Chinese
已经多次阐述过了。由于业力的力量，它无法产生善趣和恶趣的成熟果报，而是将执着于我的同类习气积累在阿赖耶识中，并且不放弃以“我”的想法而自负的执着形态。如前所述：像这样执着于我，以及产生“我是”的傲慢，和具有自负形态的意，无论在有心或无心的状态下，都总是与阿赖耶识一同生起和运作。那是对阿赖耶识以“我是”和“我所有”的方式去执着和自负。第七个是，从“无垢无执”到“第二是贪欲界”之间所阐述的内容。这也是解释了《对境经》中，为了证实有烦恼意，所提出的理证。如果不存在烦恼意，就会有五个过失：第一，六识中的任何一识都不会成为它的眷属，因此会变成没有不共无明的过失。因为没有主就没有眷属，所以由名为我痴的心理产生的，在没有我的情况下，仍然以“我”的想法而自负的，不共的染污无明就会消失。如《法句经》所说：对于真实义，成为心的障碍，恒常生起者，称为不共无明。如是，只要它存在于相续中，就会阻碍证悟无我的智慧生起，并且恒常作为烦恼意的眷属而生起，还会引来贪欲等其他烦恼。“于我或我所愚昧之相”即称为不共的无明。如果众生的相续中没有作为所依的烦恼意，那么所依的不共无明也会消失。这是因为六识不稳定且时间不同，特别是五根门向外看且对境不同，与未被遮蔽的阿赖耶识本体也不同。而且，它也不是依靠其他识而产生的。因此，因为有不共的无明，所以可以成立作为其所依的烦恼意也是存在的。第二，确定
English
It has been explained many times. Due to the power of karma, it cannot produce the ripening results of good and bad destinies, but rather accumulates the similar habits of clinging to self in the Alaya consciousness, and does not abandon the form of clinging with the conceited thought of "I." As mentioned before: Like this, clinging to "I," and the pride of thinking "I am," and the mind with a conceited form, whether in a state of mind or without mind, always arises and operates together with the Alaya consciousness. That is to cling to and be conceited about the Alaya consciousness in the way of "I am" and "mine." The seventh is what is explained from "immaculate non-attachment" to "the second is the desire realm." This also explains the reasoning presented in the Sutra on Objects to prove that there is an afflicted mind. If there is no afflicted mind, there will be five faults: First, none of the six consciousnesses will become its retinue, so there will be the fault of becoming without non-common ignorance. Because there is no retinue without a master, the non-common defiled ignorance that arises from the mind called self-delusion, which is conceited with the thought of "I" even in the absence of self, will disappear. As the Dharma Abhidhamma Sutra says: That which engages in the true meaning, becomes a constant obstacle to the mind, is called non-common ignorance. Thus, as long as it exists in the continuum, it will hinder the arising of the wisdom that sees the selflessness, and will constantly arise as a retinue of the afflicted mind, and will also attract other afflictions such as desire. The form of being deluded about "I" or "mine" is called non-common ignorance. If there is no afflicted mind as a basis in the continuum of sentient beings, then the non-common ignorance that is relied upon will also disappear. This is because the six consciousnesses are unstable and the times are different, especially the five sense doors look outward and the objects are different, and the un-obscured Alaya consciousness is also different in nature. Moreover, it does not arise relying on other consciousnesses. Therefore, because there is non-common ignorance, it can be established that the afflicted mind, which is its basis, also exists. Second, the certainty
Chinese
没有意义的过失是：如果不存在烦恼意，由于总是执着于我，傲慢或执着于自我，那么作为意，就失去了安立其定义的基础。因为除了烦恼意之外，其他的识是不能这样说的。五根识是没有分别的，意识是偶尔的，阿赖耶识是没有被遮蔽的，因此它们没有我执。因此，《楞伽经》中说：“我执即是意。”又说：“意总是傲慢。”等等，因为正确地阐述了定义，所以确定了烦恼意是其基础。第三，如同五根需要增上缘一样，意识也失去了没有增上缘的过失是：如果不如是承认烦恼意，那么五种他起识就没有像具有俱生处的增上缘一样。意识本身会使其对境完全具有烦恼的相状，因此推论它不具有作为所依的增上缘。因为它的俱生处没有烦恼意，也没有其他的。因为刚过去的六者意不是实体，并且意识和时间不一致，所以它不能像根识一样作为俱生处。导师功德光在《摄抉择分》的释文中也说：束缚于相的处所是烦恼意。就像在《摄抉择分》中也说：意识也叫做住在意中，理由是如果意没有停止，那么诸识也不会从相的束缚中解脱，如果证悟了，就会从中解脱。等等。因为阿赖耶识是因缘，而不是增上缘。因此，作为意识增上缘的烦恼意是存在的。《楞伽经》中也说：意和识，以及成熟者，意是从阿赖耶识中产生的，识是从意中产生的。如果常住部说：意的增上缘是由心（心脏）产生的。那么，无色界的众生没有心脏
English
