Chinese
有第七识。便谓七识别有体性。对治此执明妄无体。当知。如来就心法中分取虚妄别之义为第七识。何得于中别立体性。如似世人见绳为蛇。绳是实事。喻彼真识。蛇是妄有。喻彼妄识。蛇依绳。故蛇无别体。妄依真立。云何有体。迷梦等喻类亦同然。又经中说。若无真识七法不住。若自有体云何不住。又若识自有体性便是实有云何名妄。三者执事识以为妄识。有人闻说真识名心妄识名意事名意识。便言。小乘七心界中之意根界者是第七识。对治此执宣说妄识不同事识。七心界中意根界者。即是六识生后义边说为意根。更无别法。妄识与彼分齐条异。云何言一异相。如何如今论说妄识有六。始从无明乃至相续广如上辨。事识有四。从执取相。乃至第四业系苦相亦如上辨。分齐各异。何得说言意根界者是第七识。又楞伽云。第七妄识唯佛如来住地菩萨所能觉知。余皆不觉。云何说言意根界者是第七识。问曰。妄识若非意根何故楞伽及此论中说为意乎。释言。彼乃借名显示。非即意根。如楞伽中。说第七识。以之为心。今此论中宣说真识以之为心。岂可名同便是一物。心名虽同真妄两别。意名虽一何妨差别。四者执粗为细。有人宣说。眼见色时不知色空。即是七识迷惑之心。余亦如此。若解色空即是七识明解之心。余亦如 此。对治此执须显其异。言见色等不知空者。是六识中取性无明非第七识。此之取性犹是向前事识之中执取相也。问曰。若是六识中无明心者。与七识中无明何别。此如上辨。以于心外事相法中执性迷空。故非妄识。又于心外事相法中解知无性。是事识中分别之解非七识智。五者执不灭。有人宣说。七识之心未见理时生灭无常。见理即常究竟不灭。对治此执说妄终灭。七识妄心体唯痴闇。相唯分别。得圣会如。舍其分别见实明照。尽其痴闇。更有何在。而言不灭。道理如此。须以文证。如涅槃说。譬如男女燃灯之时。灯炉大小悉满中油。油喻烦恼。明喻智慧。油尽之时明亦随灭。烦恼尽已智慧随灭。故知。妄心解惑俱已。又楞伽云。断七种识名出佛血。故知。妄灭。又龙树云。觉观之心望于欲界。是善是治。若望二禅即是罪过。乃至非想非非想定于下为善。望于出世还是罪过。智慧亦尔。望世为善。若对实相还名罪过。既说为罪。何为不灭。又大智论解释如义。彼云。实相如水性冷。观智如火。水随火热。若火灭已水冷如本。故名为如。是实相者随观转变。是观灭已实相如本。故名为如。明知。妄解终竟灭尽。若观不灭水冷之时火应不灭。有人说言。经中说灭。但灭智中无明闇障。不灭智体。是义不然。宝性论中自有 现代汉语译本 此。为了对治这种执着，需要显明其中的差异。说‘见色等不知空’，这是六识中执取自性的无明，而不是第七识（末那识）。这种执取自性仍然是在向前追溯的意识中执取表相。有人问：‘如果是六识中的无明心，与七识中的无明有什么区别？’这就像上面辨析的那样，因为在心外的事相法中执着自性而迷惑于空性，所以不是妄识。反之，在心外的事相法中理解知道没有自性，这是事识中的分别理解，而不是七识的智慧。第五种执着是不灭。有人宣说：‘七识之心在没有见到真理时，生灭无常；见到真理就常住，究竟不灭。’为了对治这种执着，说妄心最终会灭。七识的妄心本体只是愚痴昏暗，表相只是分别。得到圣人的证悟，就像融入如如之境，舍弃其分别，见到真实的明照，穷尽其愚痴昏暗，还有什么存在呢？怎么能说不灭呢？道理就是这样。需要用经文来证明。如《涅槃经》所说：‘譬如男女点灯的时候，灯盏的大小都装满了油。油比喻烦恼，光明比喻智慧。油尽的时候，光明也随之熄灭。烦恼尽了，智慧也随之熄灭。’所以知道，妄心和迷惑都已消尽。又《楞伽经》说：‘断七种识，名为出佛血。’所以知道，妄心会灭。又龙树菩萨说：‘觉观之心对于欲界来说，是善是治；如果对于二禅来说，就是罪过。乃至非想非非想定对于下界来说是善，对于出世来说还是罪过。智慧也是这样，对于世间来说是善，如果对于实相来说，还称为罪过。’既然说是罪过，为什么说不灭呢？又《大智度论》解释‘如’的含义，其中说：‘实相如水的性质是冷的，观智如火。水随着火而热。如果火灭了，水就冷如原本。所以名为如。’是说实相随着观智而转变，观智灭了，实相就恢复原本。所以名为如。’明明知道，妄解最终会灭尽。如果观智不灭，水冷的时候火应该不灭。有人说：‘经中说灭，只是灭了智慧中的无明黑暗障碍，不灭智慧的本体。’这种说法不对。《宝性论》中自有 （注：六识指眼识、耳识、鼻识、舌识、身识、意识，第七识指末那识，涅槃经，楞伽经，大智度论，宝性论均为佛经名称）
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English version This. To counteract this attachment, it is necessary to reveal its differences. To say 'seeing forms and not knowing emptiness' refers to the ignorance of grasping self-nature within the six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses), not the seventh consciousness (Manas-vijnana). This grasping of self-nature is still grasping appearances in the forward-moving consciousness. Someone asks: 'If it is the ignorance-mind in the six consciousnesses, what is the difference from the ignorance in the seventh consciousness?' This is as distinguished above, because in the external phenomena of the mind, one clings to self-nature and is deluded about emptiness, so it is not a false consciousness. Conversely, understanding and knowing the absence of self-nature in the external phenomena of the mind is the discriminating understanding in the consciousness of phenomena, not the wisdom of the seventh consciousness. The fifth attachment is non-extinction. Some people proclaim: 'The mind of the