Chinese
缘一切法故。如是已说初能变相。第二能变其相云何。颂曰。 次第二能变 是识名末那 依彼转缘彼 思量为性相 四烦恼常俱 谓我痴我见 并我爱我慢 及余触等俱 有覆无记摄 随所生所系 阿罗汉灭定 出世道无有 释曰。此三行颂总分为二。初显次第。后释识相 次第二能变者显其次第。故论释云。次初异熟能变识。后应辨思量能变识相。下显识相十门分别 是识名末那者第一释名。是识圣教别名末那。恒审思量胜余识故。此名何异第六意识。此持业释。如藏识名。识即意故。彼依主释。如眼识名。识异意故。然诸圣教恐此滥彼故。于第七但立意名。又标意名为简心识。积集了别劣余识故。或欲显此与彼意识为近所依故但名意 依彼转者第二所依。彼谓即前初能变识。圣说此识依藏识故。则以识种及彼现识为俱有依方得生故。虽无间断而有转易。必有所依方得起故。转谓流转。显示此识恒依彼识取所缘故。此中应明三所依义。恐繁不录。百法疏明 言缘彼者第三所缘。彼谓即前此所依识。圣说此识缘藏识故。但缘藏识见分为我。不缘相分识中种子及相应法执为我所。我我所执不俱起故。以此识从萨迦耶见任运一类恒相续生。无容别起我所见故。无一心中有常等二境别执 现代汉语译本 因为它是所有法的缘。以上已经说明了初能变相。第二能变相是怎样的呢？颂文说： ‘次第二能变，是识名末那（manas，意）， 依彼转缘彼，思量为性相。 四烦恼常俱，谓我痴我见， 并我爱我慢，及余触等俱。 有覆无记摄，随所生所系， 阿罗汉灭定，出世道无有。’ 解释：这三行颂文总共分为两部分。首先显示次第，然后解释识相。‘次第二能变’显示了它的次第。所以论中解释说：在初异熟能变识之后，应该辨别思量能变识相。下面从十个方面来分别解释识相。‘是识名末那’是第一释名。这个识在圣教中的别名是末那（manas，意），因为它恒常审察思量，胜过其他识。这个名称与第六意识有什么不同呢？这是持业释，就像藏识（ālaya-vijñāna）的名称一样，识就是意。第六意识是依主释，就像眼识的名称一样，识不同于意。然而，诸圣教恐怕这个名称会与第六意识混淆，所以在第七识上只立了‘意’这个名称。又标明‘意’这个名称是为了简别心识，因为它积集了别，不如其他识。或者想要显示这个识与第六意识是近所依，所以只称为‘意’。‘依彼转’是第二所依。‘彼’指的是前面的初能变识。圣教说这个识依藏识（ālaya-vijñāna）而存在。因此，它以藏识的种子和现识为俱有依，才能产生。虽然没有间断，但有转易，必须有所依才能生起。‘转’指的是流转，显示这个识恒常依彼识而取所缘。这里应该说明三种所依的意义，但恐怕繁琐，所以不记录。百法疏中有所说明。‘言缘彼者’是第三所缘。‘彼’指的是前面的这个识所依的识。圣教说这个识缘藏识（ālaya-vijñāna）。它只缘藏识的见分作为‘我’，不缘相分、识中的种子以及相应的法，执着为‘我所’。‘我’和‘我所’的执着不会同时生起。因为这个识从萨迦耶见（satkāya-dṛṣṭi，有身见）任运一类恒常相续地产生，没有容许另外生起‘我所见’的余地。没有一个心中会有常等两种不同的境界执着。
English
English version Because it is the condition for all dharmas. The above has already explained the first transformation. What is the second transformation like? The verse says: 'The next, second transformation, is a consciousness called manas (意, mind), Relying on that it turns, cognizing that, its nature is thinking. Four afflictions always accompany it, namely self-ignorance, self-view, Along with self-love and self-conceit, and other contacts etc. accompany it. Covered and indeterminate, according to where it is born and bound, The Arhat in cessation and the path of transcendence do not have it.' Explanation: These three lines of verse are divided into two parts. First, it shows the order, and then it explains the characteristics of consciousness. 'The next, second transformation' shows its order. Therefore, the treatise explains: After the first, resultant transformation consciousness, one should distinguish the characteristics of the thinking transformation consciousness. Below, the characteristics of consciousness are explained from ten aspects. 'This consciousness is called manas' is the first explanation of the name. This consciousness has a special name in the holy teachings, manas (意, mind), because it constantly and carefully thinks, surpassing other consciousnesses. What is the difference between this name and the sixth consciousness? This is a possessive compound, like the name ālaya-vijñāna (藏识, storehouse consciousness), where consciousness is mind. The sixth consciousness is a dependent compound, like the name eye-consciousness, where consciousness is different from mind. However, the holy teachings are afraid that this name will be confused with the sixth consciousness, so only the name 'mind' is established for the seventh consciousness. Also, the name 'mind' is marked to distinguish it from mind-consciousness, because it accumulates and distinguishes, inferior to other consciousnesses. Or it wants to show that this consciousness is the near support of the sixth consciousness, so it is only called 'mind'. 