects, therefore, it only corresponds with neutral feeling. Moreover, this corresponding feeling is solely resultant, operating according to the previously drawn karma, not dependent on present conditions, operating according to the power of wholesome and unwholesome karma, so it is solely neutral feeling. Painful feeling (Duhkha) and pleasant feeling (Sukha) are born from resultant, not truly resultant, because they depend on present conditions, so they do not correspond with this consciousness. Furthermore, because this consciousness constantly does not change, sentient beings (Sattva) constantly cling to it as their inner 'self'. If it corresponded with painful and pleasant feelings, there would be change, how could it be clung to as 'self'? Therefore, this consciousness constantly corresponds with neutral feeling. This is the differentiation of the three natures of Anivṛtāvyākṛta (non-obscured indeterminate). Dharmas are of four types, namely wholesome, unwholesome, obscured indeterminate, and non-obscured indeterminate. This consciousness is solely of the nature of non-obscured indeterminate resultant. If the resultant were wholesome or defiled, the cycle of existence and cessation should not be able to be accomplished. Moreover, this consciousness is the basis for wholesome and defiled, if it were wholesome or defiled, because wholesome and defiled contradict each other, it should not be able to serve as the basis for both. Moreover, this consciousness is of the nature of being able to be perfumed, if it were wholesome or defiled, like extremely fragrant or foul odors, it should not be able to receive perfume. Without anything to be perfumed, then the causes and effects of defilement and purification could not be established. Therefore, this consciousness is solely non-obscured indeterminate. 'Obscured' refers to defiled dharmas, because it obstructs the noble path. Moreover, it can obscure the mind, causing the mind to be impure. This consciousness is not defiled, so it is called 'non-obscured'. 'Indeterminate' refers to wholesome and unwholesome, because there are agreeable and disagreeable results, and excellent natural things that can be distinguished. This consciousness is neither wholesome nor unwholesome, so it is called 'indeterminate'. Contact (Sparśa) and so on are also like this, this is the explanation of mental factors (Caitasika) being analogous to the mind-king (Citta). That is, how contact and attention (Manaskara), like the Alaya consciousness, are also resultant, the object (Alambana) and characteristics (Akara) are unknowable. It cognizes three types of objects, corresponds with five dharmas, and is non-obscured indeterminate. Therefore, it is said 'contact and so on are also like this'. It is said according to what is appropriate, not saying everything. Otherwise, if it were named all-seeds like consciousness, then contact and so on receiving perfume, holding seeds, one sentient being should have six kinds of self-nature. 'Constantly flowing like a torrent', this is a metaphor for dependent origination (Pratītyasamutpāda). Constantly --------------------------------------------------------------------------------