Chinese
功能故。以受等所依为业。此若无者应不和合触一境故 作意谓能警心为性。于所缘境引心为业。谓此警觉应起心种引令趣境故名作意。此若无者心必不应了别境故。虽此亦能引起心所。心是主故但说引心 受谓领纳顺违俱非境相为性。起爱为业。能起合离非二欲故。此若无者心不应起欢戚舍相 想谓于境取像为性。施设种种名言为业。谓要安立境分齐相方能随起种种名言。心若无此如何能取境分齐相 思谓令心造作为性。于善恶等役心为业。谓能取境正因等相驱役自心令造善等。此若无者心必不能造善恶故。由此证知触等五法心起必有。故名遍行。次别境者。谓欲至慧所缘境事多分不同。于六位中次初说故 云何为欲。于所乐境希望为性。勤依为业。所乐境者。谓欲观境。于一切事欲观察者有希望故方有欲生。若不欲观随因势力任运缘者全无欲起。由斯故说欲非遍行。若善法欲能发正勤。由彼助成一切善事。故论说此勤依为业 云何胜解。于决定境印持为性。不可引转以为其业。谓邪正等教理证力于所取境审决印持。由此异缘不可引转。故犹豫境胜解全无。非审决心亦无胜解。由斯胜解亦非遍行 云何为念。于曾习境令心明记不妄为性。定依为业。谓数忆持曾所受境令不妄失能引定故。于曾未受体类境中全不起念。 现代汉语译本：功能是这样的。以受（vedanā，感受）、想（saṃjñā，表象）等心所的所依为作用。如果触（sparśa，接触）不存在，那么心识就不应与外境和合，因为没有接触，心识就无法统一地缘取外境。作意（manaskāra，注意）是指能够警觉心识的性质，以引导心识趋向所缘境为作用。也就是说，这种警觉能够引发心识的种子，引导心识趋向外境，所以称为作意。如果作意不存在，那么心识就不应能够了别外境。虽然作意也能引发其他心所，但因为心识是主要的，所以只说引导心识。受（vedanā，感受）是指领纳顺境、逆境和非顺非逆境的境相为性质，以产生爱（rāga，贪爱）为作用。能够产生合（saṃyoga，结合）、离（viyoga，分离）和非合非离的意欲。如果受不存在，那么心识就不应产生欢喜、忧愁和舍弃的相状。想（saṃjñā，表象）是指对于外境取像为性质，以施设种种名言为作用。也就是说，必须要安立外境的界限和相状，才能随之产生种种名言。如果心识没有想，那么如何能够取外境的界限和相状呢？思（cetanā，意志）是指令心识造作为性质，以役使心识于善恶等法为作用。也就是说，能够取外境的正因等相，驱使自己的心识去造作善等。如果思不存在，那么心识必定不能造作善恶。由此可以得知，触等五法在心识生起时必定存在，所以称为遍行。接下来是别境，是指欲（chanda，意欲）、胜解（adhimokṣa，胜解）、念（smṛti，正念）、定（samādhi，禅定）、慧（prajñā，智慧）这五种心所，它们所缘的境事大多不同。因为在六位心所中，别境心所是第二个被讨论的。 什么是欲（chanda，意欲）？以对于所喜乐的境界希望为性质，以勤奋为所依为作用。所喜乐的境界，是指想要观察的境界。对于一切事物，想要观察的人，因为有希望，所以才会有欲生起。如果不想要观察，只是随顺因缘的势力任运地缘取，那么完全不会有欲生起。因此说欲不是遍行。如果善法欲能够引发正勤（samyag-vyāyāma，精进），由于正勤的帮助，能够成就一切善事，所以论中说欲以勤奋为所依为作用。 什么是胜解（adhimokṣa，胜解）？以对于决定的境界印持为性质，以不可引转为作用。也就是说，通过邪正等教理和证悟的力量，对于所取境界审慎地决定和印持，因此不会被其他因缘所引转。所以，在犹豫不决的境界中，胜解完全不存在。没有审慎的决心，也没有胜解。因此，胜解也不是遍行。 什么是念（smṛti，正念）？以对于曾经习过的境界，令心识明记不忘为性质，以禅定为所依为作用。也就是说，数数忆念和保持曾经领受过的境界，使之不忘失，能够引发禅定。对于曾经没有领受过的体类境界，完全不会生起念。
English
English version: Its function is thus. It takes the support of mental factors such as feeling (vedanā, sensation) and perception (saṃjñā, perception) as its operation. If contact (sparśa, contact) does not exist, then consciousness should not be in harmony with external objects, because without contact, consciousness cannot uniformly grasp external objects. Attention (manaskāra, attention) refers to the nature of being able to alert consciousness, and takes guiding consciousness towards the object of focus as its operation. That is to say, this alertness can trigger the seed of consciousness, guiding consciousness towards the object, hence it is called attention. If attention does not exist, then consciousness should not be able to distinguish external objects. Although attention can also trigger other mental factors, because consciousness is primary, it is only said to guide consciousness. Feeling (vedanā, sensation) refers to taking the