English
Merely this habitual tendency is transformed into wisdom like a mirror. Although the two inferior Arhats and those who attain the Mahayana path do not completely eliminate the Alaya consciousness, they make all the characteristics of the Alaya consciousness incomplete. Generally, the Alaya consciousness itself possesses all habitual tendencies, but at that time, because the seeds and all the habitual tendencies of the three realms of samsara are abandoned, it no longer possesses characteristics. Secondly, the afflicted mind (klesha-manas) exists in the <vipaka aspect only> of the Alaya consciousness. The self-condition is the Alaya consciousness, and the cause is the consciousness that <arises from> or originates from the Alaya consciousness. Therefore, the causal condition is also the Alaya consciousness itself, and the <firm> consciousness that appears as self-grasping, <always thinking 'I am'>, focusing on the Alaya consciousness is called the afflicted mind. Therefore, the objective condition is also only the Alaya consciousness. In more detail, when a consciousness arising from the Alaya consciousness focuses on the Alaya consciousness itself, it is like seeing a stump as a person at night. Although in reality there is no self, the consciousness that appears as self-grasping is established as the afflicted mind. This is a non-conceptual, deluded consciousness, so there is no self-grasping, but through its power, the view of the aggregates as self, and so on, arise. Such an afflicted mind is neither virtuous nor non-virtuous, but is unspecified, and among them, it is also <not fully pacified> obscured unspecified. The differences in companions are four uncommon and five common, a total of nine that are practiced together. The first four are: view of self, delusion of self, pride of self, and love of self. It is always accompanied by these four afflictions. The order in which they arise is that delusion of self arises first, because view of self and so on arise from ignorance of the non-existence of self, so it arises first. This is the aspect of the affliction of ignorance. View of self is clinging to and presuming oneself to be the self, so it is an affliction of wrong view. Pride of self is the time when the self appears, when one has the appearance of being superior or better than others, but not in relation to one's lineage or learning.
Chinese
等等的方式，即使没有觉得好的粗大我慢，但为了仅仅保持高位姿态，是烦恼我慢。认为有我的意识，虽然从组合的角度说是意识，但实际上是对我的贪执。即使不是强烈的贪恋，但不愿舍弃我，认为我令人满意，这是贪执的行相。触等五种遍行也都是在烦恼意的眷属中行事，因此具有九眷属，每次行为完成时，九者同时出现，或者以次第出现的方式完整出现，这与前面阿赖耶识的情况相似。烦恼意如同隐蔽无记一样，九眷属也同样如此。地的差别也如<导师世亲>所说“生于何处即彼处”，即生于三界九地何处，即被该地所摄。例如，阿赖耶识与九地无有偏颇，因此具有欲界所依的众生相续中的阿赖耶识，不被认为是欲界所摄，但此处如<三十颂中生于何处即彼处>所说，生于欲界的众生相续中的烦恼意及其九眷属，被认为是欲界所摄等，其他也类似。地的界限是，声闻、独觉阿罗汉，以及获得圣道智慧之时，只是粗略地说有烦恼意，详细来说，一般是断除种子，有现行未断的边际，有现行已断而种子未断的边际，有二者都断的边际，有二者都未断的边际，共有四种。第一种是，没有在无数劫中修习道，而是在三世等短暂的时间内修习道，证得阿罗汉果，虽然以我执断除了种子，但现行未断，以断与未断并存的方式存在。例如，以前导师佛陀调伏大象时，很多阿罗汉感到害怕而逃跑等情况，那些阿罗汉虽然断除了我执的种子，但
English
Even without the coarse pride of thinking "good" in ways such as these, it is still disturbing pride because it maintains a high position. The consciousness of self is called consciousness from the perspective of combination, but in reality, it is attachment to self. Even if it is not strong craving, the unwillingness to abandon self and the thought that self is pleasing is the aspect of attachment. The five omnipresent factors, such as contact, also act as attendants of the afflicted mind, and therefore possess nine attendants. Each time an action is completed, the nine arise simultaneously or completely in a sequential manner, which is similar to the previous case of the alaya consciousness. Just as the afflicted mind is obscured and unspecified, so are the nine attendants. The difference in ground is also as <Master Vasubandhu> said, "Wherever it is born, that is its ground," meaning