Chinese
恼触等俱起故。此意俱心所十八。谓前四惑。触等五法。八大随惑。并别境慧。有四烦恼义如前说。言触等者即五遍行定相应故。八大随惑遍染心故。有覆末那是染心故。我见虽是别境惠摄。义有差别故开为二。何缘此意无余心所。谓忿等十行相粗动。此识审细故非彼俱。无惭无愧虽是不善。此无记故非彼相应。谓欲希望未遂合事。此识任运缘遂合境。胜解印持曾未定境。此识无始恒缘定事。念唯明记曾习事转。此识恒缘现所变事。定唯系心专注一趣。此识任运刹那别缘。故此不与四别境俱。善唯是净。此识染污。故此不与信等相应。恶作追悔先所造业。此缘现境。睡眠唯依外众缘力。此识内起。寻伺缘外粗细事转。此唯一类。故四不定非四惑俱。既无始来任运一类缘内执我恒无转易。与变异受不相应故。故此唯与舍受相应。未转依位与前所说心不相应。已转依位唯二十一心所俱起。如第八识。已转依位唯舍受俱。任运起故。恒于所缘平等转故 有覆无记摄者第八三性分别。此意相应四烦恼等是染污故。障碍圣道隐蔽自心。说名有覆。非善不善故名无记。如上二界所有烦恼定力摄持是无记故。此俱染法所依细故任运转故亦无记摄。若已转依唯是善性 随所生所系者第九系地。谓末那识随藏识生。随彼所生彼地所系。若 现代汉语译本：因为恼（krodha，愤怒）、触（sparśa，接触）等同时生起。这个意识相应的心所共有十八个。包括前面的四种惑（贪、嗔、痴、慢）。触等五法（触、受、想、行、作意），八大随惑（不信、懈怠、放逸、昏沉、掉举、失念、不正知、散乱），以及别境慧（于所缘境，能审决择）。四种烦恼的含义如前所述。‘触等’指的是五遍行，因为它们是决定的相应法。八大随惑遍及染污心。有覆末那（kliṣṭa-manas，染污意）是染污心。我见（ātma-dṛṣṭi，我执）虽然属于别境慧所摄，但意义上有差别，所以分开为二。为什么这个意识没有其余的心所呢？因为忿（krodha，愤怒）等十种心所的行相粗猛躁动，而这个识审慎细微，所以不与它们同时生起。无惭（ahrīka，无惭）无愧（anapatrāpya，无愧）虽然是不善的，但这个识是无记性的，所以不与它们相应。欲（chanda，欲）是希望尚未遂愿的事情，这个识任运缘取已经遂愿的境界。胜解（adhimokṣa，胜解）是印可执持曾经未决定的境界，这个识从无始以来恒常缘取已决定的事情。念（smṛti，念）只是明记曾经习惯的事情，这个识恒常缘取现在所变现的事情。定（samādhi，定）只是系心专注于一个目标，这个识任运地在刹那间分别缘取。所以这个识不与四种别境相应。善（kuśala，善）只是清净的，而这个识是染污的，所以不与信（śraddhā，信）等相应。恶作（kaukṛtya，恶作）是追悔先前所造作的业，这个识缘取现在的境界。睡眠（middha，睡眠）只是依靠外在的众缘力量，这个识是内在生起的。寻（vitarka，寻）伺（vicāra，伺）缘取外在的粗细事情，而这个识是唯一一类的。所以四种不定（悔、眠、寻、伺）不与四种惑同时生起。既然从无始以来任运地唯一一类缘取内在执著的‘我’，恒常没有转变，与变异的感受不相应。所以这个识只与舍受（upekṣā，舍受）相应。在没有转依（āśraya-parivṛtti，转依）的阶段，与前面所说的心不相应。在已经转依的阶段，只与二十一种心所同时生起，如同第八识（ālaya-vijñāna，阿赖耶识）。在已经转依的阶段，只与舍受相应，因为是任运生起的，恒常对于所缘平等运转。有覆无记所摄指的是第八识的三性分别。这个意识相应的四种烦恼等是染污的，障碍圣道，隐蔽自心，所以叫做‘有覆’。不是善也不是不善，所以叫做‘无记’。如同上二界（欲界、色界）所有烦恼被定力摄持是无记的缘故。这个同时生起的染污法所依的细微，任运运转，也是无记所摄。如果已经转依，就只是善性了。随所生所系指的是第九系地。也就是说，末那识（manas，末那识）随着藏识（ālaya-vijñāna，阿赖耶识）而生，随着它所生的地方，就被那个地方所系缚。
English
English version: Because afflictions like anger (krodha), contact (sparśa), etc., arise together. This mind-consciousness is associated with eighteen mental factors. These include the previous four afflictions (greed, hatred, delusion, pride), the five omnipresent mental factors (contact, sensation, perception, volition, attention), the eight great derivative afflictions (lack of faith, laziness, non-vigilance, drowsiness, excitement, forgetfulness, non-correct comprehension, distraction), and the wisdom of specific objects (the ability to discern specific objects). The meaning of the four afflictions is as previously explained. 'Contact, etc.' refers to the five omnipresent mental factors because they are definitely associated. The eight great derivative afflictions pervade the defiled mind. The afflicted manas (kliṣṭa-manas) is a defiled mind. Although the view of self (ātma-dṛṣṭi) is included within the wisdom of specific objects, it is different in meaning, so it is separated into two. Why does this consciousness not have other mental factors? Because the characteristics of the