English
English version: Eternally extinguished and never arising again is called ultimate liberation. This meaning is as explained in the *Samdhinirmocana Sutra* (解深密经). Regarding its seed, it is only completely cut off at the Vajra Heart (金刚心, referring to the wisdom of the Buddha), as extensively explained in the *Li Lun* (離論). The above three defilements have coarse characteristics and possess three equal meanings, hence they are called corresponding. The fourth, the non-corresponding defilement of manifested form, is the third manifestation consciousness (现识, Manifestation Consciousness) among the Five Minds (五意), like various forms appearing in a clear mirror. The Form Freedom Ground (色自在地) is the Eighth Bhumi (Eighth Bhumi). The fifth, the non-corresponding defilement of the seeing mind, is the second transforming consciousness (转识, Transforming Consciousness) among the Five Minds, which relies on the moving mind (动心, Moving Mind) to see appearances. The Mind Freedom Ground (心自在地) is the Ninth Bhumi (Ninth Bhumi). The sixth, the non-corresponding defilement of fundamental karma, is the first karma consciousness (业识, Karma Consciousness) among the Five Minds, which relies on the power of ignorance (无明, Ignorance) to unconsciously move thoughts. The Bodhisattva Exhaustion Ground (菩萨尽地) is the Tenth Bhumi (Tenth Bhumi) and the Immaculate Ground (无垢地), considered as one. In reality, the *Treatise* says that even above the Eighth Bhumi, there are subtle manifestations arising, but in this ground, one has already attained freedom in the Pure Land, and coarse forms never appear again, hence it is said to be separated. Furthermore, even above the Ninth Bhumi, there is subtle seeing, but having attained freedom of mind, the seen appearances become subtle, hence it is said to be separated. Therefore, it is known that, as the following text says, what is seen relying on karma consciousness, even up to the ultimate ground of a Bodhisattva, is called the Reward Body (报身, Reward Body). If separated from karma consciousness, there would be no seen appearances. It can be known that when karma consciousness is not exhausted, the appearances that can be seen are also inseparable. Next, the second part explains the meaning of corresponding and non-corresponding. The first three defilements are called corresponding, and the latter three defilements and ignorance are non-corresponding. As mentioned above, the sudden arising of thoughts not corresponding to the mind is called ignorance. 'Mind, thought, and dharma are different,' refers to the number of afflictions, each with different characteristics, such as the different karma of self-view (我见, Self-view), self-love (爱我, Self-love), and self-conceit (我慢, Self-conceit) in the defilement corresponding to discriminating wisdom. The *Kātyāyana Sutra* (迦延经) says, 'Mind and the dharmas thought by the mind should be known.' The 'dharmas thought by the mind' here are all different names for the mental functions. 'Depending on the difference between defilement and purity' refers to distinguishing between defiled and pure dharmas, calculating the differences between self and what belongs to self (我我所, Self and what belongs to self), and so on. -------------------------------------------------------------------------------- 知相同者 能知相同。
Chinese
