English
English version: Because of the nature of objects, it is said that there is a parikalpita-lakṣaṇa (遍计所执自性, the nature of what is completely conceptualized). Because it relies on abhūta-parikalpa (虚妄分别性, the nature of false discrimination), it is said that there is a paratantra-lakṣaṇa (依他起自性, the nature of dependent origination). Because it relies on the emptiness of grāhya (所取, what is apprehended) and grāhaka (能取, what apprehends), it is said that there is a pariniṣpanna-lakṣaṇa (圆成实自性, the nature of perfect accomplishment). Having already revealed the aspect of what is encompassed by false discrimination, next, I will speak of the aspect of the means of entering animitta (无相, signlessness). The verse says: 'Relying on consciousness, something is obtained; from the absence of obtaining an object, it arises. Relying on the absence of obtaining an object, the absence of obtaining consciousness arises.' The treatise says: Because of relying on the obtaining of only consciousness (vijñapti-mātra, 唯识), first, there arises the absence of obtaining an object. Again, because of relying on the absence of obtaining an object, later, there arises the absence of obtaining consciousness. Through this means, one can enter the state where both what is apprehended and what apprehends are without characteristics. Furthermore, the verse says: 'Because consciousness has the nature of obtaining, it also becomes the absence of obtaining; therefore, know that the two obtainings are equal in the nature of non-obtaining.' The treatise says: When only consciousness arises, it appears as various illusory objects, therefore it is called 'obtaining something'. Because the obtained object has no real nature, the real nature of what obtains cannot be established either. Because the obtaining consciousness has no obtaining, the two obtainings, what is apprehended and what apprehends, equally become the nature of non-obtaining. Having revealed the aspect of the means of entering the signlessness of false discrimination, next, I will speak of this aspect of different gates. The verse says: 'The mind and mental factors of the three realms are false discrimination; only understanding the object is called 'mind', and also separately named 'mental factors'.' The treatise says: The aspect of the difference of false discrimination is the various minds and mental factors in the kāmadhātu (欲界, desire realm), rūpadhātu (色界, form realm), and ārūpyadhātu (无色界, formless realm). The aspect of different gates is: only being able to discern the general aspect of an object is called citta (心, mind); also being able to discern the specific aspects is called vedanā (受, feeling) and other caitta (心所, mental factors). Next, I will speak of this aspect of arising. The verse says: 'One is named 'conditioning consciousness', the second is named 'experiencer'; among these, what can experience and use, and what can discriminate and push, are mental factors.' The treatise says: 'Conditioning consciousness' refers to ālayavijñāna (阿赖耶识, store consciousness), because it is the condition for the arising of other consciousnesses. The pravṛtti-vijñāna (转识, evolving consciousness) that arises from ālayavijñāna as a condition is called 'experiencer' because it is the subject of experience. Among these consciousnesses, feeling is what can experience, saṃjñā (想, perception) is what can discriminate, and cetanā (思, volition), manaskāra (作意, attention), and other saṃprayukta-saṃskāra (相应行, associated formations) can push the various consciousnesses. These three assist the mind, therefore they are called mental factors. Next, I will speak of this aspect of defilement. -------------------------------------------------------------------------------- 曰。 