ten mental factors such as anger (krodha) are coarse and agitated, while this consciousness is careful and subtle, so they do not arise together. Shamelessness (ahrīka) and lack of embarrassment (anapatrāpya), although unwholesome, are not associated with this consciousness because it is neutral. Desire (chanda) is the hope for things that have not yet been fulfilled, while this consciousness spontaneously grasps fulfilled states. Resolution (adhimokṣa) affirms and holds onto states that were once undetermined, while this consciousness constantly grasps determined things from beginningless time. Mindfulness (smṛti) only clearly remembers things that have been practiced, while this consciousness constantly grasps things that are currently manifesting. Concentration (samādhi) only focuses the mind on one object, while this consciousness spontaneously grasps different objects in an instant. Therefore, this consciousness is not associated with the four specific objects. Goodness (kuśala) is only pure, while this consciousness is defiled, so it is not associated with faith (śraddhā), etc. Regret (kaukṛtya) is remorse for actions previously committed, while this consciousness grasps present states. Sleep (middha) only relies on the power of external conditions, while this consciousness arises internally. Investigation (vitarka) and analysis (vicāra) grasp external coarse and subtle things, while this consciousness is of only one type. Therefore, the four uncertain mental factors (regret, sleep, investigation, analysis) do not arise together with the four afflictions. Since it spontaneously and uniquely grasps the internal self from beginningless time, constantly without change, it is not associated with changing sensations. Therefore, this consciousness is only associated with neutral sensation (upekṣā). In the state before transformation of the basis (āśraya-parivṛtti), it is not associated with the mental factors mentioned earlier. In the state after transformation of the basis, it only arises together with twenty-one mental factors, like the eighth consciousness (ālaya-vijñāna). In the state after transformation of the basis, it is only associated with neutral sensation because it arises spontaneously and constantly operates equally on its objects. 'Covered neutral' refers to the three natures of the eighth consciousness. The four afflictions, etc., associated with this consciousness are defiled, obstruct the holy path, and conceal the mind, so they are called 'covered'. They are neither good nor unwholesome, so they are called 'neutral'. Like all the afflictions in the upper two realms (desire realm, form realm) that are held by the power of concentration, they are neutral. The subtle basis of this co-arising defiled dharma, which operates spontaneously, is also included in the neutral. If it has already been transformed, it is only of a wholesome nature. 