Chinese
云何分别但如万物相不如一物相。问意何故意识心本无有心。何不唯一无相乃作如此万物相也。 六因名体 名。一境界。法能生心名境界。生义。从义为名。二相貌。明心取境相状。从义为名。三观见。明心快判明了目为观见。从义为名。四缘起。起报之缘名缘起。从方便为名五言说。宣说之声名言。言有所了名说。亦从方便为名。六增益。于三无性理执有人法名增益。从过为名 体者。若约识明体即以意识为体。若三惑出体唯心惑为性。 三熏习义名体 一名言熏习。声有表诠名之为说从义为名。识熏习了别名识。从用为名。二色识。色即碍义。当体为名。识识。识六识即用。后识即体。体用为名。见识熏习者。明自名见。见体名识得名同前。三烦恼。从过为名。业者。造作名业。从用为名。果报。酬因名果。遂因名报。从义为名 二体者。前五以心惑为性。烦恼用皮肉二惑为体。业用三业为性。亦可三聚为性。果报用五阴为体 通色以。 依他体类及义名体者 体类义有二种。一果报体类。酬因名果。遂因名报。为他依持名体。类即流类。约他诸法非一也。即从所依及功能义用受名。二闻思等体类。得名相同。但世出为别也 二体者。虽约能依分二。论体皆以本识一心功体为体 二依他义者 现代汉语译本： 为什么说分别只是像万物的表象，而不是像单一事物的表象？提问的意图是什么？为什么意识心本来没有心，不唯一无相，却会产生如此众多的万物表象呢？ 六因的名和体：名。一、境界（Dharmadhatu）。法能够产生心，称为境界。从产生的作用来说，是名。二、相貌（Nimitta）。说明心取境的相状。从作用来说，是名。三、观见（Darshana）。说明心快速判断明了，称为观见。从作用来说，是名。四、缘起（Pratītyasamutpāda）。产生果报的因缘，称为缘起。从方便来说，是名。五、言说（Vacana）。宣说的声音称为言，言语有所了解称为说。也从方便来说，是名。六、增益（Samāropa）。对于三无性的道理，执着有人法，称为增益。从过失来说，是名。体。如果从识来说明体，就以意识为体。如果从三惑来说明体，就以心惑为体性。 三熏习的意义、名和体：一、名言熏习（Nāma-vāsanā）。声音有表达诠释的作用，称为说，从作用来说，是名。识熏习了别，称为识，从作用来说，是名。二、色识（Rūpa-vijñāna）。色就是阻碍的意思，当体就是名。识识。前识是作用，后识是体。体和作用都是名。见识熏习。说明自己称为见，见的体称为识，得名与前面相同。三、烦恼（Klesha）。从过失来说，是名。业（Karma）。造作称为业，从作用来说，是名。果报（Vipāka）。酬偿因缘称为果，顺遂因缘称为报，从作用来说，是名。二、体。前五以心惑为体性，烦恼用皮肉二惑为体。业用三业为体性，也可以三聚为体性。果报用五阴为体。通色。 依他体的类别和意义、名和体：体的类别和意义有两种。一、果报体类。酬偿因缘称为果，顺遂因缘称为报。为他所依持称为体，类别就是流类。就其他诸法来说，不是单一的。就从所依和功能作用接受名称。二、闻思等体类。得名相同。只是世间和出世间的区别。二、体。虽然就所依分为两种，但从体来说，都以本识一心功体为体。二、依他的意义。
English
English version: Why is it said that differentiation is only like the appearance of myriad things, and not like the appearance of a single thing? What is the intention of the question? Why does the consciousness-mind, which originally has no mind, not remain uniquely without appearance, but instead produces such numerous appearances of myriad things? The names and entities of the six causes: Name. 1. Realm (Dharmadhatu). A dharma that can generate mind is called a realm. From the function of generating, it is a name. 2. Appearance (Nimitta). Explains the state of mind taking an object. From the function, it is a name. 3. Observation (Darshana). Explains the mind's quick and clear judgment, called observation. From the function, it is a name. 4. Dependent Arising (Pratītyasamutpāda). The cause and condition that gives rise to retribution is called dependent arising. From the expedient, it is a name. 5. Speech (Vacana). The sound of declaration is called speech, and understanding through speech is called saying. Also from the expedient, it is a name. 6. Augmentation (Samāropa). Holding onto the existence of persons and dharmas in the principle of the three non-natures is called augmentation. From the fault, it is a name. Entity. If explaining entity from the perspective of consciousness, then the entity is consciousness. If explaining entity from the three poisons, then the entity is the mind-poison. The meaning, name, and entity of the three perfumings: 1. Verbal perfuming (Nāma-vāsanā). Sound has the function of expressing and explaining, called saying, from the function, it is a name. Consciousness perfuming distinguishes, called consciousness, from the function, it is a name. 2. Form-consciousness (Rūpa-vijñāna). Form means obstruction, the entity itself is the name. Consciousness-consciousness. The former consciousness is the function, the latter consciousness is the entity. Both entity and function are names. Seeing-consciousness perfuming. Explains that self is called seeing, the entity of seeing is called consciousness, the name is obtained the same as before. 