The fault of being meaningless is: If there is no afflicted mind (kliṣṭamanas), then because of always clinging to self, being arrogant or attached to self, as mind, it loses the basis for establishing its definition. Because other consciousnesses besides the afflicted mind cannot be spoken of in this way. The five sense consciousnesses are non-conceptual, mind consciousness is occasional, and the ālaya-vijñāna is unobscured, therefore they do not have self-grasping. Therefore, the Laṅkāvatāra Sūtra says: "Self-attachment itself is mind." And it says: "Mind is always arrogant." etc. Because the definition is correctly explained, it is determined that the afflicted mind is its basis. Third, the fault of the mind consciousness not having a dominant condition, just like the five senses needing a dominant condition is: If the afflicted mind is not accepted, then the five other-dependent consciousnesses do not have a dominant condition of a co-emergent place. The mind consciousness itself makes its object completely characterized by affliction, therefore it follows that it does not have a dominant condition that is a basis. Because its co-emergent place does not have an afflicted mind, nor anything else. Because the immediately preceding sixth mind is not a substance, and the mind consciousness and time are not simultaneous, it cannot be a co-emergent place like the sense consciousnesses. The teacher Guṇaprabha also said in the commentary on the *Stages of the Grounds*: The place that binds to characteristics is the afflicted mind. Just as it is also said in the *Compendium of Ascertainments*: The mind consciousness is also called abiding in the mind, the reason is that if the mind has not ceased, then the consciousnesses will not be liberated from the bonds of characteristics, and if one is realized, one will be liberated from it. etc. Because the ālaya-vijñāna is a causal condition, but not a dominant condition. Therefore, the afflicted mind, which is the dominant condition of mind consciousness, exists. The Laṅkāvatāra Sūtra also says: Mind and consciousness, and that which has matured, mind arises from the ālaya-vijñāna, consciousness arises from mind. If the Sthavira school says: The dominant condition of mind is produced by the heart. Then, formless beings do not have hearts.
Chinese
必须要有烦恼意。此外，诸位比丘，意是内在的生处，无色，不可见，无碍。经中如是说，也造成了损害。第四个过失是两个等持没有差别。如果没有烦恼意，那么无想等持和灭尽等持二者就没有差别了。因为二者都是仅仅阻断了六识。如果认为两个等持没有差别，那么是有差别的。无想等持是以烦恼意作为等持的自性，因此不能超越轮回。灭尽等持是无漏的，通过修习等持或者现法寂灭而获得超越的果位。此外，即使地和作意等有差别，如果本体没有差别，那么想和受的寂灭与不寂灭也没有差别了。因此，灭尽定是阻断了烦恼意，平息了我执，是极为殊胜的。因此，其所遮止的烦恼意是成立存在的。不仅如此，如果没有所依的烦恼意，那么在无想生的时候，相续中就没有我执了。这样的话，如来和圣者们也不会视其为无暇之处而加以呵斥和舍弃。如果仅仅因为脱离了入定之识就舍弃，那么也应该舍弃灭尽定，这样就太过分了。这是因为即使阻断了六识，仍然有我执，因此烦恼意必定是成立的。即使如此，不还者因为脱离了无所有处的欲贪而获得灭尽等持，也是通过超越道的威力而获得的。因此，在等持的时候，即使烦恼意止息，从灭尽定中出定的时候，仍然会从阿赖耶识中产生。同样，见无我也是对治我等见解的对治，对治和不相容的双方不可能同时存在，因此在超越世间的道的时候会止息，但是从定中出定的时候，因为没有从根本上断除种子，所以仍然会从阿赖耶识中产生。阿罗汉是断除了所有烦恼的，因此没有烦恼意以及种子。这是因为有
English
There must be afflicted mind. Furthermore, monks, mind is the inner sense-sphere, formless, invisible, and unimpeded. As it is said in the scriptures, it also causes harm. The fourth fault is that the two meditative absorptions become indistinguishable. If there is no afflicted mind, then the absorption of non-discrimination and the absorption of cessation would be no different. Because both are merely blocking the six consciousnesses. If one thinks that the two absorptions are not different, then there is a difference. The absorption of non-discrimination takes the afflicted mind as the nature of the absorption, therefore it cannot transcend samsara. The absorption of cessation is unpolluted, and one obtains the fruit of transcendence by practicing meditative absorption or by the peace of phenomena in this life. Furthermore, even if there are differences in ground and attention, if there is no difference in essence, then there is no difference between the cessation and non-cessation of thought and feeling. Therefore, the cessation attainment is the blocking of the afflicted mind, pacifying self-grasping, and is extremely superior. Therefore, the afflicted mind that it negates is established as existing. Moreover, if there is no afflicted mind as a basis, then when one is born without thought, there will be no self-grasping in the continuum. In this way, the Tathagatas and the noble ones would not regard it as a place of disadvantage and rebuke and abandon it. If one abandons it merely by being separated from the consciousness of entering into absorption, then one should also abandon