that wherever it is born in the three realms and nine grounds, it is included in that ground. For example, the alaya consciousness is impartial to the nine grounds, so the alaya consciousness in the continuum of sentient beings who rely on the desire realm is not considered to be included in the desire realm. However, here, as it says in the <Thirty Verses, "Wherever it is born, that is its ground">, the afflicted mind and its nine attendants in the continuum of sentient beings born in the desire realm are considered to be included in the desire realm, and so on, and other things are similar. The boundary of the ground is that when a Hearer, Solitary Realizer Arhat, or one who has attained the wisdom of the noble path, it is only roughly said that there is an afflicted mind. In detail, it is generally the abandonment of the seed. There is the boundary of the manifest not being abandoned, the boundary of the manifest being abandoned but the seed not being abandoned, the boundary of both being abandoned, and the boundary of both not being abandoned. There are four types. The first is that instead of cultivating the path for countless eons, one cultivates the path for a short period of time, such as three lifetimes, and attains the fruit of Arhatship. Although the seed of self-grasping is abandoned, the manifest is not abandoned, and it exists in a state of coexisting abandonment. For example, when the Teacher Buddha tamed the elephant in the past, many Arhats were frightened and ran away. Although those Arhats had abandoned the seed of self-grasping,
Chinese
这是因为过去串习的力量，仅仅显现为“我”的缘故。第二种情况是，世间道暂时断除了烦恼和分别念等显现，但不能断除种子。第三和第四种情况容易理解。证得大乘第八地之前，虽然仅有烦恼意的习气，但证得第八地时，就从根本上断除了。证得小乘的两个阿罗汉果位时，也没有了烦恼意的自性。同样，处于灭尽定中时，也没有烦恼意。灭尽定是小乘的两个阿罗汉和证得大乘圣道时获得的。即使不是这些，也能获得不还者中的“以身作证灭尽”的果位。这是指已经对无所有处以下生起了离贪，即使没有断除有顶的烦恼，也能现证有顶的心，通过修习寂止作意的等持，逐渐习惯于能遮止色声等显现的等持，从而获得灭尽定。菩萨圣者们由于无量的化现，难以一概而论。但暂时安住于灭尽定时，可以安立为没有烦恼意。不还者中的一类和两个小乘阿罗汉在安住于灭尽定时，绝对没有烦恼意。正如之前所说，无论大乘还是小乘的出世间道中，都没有烦恼意的自性。第三，宣说六入识：本体的差别在于，以色、声、香、味、触、法这六个对境为所缘的识，就是六入识。相的差别在于，不善、善以及非二者的舍受，这三种相都有产生。助伴的差别在于，五遍行、各别决定（即五境决定）、信等十一种善心所、六根本烦恼、二十随烦恼、四不定等心所，这些心所虽然不会同时全部作为眷属出现，但会作为六入识的眷
English
This is because of the power of past habituation, it only appears as "I." The second case is that the worldly path temporarily eliminates the manifestation of afflictions and discriminations, but cannot eliminate the seeds. The third and fourth cases are easy to understand. Until the eighth bhumi of the Mahayana is attained, although there is only the habit of afflicted mind, when the eighth bhumi is attained, it is eradicated from the root. When the two Arhat fruits of the Hinayana are attained, there is also no self-nature of afflicted mind. Similarly, when dwelling in the cessation attainment, there is no afflicted mind. Cessation attainment is attained by the two Arhats of the Hinayana and the attainment of the Mahayana noble path. Even if it is not these, one can also obtain the fruit of "testifying to cessation with the body" among the non-returners. This refers to one who has already developed detachment from the realm of nothingness and below, even if he has not eliminated the afflictions of the peak of existence, he can manifest the mind of the peak of existence, and through cultivating the samadhi of tranquil abiding, gradually become accustomed to the samadhi that can prevent the appearance of forms, sounds, etc., thereby attaining cessation attainment. Bodhisattva Aryas are difficult to generalize due to their infinite manifestations. But temporarily abiding in cessation attainment, it can be established that there is no afflicted mind. A class of non-returners and the two Hinayana Arhats, when abiding in cessation attainment, absolutely do not have an afflicted mind. As mentioned earlier, there is no self-nature of afflicted mind in the supramundane path of both Mahayana and Hinayana. Third, explaining