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上。此人发心始觉观察此理。三者初地以上乃至十地。名小分知。四者诸佛佛乃穷了真妄缘起相生之义也。文显可知。自下释所以。何以故是心本来清净而有无明者。真识随缘成妄义也。无明是其无明识也。为无明所染有染心者。业识以下名为染心。虽有染心常恒不变。虽相成染真性不改。故胜鬘中。自性清净心为烦恼所染。难可了知。真而成妄。似妄恒真。此理诸佛所穷。非识智所能。是故以下结显难知。是故此义唯佛能知者。指佛为证。所谓心性者出其体性。常无念故名为不变。以不达一法界心不相应忽然念起名为无明者。结上为无明所染也。上明结者上中自性清净。自下第三明返本时断惑分齐。此中有二。一者正明断分齐。二者言相应者以下释相应不相应名。就初中有二。一者明六识惑灭。二者明七识惑尽。六识中惑者有二。一者执取相。二者计名字相。对治解者是意识中相应之慧治前二惑。成实论中说为空心。计名字者。小乘法中见道时断。大乘之中十信时断。执取相者小乘法中得无学。时断毕竟也。大乘之中种性时断。今此论中略无计名字惑断也。言六染心者除无明识。其余皆是为染心也。有六种者通举六七识也。一者言执相应。染者是执取相也。信相应。地者是种性也。对治慧者。小乘之中入无余时尽。 大乘法中初地时尽。二者言不断染者是犹续识。种性以上乃至初地尽也。智相应染者依具戒地者是第二地。无相方便地者是七地也。自八地无相方便。故名无相方便。现色不相应染言色自在地者是第八地。能净佛土名色自在。言能见者是转识也。心自在地者是第九地。善知初心名心自在。第六业识染菩萨尽地者是第十地。不了一法义者是根本无明地也。地前学断。初地以上离断。佛地穷尽。故胜鬘云。无明地佛智所断也。对治解者犹是七识。缘照之解治前六种。此解亦尽。初地断舍至佛乃尽。问曰。如来地中断无明业者。真照断惑合曰断有二种。一者正断。二者证断。缘照正断。真照证断。今此论中就证断门。故入如来地断也。自下第二释相应不相应之名义。释意不同。如毗昙义。心数同时。心王起时诸数并起。相助成故名为相应。如成实论义。心数前后。识心灭后想心同取一青境中。名为相应。大乘法中心相转粗。染用与心共相应。故名相应也。谓心念法异者。念是染用心知。知相缘相同故者。心体是知染用亦知。詑境迷故言同知缘也。不相应者。即心不觉常无别异。即指心体。以为无明。非是心外缘有迷用。全体是心。全体是迷。故无别异。不同知相缘相者。体用无异故也。亦可心与境界共相体故名心相应。前六 现代汉语译本 大乘佛法中，初地（菩萨修行阶位的第一层）在何时结束？有两种说法：一种认为‘不断染者’是指仍然延续阿赖耶识（第八识，含藏一切种子）的状态，这种情况从种性位（未发菩提心前的状态）以上直到初地结束。另一种认为‘智相应染者’，是指依止具足戒律的菩萨所处的第二地。‘无相方便地’指的是第七地。从第八地开始，因为已经没有有相的方便，所以称为‘无相方便’。‘现色不相应染’，指的是色自在地，也就是第八地。能够清净佛土，就称为色自在。‘能见者’指的是转识（转变阿赖耶识的智慧）。‘心自在地’指的是第九地。能够善于了解初心，就称为心自在。第六种‘业识染’，菩萨断尽这种染污的阶段是第十地。‘不了一法义者’，指的是根本无明地（对事物真相不明白的状态）。 在初地之前，通过学习来断除烦恼；初地以上，通过证悟来断除烦恼；佛地（佛的境界）达到彻底的断除。所以《胜鬘经》中说，无明地是被佛智所断除的。‘对治解’仍然是七识（眼、耳、鼻、舌、身、意、末那识）的作用。通过缘照之解来对治前六种识的染污。这种‘解’也会断尽，从初地开始断舍，直到佛地才彻底断尽。问：如来地中断除无明业，是通过真照（如来的真实智慧）来断除迷惑吗？断除有二种：一是正断，二是证断。缘照是正断，真照是证断。现在这部论中，是从证断的角度来说的，所以说进入如来地才断除无明业。 下面第二部分解释‘相应’和‘不相应’的名称和含义。不同的解释有不同的意义。比如毗昙宗的观点认为，心和心所（心理活动）是同时生起的。心王（主要的心识）生起时，各种心所也同时生起，互相帮助成就，所以称为‘相应’。如成实论的观点认为，心和心所是前后生起的。识心灭去之后，想心也同样取一个青色的境界，这称为‘相应’。大乘佛法中，心相的转变是粗显的，染污的作用与心共同相应，所以称为‘相应’。所谓‘心念法异者’，是指念是染污的用心认知。‘知相缘相同故者’，是指心体是知，染污的作用也是知，因为迷惑于外境，所以说共同认知外缘。‘不相应者’，是指心不觉悟，常无差别和变异，这里指的是心体，把它作为无明，而不是心外另有缘起的迷惑作用。整个心体就是迷惑，所以没有差别和变异，不同于知相和缘相。也可以说，心与境界共同构成一体，所以称为心相应。前六识...
English
English version In Mahayana Buddhism, when does the first Bhumi (the first stage of Bodhisattva's path) end? There are two views: one is that 'those who do not cease defilements' refers to the state where Alaya-vijnana (the eighth consciousness, containing all seeds) continues, which is from the state of Gotra (before generating Bodhicitta) up to the end of the first Bhumi. The other is that 'defilements corresponding to wisdom' refers to the second Bhumi, where Bodhisattvas rely on complete precepts. 'The Bhumi of non-conceptual means' refers to the seventh Bhumi. From the eighth Bhumi onwards, because there are no more conceptual means, it is called 'non-conceptual means'. 'Defilements not corresponding to the manifestation of form' refers to the form-mastery Bhumi, which is the eighth Bhumi. Being able to purify the Buddha-land is called form-mastery. 'Those who can see' refers to the transformed consciousness (the wisdom that transforms Alaya-vijnana). 