aspect of experiencing agreeable, disagreeable, and neutral objects as its nature, and taking the arising of love (rāga, attachment) as its operation. It can generate the desire for union (saṃyoga, union), separation (viyoga, separation), and neither union nor separation. If feeling does not exist, then consciousness should not generate the aspects of joy, sorrow, and equanimity. Perception (saṃjñā, perception) refers to taking the image of an object as its nature, and taking the establishment of various names as its operation. That is to say, it is necessary to establish the boundaries and characteristics of an object in order to subsequently generate various names. If consciousness does not have perception, then how can it grasp the boundaries and characteristics of an object? Volition (cetanā, volition) refers to taking the act of causing consciousness to create as its nature, and taking the employment of consciousness in good and evil, etc., as its operation. That is to say, it can grasp the correct causes, etc., of an object, driving one's own consciousness to create good, etc. If volition does not exist, then consciousness certainly cannot create good and evil. From this, it can be known that the five dharmas of contact, etc., must exist when consciousness arises, hence they are called pervasive. Next are the object-specific mental factors, which refer to desire (chanda, intention), ascertainment (adhimokṣa, conviction), mindfulness (smṛti, mindfulness), concentration (samādhi, concentration), and wisdom (prajñā, wisdom). The objects they focus on are mostly different. Because among the six categories of mental factors, the object-specific mental factors are the second to be discussed. What is desire (chanda, intention)? It takes hoping for a desired object as its nature, and takes diligence as its support as its operation. A desired object refers to an object that one wants to observe. For all things, a person who wants to observe, because they have hope, will have desire arise. If one does not want to observe, but merely grasps according to the power of conditions, then desire will not arise at all. Therefore, it is said that desire is not pervasive. If virtuous desire can trigger right effort (samyag-vyāyāma, right effort), due to the assistance of right effort, all virtuous deeds can be accomplished, hence the treatise says that desire takes diligence as its support as its operation. What is ascertainment (adhimokṣa, conviction)? It takes firmly holding a determined object as its nature, and takes being unchangeable as its