覆障及安立 将导摄圆满 三分别受用 引起并连缚 现前苦果故 唯此恼世间 三二七杂染 由虚妄分别
Chinese
论曰。覆障故者。谓由无明覆如实理障真见故。安立故者。谓由诸行植本识中业熏习故。将导故者。谓有取识引诸有情至生处故。摄故者。谓名色摄有情自体故。圆满故者。谓六内处令诸有情体具足故。三分别故者。谓触能分别根境识三顺三受故。受用故者。谓由受支领纳顺违非二境故。引起故者。谓由爱力令先业所引后有得起故。连缚故者。谓取令识缘顺欲等连缚生故。现前故者。谓由有力令已作业所与后有诸异熟果得现前故。苦果故者。谓生老死性有逼迫酬前因故。唯此所说十二有支。逼恼世间令不安隐。三杂染者。一烦恼杂染。谓无明爱取。二业杂染谓行有。三生杂染。谓余支。二杂染者。一因杂染。谓烦恼业。二果杂染。谓所余支。七杂染者。谓七种因。一颠倒因。谓无明。二牵引因。谓行。三将导因。谓识。四摄受因。谓名色六处。五受用因。谓触受。六引起因。谓爱取有。七厌怖因。谓生老死。此诸杂染无不皆由虚妄分别而得生长。此前总显虚妄分别有九种相。一有相。二无相。三自相。四摄相。五入无相方便相。六差别相。七异门相。八生起相。九杂染相。如是 现代汉语译本： 说： ‘覆盖和障碍，引导和摄取圆满，三种分别和受用，引起和连接束缚，显现苦果的缘故，唯有这些恼乱世间。三种、两种、七种杂染，都是由于虚妄分别。’ 论曰：‘覆盖的缘故’，是指由于无明覆盖如实的道理，障碍真实的见解的缘故。‘安立的缘故’，是指由于诸行在根本识中植入业的熏习的缘故。‘引导的缘故’，是指有取识引导诸有情到出生之处的缘故。‘摄取的缘故’，是指名色摄取有情的自体（自身）的缘故。‘圆满的缘故’，是指六内处使诸有情的身体具足的缘故。‘三种分别的缘故’，是指触能分别根、境、识三者，顺应三种感受的缘故。‘受用的缘故’，是指由受支领纳顺境、违境和非顺非违境的缘故。‘引起的缘故’，是指由爱的力量，使先业所引导的后有得以生起的缘故。‘连接束缚的缘故’，是指取使识缘于顺欲等，连接束缚于生死的缘故。‘显现的缘故’，是指由（业的）力量，使已作业所给予的后有的各种异熟果得以显现的缘故。‘苦果的缘故’，是指生老死的性质具有逼迫，酬偿前世因的缘故。唯有这所说的十二有支，逼迫恼乱世间，使之不得安稳。三种杂染是：一、烦恼杂染，指无明、爱、取。二、业杂染，指行、有。三、生杂染，指其余诸支。两种杂染是：一、因杂染，指烦恼和业。二、果杂染，指其余诸支。七种杂染是：指七种因。一、颠倒因，指无明。二、牵引因，指行。三、将导因，指识。四、摄受因，指名色、六处。五、受用因，指触、受。六、引起因，指爱、取、有。七、厌怖因，指生、老、死。这些杂染没有不是由于虚妄分别而得以生长。前面总共显示了虚妄分别有九种相：一、有相，二、无相，三、自相，四、摄相，五、入无相方便相，六、差别相，七、异门相，八、生起相，九、杂染相。就像这样。
English
English version: Said: 'Covering and obstruction, guiding and embracing to perfection, Three kinds of discrimination and reception, Arising and connecting bondage, Because of the manifestation of suffering results, Only these afflict the world. Three, two, seven kinds of defilements, Are due to false discrimination.' The Treatise says: 'Because of covering', it means that due to ignorance (Avidya) covering the true principle, obstructing true insight. 'Because of establishing', it means that due to actions (Samskara) planting karmic imprints in the fundamental consciousness (Alaya-vijnana). 'Because of guiding', it means that consciousness with grasping (Vijnana) leads sentient beings to the place of birth. 'Because of embracing', it means that name and form (Nama-rupa) embrace the self-nature of sentient beings. 'Because of perfection', it means that the six internal sense bases (Sadayatana) make the bodies of sentient beings complete. 'Because of three kinds of discrimination', it means that contact (Sparsha) can discriminate the three: root (Indriya), object (Vishaya), and consciousness (Vijnana), according to the three kinds of feelings (Vedana). 'Because of reception', it means that the feeling branch (Vedana) receives pleasant, unpleasant, and neutral objects. 'Because of arising', it means that due to the power of love (Trsna), the later existence (Bhava) led by previous karma can arise. 'Because of connecting bondage', it means that grasping (Upadana) causes consciousness to be connected and bound to birth and death by clinging to desires. 