缘相同者 所缘相同。此中依三等。说相应名。 言心念法异者 是体等义。诸烦恼数。各有一体。皆无第二故。 知相同者 是智等义。 缘相同者 是缘等义。具此三义。故名相应。问瑜伽论说。诸心心法。同一所缘。不同一行相一时俱有一一而转。而此中说知相亦同。如是相违云何和会。答二义俱有。故不相违。何者。如我见是见性行。我爱是爱性行。如是等别。各不同行。而见爱等。皆作我缘。约此义边。名知相同。故知此二尔不相妨也。 言即心不觉常无别异者 此明无体等义。以离心外无别烦恼数法差别。故言即心不觉常无别异。既无体等余二何寄。由是不有同知同缘。故言不同知相缘相故。问瑜伽论说。阿赖耶识。五数相应。即是此中能见心染。何故此中说不相应。答此论之意。约烦恼数差别而转。说名相应。能见心染。无烦恼数。名不相应。故不相违。虽有微细遍行五数。心与法通达无相。而取相故。是通法执。而无别讨惠数之见。故无别相法我执也。所以得知。阿赖耶亦是法执者。如解深密经说。八地已上。一切烦恼。皆不现行。唯有所知障。为依止故。而此位中。余七识惑。皆不现行。唯有阿赖耶识现行。故知。此识是所知障。若论 现代汉语译本 ‘知相同者，能知相同’：意思是说，如果认知的主体相同，那么认知的内容也相同。 ‘缘相同者，所缘相同’：意思是说，如果所缘的对象相同，那么所缘的结果也相同。这里依据三种相同（体等、智等、缘等），来说明‘相应’的含义。 ‘言心念法异者，是体等义’：意思是说，心和心所法（念）是不同的，这是从‘体性相同’的角度来说的。各种烦恼的数目，各自只有一个自体，没有第二个，所以说是‘体等’。 ‘知相同者，是智等义’：意思是说，认知的主体相同，这是从‘智慧相同’的角度来说的。 ‘缘相同者，是缘等义’：意思是说，所缘的对象相同，这是从‘所缘相同’的角度来说的。具备这三种相同，所以称为‘相应’。有人问：‘《瑜伽师地论》说，各种心和心所法，所缘的对象相同，但行相不同，一时俱起，一一而转。而这里说认知的内容也相同，这样不是相互矛盾吗？’回答说：‘两种含义都有，所以不矛盾。’为什么呢？比如，‘我见’是见性的行相，‘我爱’是爱性的行相，像这样等等的差别，各自的行相不同。但是，见和爱等等，都以‘我’作为所缘的对象。从这个角度来说，就叫做‘知相同’。所以要知道，这两种说法并不互相妨碍。 ‘言即心不觉常无别异者，此明无体等义’：意思是说，心就是不觉，常常没有差别和不同，这是说明没有‘体性相同’的含义。因为离开心之外，没有其他烦恼的数目和法的差别，所以说心就是不觉，常常没有差别和不同。既然没有‘体性相同’，那么其余两种相同又依附在哪里呢？因此，就没有相同的认知和相同的所缘，所以说认知的内容和所缘的结果不同。有人问：《瑜伽师地论》说，‘阿赖耶识’（Alaya-vijnana，藏识）与五种心所法相应，也就是这里所说的能见心染。为什么这里说不相应呢？’回答说：‘这部论的意图，是从烦恼的数目差别而转的角度来说明‘相应’的。能见心染，没有烦恼的数目，所以说‘不相应’，因此不矛盾。’虽然有微细的遍行五数，心和法通达无相，但因为取相的缘故，这是通法执。而没有分别的讨惠数之见，所以没有分别的相法我执。’为什么知道‘阿赖耶识’也是法执呢？如《解深密经》所说，‘八地’（the eighth ground）以上，一切烦恼都不再现行，只有‘所知障’（jnana-avarana，知识障）作为依止。而在这个阶段中，其余七识的迷惑都不再现行，只有‘阿赖耶识’现行。所以知道，这个识就是‘所知障’。如果说 若论
English
English version 'Knowing the same means being able to know the same.' This means that if the subject of cognition is the same, then the content of cognition is also the same. 'Conditioning the same means that what is conditioned is the same.' This relies on three equalities to explain the meaning of 'correspondence'. 'Saying that the mind and mental dharmas are different refers to the equality of substance.' This means that the mind and mental functions (thoughts) are different, which is from the perspective of 'sameness in essence'. Each of the various afflictions has only one self-nature; there is no second, so it is said to be 'equality of substance'. 'Knowing the same means the equality of wisdom.' This means that if the subject of cognition is the same, it is from the perspective of 'sameness in wisdom'. 'Conditioning the same means the equality of conditioning.' This means that if the object of conditioning is the same, it is from the perspective of 'sameness in conditioning'. Having these three equalities is why it is called 'correspondence'. Someone asks: 'The *Yogacarabhumi-sastra* says that various minds and mental dharmas have the same object of conditioning, but their characteristics are different; they arise simultaneously and turn one by one. But here it says that the content of cognition is also the same. Isn't this contradictory?' The answer is: 'Both meanings exist, so there is no contradiction.' Why? For example, 'my view' is the characteristic of the nature of seeing, and 'my love' is the characteristic of the nature of love. Such differences mean that each characteristic is different. However, seeing, love, and so on all take 'me' as the object of conditioning. From this perspective, it is called 'knowing the same'. So, know that these two statements do not hinder each other. 