English
English version: Based on the Ālayavijñāna (storehouse consciousness, the place where all seeds are stored), the Pudgala-dṛṣṭi (the view that there is a real and unchanging 'self') arises. Next, for all ordinary beings (those different from the saints), Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment without a teacher), and all Bodhisattvas who are in the continuum, when the Dharma-śūnyatā-jñāna-phala (the fruit of wisdom that realizes the emptiness of all dharmas) is present, they give rise to Dharma-ātma-dṛṣṭi (the view that dharmas have inherent existence) based on the Vipāka-vijñāna (resultant consciousness, which stores the results of good and bad karma). Afterwards, for the Bodhisattvas who are in the continuum of all Tathāgatas, in the Dharma-darśana-mārga (the path of seeing the truth) and Bhāvanā-mārga (the path of cultivating wisdom through practice), when the Dharma-śūnyatā-jñāna-phala is present, they give rise to Samatā-jñāna (the wisdom of recognizing the equality of all beings) based on the undefiled Vipāka-vijñāna, etc. When the Pudgala-ātma-dṛṣṭi arises, the Dharma-ātma-dṛṣṭi also manifests simultaneously. The Ātma-graha (attachment to 'self') also arises based on the Dharma-graha (attachment to dharmas), just as one mistakes a tree stump for a person due to delusion. Although the functions of the self-view and the dharma-view are different, they are not contradictory, and both rely on the same wisdom. Just as the essence of eye consciousness, etc., is one, but it can distinguish various functions such as blue, and these functions are not contradictory, so it should be here as well. When the Ārya-mārga (the path of the noble ones) and Nirodha-samāpatti (a state of meditative absorption) of the Śaikṣa (those still learning) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are present, and when the Atma-śūnyatā-jñāna-phala (the fruit of wisdom that realizes the emptiness of 'self') of the suddenly enlightened Bodhisattvas in the path of cultivation and the gradually enlightened Śaikṣa is present, they will all give rise to Dharma-graha, because the Ātma-graha has been subdued. When the Aśaikṣa (those who have completed learning) of the Two Vehicles and the Dharma-śūnyatā-jñāna-phala of the gradually enlightened are not present, they only give rise to Dharma-graha, because the Ātma-graha has been severed. For all Bodhisattvas above the Aṣṭamī-bhūmi (eighth Bodhisattva ground), all Ātma-graha will never manifest, because it has either been permanently severed or permanently subdued. When the Dharma-śūnyatā-jñāna-phala is not present, Dharma-graha still arises, because this is not contradictory. Although Dharma-graha is not called defiled for the Two Vehicles, it is called defiled for the Bodhisattvas, because it obstructs their wisdom. Therefore, it is also called Sāvṛtāvyākṛta (covered and indeterminate), while for the Two Vehicles, it is called Anāvṛta (uncovered), because it does not obstruct their wisdom. It is Vipākaja (born of result), because it constantly arises from Vipāka-vijñāna, but it is not Vipāka-phala (result of maturation), because this name is common. Just like Adhipati-pratyaya (dominant condition), whatever is not included in others is included here. The second transformation has been discussed above. What is the nature of the third transformation? The verse says: 'Next, the third transformation has six kinds of distinctions, its nature is to cognize objects, it is neither good nor bad.' Explanation: The following nine verses reveal the third transformation. Among them, a total of eight aspects are used to distinguish: 1. Showing the order; 2. Showing the names and types; 3. Clarifying the nature; 4. Distinguishing the characteristics; 5. Regarding the three natures; 6. Explaining the mental factors; 7. Explaining the feelings; 8. Clarifying the position of arising. Although there are eight aspects, they can be summarized into three paragraphs. --------------------------------------------------------------------------------
Chinese
初有一颂显前五门。次有六颂显诸心所。后两颂显现起分位。此初颂也 次第三能变者此显次第。故论释云。次中思量能变识后。应辨了境能变识相 差别有六种者此辨名种。此识差别总有六种。随六根境种类异故。谓名眼识乃至意识。随根立名。具五义故。五谓依发属助如根。虽六识身皆依意转。然随不共立意识名。如五识身无相滥过。或唯依意故名意识。辨识得名。心意非例。成名色识乃至法识。随境立名。顺识义故。谓于六境了别名识。色等五识唯了色等。法识遍能了一切法。或能了别法。独得法识名。故六识名无相滥失。此后随境立六识名。依五色根未自在说。若得自在诸根互用。一根发识缘一切境。但可随根无相滥失。然六转识所缘所依粗显极成。故此不说 了境为性相者双显六识自性行相。识以了别为自性故。即复用彼为行相故。由斯兼释所立别名。能了别境名为识故 善不善俱非者此显三性。能为此世他世顺益故名为善。人天乐果虽于此世能为顺益。非于他世。故不名善。能于此世他世违损故名不善。恶趣苦果虽于此世能为违损。非于他世。故非不善。于善不善损益事中不可记别。故名无记。俱非者谓无记。非善不善故名俱非。此六转识若与信等十一相应。是善性摄与无渐等十法相应。不善性摄。俱不 现代汉语译本： 首先有一首偈颂阐明前五识（指眼识、耳识、鼻识、舌识、身识）。其次有六首偈颂阐明各种心所（citta-samprayukta，与心相应的心理活动）。最后两首偈颂阐明（心识）显现和生起的状态。这是第一首偈颂。 ‘次第三能变者’，这阐明了次第。所以论中解释说：‘在思量能变识之后，应该辨析了境能变识的相。’ ‘差别有六种者’，这辨析了名称的种类。这种识的差别总共有六种，随着六根（sad-indriya，眼、耳、鼻、舌、身、意）和六境（sad-visaya，色、声、香、味、触、法）的种类不同而不同。所谓眼识（caksu-vijnana）乃至意识（mano-vijnana），是随着根而立名的，因为它具备五种含义。这五种含义是：所依、能发、所属、能助、如根。虽然六识身都依意（manas）而转，但随着不共的特性而立意识之名，就像五识身没有互相混淆的过失一样。或者仅仅依意而立名，所以名为意识。辨识而得名，心和意不能作为例子。成就名色识乃至法识，是随着境而立名的，顺应了识的含义。所谓对于六境的了别名为识。色等五识仅仅了别色等，法识（dharma-vijnana）普遍能够了别一切法。或者能够了别法，单独得到法识之名。所以六识的名称没有互相混淆的缺失。此后随着境而立六识之名，是依据五色根（panca-rupa-indriya，眼、耳、鼻、舌、身）尚未自在时所说。如果得到自在，诸根可以互相使用，一根可以发出识而缘取一切境。但可以随着根而没有互相混淆的缺失。然而六转识（sad-vijnana）所缘和所依粗显而极为明显，所以这里不作说明。 ‘了境为性相者’，同时阐明了六识的自性和行相。识以了别为自性，又用它作为行相。因此也解释了所立的别名，能够了别境名为识。 ‘善不善俱非者’，这阐明了三性（trisvabhava，善、恶、无记）。能够为此世和来世带来顺益的，名为善（kusala）。人天乐果虽然于此世能够带来顺益，但不能于来世带来顺益，所以不名为善。能够于此世和来世带来违损的，名为不善（akusala）。恶趣苦果虽然于此世能够带来违损，但不能于来世带来违损，所以非不善。对于善和不善的损益之事不可记别，所以名为无记（avyakrta）。‘俱非者’，是指无记，因为无记非善非不善，所以名为俱非。这六转识如果与信等十一（种心所）相应，就是善性所摄；与无惭等十法相应，就是不善性所摄；两者都不……