'Relying on that it turns' is the second support. 'That' refers to the previous first transformation consciousness. The holy teachings say that this consciousness exists relying on the ālaya-vijñāna (藏识, storehouse consciousness). Therefore, it takes the seeds and manifest consciousness of the ālaya-vijñāna as co-existent supports to be produced. Although there is no interruption, there is transformation, and it must have a support to arise. 'Turns' refers to flowing, showing that this consciousness constantly relies on that consciousness to take its object. Here, the meaning of the three supports should be explained, but fearing complexity, it is not recorded. It is explained in the Hundred Dharmas Commentary. 'Cognizing that' is the third object. 'That' refers to the consciousness that this consciousness relies on. The holy teachings say that this consciousness cognizes the ālaya-vijñāna (藏识, storehouse consciousness). It only cognizes the seeing-portion of the ālaya-vijñāna as 'self', and does not cognize the object-portion, the seeds in the consciousness, and the corresponding dharmas, clinging to them as 'what belongs to self'. The clinging to 'self' and 'what belongs to self' do not arise simultaneously. Because this consciousness arises from satkāya-dṛṣṭi (有身见, view of the real existence of a self) naturally, continuously, and constantly, there is no room for the arising of 'the view of what belongs to self'. There is no one mind that has two different clinging to the realms of permanence etc. --------------------------------------------------------------------------------
Chinese
俱转义故。亦不应说二执前后。此无始来一类转故。说我我执恒相应者。谓此执彼是我之我故。于一见义说二言。未转依位唯缘藏识。若已转依遍缘诸法。平等性智缘真俗故 思量为性相者第四自性第五行相。意次思量而为自性。即复用彼为行相故。由斯兼释所立别名。能审思量名末那故。未转依位恒审思量所执我相。已转依位亦审思量无我相故 四烦恼常俱等者第六四惑相应。此中俱者显相应义。谓从无始至未转依。此意任运恒缘藏识。与四根本烦恼相应。谓我痴我见并我爱我慢我痴者谓无明。愚于我相迷无我故。我见者谓我执。于非我法妄计我故。我慢者谓踞傲。恃所执我生高举故。我爱者谓我贪于所执我生耽着故。并表慢爱有见慢俱。遮余部执无相应义。此四常起扰浊内心令外转识恒成杂染。有情由此生死轮回不能出离。故名烦恼。彼有十种。此何唯四。有我见故余见不生。无一心中有二慧故。如何此识要有我见。二取邪见但分别生唯见所断。此俱烦恼唯是俱生修所断故。我所边见依我见生。此相应见不依彼故。恒内执有我故要有我见。由见审决疑无容起。爱着我故嗔不得生。故此识俱唯四烦恼 及余触等俱者第七触等相应。此中及者是合集义。所言余者显随烦恼。谓显末那非但与前四惑相应。及亦与彼余随烦 现代汉语译本 因为都是转变的缘故，也不应该说二执（我执和法执）有前后之分，因为这是从无始以来就一直存在的。说‘我’和‘我执’恒常相应，是因为这个执着认为那个（阿赖耶识）是‘我’的‘我’。对于同一个见解，说了两个词（我与我执）。未转依位（未转变依止位）时，末那识只缘取阿赖耶识；如果已经转依，则普遍缘取一切法。平等性智（平等性智慧）缘取真谛和俗谛。 以思量为自性者，是第四自性，第五行相。末那识以持续思量作为其自性，并且又用它作为行相。因此，也解释了所建立的别名。能够审慎思量，所以叫做末那识。未转依位时，恒常审慎思量所执着的‘我’相；已经转依位时，也审慎思量‘无我’相。 四烦恼常俱等者，是第六四惑相应。这里说的‘俱’，是显示相应的意义。意思是说，从无始以来到未转依位，这个末那识任运地恒常缘取阿赖耶识，并且与四种根本烦恼相应，即我痴（无明）、我见（我执）、我爱（我贪）和我慢（我慢）。我痴，就是无明，愚昧于‘我’相，迷惑于‘无我’的真理。我见，就是我执，对于非我的法，错误地计执为‘我’。我慢，就是踞傲，凭借所执着的‘我’而生起高举之心。我爱，就是我贪，对于所执着的‘我’生起贪恋执着。‘并’字表明慢和爱与见和慢同时存在，否定了其他部派认为没有相应意义的观点。这四种烦恼常常生起，扰乱混浊内心，使得外在的转识恒常成为杂染。有情众生因此生死轮回，不能出离，所以叫做烦恼。他们有十种，为什么这里只说四种？因为有了我见，其他的见解就不会产生，因为一个心中不可能同时存在两种智慧。为什么这个识一定要有我见？二取（能取和所取）和邪见只是分别产生的，唯有见才能断除。这个俱生的烦恼，唯有通过修才能断除。我所边见（执着于‘我所有’的边见）依赖于我见而生起，这个相应的见解不依赖于它。因为恒常在内心执着有‘我’，所以一定要有我见。因为有了见解的审慎决断，疑惑就没有产生的余地。因为爱着‘我’，嗔恨就不能产生。所以这个识相应的只有四种烦恼。 及余触等俱者，是第七触等相应。这里说的‘及’，是合集的意思。所说的‘余’，是显示随烦恼。意思是说，末那识不仅仅与前面的四种烦恼相应，而且也与其他的随烦恼相应。
English