'The Bhumi of mind-mastery' refers to the ninth Bhumi. Being able to understand the initial intention well is called mind-mastery. The sixth type of 'defilement of karma-consciousness', the stage at which Bodhisattvas completely eliminate this defilement is the tenth Bhumi. 'Those who do not understand the meaning of a single Dharma' refers to the ground of fundamental ignorance (the state of not understanding the true nature of things). Before the first Bhumi, afflictions are cut off through learning; from the first Bhumi onwards, afflictions are cut off through realization; the Buddha Bhumi (the state of Buddha) achieves complete severance. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the ground of ignorance is cut off by the wisdom of the Buddha. 'Antidotal understanding' is still the function of the seven consciousnesses (eye, ear, nose, tongue, body, mind, Manas). The defilements of the first six consciousnesses are counteracted through the understanding of dependent origination. This 'understanding' will also be exhausted, starting from the first Bhumi and completely exhausted until the Buddha Bhumi. Question: Does the Tathagata Bhumi cut off the karma of ignorance through true illumination (the true wisdom of the Tathagata) to cut off delusion? There are two types of severance: one is direct severance, and the other is realized severance. Dependent origination is direct severance, and true illumination is realized severance. Now, in this treatise, it is from the perspective of realized severance that it is said that the karma of ignorance is cut off only upon entering the Tathagata Bhumi. The second part below explains the names and meanings of 'corresponding' and 'non-corresponding'. Different explanations have different meanings. For example, the view of the Sarvastivada school is that the mind and mental factors (psychological activities) arise simultaneously. When the mind-king (the main consciousness) arises, various mental factors also arise simultaneously, helping each other to achieve, so it is called 'corresponding'. According to the view of the Satyasiddhi school, the mind and mental factors arise sequentially. After the mind of consciousness ceases, the mind of thought also takes a blue realm, which is called 'corresponding'. In Mahayana Buddhism, the transformation of mind-aspects is coarse and obvious, and the function of defilement corresponds with the mind, so it is called 'corresponding'. The so-called 'the mind thinks of different dharmas' means that thought is the defiled use of mind to cognize. 'The aspects of knowing and the conditions are the same' means that the essence of mind is knowing, and the function of defilement is also knowing. Because of being deluded by external realms, it is said that they jointly cognize external conditions. 