Chinese
释其相。释二障故即分为二。初为烦恼后为智障。此义云何者设问发起。以依染心者是业识也。末中第一故名之为依。言能见能现妄取境界者转现智识。略无续识。亦可。此是六识体故。所以不论。违平等性者。以染心者是分别心。真心寂静故正相返。所以违者下显违由。以一切法常静无起相。此举理略无惑相。然此自解无明不觉妄者。是释者障与法违故者。无明闇惑。种智真明。故相返也。下释其由。不能得知一切世间种种境界故者。是举所障。诸界根原故。故说二障也。自下第五明舍灭义。此中有二。一者直明舍灭。二者问以下难解重显。就初中有三。一者举惑体。二者又粗中之粗以下据人以辨。三者此二种以下明舍灭之相。复次生灭相有二种者。总标其数。与心相应者。末后二识及与六识也。与心不相应者。根本四住也。自下就人以辨。粗中之粗凡夫境者。是六识也。粗中细者。智续两识也。细中粗者。是染心也。恒沙末故名之为粗。菩萨境界者。种性以上乃至金刚心也。细中之细佛境界者。是根本无明识。自下第三明舍灭相。此中有二。一者明起由。二者若因灭以下明灭由也。此二种生灭依无明薰习而有者。以众惑本故以末论本也。依因者不觉义者即是无明也。缘者六尘境界也。具此因缘得立生灭。次辨灭相 现代汉语译本 解释它的相。因为要解释两种障碍，所以分为两种。第一种是烦恼障，第二种是智障。‘此义云何者’是设问来引发讨论。‘以依染心者’是指业识。因为在末（识）中排第一，所以称为‘依’。‘言能见能现妄取境界者’是指转现智识。这里省略了续识，也可以。因为这是六识的本体，所以不讨论。‘违平等性者’，因为染心是分别心，而真心是寂静的，与正相相反，所以说‘违’。下面解释违背的原因，‘以一切法常静无起相’，这是举出道理，省略了迷惑之相。然而，这里自己解释说‘无明不觉妄者’，是说这种障碍与法的真理相违背。‘无明’是黑暗迷惑，而‘种智’是真正的光明，所以两者相反。下面解释其中的原因，‘不能得知一切世间种种境界故者’，这是举出所障碍的内容，即各种界和根源。所以说有两种障碍。从‘自下第五明舍灭义’开始，说明舍弃和消灭的含义。这里分为两部分，一是直接说明舍弃和消灭，二是从‘问以下难解重显’开始，通过提问来更深入地解释。在第一部分中，又分为三点：一是举出迷惑的本体，二是‘又粗中之粗以下据人以辨’，根据不同的人来区分，三是‘此二种以下明舍灭之相’，说明舍弃和消灭的相状。‘复次生灭相有二种者’，总的标出数量。‘与心相应者’，是指末后的两个识以及六识。‘与心不相应者’，是指根本的四住地烦恼。从‘自下就人以辨’开始，根据不同的人来区分。‘粗中之粗凡夫境者’，是指六识。‘粗中细者’，是指智续两个识。‘细中粗者’，是指染心。因为像恒河沙一样细微，所以称为‘粗’。‘菩萨境界者’，是指从种性以上直到金刚心的菩萨。‘细中之细佛境界者’，是指根本的无明识。从‘自下第三明舍灭相’开始，说明舍弃和消灭的相状。这里分为两部分，一是说明产生的根由，二是‘若因灭以下明灭由也’，说明消灭的根由。‘此二种生灭依无明薰习而有者’，因为各种迷惑的根本在于无明，所以从末端来论述根本。‘依因者不觉义者即是无明也’，‘缘者六尘境界也’，具备了这些因缘，才能产生生灭。接下来辨别消灭的相状。
English
English version Explaining its characteristics. Because of explaining the two obstacles, it is divided into two. The first is the Klesha-avarana (煩惱障, obstacle of afflictions), and the second is the Jnana-avarana (智障, obstacle of knowledge). '此义云何者' (What does this meaning entail?) is a question raised to initiate the discussion. '以依染心者' (That which relies on the defiled mind) refers to the karma-consciousness (業識, karmic consciousness). Because it ranks first in the last (consciousness), it is called 'reliance'. '言能见能现妄取境界者' (That which can see, manifest, and falsely grasp objects) refers to the transformed manifestation of wisdom-consciousness (转现智识). Here, the continuation consciousness (续识) is omitted, which is also acceptable. Because this is the substance of the six consciousnesses, it is not discussed. '违平等性者' (That which contradicts the nature of equality), because the defiled mind is a discriminating mind, while the true mind is tranquil, which is the opposite of the correct aspect, so it is said to 'contradict'. The reason for the contradiction is explained below, '以一切法常静无起相' (Because all dharmas are always tranquil and without arising characteristics), this is citing the principle, omitting the aspect of confusion. However, here it is explained by oneself that '无明不觉妄者' (ignorance, unawareness, and delusion), is saying that this obstacle contradicts the truth of the Dharma. '无明' (Avidya, ignorance) is darkness and delusion, while '种智' (Buddha-gnosis, seed wisdom) is true light, so the two are opposite. The reason is explained below, '不能得知一切世间种种境界故者' (Because one cannot know all the various realms of the world), this is citing what is obstructed, namely the various realms and origins. Therefore, it is said that there are two obstacles. Starting from '自下第五明舍灭义' (From the fifth section below, explaining the meaning of abandonment and extinction), it explains the meaning of abandoning and extinguishing. This is divided into two parts, one is directly explaining abandonment and extinction, and the second is starting from '问以下难解重显' (From the questions below, difficult explanations are repeatedly shown), using questions to explain more deeply. In the first part, it is further divided into three points: one is citing the substance of delusion, two is '又粗中之粗以下据人以辨' (Furthermore, from