English
English version: 'Those who have seeds, the seeds of klesha-avarana (seeds of afflictions) are still not exhausted.' Therefore, it is known that the previous statement mainly refers to the currently active jnana-avarana (the obstruction to what is knowable). Following 'Also, the meaning of defiled mind,' the third section summarizes the two obstructions together. However, the meaning of the two obstructions has two aspects. First, from the perspective of eliminating obstacles, the ten kleshas (dasa klesah, ten fundamental afflictions) can cause sentient beings to transmigrate in samsara, obstructing the fruit of Nirvana, hence they are called klesha-avarana. Bodhisattvas especially need to eliminate the delusion of attachment to dharma, which can cause people to be deluded about the knowable realm, obstructing the fruit of Bodhi, hence it is called jnana-avarana. This explanation is as described in other sutras and treatises. Second, all thoughts and perceptions that grasp at appearances are contrary to the tranquil nature of yathabhutajnana (wisdom that knows all dharmas as they truly are), hence they are called klesha-avarana. Mula-avidya (fundamental ignorance) is dark and unawakened, contrary to the discerning function of yathamanajnana (wisdom that knows according to measure), hence it is called jnana-avarana. According to the view of this treatise, the latter interpretation is adopted, therefore it is said that the six types of defiled mind are called klesha-avarana, and avidya-vasa-bhumi (the dwelling place of ignorance) is called jnana-avarana. However, according to the correspondence, ignorance should obstruct yathabhutajnana, and defiled mind should obstruct yathamanajnana, why is it not so? Because it is not necessarily so, the meaning of 'not necessarily' is as explained in the treatise itself. Following 'Furthermore,' it extensively explains the 'characteristics of arising and ceasing' established above. It is divided into two parts. First, it clarifies the coarse and subtle aspects of arising and ceasing, and 'Following these two,' it clarifies the meaning of the complete elimination of coarse and subtle aspects. The first part is further divided into two parts. First, it positively clarifies the coarse and subtle aspects, and then it differentiates according to different people. 'The statement that there are two types of arising and ceasing' indicates that the characteristics of arising and ceasing have coarse and subtle distinctions, not that the moment of arising and ceasing has attachment or subtlety. 'The first, the coarse, is associated with the mind,' the first three of the six types of defilement are associated with the mind, their characteristics are coarse and obvious, therefore they are called 'arising and ceasing in appearance'. 'The second, the subtle, is not associated with the mind,' the latter three types of defilement are not associated, there are no coarse and obvious differences in mental states, their substance is subtle, constantly flowing and unceasing, therefore they are called 'continuous arising and ceasing'. As the ten-fascicle sutra says: 'Consciousness has two types of cessation, what are the two? One is cessation in appearance, and the other is continuous cessation. Arising and abiding are also the same.' The four-fascicle sutra says: 'Consciousness has two types, namely the arising, abiding, and ceasing of flowing and the arising, abiding, and ceasing of appearance.' The sutra directly lists two names, without... --------------------------------------------------------------------------------
Chinese
别显相。故今论主显其相也对人分别中。 粗中粗者 前三中初二是也。 细中粗者 后三中初二是也。 粗中之细 前中后一。 细中之细 后中后一。以前中初二。俱在意识。行相是粗。凡夫所知。前中后一。是第七识。行相不粗。非凡所了后中初二。能所差别菩萨所知。最后一者。见相未分。唯佛穷了。此下明灭尽义。将说灭义。先明智缘。 言二种生灭依无明熏习而有者 是总说也。 所谓 以下别明因缘。 言不觉义者 根本无明也。 妄作境者 现识所现境也。通而言之。二种生灭。皆依无明为因境界为缘别而论之。依无明因故。不相应心起。依境界缘故。相应心而起。今明灭时。且依别义故。言因灭故不相应心灭缘故相应心灭也。具义而说。此二种各有二。因如四卷经云。大惠。不思议熏及不思议反。是现识因。取种种尘。及无始妄想熏是分别事识因。言不思议熏者。所谓。无明以能熏真如不可量故。不思议反者。所谓。真如爱无明熏不可。遍而反。故此熏及反。甚微且隐。故所起现识行相。微细不是相应也。言无始妄相者。即此现识。以从本来未曾离想故。如上文云。从本已来。未曾离念。故说无始无明。无始妄想义。亦如是。言种种尘者。犹是 现代汉语译本：不要显现表象。所以现在论主显现它的表象，是为了针对人们的分别心。 ‘粗中之粗’：指前三种粗相中的前两种。 ‘细中之粗’：指后三种粗相中的前两种。 ‘粗中之细’：指前三种粗相中的最后一种。 ‘细中之细’：指后三种粗相中的最后一种。’以前三种粗相中的前两种，都在意识层面，其行相是粗糙的，凡夫能够知晓。前三种粗相中的最后一种，是第七识（末那识），其行相不粗糙，不是凡夫所能了解的。后三种粗相中的前两种，能取和所取有差别，是菩萨所能了解的。最后一种，见相尚未分离，只有佛才能彻底了解。’下面阐明灭尽的含义。将要说灭的含义，先阐明智慧的因缘。 ‘所说的两种生灭依无明（avidya）熏习而有’：这是总的说明。 ‘所谓’：以下分别说明因缘。 ‘所说的不觉义’：指根本无明（mula-avidya）。 ‘虚妄地造作境界’：指现识（ālaya-vijñāna）所显现的境界。总的来说，两种生灭都依无明为因，境界为缘。分别来说，依无明为因，所以不相应心生起；依境界为缘，所以相应心生起。现在阐明灭的时候，暂且依据分别的含义，所以说因为因灭，所以不相应心灭；因为缘灭，所以相应心灭。’全面地解释，这两种各有两种。因，如四卷经所说：‘大慧（Mahamati），不可思议的熏习和不可思议的返回。’是现识的因。‘取种种尘，以及无始妄想的熏习’是分别事识的因。‘所说的不可思议的熏习’，是指无明以能熏习真如（tathata），不可衡量。‘不可思议的返回’，是指真如爱无明熏习，不可普遍而返回。所以这种熏习和返回，非常微细且隐蔽，因此所生起的现识行相，微细而不是相应的。‘所说的无始妄想’，就是指这个现识，因为它从本来就没有离开过想，所以如上文所说：‘从本以来，未曾离开过念。’所以说无始无明，无始妄想的含义也是这样。‘所说的种种尘’，仍然是