seventh consciousness is impermanent when it has not seen the truth; when it sees the truth, it becomes permanent and ultimately does not extinguish.' To counteract this attachment, it is said that the false mind will eventually extinguish. The substance of the false mind of the seventh consciousness is only ignorance and darkness, and its appearance is only discrimination. Attaining the enlightenment of a sage is like merging into Suchness, abandoning its discrimination, seeing the true illumination, and exhausting its ignorance and darkness. What else remains? How can it be said that it does not extinguish? The principle is like this. It is necessary to prove it with scriptural evidence. As the *Nirvana Sutra* says: 'For example, when men and women light a lamp, the lampstand, whether large or small, is filled with oil. Oil is a metaphor for afflictions, and light is a metaphor for wisdom. When the oil is exhausted, the light also goes out. When afflictions are exhausted, wisdom also goes out.' Therefore, it is known that both the false mind and delusion have been exhausted. Furthermore, the *Lankavatara Sutra* says: 'Cutting off the seven consciousnesses is called drawing the blood of the Buddha.' Therefore, it is known that the false mind will extinguish. Furthermore, Nagarjuna (Longshu) says: 'The mind of perception and observation is good and curative for the desire realm; if it is for the second Dhyana, it is a transgression. Even the state of neither perception nor non-perception is good for the lower realms, but it is still a transgression for transcendence. Wisdom is also like this; it is good for the world, but if it is for the true nature, it is still called a transgression.' Since it is said to be a transgression, why is it said not to extinguish? Furthermore, the *Mahaprajnaparamita Sastra* explains the meaning of 'Suchness,' saying: 'The nature of true reality is like water, which is cold; the wisdom of observation is like fire. Water becomes hot with fire. If the fire is extinguished, the water becomes cold as before. Therefore, it is called Suchness.' It means that true reality changes with the wisdom of observation, and when the wisdom of observation is extinguished, true reality returns to its original state. Therefore, it is called Suchness.' It is clearly known that false understanding will eventually be completely extinguished. If the wisdom of observation does not extinguish, the fire should not extinguish when the water is cold. Someone says: 'The extinction mentioned in the scriptures only extinguishes the darkness and obstacles of ignorance in wisdom, but does not extinguish the substance of wisdom.' This statement is incorrect. The *Ratnagotravibhaga* itself contains --------------------------------------------------------------------------------
Chinese