English version Because all are transformations, it should not be said that the two attachments (attachment to self and attachment to dharma) have a before and after, because this has been a continuous transformation since beginningless time. To say that 'self' and 'self-attachment' are constantly corresponding means that this attachment considers that (Ālaya-vijñāna) to be the 'self' of 'me'. Regarding the same view, two terms ('self' and 'self-attachment') are used. In the un-transformed state, Manas-vijñāna only grasps Ālaya-vijñāna; if it has already been transformed, it universally grasps all dharmas. Equality Wisdom (Samatajnana) grasps both the ultimate truth and the conventional truth. That which has thinking as its nature is the fourth nature and the fifth aspect. Manas-vijñāna takes continuous thinking as its nature and also uses it as its aspect. Therefore, it also explains the established special name. Being able to carefully think, it is called Manas-vijñāna. In the un-transformed state, it constantly and carefully thinks about the 'self' aspect that is clung to; in the transformed state, it also carefully thinks about the 'non-self' aspect. The four afflictions are always together, which is the sixth correspondence with the four delusions. The word 'together' here shows the meaning of correspondence. It means that from beginningless time until the un-transformed state, this Manas-vijñāna spontaneously and constantly grasps Ālaya-vijñāna and corresponds with the four fundamental afflictions, namely self-ignorance (Avidya), self-view (Atma-dṛṣṭi), self-love (Atma-sneha), and self-conceit (Atma-mana). Self-ignorance is ignorance, being ignorant of the 'self' aspect and deluded about the truth of 'non-self'. Self-view is self-attachment, wrongly clinging to non-self dharmas as 'self'. Self-conceit is arrogance, relying on the clung-to 'self' to generate a sense of superiority. Self-love is self-greed, generating attachment and clinging to the clung-to 'self'. The word 'and' indicates that conceit and love exist simultaneously with view and conceit, negating the view of other schools that there is no corresponding meaning. These four afflictions often arise, disturbing and clouding the inner mind, causing the external transforming consciousness to constantly become defiled. Sentient beings therefore undergo the cycle of birth and death and cannot escape, so they are called afflictions. They have ten types, why are only four mentioned here? Because with self-view, other views will not arise, because two wisdoms cannot exist in one mind at the same time. Why must this consciousness have self-view? The two graspers (grasper and grasped) and wrong views are only generated by discrimination and can only be cut off by view. This co-arisen affliction can only be cut off through cultivation. The extreme view of 'what belongs to me' (possessiveness) arises dependent on self-view, this corresponding view does not depend on it. Because there is constant clinging to 'self' in the inner mind, there must be self-view. Because there is careful determination of view, there is no room for doubt to arise. Because of love for 'self', hatred cannot arise. Therefore, this consciousness only corresponds with four afflictions. And the correspondence with the remaining contacts, etc., is the seventh correspondence with contact, etc. The word 'and' here means aggregation. The word 'remaining' indicates the secondary afflictions. It means that Manas-vijñāna not only corresponds with the previous four afflictions, but also corresponds with other secondary afflictions. --------------------------------------------------------------------------------