the six entrances of consciousness: The difference in essence lies in the consciousness that takes the six objects of form, sound, smell, taste, touch, and dharma as its objects, which is the six entrances of consciousness. The difference in aspect lies in the fact that non-virtue, virtue, and equanimity, which is neither of the two, all three aspects arise. The difference in companions lies in the fact that the five omnipresent mental factors, the specific determination (i.e., the determination of the five objects), the eleven virtuous mental factors such as faith, the six root afflictions, the twenty secondary afflictions, and the four variable mental factors, etc., although these mental factors do not all appear as retinues at the same time, they will appear as retinues of the six entrances of consciousnes
Chinese
所有生起的（心），仅仅是各自能够生起而已。例如，当眼识生起善的时候，遍行五蕴等共同的眷属会生起，而信等十一种善心所等善的心所会生起，六根本烦恼等不善的（心所）不会生起。当眼识生起不善的时候，善的心所不会在它的眷属中生起。这六种入识都同样具有乐受、苦受和舍受三种感受。这八种识是同时生起呢？还是次第生起呢？如果这样想，那么两者都有。虽然没有直接提到五根识中的“五”，但因为其中也包括意识和染污意，所以从根本识阿赖耶识中，以什么样的近取因为缘，如果以染污意的近取因为缘，那么染污意也会生起。因此，有阿赖耶识和染污意同时生起的情况。同样，在这两者的基础上，如果以意识的近取因为缘，那么意识也会生起，因此有三者同时生起等，甚至八识全部同时生起的情况。如果没有以那个（相应的）近取因为缘，那么也有只生起一个的情况。例如，就像大海一样，如果出现微小的风等因缘，就会出现一层水波；如果近取因是大的因缘，就会像出现八层等无尽的水波一样。这五种根识，即使在每天的日日夜夜里，也会有短暂的间断而消失。从根本上断除，即使是获得阿罗汉果位时也没有，等等，因为不是绝对确定的，所以没有明确说明界限。意识的界限，一般说来是时时生起。但具体来说，在无想有情的状态下也没有。 <也说了在无暇之处。> 无想是属于果报大的有情中的一种，类似于从城市到寺庙的修行方式。那是最初生起的时候有意识，但从那以后，如果入定于那个禅定中
English
All arising (minds) are merely each capable of arising. For example, when eye consciousness arises as virtuous, the common retinue such as the five omnipresent mental factors will arise, and the virtuous mental factors such as faith and the eleven virtues will arise, while the non-virtuous ones such as the six root afflictions will not arise. When eye consciousness arises as non-virtuous, virtuous mental factors will not arise in its retinue. These six entering consciousnesses all equally possess the three feelings of pleasure, suffering, and equanimity. Do these eight consciousnesses arise simultaneously, or do they arise sequentially? If one wonders this, then both are possible. Although the "five" of the five sense consciousnesses is not explicitly mentioned, since it also includes mind consciousness and afflicted mind, from the fundamental consciousness, the Alaya consciousness, whatever proximate cause is focused on, if the proximate cause of the afflicted mind is focused on, then the afflicted mind will also arise. Therefore, there are cases where the Alaya consciousness and the afflicted mind arise simultaneously. Similarly, on top of these two, if the proximate cause of mind consciousness is focused on, then that will also arise, so there are cases where three arise simultaneously, and even up to all eight consciousnesses arising simultaneously. If that (corresponding) proximate cause is not focused on, then there are also cases where only one arises. For example, just like the ocean, if a small cause such as wind arises, then only one layer of water waves will appear; if the proximate cause is a large cause, then it will be like the appearance of eight layers or even endless water waves simultaneously. These five sense consciousnesses, even within each day and night, will have momentary interruptions and disappear. Cutting them off from the root, even when attaining the Arhat state, is not certain, so the definite boundary is not clearly stated. The boundary of mind consciousness is generally said to arise at all times. But specifically, it is also absent in the state of unconscious beings. <It is also said to be in unfavorable places.> Unconsciousness is one of the great fruit beings, residing in a way like going from a city to a monastery. That is, initially, there is consciousness when it is first born, but from then on, if one enters into samadhi in that concentration