'Because of manifestation', it means that due to the power (of karma), the various ripened fruits (Vipaka) of later existence given by past actions can manifest. 'Because of suffering results', it means that the nature of birth, old age, and death (Jati, Jara, Marana) has coercion, repaying past causes. Only these twelve branches of existence (Dvadasanga Pratityasamutpada) that have been spoken of, oppress and afflict the world, causing it to be unstable. The three kinds of defilements are: 1. Defilement of afflictions (Klesha), referring to ignorance (Avidya), love (Trsna), and grasping (Upadana). 2. Defilement of karma (Karma), referring to actions (Samskara) and existence (Bhava). 3. Defilement of birth (Jati), referring to the remaining branches. The two kinds of defilements are: 1. Defilement of cause, referring to afflictions and karma. 2. Defilement of result, referring to the remaining branches. The seven kinds of defilements are: referring to seven causes. 1. Cause of inversion, referring to ignorance (Avidya). 2. Cause of attraction, referring to actions (Samskara). 3. Cause of guiding, referring to consciousness (Vijnana). 4. Cause of embracing, referring to name and form (Nama-rupa) and the six sense bases (Sadayatana). 5. Cause of reception, referring to contact (Sparsha) and feeling (Vedana). 6. Cause of arising, referring to love (Trsna), grasping (Upadana), and existence (Bhava). 7. Cause of aversion, referring to birth, old age, and death (Jati, Jara, Marana). These defilements all grow due to false discrimination (Vikalpa). The foregoing generally shows that false discrimination has nine aspects: 1. Aspect of existence (Lakshana). 2. Aspect of non-existence. 3. Aspect of self-nature. 4. Aspect of embracing. 5. Aspect of entering the means of non-existence. 6. Aspect of difference. 7. Aspect of different gates. 8. Aspect of arising. 9. Aspect of defilement. Like this. --------------------------------------------------------------------------------
Chinese
已显虚妄分别。今次当说所知空性。颂曰。 诸相及异门 义差别成立 应知二空性 略说唯由此 论曰。应知所取能取空性。略说但由此相等五。所知空性其相云何。颂曰。 无二有无故 非有亦非无 非异亦非一 是说为空相 论曰。无二谓无所取能取。有无谓有二取之无。此即显空无性为性。故此空相非有非无。云何非有无。二有故。云何非无有。二无故。此显空相非有非无。此空与彼虚妄分别非异非一。若异应成法性异法。便违正理。如苦等性。若一则应非净智境。亦非共相。此即显空与妄分别离一异相。所知空性异门云何。颂曰。 略说空异门 谓真如实际 无相胜义性 法界等应知 论曰。略说空性有此异门。云何应知此异门义。颂曰。 由无变无倒 相灭圣智境 及诸圣法因 异门义如次 论曰。即此中说所知空性。由无变义说为真如。真性常如。无转易故。由无倒义说为实际。非诸颠倒。依缘事故。由相灭义说为无相。此中永绝一切相故。由圣智境义说为胜义性。是最胜智所行义故。由圣法因义说为法界。以一切圣法缘此生故。此中界者。即是因义无我等义如理应知。云何应知空性差别。颂曰。 此杂染清净 由有垢无垢 现代汉语译本： 已经阐明了虚妄分别。现在应当讲述所知空性。颂词说： ‘诸相及异门，义差别成立，应知二空性，略说唯由此。’ 论述说：应当了解所取（Grasped object）和能取（Grasper）的空性。简略地说，仅仅由此相等五种方式来了解。所知空性的相是什么样的呢？颂词说： ‘无二有无故，非有亦非无，非异亦非一，是说为空相。’ 论述说：‘无二’是指没有所取和能取。‘有无’是指存在对二取的否定。这便显示了空以无自性为自性。因此，这个空的相既非有也非无。为什么说非有非无呢？因为二者都存在（指所取和能取）。为什么说非无有呢？因为二者都不存在（指对所取和能取的执着）。这显示了空的相既非有也非无。这个空与那个虚妄分别既非相异也非同一。如果相异，就应当成为法性（Dharmata）与法（Dharma）相异，这便违背了正理，如同苦等自性。如果同一，那么就应当不是清净智慧的境界，也不是共同的相。这便显示了空与虚妄分别远离了一异之相。所知空性的异门是什么呢？颂词说： ‘略说空异门，谓真如（Tathata）实际（Bhūtakoti），无相（Animitta）胜义性（Paramārtha），法界（Dharmadhātu）等应知。’ 论述说：简略地说，空性有这些不同的名称。应当如何理解这些不同名称的含义呢？颂词说： ‘由无变无倒，相灭圣智境，及诸圣法因，异门义如次。’ 论述说：即在此中讲述所知空性。由于‘无变’的含义，称其为真如，真性恒常如是，没有转变的缘故。由于‘无倒’的含义，称其为实际，不是各种颠倒的所依缘故。由于‘相灭’的含义，称其为无相，因为其中永远断绝了一切相。由于‘圣智境’的含义，称其为胜义性，因为是最殊胜的智慧所行之境。由于‘圣法因’的含义，称其为法界，因为一切圣法都依此而生。此处的‘界’，就是‘因’的意思，无我等的含义应当如理了解。应当如何了解空性的差别呢？颂词说： ‘此杂染清净，由有垢无垢。’