戒文。不但灭闇。亦灭智解。故彼论中说有四障不得如来净我乐常。一者缘相。谓无明地障佛真净。断离彼故得佛真净。二者因相。谓无漏业障佛真我。断除彼故得佛真我。三者生相。谓意生身障佛真乐断除彼故得佛真乐。四者坏相。谓变易死障佛真常。断除彼故得佛真常。无明等外别说无漏。以之为障。别说断除。云何而言不灭无漏。又言智体不灭尽者。不灭之体即是真心非第七识。问曰。若七识灭者谁得菩提。谁证涅槃。释曰。心相虽复灭尽心性犹在。心性在者即是真识。是故就此说得说证也。六者执定灭。有人闻说妄心终灭。便言定灭无熏习义。何故如此妄在之时。未得真实则无所勋。证实之时。达本无妄则无能勋。又真实中净法满足。更无所少何用妄勋。心有此义故无熏习。对治此执说有妄有妄熏。如论中言。妄熏有二。一事识熏。所谓凡夫二乘所修善。二者业识熏。谓诸菩萨所行之道。所熏有二。一者熏生。二者熏显。望方便果说为熏在。其犹腊印印泥成文。亦如摸㩘转金成器。望性净果熏之显。如炉治等融石出金。若言妄时未得真故今无熏者。得时由彼何为下熏。若言据真本无妄故令无熏者。就真论真。真则常寂。实不假熏。据妄论真。真随妄染后随妄饰。宁无熏义。若言真中净法满足不假熏者。凡夫之 现代汉语译本 戒文说，它不仅能灭除愚昧的黑暗（闇），也能灭除智慧的理解（智解）。因此，那部论典中说有四种障碍，使人无法获得如来的清净、真我、真乐、真常。第一种是缘相，指的是无明之地，它障碍了佛的真净。断除这种障碍，就能获得佛的真净。第二种是因相，指的是无漏业，它障碍了佛的真我。断除这种障碍，就能获得佛的真我。第三种是生相，指的是意生身，它障碍了佛的真乐。断除这种障碍，就能获得佛的真乐。第四种是坏相，指的是变易死，它障碍了佛的真常。断除这种障碍，就能获得佛的真常。无明等等之外，特别提到无漏，认为它也是一种障碍，并且特别提到要断除它。怎么能说不灭除无漏呢？ 又说智慧的本体（智体）不会灭尽，不灭的本体就是真心，而不是第七识（末那识，Manas-vijnana）。有人问：如果第七识灭除了，那么谁能获得菩提（Bodhi，觉悟）？谁能证得涅槃（Nirvana，寂灭）？回答说：心相虽然灭尽，心性仍然存在。心性存在，就是真识。因此，就此而言，才能说获得和证得。 第六种是执定灭。有人听说妄心最终会灭除，就说这一定是灭除，没有熏习的意义。为什么这样说呢？因为在妄心存在的时候，还没有获得真实，所以没有熏习。证得真实的时候，明白本来没有妄心，所以没有能熏习的。而且在真实之中，清净的法已经圆满具足，不再缺少什么，为什么还要用妄心来熏习呢？心有这种意义，所以没有熏习。为了对治这种执着，才说有妄心，有妄心熏习。如同论典中所说：妄熏有两种，一是事识熏，也就是凡夫和二乘（声闻、缘觉）所修的善。二是业识熏，也就是诸位菩萨所修行的道路。所熏也有两种，一是熏生，二是熏显。从方便果的角度来说，可以称为熏习。这就像用蜡印盖在泥上形成文字，也像用模具转动金子制成器物。从自性清净果的角度来说，熏习是显现，就像用炉火冶炼石头，从中提炼出黄金。如果说在妄心存在的时候，因为没有获得真，所以现在没有熏习，那么获得真的时候，又是因为什么而不再熏习呢？如果说根据真理，本来没有妄心，所以没有熏习，那么就真理来谈真理，真理则是常寂的，实际上不需要熏习。如果根据妄心来谈真理，真理会随着妄心而染污，后来又随着妄心而修饰，怎么能说没有熏习的意义呢？如果说真理之中清净的法已经圆满具足，不需要熏习，那么凡夫的
English
English version The precepts say that they not only extinguish the darkness of ignorance (闇), but also extinguish the understanding of wisdom (智解). Therefore, that treatise says that there are four obstacles that prevent one from obtaining the purity, true self, true bliss, and true permanence of the Tathagata (如来, Thus Come One). The first is the characteristic of conditions (缘相), which refers to the ground of ignorance (无明地), which obstructs the true purity of the Buddha. By cutting off this obstacle, one can obtain the true purity of the Buddha. The second is the characteristic of cause (因相), which refers to the unwholesome karma (无漏业), which obstructs the true self of the Buddha. By cutting off this obstacle, one can obtain the true self of the Buddha. The third is the characteristic of birth (生相), which refers to the mind-born body (意生身), which obstructs the true bliss of the Buddha. By cutting off this obstacle, one can obtain the true bliss of the Buddha. The fourth is the characteristic of decay (坏相), which refers to the change and death (变易死), which obstructs the true permanence of the Buddha. By cutting off this obstacle, one can obtain the true permanence of the Buddha. Apart from ignorance and so on, unwholesome karma is specifically mentioned as an obstacle, and it is specifically mentioned that it should be cut off. How can it be said that unwholesome karma is not extinguished? It is also said that the essence of wisdom (智体) will not be completely extinguished. The essence that is not extinguished