cessation, which would be too extreme. This is because even though the six consciousnesses are blocked, there is still self-grasping, therefore the afflicted mind must be established. Even so, the non-returner obtains the absorption of cessation by being free from desire and attachment to the realm of nothingness, which is also obtained through the power of the transcendent path. Therefore, during the absorption, even if the afflicted mind ceases, when one arises from the absorption of cessation, it will still arise from the Alaya consciousness. Similarly, seeing selflessness is the antidote to the views of self and so on, and the antidote and the incompatible sides cannot exist simultaneously, so it will cease at the time of the path that transcends the world, but when one arises from the absorption, because the seeds have not been eradicated from the root, they will still arise from the Alaya consciousness. An Arhat is one who has abandoned all afflictions, therefore there is no afflicted mind or seeds. This is because there is
Chinese
就像通过修习顶峰的烦恼来断除烦恼一样，当获得阿罗汉果位时，就通过无间道来断除，从而获得知晓断尽和不生的智慧。菩萨在第八地，烦恼的垢染及其根本得以平息，烦恼意与种子一同，获得转依的无分别智慧等的自在。最终在佛地转依为平等性智。第五个过失是，一切时处都将没有我执。如果烦恼意不存在，那么作为我执之所依的无明之所依就不存在了，因此在三时的一切时间和场合中，对于取阿赖耶识的蕴，执着为我或我的情况就不存在了。因此，在善等三种法的场合中，也不会产生我执，因此它们必定会成为不被我执束缚的善等。不能这样认为，因为在孩童的心相续中，诸如“我行布施”等善，以及“我作损害”等不善，以及“我从事工巧”等未被教证所指明的场合中，我执本身是普遍存在和运行的。而它依赖于无明，无明又依赖于烦恼意，因此它被证实是存在的，并且也是其他烦恼的根本。如《小部经》中也说：“烦恼意恒时，与烦恼一同生，与烦恼一同生且灭，它若未从烦恼中解脱，就不会改变。”如此宣说的这些理路，在《摄大乘论》中也说：“若无烦恼意，则与不杂无明，以及五者相同，等至之差别，以及无定义之过失。无想而生之相续，将有无我执之过失。具有我执者，在一切方面都不合理。”如此非常清晰地显示了。因此，如果烦恼意不存在，那么不杂的无明和与五者相同二者将不复存在，并且其下的等至的差别，以及自诩为我的意之
English
Just as afflictions at their peak are abandoned through meditation, so too, when one attains the state of an Arhat, one abandons them through the uninterrupted path, thereby gaining the knowledge of exhaustion and non-arising. When a Bodhisattva is on the eighth ground, the stains of affliction, along with their roots, are pacified, and the afflicted mind, along with its seeds, is transformed, gaining mastery over non-conceptual wisdom and the like. Ultimately, in the Buddha-ground, it is transformed into the wisdom of equality. The fifth fault is that there will be no self-grasping at all times. If the afflicted mind does not exist, then the basis of ignorance, which is the basis of self-grasping, does not exist. Therefore, in all times and occasions of the three times, the aggregates that take the all-ground consciousness will not have the grasping of 'I' or 'mine.' Therefore, even in the circumstances of the three dharmas, such as virtue, self-grasping will not arise, and therefore they will necessarily become virtues and so on that are not bound by self-grasping. This cannot be accepted, because in the minds of children, such as the virtue of 'I give alms,' and the non-virtue of 'I do harm,' and in all circumstances not indicated by scripture, such as 'I do crafts,' self-grasping itself is universally present and active. And that depends on ignorance, and that also depends on the afflicted mind, so it is proven to exist and is also the root of other afflictions. As it is also said in the Miscellaneous Sutras: 'The afflicted mind always, arises together with afflictions, arises and ceases together with afflictions, if it is not liberated from afflictions, it will not change.' These reasonings that have been explained in this way are also stated in the Compendium of Vehicles: 'If there is no afflicted mind, then unmixed ignorance, and being the same as the five, the difference of meditative absorption, and the fault of having no definition will occur. The continuum of arising without perception will have the fault of having no self-grasping. Having self-grasping is not reasonable in any way.' Thus it is shown very clearly. Therefore, if the afflicted mind does not exist, then the unmixed ignorance and being the same as the five will not exist, and below that, the difference of meditative absorption, and the mind that boasts of being 'I'