English
English version: First, there is one verse that elucidates the first five consciousnesses (referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness). Next, there are six verses that elucidate the various mental factors (citta-samprayukta, mental activities associated with the mind). Finally, the last two verses elucidate the state of manifestation and arising (of consciousness). This is the first verse. 'The third transformation in sequence' elucidates the order. Therefore, the treatise explains: 'After the consciousness that transforms through thought, one should analyze the characteristics of the consciousness that transforms through perceiving objects.' 'The differences are of six kinds' distinguishes the types of names. The differences in these consciousnesses are generally of six kinds, varying according to the types of the six sense organs (sad-indriya, eye, ear, nose, tongue, body, and mind) and the six sense objects (sad-visaya, form, sound, smell, taste, touch, and dharma). The so-called eye-consciousness (caksu-vijnana) and even mind-consciousness (mano-vijnana) are named according to the sense organ because they possess five meanings. These five meanings are: that which is relied upon, that which can generate, that to which it belongs, that which can assist, and like the sense organ. Although the six bodies of consciousness all rely on the mind (manas) to turn, the name mind-consciousness is established according to its unique characteristics, just as the five bodies of consciousness do not have the fault of mutual confusion. Or it is named mind-consciousness solely because it relies on the mind. Obtaining a name through distinguishing, the mind and intention cannot be taken as examples. Achieving name-form consciousness and even dharma-consciousness are named according to the object, in accordance with the meaning of consciousness. The so-called distinguishing of the six objects is called consciousness. The five consciousnesses such as form only distinguish form, etc., while dharma-consciousness (dharma-vijnana) universally can distinguish all dharmas. Or, being able to distinguish dharmas, it alone obtains the name dharma-consciousness. Therefore, the names of the six consciousnesses do not have the defect of mutual confusion. Hereafter, the names of the six consciousnesses are established according to the object, based on the fact that the five sense organs (panca-rupa-indriya, eye, ear, nose, tongue, body) are not yet independent. If one attains independence, the sense organs can be used interchangeably, and one sense organ can generate consciousness and perceive all objects. But it can follow the sense organ without the defect of mutual confusion. However, the objects and bases of the six transforming consciousnesses (sad-vijnana) are coarse, obvious, and extremely evident, so they are not explained here. 'Perceiving objects is their nature and characteristic' simultaneously elucidates the self-nature and characteristics of the six consciousnesses. Consciousness takes distinguishing as its self-nature and also uses it as its characteristic. Therefore, it also explains the established distinct names, that which can distinguish objects is called consciousness. 'Good, non-good, and neither' elucidates the three natures (trisvabhava, good, evil, and neutral). That which can bring benefit to this life and the next is called good (kusala). Although the happiness of humans and gods can bring benefit in this life, it cannot bring benefit in the next life, so it is not called good. That which can bring harm to this life and the next is called non-good (akusala). Although the suffering of evil realms can bring harm in this life, it cannot bring harm in the next life, so it is not non-good. It is impossible to distinguish between the benefits and harms of good and non-good, so it is called neutral (avyakrta). 'Neither' refers to neutral, because neutral is neither good nor non-good, so it is called neither. If these six transforming consciousnesses are associated with eleven (mental factors) such as faith, they are included in the nature of good; if they are associated with ten dharmas such as shamelessness, they are included in the nature of non-good; neither... --------------------------------------------------------------------------------