'Saying that the mind is ignorance, constantly without difference, clarifies the meaning of no equality of substance.' This means that the mind is ignorance, constantly without difference, which explains the meaning of not having 'sameness in essence'. Because apart from the mind, there are no other differences in the number of afflictions and dharmas, it is said that the mind is ignorance, constantly without difference. Since there is no 'sameness in essence', where do the other two equalities rely? Therefore, there is no same cognition and no same conditioning, so it is said that the content of cognition and the result of conditioning are different. Someone asks: 'The *Yogacarabhumi-sastra* says that the *Alaya-vijnana* (store consciousness) corresponds to five mental dharmas, which is what is meant here by being able to see the defilement of the mind. Why does it say here that they do not correspond?' The answer is: 'The intention of this treatise is to explain 'correspondence' from the perspective of the difference in the number of afflictions. Being able to see the defilement of the mind does not have the number of afflictions, so it is said to 'not correspond', therefore there is no contradiction.' Although there are subtle, universally acting five numbers, the mind and dharma penetrate without characteristics, but because of grasping characteristics, this is a common dharma attachment. And without the view of separately discussing the number of benefits, there is no separate characteristic dharma self-attachment.' How do we know that the *Alaya-vijnana* is also a dharma attachment? As the *Samdhinirmocana Sutra* says, 'Above the eighth ground, all afflictions no longer manifest, only the *jnana-avarana* (cognitive obscuration) remains as a support. And in this stage, the delusions of the other seven consciousnesses no longer manifest, only the *Alaya-vijnana* manifests. So, know that this consciousness is the *jnana-avarana*. If we discuss If we discuss --------------------------------------------------------------------------------
Chinese
有种子者。烦恼障种。亦犹未尽。故知。彼说正约现行所知障也。 又染心义者 已下。第三束作二障。然二障之义。略有二门。二二弃通障。十使烦恼。能使流转。障涅槃果。名烦恼障。菩萨别障法执等惑。迷所知境。障菩提果。名所知障。此门如余经论所说。二一切动念取相等心。违如理智寂静之性。名烦恼碍。根本无明。昏迷不觉。违如量智觉察之用。名为智碍。念此论中。约后门义。故说六种染心。名烦恼碍。无明住地。名为智碍。然以相当。无明应障理智。染心障于量智。何不尔者。未必尔故。未必之意如论自说。论五。 复次 以下。广上立义分中生灭之相。于中有二。初明生灭粗细之相。此二以下。次明粗细灭尽之义。初中亦二。先正明粗细后对人分别。 言生灭相有二种者 此明生灭之法相有粗细。非谓生灭刹那有著有微。 一者粗与心相应者 六种染中初三。是心相应。其相粗显故名相生灭也。 二者细与心不相应者 后之三染。是不相应。无粗心数差别之相。其体微细。恒流不绝。故名相续生灭也。如十卷经云。识有二种灭。何等为二。一者相灭。二者相续灭。生住亦如是。说四卷经云。诸识有二种。生住灭所说流注生及相生住灭。亦如是。说经中直出二名。不 现代汉语译本： ‘有种子者，烦恼障种（klesha-avarana-bija，烦恼习气的种子）亦犹未尽’，因此可知，前文的说法主要针对的是现行的所知障（jnana-avarana，对所知境的障碍）。 ‘又染心义者’以下，第三部分将二障归纳在一起。然而，二障的含义略有两方面。第一，从断除障碍的角度来说，十使烦恼（dasa klesah，十种根本烦恼）能使众生流转生死，障碍涅槃之果，因此称为烦恼障。菩萨特别要断除法执等迷惑，这些迷惑会使人迷惑于所知之境，障碍菩提之果，因此称为所知障。这种说法如同其他经论中所说。第二，一切动念取相之心，违背了如理智（yathabhutajnana，如实了知一切法的智慧）的寂静之性，因此称为烦恼碍。根本无明（mula-avidya，根本的迷惑）昏昧不觉，违背了如量智（yathamanajnana，如量而知的智慧）的觉察之用，因此称为智碍。根据此论的观点，采用后一种解释，因此说六种染心称为烦恼碍，无明住地（avidya-vasa-bhumi，无明烦恼的住处）称为智碍。然而，按照对应关系，无明应该障碍理智，染心应该障碍量智，为什么不是这样呢？因为不一定如此，‘未必’的含义如论中所说。 ‘复次’以下，广泛地解释了上面所建立的‘生灭之相’。其中分为两部分。首先阐明生灭的粗细之相，‘此二以下’，其次阐明粗细灭尽的含义。第一部分又分为两部分。首先正面阐明粗细，然后针对不同的人进行分别。 ‘言生灭相有二种者’，这说明生灭的法相有粗细之分，并非指生灭的刹那有著有微。 ‘一者粗与心相应者’，六种染心中前三种是与心相应的，其相粗显，因此称为相生灭。 ‘二者细与心不相应者’，后三种染是不相应的，没有粗显的心数差别之相，其体微细，恒常流动不绝，因此称为相续生灭。如十卷经所说：‘识有两种灭，哪两种？一是相灭，二是相续灭。生住也是如此。’四卷经说：‘诸识有两种，即流注生和相生住灭。’经中直接列出两种名称，没有...