3. Affliction (Klesha). From the fault, it is a name. Karma (Karma). Creating is called karma, from the function, it is a name. Retribution (Vipāka). Compensating the cause is called fruit, fulfilling the cause is called retribution, from the function, it is a name. 2. Entity. The first five take mind-poison as their nature, affliction uses the two poisons of skin and flesh as the entity. Karma uses the three karmas as the nature, or it can use the three aggregates as the nature. Retribution uses the five skandhas as the entity. Generally speaking, form. The category and meaning of dependent entity, name, and entity: There are two kinds of entity category and meaning. 1. Retribution entity category. Compensating the cause is called fruit, fulfilling the cause is called retribution. Being supported by others is called entity, category is the stream category. Regarding other dharmas, it is not singular. The name is received from the support and functional meaning. 2. Hearing, thinking, etc. entity category. The name is obtained the same. Only the distinction between mundane and supramundane. 2. Entity. Although divided into two based on the support, in terms of entity, all take the original consciousness, the one-mind functional entity, as the entity. 2. The meaning of dependent. --------------------------------------------------------------------------------
Chinese
。明此识虽约体分二。然此二法皆不偏为一心作所缘境。由不偏为一心境故名依他义也。 分别二义二门名体 名。一自性分别。知他诸法之体各别不与他共。共心简他之义。性之□体。识缘此境名为分别。即□相□体用为名也。亦可一向□用为名。二分别差别识有了。 现代汉语译本：明白了这个识虽然从体性上分为二，然而这两种法都不完全只为一个心识作为所缘境。由于不完全只为一个心识的境，所以叫做依他起义。 分别二义的两个方面：名和体。名：一是自性分别，了知其他诸法的体性各自不同，不与其他的法共同。‘共心’是简别其他法的意思。‘性’是体性的意思。识缘取这个境，名为分别。也就是以相、体、用作为名。也可以一直以作用作为名。二是分别差别识，有了别。
English
English version: Although this consciousness is divided into two in terms of its essence, neither of these two dharmas exclusively serves as the object of one mind. Because it is not exclusively the object of one mind, it is called the meaning of 'dependent origination' (依他义, yī tā yì). Two aspects of distinguishing two meanings: name and essence. Name: First, self-nature discrimination. Knowing that the essences of other dharmas are each different and not shared with others. 'Shared mind' (共心, gòng xīn) means distinguishing it from other dharmas. 'Nature' (性, xìng) means essence. When consciousness cognizes this object, it is called discrimination. That is, taking appearance (相, xiàng), essence (体, tǐ), and function (用, yòng) as the name. It can also always take function as the name. Second, distinguishing differentiated consciousness, there is discernment. --------------------------------------------------------------------------------