the coarsest of the coarse downwards, distinguishing according to different people), distinguishing according to different people, and three is '此二种以下明舍灭之相' (From these two types below, explaining the characteristics of abandonment and extinction), explaining the characteristics of abandoning and extinguishing. '复次生灭相有二种者' (Furthermore, there are two types of arising and ceasing characteristics), generally marking the quantity. '与心相应者' (That which corresponds to the mind) refers to the last two consciousnesses and the six consciousnesses. '与心不相应者' (That which does not correspond to the mind) refers to the fundamental four abodes of affliction. Starting from '自下就人以辨' (From below, distinguishing according to different people), distinguishing according to different people. '粗中之粗凡夫境者' (The coarsest of the coarse, the realm of ordinary people) refers to the six consciousnesses. '粗中细者' (The coarse within the fine) refers to the two consciousnesses of wisdom and continuation. '细中粗者' (The fine within the coarse) refers to the defiled mind. Because it is as fine as the sands of the Ganges, it is called 'coarse'. '菩萨境界者' (The realm of Bodhisattvas) refers to Bodhisattvas from the stage of seed nature and above, up to the Vajra mind. '细中之细佛境界者' (The finest of the fine, the realm of Buddhas) refers to the fundamental ignorance consciousness. Starting from '自下第三明舍灭相' (From the third section below, explaining the characteristics of abandonment and extinction), it explains the characteristics of abandoning and extinguishing. This is divided into two parts, one is explaining the root cause of arising, and the second is '若因灭以下明灭由也' (If the cause is extinguished, explaining the cause of extinction), explaining the cause of extinction. '此二种生灭依无明薰习而有者' (These two types of arising and ceasing depend on the influence of ignorance), because the root of all delusions lies in ignorance, so the root is discussed from the end. '依因者不觉义者即是无明也' (Relying on the cause, the meaning of unawareness is ignorance), '缘者六尘境界也' (The condition is the realm of the six sense objects), possessing these causes and conditions, arising and ceasing can occur. Next, distinguish the characteristics of extinction. --------------------------------------------------------------------------------
Chinese
。若因灭则缘灭者。境界无自由心而成。故上中言三界虚伪但一心作。能成心灭所成亦灭也。因灭故不相应心灭者。明亡本故末竭。是业转现识也。缘灭故相应心灭者。境界亡故随境心亡。此之明其不相应心妄故境界亦妄。境界妄故相应心亦妄也。次辨重显。此中初问后答。问意者。若心灭者云何相续者。相应不相应皆是灭者众生则无心。云何续有。若相续者云何说灭者。妄心恒续者云何众生灭妄成真乎。就妄心进退徴难。答中有三。初明法说。中明开喻。后辨合喻。言灭者唯心相灭者。是妄识也。非心体灭者是真识也。妄识全亡不妨真有。真识常有故众生非断。妄识终灭故众生成真。言风者喻无明也。水喻真识也。动喻妄识也。若水灭者则风断绝无依止者。是作设喻。非无水也。而显依义故为此说。何以得知。设喻非正。下则解释以水不灭风相相续。唯风灭故动相随灭。非是水灭。是故明知。是设喻也。无明亦尔以下合喻。无明合上如风。依心体者合上依水。言而动者合上有动相也。若心体灭者合上假设喻也。以体不灭心得相续。去合上水不灭故风相相续也。唯痴灭故心相随灭者。合上唯风灭故动风随灭也。非心智灭者。合上非是水灭也。自下第三明其真妄熏习之义。此中有三。一者标熏法体。二者熏习义者以下略 现代汉语译本 若因（hetu）熄灭则缘（pratyaya）熄灭，意味着境界并非由自主的心所创造，而是心识作用的结果。因此，上文和中间部分说三界是虚假的，仅仅由一心所造。能造的心熄灭，所造的境界也随之熄灭。因熄灭，不相应的心也熄灭，这表明根本的迷惑消失，枝末也随之枯竭，这是业转变为现识的过程。 缘熄灭，相应的心也熄灭，意味着境界消失，随境界而生的心也随之消失。这说明不相应的心是虚妄的，所以境界也是虚妄的。境界是虚妄的，所以相应的心也是虚妄的。 接下来辨析并再次阐明。这里先提问后回答。提问的意思是：如果心熄灭了，如何相续呢？如果相应和不相应的心都熄灭了，众生就没有心了，如何延续存在呢？如果相续不断，又怎么能说熄灭呢？如果妄心恒常相续，众生如何灭除虚妄而成就真实呢？这是就妄心的进退提出疑问。 回答中有三部分。首先阐明法理，中间用比喻来说明，最后辨析并结合比喻。‘灭’指的是唯有心相熄灭，这是妄识。并非心体熄灭，心体是真识。妄识完全消失不妨碍真识的存在。真识常存，所以众生不是断灭。妄识最终熄灭，所以众生能够成就真实。 ‘风’比喻无明（avidya）。‘水’比喻真识。‘动’比喻妄识。‘如果水熄灭，那么风就会断绝，没有依靠’，这是假设的比喻，并非真的没有水。为了显明依靠的意义才这样说。怎么知道是假设的比喻呢？下文解释说水不熄灭，风相才能相续，只有风熄灭，动相才随之熄灭，不是水熄灭。所以明确知道这是假设的比喻。 ‘无明也是如此’以下是结合比喻。无明对应上面的风，依附于心体对应上面的依附于水。‘而动’对应上面的有动相。‘如果心体熄灭’对应上面的假设比喻。因为体不熄灭，心才能相续，对应上面的水不熄灭，风相才能相续。‘只有痴熄灭，心相才随之熄灭’，对应上面的只有风熄灭，动风才随之熄灭。‘并非心智熄灭’，对应上面的并非是水熄灭。 从下面开始第三部分，阐明真妄熏习的意义。这里有三部分，一是标明熏习的法体，二是‘熏习义者’以下省略。
English