'Dependent on where it is born and bound' refers to the ninth realm. That is, the manas-consciousness (manas) arises with the storehouse consciousness (ālaya-vijñāna), and wherever it is born, it is bound by that place. --------------------------------------------------------------------------------
Chinese
生欲界现行末那相应心所即欲界系。乃至有顶应知亦然。任运恒缘自地藏识执为内我非他地故。若起彼地异熟藏识现在前者名生彼地。染污末那缘彼执我。即系属彼名彼所系。或谓彼地诸烦恼等之所系缚名彼所系。若已转依即非所系 阿罗汉灭定等者第十断伏。阿罗汉者总显三乘无学果位。此位染意种及现行俱永断灭故说无有。学位灭定出世道中俱暂伏灭故说无有。谓染污意无始时来微细一类任运而转。诸有漏道不能伏灭。三乘圣道有伏灭义。真无我解违我执故。后得无漏现在前时。是彼等流亦违此意。真无我解及后所得俱无漏故名出世道。灭定既是圣道等流。极寂静故此亦非有。由未永断此种子故。从灭尽定圣道起已。此复现行乃至未灭。然此染意相应烦恼是俱生故非见所断。是染污故非非所断。极微细故所有种子与有顶地下下烦恼一时顿断。势力等故。金刚喻定现在前时。顿断此种成阿罗汉。故无学位永不复起。二乘无学回趣大乘。从初发心至未成佛。虽实是菩萨亦名阿罗汉。应义等故不别说之。所说三位无末那者。依染分说。非无净分。如说四位无阿赖耶非无第八。此亦应尔。此意差别略有三种。一补特伽罗我见相应。二法我见相应。三平等性智相应。初通一切异生相续二乘有学七地已前一类菩萨有漏心位。彼 缘阿赖耶识起补特伽罗见。次通一切异生声闻独觉相续一切菩萨法空智果现在前位。彼缘异熟识起法我见。后通一切如来相续菩萨见道及修道中法空智果现在前位。彼缘无垢异熟识等起平等性智。补特伽罗我见起位。彼法我见亦现行。我执亦依法执而起。如要迷杌方谓人等故。我法二见用虽有别。而不相违。同依一惠。如眼识等体虽是一。而有了别青等多用不相违故。此亦应然。二乘有学圣道灭定现在前时。顿悟菩萨于修道位。有学渐悟生空智果现在前时。皆起法执。我执已伏故。二乘无学及此渐悟法空智果不现前时。亦唯起法执。我执已断故。八地已上一切菩萨所有我执皆永不行。或已永断或永伏故。法空智果不现前时。犹起法执。不相违故。法执俱意于二乘等虽名不染。于诸菩萨亦名为染。障彼智故。故此亦名有覆无记。于二乘等说名无覆。不障彼智故。是异熟生。从异熟识恒时生故。非异熟果。此名通故。如增上缘余不摄者皆入此摄。如是已说第二能变。第三能变其相云何。颂曰。 次第三能变 差别有六种 了境为性相 善不善俱非 释。自下九颂显第三能变。于中总以八门分别。一显次第。二显名种。三明自性。四辨行相。五约三性。六解心所。七释诸受。八明起位。虽有八门摄为三段。 现代汉语译本：缘于阿赖耶识（Ālayavijñāna，藏识，储存一切种子之处）生起补特伽罗见（Pudgala-dṛṣṭi，认为存在真实不变的‘我’的见解）。其次，通达一切异生（与圣人不同的凡夫）、声闻（Śrāvaka，听闻佛法而悟道的修行者）、独觉（Pratyekabuddha，无师自悟者）相续的一切菩萨，当法空智果（Dharma-śūnyatā-jñāna-phala，证悟诸法皆空的智慧之果）现在前时，他们缘于异熟识（Vipāka-vijñāna，果报识，储存善恶业的果报）生起法我见（Dharma-ātma-dṛṣṭi，认为诸法有自性的见解）。之后，通达一切如来相续的菩萨，在见道（Dharma-darśana-mārga，证悟真理的道路）及修道（Bhāvanā-mārga，通过修行来培养智慧的道路）中，当法空智果现在前时，他们缘于无垢异熟识等生起平等性智（Samatā-jñāna，认识到一切众生平等的智慧）。 补特伽罗我见生起时，法我见也同时现行。我执（Ātma-graha，对‘我’的执着）也依于法执（Dharma-graha，对法的执着）而生起，就像因为迷惑于树桩而误认为人一样。我见和法见虽然作用不同，但不相违背，都依赖于同一智慧。就像眼识等本体虽然是一个，但能了别青色等多种作用，这些作用并不相违背，这里也应如此。 二乘（Śrāvakayāna and Pratyekabuddhayāna，声闻乘和缘觉乘）有学（Śaikṣa，还在学习的修行者）的圣道（Ārya-mārga，圣者的道路）灭尽定（Nirodha-samāpatti，一种禅定状态）现在前时，顿悟的菩萨在修道位，有学渐悟的生空智果（Ātma-śūnyatā-jñāna-phala，证悟‘我’空的智慧之果）现在前时，都会生起法执，因为我执已经被降伏。二乘无学（Aśaikṣa，已经完成学习的修行者）以及渐悟的法空智果不现前时，也只是生起法执，因为我执已经被断除。八地（Aṣṭamī-bhūmi，第八地菩萨）以上的菩萨，所有的我执都永远不会现行，因为或者已经永远断除，或者已经永远降伏。法空智果不现前时，仍然会生起法执，因为这并不相违背。 法执对于二乘等来说，虽然不被称为染污，但对于诸菩萨来说，也被称为染污，因为它会障碍他们的智慧。因此，它也被称为有覆无记（Sāvṛtāvyākṛta，被覆盖的无记），对于二乘等来说，则被称为无覆（Anāvṛta，未被覆盖的），因为它不会障碍他们的智慧。它是异熟生（Vipākaja，由异熟果所生），因为它恒时从异熟识生起，但不是异熟果（Vipāka-phala，异熟的果报），因为这个名称是通用的。就像增上缘（Adhipati-pratyaya，增上缘）一样，没有被其他所摄的都归入这里。以上已经说了第二能变。 第三能变的相是什么样的呢？颂说： ‘次第三能变，差别有六种，了境为性相，善不善俱非。’ 解释：下面用九个颂来显示第三能变。其中总共用八个方面来分别：一、显示次第；二、显示名称种类；三、阐明自性；四、辨别行相；五、约三性；六、解释心所；七、解释诸受；八、阐明生起位置。虽然有八个方面，但可以归纳为三个段落。