is the true mind, not the seventh consciousness (末那识, Manas-vijnana). Someone asks: If the seventh consciousness is extinguished, then who can attain Bodhi (菩提, Enlightenment)? Who can attain Nirvana (涅槃, Liberation)? The answer is: Although the characteristics of the mind are extinguished, the nature of the mind still exists. The nature of the mind exists, which is the true consciousness. Therefore, in this regard, it can be said that one attains and realizes. The sixth is the clinging to fixed extinction (执定灭). Someone hears that the deluded mind will eventually be extinguished, and then says that this must be extinction, without the meaning of conditioning. Why is this said? Because when the deluded mind exists, one has not yet attained the truth, so there is no conditioning. When one attains the truth, one understands that there was originally no deluded mind, so there is no conditioning. Moreover, in the truth, the pure Dharma is already fully complete, and nothing is lacking. Why should one use the deluded mind to condition it? The mind has this meaning, so there is no conditioning. To counteract this clinging, it is said that there is a deluded mind, and there is conditioning by the deluded mind. As it is said in the treatise: There are two types of conditioning by delusion. The first is conditioning by the consciousness of phenomena, which is the good that ordinary people and the two vehicles (声闻, Sravaka; 缘觉, Pratyekabuddha) cultivate. The second is conditioning by the karma consciousness, which is the path that the Bodhisattvas cultivate. There are also two types of conditioning: the first is conditioning that produces, and the second is conditioning that manifests. From the perspective of the expedient result, it can be called conditioning. This is like using a wax seal to stamp on mud to form words, or like using a mold to turn gold into a vessel. From the perspective of the self-nature pure result, conditioning is manifestation, like using a furnace to smelt stone and extract gold from it. If it is said that when the deluded mind exists, because one has not attained the truth, so there is no conditioning now, then when one attains the truth, why is there no more conditioning? If it is said that according to the truth, there was originally no deluded mind, so there is no conditioning, then if one discusses the truth according to the truth, the truth is always still and silent, and does not actually need conditioning. If one discusses the truth according to the deluded mind, the truth will be defiled by the deluded mind, and later it will be adorned by the deluded mind. How can it be said that there is no meaning of conditioning? If it is said that the pure Dharma in the truth is already fully complete and does not need conditioning, then the ordinary person's --------------------------------------------------------------------------------