operation. That is to say, through the power of teachings, reasoning, and realization, such as right and wrong, one carefully determines and firmly holds the object taken, therefore it cannot be changed by other conditions. Therefore, in a state of doubt, ascertainment does not exist at all. Without careful determination, there is also no ascertainment. Therefore, ascertainment is also not pervasive. What is mindfulness (smṛti, mindfulness)? It takes causing consciousness to clearly remember and not forget a previously practiced object as its nature, and takes concentration as its support as its operation. That is to say, repeatedly remembering and maintaining a previously experienced object, so that it is not forgotten, can trigger concentration. For an object of a type that has never been experienced, mindfulness will not arise at all. --------------------------------------------------------------------------------
Chinese
设曾受境不能明记。念亦不生。故念必非遍行所摄 云何为定。于所观境令心专注不散为性。智依为业。谓观德失俱非境中。由定令心专注不散。依斯便有决择智生。心专注言显所欲住即便能住。非唯一境。不尔见道历观诸谛。前后境别。应无等持。若不系心专注境位便无定起。故非遍行 云何为慧。于所观境简择为性。断疑为业。谓观德失俱非境中。由慧推求得决定故。于非观察愚昧心中无简择。故非遍行摄。此别境五。第七八识随位有无如前己说。第六意识诸位容俱。依转未转皆不遮故。眼等五识容有此五。虽无增上希望等相。而有微劣乐境等义。遮等引故说性散动。非遮等持故容有定。由有智故说眼耳通是眼耳识相应智性。余三准此有慧无失。未自在位此五或无。得自在时此五定有。如七八识已转依位。一切皆与五受相应。论说忧根于无上法思慕愁戚求欲证故。纯受苦受希求解脱。意有苦根前已说故。论说贪爱忧苦相应。此贪爱俱必有欲故。由斯欲等五受相应。此五复依性界地等诸门分别。如理应思。已说遍行别境二位。善位心所其相云何。颂曰。 善谓信惭愧 无贪等三根 勤安不放逸 行舍及不害 释曰。此显第三善位心所。然此颂文有其三节。初言善者摽位名义。次言信等出位自性。后 现代汉语译本 如果曾经感受过的境界不能清晰地记住，念头也不会产生，所以‘念’一定不是‘遍行’心所所包含的。 什么是‘定’（Samadhi，专注）？对于所观察的境界，使心专注于此而不散乱是它的体性，智慧所依赖的是它的作用。也就是说，在观察功德、过失以及既非功德也非过失的境界时，通过‘定’使心专注于此而不散乱，依靠这个，便会有决断选择的智慧产生。‘心专注’这句话显示了想要安住就能安住，并非唯一一个境界。如果不是这样，见道位上依次观察诸谛（Satya，真谛），前后境界不同，就应该没有等持（Samahita，平等保持）。如果不把心系缚专注于境界的位置，就没有‘定’的生起，所以‘定’不是‘遍行’心所。 什么是‘慧’（Prajna，智慧）？对于所观察的境界，简别选择是它的体性，断除疑惑是它的作用。也就是说，在观察功德、过失以及既非功德也非过失的境界时，通过‘慧’的推求而得到决定的缘故。在没有观察的愚昧心中没有简别选择，所以‘慧’不是‘遍行’心所包含的。这五个‘别境’心所，第七识和第八识随着位置的不同而有或无，如同前面已经说过的。第六意识在各个位置都可能具有，因为依靠转依或未转依都不遮止它的存在。眼识等前五识也可能具有这五个‘别境’心所，虽然没有增上希望等相，但有微弱的乐境等意义。因为遮止等引（Samapatti，等至），所以说自性是散动的，但不是遮止等持，所以容许有‘定’。由于有智慧的缘故，所以说眼耳通是眼耳识相应的智性，其余三种（鼻、舌、身）也依此准则，有‘慧’没有过失。在未得自在的位置，这五个‘别境’心所或许没有，得到自在时，这五个‘别境’心所一定有，如同第七识和第八识已经转依的位置。一切都与五受相应。论中说，忧根（Duhkha-indriya，忧的根源）对于无上法思慕愁戚，求欲证得的缘故，纯粹是感受苦受，希望求解脱。意有苦根，前面已经说过了。论中说，贪爱与忧苦相应，这贪爱一起必定有‘欲’的缘故。由此，‘欲’等与五受相应。这五种‘受’又依据自性、界、地等各种方面来分别，应该如理思维。已经说了‘遍行’和‘别境’二位，善位心所的相状是怎样的呢？颂曰： ‘善’是指‘信’（Sraddha，信仰）、‘惭’（Hri，羞耻）、‘愧’（Apatrapya，惭愧），‘无贪’（Allobha，不贪）、‘无嗔’（Advesha，不嗔）、‘无痴’（Amoha，不痴）这三个善根，‘勤’（Virya，精进）、‘安’（Prasrabdhi，轻安）、‘不放逸’（Apramada，不放逸），‘行舍’（Upeksha，行舍）、以及‘不害’（Avihimsa，不害）。 解释说：这显示了第三个善位心所。然而这首颂文有三个部分。开头说‘善’，是标明位置的名称和意义。接着说‘信’等，是说明位置的自性。