English version If the cause (hetu) ceases, then the condition (pratyaya) ceases, meaning that the realm is not created by an autonomous mind, but is the result of the mind's activity. Therefore, the above and middle sections say that the three realms are false, created only by a single mind. When the creating mind ceases, the created realm also ceases. When the cause ceases, the non-corresponding mind also ceases, indicating that the root delusion disappears, and the branches also wither away. This is the process of karma transforming into present consciousness (vijnana). When the condition ceases, the corresponding mind also ceases, meaning that the realm disappears, and the mind that arises with the realm also disappears. This explains that the non-corresponding mind is illusory, so the realm is also illusory. The realm is illusory, so the corresponding mind is also illusory. Next, analyze and clarify again. Here, the question is asked first, and then the answer is given. The meaning of the question is: If the mind ceases, how can it continue? If both the corresponding and non-corresponding minds cease, then sentient beings have no mind, how can they continue to exist? If it continues uninterrupted, how can it be said to cease? If the deluded mind constantly continues, how can sentient beings extinguish delusion and achieve truth? This is questioning the advance and retreat of the deluded mind. There are three parts to the answer. First, explain the Dharma principle, then use a metaphor to illustrate, and finally analyze and combine the metaphor. 'Cessation' refers to only the cessation of the mind's appearance, which is deluded consciousness (vijnana). It is not the cessation of the mind's essence, which is true consciousness (vijnana). The complete disappearance of deluded consciousness does not hinder the existence of true consciousness. True consciousness always exists, so sentient beings are not annihilated. Deluded consciousness eventually ceases, so sentient beings can achieve truth. The 'wind' is a metaphor for ignorance (avidya). 'Water' is a metaphor for true consciousness. 'Movement' is a metaphor for deluded consciousness. 'If the water ceases, then the wind will be cut off and have no support,' this is a hypothetical metaphor, not that there is really no water. It is said this way to clarify the meaning of reliance. How do we know it is a hypothetical metaphor? The following explains that the water does not cease, so the wind appearance can continue. Only when the wind ceases does the movement appearance cease accordingly, not the water. Therefore, it is clear that this is a hypothetical metaphor. 'Ignorance is also like this,' the following is combining the metaphor. Ignorance corresponds to the wind above, relying on the mind essence corresponds to relying on the water above. 'And movement' corresponds to having the appearance of movement above. 'If the mind essence ceases' corresponds to the hypothetical metaphor above. Because the essence does not cease, the mind can continue, corresponding to the water above not ceasing, so the wind appearance can continue. 'Only when delusion ceases does the mind appearance cease accordingly,' corresponding to only when the wind ceases above does the moving wind cease accordingly. 'It is not that mind-wisdom ceases,' corresponding to it is not that the water ceases. From below begins the third part, explaining the meaning of the perfuming of true and false. There are three parts here, one is to mark the Dharma essence of perfuming, and the second is 'the meaning of perfuming' and below is omitted. --------------------------------------------------------------------------------