Chinese
中亦有不相应义。是云何知。如此论中业转现识是不相应染。智识相续识是相应染。然而此五皆此无明所起故有无相应义。问曰。若尔胜鬘何故一向说为相应。答曰。为别无明故偏言耳。四住地者总相粗论唯心相应随义细分俱有二义。现起之惑共心相应。性成之惑与心同体。名不相应。以有此义故杂心中。一家说使定心相应。一家说使定不相应。义既两偏不可偏执。四住所起一向相应。以彼粗起与心别故。故胜鬘云。四住起者刹那相应也。此论中就妄识明相应不相应义。自下第四就二障辨。前明六重摄为二障。根本无明以为智障。业识以下为烦恼障。然此二障且应广论。夫二障者诸众生等没生死中重网罗也。众惑之根源。遮涅槃路之刚关也。能障圣道名之为障。障乃无量。取要言之凡有二。一者烦恼障。二者智障。此二障义有三番释。一者四住烦恼为烦恼障。无明住地以为智障。二者五住性绪为烦性障。事中无知以为智障。无明有二。一迷理无明。二事无知。迷理无明是性结也。三者五住性结及事无知同为烦恼障。分别缘智以为智障。就初番中四门分别。一定障相。二释障名。三明断处。四对障辨脱。言定相者云何得知。四住烦恼为烦恼障。无明住地以为智障。以胜鬘经对地持论验之知矣。胜鬘经中就二乘人但断四住 现代汉语译本 其中也有不相应的含义。这是如何理解的呢？就像这部论著中，业转现识（karma-transforming present consciousness）是不相应的染污，而智识（wisdom consciousness）、相续识（continuing consciousness）是相应的染污。然而，这五者都是由无明（ignorance）所产生的，所以具有无相应和相应的含义。 有人问：如果这样，胜鬘经（Śrīmālādevī Siṃhanāda Sūtra）为什么一概说为相应呢？回答说：是为了区别无明，所以偏重这样说。四住地（four abodes of affliction）从总体上粗略地讲，是与心相应的；如果从意义上细致地分析，则两者都有。现起的迷惑与心相应，而本性形成的迷惑与心同体，名为不相应。因为有这种含义，所以在杂心中，一家说使（cause）一定与心相应，另一家说使一定不相应。既然两种说法都有道理，就不能偏执一方。四住所产生的（烦恼）一概相应，因为它们是粗略生起的，与心有区别。所以胜鬘经说，四住地生起的（烦恼）是刹那相应的。这部论著中，就妄识（false consciousness）说明了相应和不相应的含义。下面第四部分就二障（two obscurations）进行辨析。前面说明的六重可以归纳为二障：根本无明作为智障（obscuration of wisdom），业识以下作为烦恼障（obscuration of affliction）。然而，这二障应该广泛地讨论。 二障对于众生来说，是沉没在生死中的重重罗网，是各种迷惑的根源，是遮蔽涅槃道路的坚固关卡。能够障碍圣道的，就称为障。障有无量，概括来说，凡有二种：一是烦恼障，二是智障。这二障的含义有三种解释：一是四住烦恼作为烦恼障，无明住地作为智障；二是五住性绪（five abodes of inherent tendencies）作为烦恼障，事中无知（ignorance of specific matters）作为智障。无明有两种：一是迷理无明（ignorance of principle），二是事中无知。迷理无明是本性上的结缚。三是五住性结和事中无知都作为烦恼障，分别缘智（discriminating wisdom）作为智障。就第一种解释来说，从四个方面进行分析：一是确定障的相状，二是解释障的名称，三是说明断除之处，四是针对障来辨别解脱。 所谓确定相状，如何得知四住烦恼是烦恼障，无明住地是智障呢？可以通过胜鬘经对照地持论（Bodhisattvabhumi Sūtra）来验证得知。胜鬘经中，就二乘人（Śrāvaka and Pratyekabuddha）来说，只是断除四住烦恼。
English
English version There is also the meaning of non-correspondence within it. How is this known? As in this treatise, karma-transforming present consciousness is non-corresponding defilement, while wisdom consciousness and continuing consciousness are corresponding defilements. However, all five of these arise from ignorance, so they have the meaning of both non-correspondence and correspondence. Someone asks: If this is the case, why does the Śrīmālādevī Siṃhanāda Sūtra always speak of correspondence? The answer is: It is to distinguish ignorance, so it emphasizes this way of speaking. The four abodes of affliction, broadly speaking in general terms, correspond to the mind; if analyzed in detail according to their meaning, both meanings exist. Manifest afflictions correspond to the mind, while afflictions formed by nature are of the same substance as the mind, and are called non-corresponding. Because this meaning exists, in the mixed mind, one school says that the cause definitely corresponds to the mind, while another school says that the cause definitely does not correspond. Since both statements have their reasons, one should not be attached to one side. The afflictions arising from the four abodes all correspond, because they arise coarsely and are distinct from the mind. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the afflictions arising from the four abodes correspond momentarily. In this treatise, the meaning of correspondence and non-correspondence is explained in terms of false consciousness. The fourth part below discusses the two obscurations. The six layers mentioned earlier can be summarized as two obscurations: fundamental ignorance as the obscuration of wisdom, and karma consciousness and below as the obscuration of affliction. However, these two obscurations should be discussed extensively. For sentient beings, the two obscurations are a heavy net in which they are submerged in birth and death, the root of all kinds of delusion, and the solid barrier blocking the path to Nirvana. That which can obstruct the holy path is called an obscuration. There are countless obscurations, but in summary, there are two: the obscuration of affliction and the obscuration of wisdom. There are three explanations for the meaning of these two obscurations: first, the four abodes of affliction are the obscuration of affliction, and the abode of ignorance is the obscuration of wisdom; second, the five abodes of inherent tendencies are the obscuration of affliction, and ignorance of specific matters is the obscuration of wisdom. There are two kinds of ignorance: ignorance of principle and ignorance of specific matters. Ignorance of principle is a knot in nature. Third, the five abodes of inherent tendencies and ignorance of specific matters are both the obscuration of affliction, and discriminating wisdom is the obscuration of wisdom. Regarding the first explanation, analyze it from four aspects: first, determine the characteristics of the obscuration; second, explain the name of the obscuration; third, explain the place of cutting off; and fourth, distinguish liberation in response to the obscuration. As for determining the characteristics, how do we know that the four abodes of affliction are the obscuration of affliction, and the abode of ignorance is the obscuration of wisdom? This can be verified by comparing the Śrīmālādevī Siṃhanāda Sūtra with the Bodhisattvabhumi Sūtra. In the Śrīmālādevī Siṃhanāda Sūtra, for Śrāvakas and Pratyekabuddhas, only the four abodes of affliction are cut off. --------------------------------------------------------------------------------
Chinese
。不断无明住地。地持论中说。二乘人烦恼障净非智障净。烦恼净者犹胜鬘中所断四住。非智障净者犹彼不断无明住地。故知四住为烦恼障。无明住地为智障也。次释其名。五住之结通能劳乱。齐能障智。何故四住遍名烦恼障。无明独为智障。答。理实齐通但今为分二障差别隐显为名。等就隐显各随功强以别两名。四住烦恼现起之结发业生劳乱。义强偏名烦恼。异心之惑与解别体。疏远翳障智微劣。故不名智障。无明闇惑正远明解。亲近翳障智义强。故名智障。任性无知非是现起。不能发业招集苦报。劳乱微劣故不名烦恼障也。次明断处。略有二阶。第一大小相对分别。二者直就大乘世出世间相对分别。大小对中义别三门。一者隐显互论。二乘之人但除烦恼。菩萨之人唯灭智障。二乘非不分除智障。所断微劣隐细从粗。是故不论。菩萨非不除断烦恼。所断相微隐粗从细。是故不说。二者优劣相形。二乘解劣但断烦恼。菩萨治广二障双除。故地持云。声闻缘觉烦恼障净非智障净。菩萨种姓具足二净。三者据实通论。二乘菩萨二障双除。言就大乘世间出世间相对辨者。解行已前名为世间。初地以上名为出世。于中分别乃有四门。一废粗论细。地前菩萨于彼二障一向未断。初地以上二障并除。故涅槃中宣说。地前具烦恼性。 现代汉语译本：不断的无明住地（Avidya-vasabhumi，无明的停留之处）。《地持论》（Bodhisattvabhumi-sastra）中说，二乘人（Sravaka-pratyekabuddha，声闻和缘觉）的烦恼障（Klesavarana，由烦恼产生的障碍）清净，但非智障（Jneyavarana，由对真理的无知产生的障碍）清净。烦恼清净者，犹如《胜鬘经》（Srimala-devi-simhanada-sutra）中所断的四住地（catasro vasabhumi，四种烦恼的住所）。非智障清净者，犹如彼经中不断的无明住地。因此可知，四住地为烦恼障，无明住地为智障。接下来解释它们的名称。五住地之结（panca vasah klesah，五种烦恼的住所）普遍能够扰乱，共同能够障碍智慧。为何四住地普遍名为烦恼障，而无明独自为智障？回答是，道理上它们普遍相通，但现在为了区分二障的差别，就隐显来命名。暂且就隐显，各自根据作用强弱来区别两者的名称。四住地的烦恼现起之结，引发业力，产生扰乱，意义强烈，偏称为烦恼。异心之惑与解脱是不同的实体，疏远而遮蔽智慧，作用微弱，所以不称为智障。无明是黑暗的迷惑，真正远离明智的理解，亲近而遮蔽智慧，意义强烈，所以称为智障。任性的无知不是现起，不能引发业力，招集苦报，扰乱微弱，所以不称为烦恼障。接下来阐明断除之处。大致有两个阶段。第一，大小乘相对分别。第二，直接就大乘的世间和出世间相对分别。大小乘的对比中，意义上有三个方面。第一，隐显互论。二乘之人只去除烦恼，菩萨之人只灭除智障。二乘并非不分除智障，所断除的微弱隐蔽，从粗显的方面来说，所以不讨论。菩萨并非不除断烦恼，所断除的相状微细隐蔽，从细微的方面来说，所以不谈论。第二，优劣相比。二乘的理解力弱，只断除烦恼。菩萨的修治范围广，二障都消除。所以《地持论》说，声闻缘觉的烦恼障清净，但非智障清净。菩萨种姓具足二种清净。第三，根据实际情况通盘考虑。二乘和菩萨都消除二障。就大乘的世间和出世间相对辨别来说，解行之前称为世间，初地以上称为出世间。其中分别有四个方面。第一，舍弃粗显的，讨论细微的。地前菩萨对于这两种障碍一向未断，初地以上两种障碍都消除。所以在《涅槃经》（Nirvana Sutra）中宣说，地前具有烦恼的性质。