'Non-corresponding' refers to the mind not being enlightened, always without difference and variation, which refers to the essence of mind, taking it as ignorance, rather than another arising function of delusion outside the mind. The entire mind is delusion, so there is no difference and variation, unlike the aspects of knowing and the conditions. It can also be said that the mind and the realm together form a unity, so it is called mind-corresponding. The first six consciousnesses... --------------------------------------------------------------------------------
Chinese
种中现识以后是相应者是粗判。知识之中染净分别故名相应。若细寻者但无明地是。不相应业识以后是相应义。皆是恒沙末故。此义更穷应当广论。于中二门分别。一对心识明其相应不相应义。二就惑体明相应不相应义。言对心者心有三种。一者事识心所。谓六识。二者妄识心。谓第七识。三者真识心。谓第八识。彼事识中所有烦恼有二义。一相应义。谓现起之惑烦恼之心。与心别体共心同缘。故曰相应。如想受等。二不相应义。谓性成之结。即说心体为烦能性。不别有数与彼心王共相应。故曰不相应也。妄识之中亦有二义。心有六重。此如上说。此六种中根本四重是不相应。末后两重名相应义。相应之义释不异前。不相应者即指七识。妄想心体以为烦恼。非是心外别有烦恼共心相应。名不相应也。问曰。何故粗者相应细不相应。释曰。粗者有时作意别相而起。故与心别共相应。细者性成非别起。故名不相应。真识之中亦有两义。真妄和合名相应义。真妄性别名不相应。次就惑体相其相应不相应义。惑体有四。一无明地。二无明起。三四位地。四四住地起。四种中无明住地定不相应。故胜鬘云。心不相应无始无明住地也。妄识之心体是无明故不相应。无明前起经说相应。故胜鬘云。于此起烦恼刹那相应。而随义细论于 现代汉语译本 从种子生出现识之后，与它相应的（烦恼）是粗略的判断。在知识之中，因为有染污和清净的分别，所以称为相应。如果仔细探究，只有无明地（Avidya-bhumi，无明的状态）是（不相应的）。不相应的业识之后，就是相应的意义。这些都像恒河沙末一样细微。这个意义如果更深入地探究，应该广泛地讨论。其中分为两个方面来分别：一是针对心识，阐明其相应与不相应的意义；二是就惑体，阐明相应与不相应的意义。 说到针对心识，心有三种：一是事识心所，指六识；二是妄识心，指第七识（Manas-vijnana，末那识）；三是真识心，指第八识（Alaya-vijnana，阿赖耶识）。在事识中，所有的烦恼有两种意义：一是相应义，指现起的迷惑烦恼之心，与心是不同的个体，共同缘取对象，所以称为相应，如想、受等（Samjna，Vedana，想和受是心所法）。二是不相应义，指本性成就的结使（Klesha，烦恼），即说心体本身就是烦恼的能性，没有另外的数量与心王（Citta，心）共同相应，所以称为不相应。 在妄识之中，也有两种意义。心有六重，这如上面所说。这六种中，根本的四重是不相应，最后两重称为相应义。相应的意义解释与前面相同。不相应，就是指第七识，以妄想心体作为烦恼，不是心外另有烦恼与心相应，所以称为不相应。问：为什么粗略的（烦恼）是相应的，细微的（烦恼）是不相应的？回答：粗略的（烦恼）有时通过作意（Manasikara，心理活动）和不同的相状而生起，所以与心是不同的，共同相应。细微的（烦恼）是本性成就的，不是另外生起的，所以称为不相应。 在真识之中，也有两种意义：真和妄和合，称为相应义；真和妄的性别，称为不相应。其次，就惑体来观察其相应与不相应的意义。惑体有四种：一、无明地（Avidya-bhumi）；二、无明起；三、四位地；四、四住地起。四种中，无明住地（Avidya-avastha-bhumi，无明烦恼的根本处所）一定是不相应的。所以《胜鬘经》（Srimala-devi-simhanada-sutra）说：‘与心不相应的无始无明住地。’妄识的心体就是无明，所以不相应。无明前起，经中说是相应的。所以《胜鬘经》说：‘于此起烦恼刹那相应。’而随着意义的细微讨论，于……
English
English version After the seed produces the present consciousness, the corresponding (afflictions) are rough judgments. Within knowledge, because there is discrimination between defilement and purity, it is called 'corresponding'. If one investigates closely, only the ground of ignorance (Avidya-bhumi, state of ignorance) is (non-corresponding). After the non-corresponding karmic consciousness, there is the meaning of 'corresponding'. These are all as fine as the dust of the Ganges River. If this meaning is explored more deeply, it should be discussed extensively. Within this, there are two aspects to distinguish: first, regarding the mind-consciousness, clarifying the meaning of corresponding and non-corresponding; second, regarding the substance of delusion, clarifying the meaning of corresponding and non-corresponding. Speaking of addressing the mind-consciousness, there are three types of mind: first, the mind and mental factors of objective consciousness, referring to the six consciousnesses; second, the mind of deluded consciousness, referring to the seventh consciousness (Manas-vijnana); third, the mind of true consciousness, referring to the eighth consciousness (Alaya-vijnana). In the objective consciousness, all afflictions have two meanings: first, the meaning of 'corresponding', referring to the mind of currently arising delusion and affliction, which is a different entity from the mind, sharing the same object, so it is called 'corresponding', such as thought, feeling, etc. (Samjna, Vedana, thought and feeling are mental factors). Second, the meaning of 'non-corresponding', referring to the inherent fetters (Klesha, afflictions), that is, saying that the mind-essence itself is the nature of affliction, without a separate number co-corresponding with the mind-king (Citta, mind), so it is called 'non-corresponding'. In the deluded consciousness, there are also two meanings. The mind has six layers, as mentioned above. Among these six, the fundamental four layers are non-corresponding, and the last two layers are called the meaning of 'corresponding'. The explanation of the meaning of 'corresponding' is the same as before. 'Non-corresponding' refers to the seventh consciousness, taking the mind-essence of delusion as affliction, not having separate afflictions outside the mind co-corresponding with the mind, so it is called 'non-corresponding'. Question: Why are the rough (afflictions) corresponding, and the subtle (afflictions) non-corresponding? Answer: The rough (afflictions) sometimes arise through attention (Manasikara, mental activity) and different characteristics, so they are different from the mind and co-corresponding. The subtle (afflictions) are inherent, not arising separately, so they are called non-corresponding. In the true consciousness, there are also two meanings: the combination of true and false is called the meaning of 'corresponding'; the gender of true and false is called 'non-corresponding'. Next, regarding the substance of delusion, observe its meaning of corresponding and non-corresponding. There are four types of the substance of delusion: 1. the ground of ignorance (Avidya-bhumi); 2. the arising of ignorance; 3. the ground of the four positions; 4. the arising of the four abodes. Among the four types, the abiding ground of ignorance (Avidya-avastha-bhumi, the fundamental place of ignorance and affliction) is definitely non-corresponding. Therefore, the *Srimala-devi-simhanada-sutra* says: 'The beginningless abiding ground of ignorance is non-corresponding with the mind.' The mind-essence of deluded consciousness is ignorance, so it is non-corresponding. The arising before ignorance, the sutra says is corresponding. Therefore, the *Srimala-devi-simhanada-sutra* says: 'Afflictions arise here in a corresponding moment.' And following the subtle discussion of the meaning, in... --------------------------------------------------------------------------------