English
English version: Do not reveal appearances. Therefore, the author of the treatise now reveals its appearance in response to people's discriminating minds. 'Coarse within coarse': Refers to the first two of the first three coarse aspects. 'Subtle within coarse': Refers to the first two of the last three coarse aspects. 'Coarse within subtle': Refers to the last one of the first three coarse aspects. 'Subtle within subtle': Refers to the last one of the last three coarse aspects. The first two of the first three are all at the level of consciousness (vijñāna), and their characteristics are coarse, which ordinary people can understand. The last one of the first three is the seventh consciousness (manas-vijñāna), its characteristics are not coarse, and it is not understood by ordinary people. The first two of the last three, with the difference between the perceived and the perceiver, are understood by Bodhisattvas. The last one, where the seeing aspect has not yet separated, is thoroughly understood only by the Buddha.' Below, the meaning of extinction is explained. Before explaining the meaning of extinction, the causes and conditions of wisdom are explained first. 'The two kinds of arising and ceasing depend on the perfuming of ignorance (avidya)': This is a general statement. 'So-called': The following explains the causes and conditions separately. 'What is meant by non-awareness': Refers to fundamental ignorance (mula-avidya). 'Falsely creating objects': Refers to the objects manifested by the manifestation consciousness (ālaya-vijñāna). Generally speaking, the two kinds of arising and ceasing both depend on ignorance as the cause and objects as the condition. Specifically speaking, depending on ignorance as the cause, non-corresponding minds arise; depending on objects as the condition, corresponding minds arise. Now, when explaining extinction, we temporarily rely on the specific meaning, so it is said that because the cause is extinguished, non-corresponding minds are extinguished; because the condition is extinguished, corresponding minds are extinguished.' To explain comprehensively, each of these two kinds has two. The cause, as the four-fascicle sutra says: 'Mahamati, inconceivable perfuming and inconceivable returning.' This is the cause of manifestation consciousness. 'Taking various dusts and the perfuming of beginningless deluded thoughts' is the cause of the discriminating consciousness. 'What is meant by inconceivable perfuming' refers to ignorance, because it can perfume the thusness (tathata) in an immeasurable way. 'Inconceivable returning' refers to the thusness loving the perfuming of ignorance, which cannot be universal and returns. Therefore, this perfuming and returning are very subtle and hidden, so the characteristics of the manifestation consciousness that arises are subtle and not corresponding. 'What is meant by beginningless deluded thoughts' refers to this manifestation consciousness, because from the beginning it has never been separated from thought, so as the text above says: 'From the beginning, it has never been separated from thought.' Therefore, it is said that beginningless ignorance and beginningless deluded thoughts have the same meaning. 'What is meant by various dusts' is still --------------------------------------------------------------------------------
Chinese
现识所现诸境。以此二法熏动梨耶自相令起七识波浪。以妄想及境粗而且显故。所起七识。成相应心也。今此论中。互举一边故细中。唯说无明熏。粗中。单举境界缘也。此就从细至粗之义。以明因缘差别相也。又四卷经。大惠。若覆彼真识。种种不实诸虚妄灭。则一切相识灭。是名相灭。相续灭者。相续所因灭。则相续灭。所依灭及所缘灭。则相续灭。所以者何。是其因故。依者。谓无始妄想熏。缘者。谓自心现等识境妄想。此经就通相门。故作是说。论约别义故。如前说也。若泛论生因缘。诸识各有四种因缘。如十卷经云。有四种因。眼识得生。何等数四。一者不觉自内身取境界故。二者无始世来虚妄分别色境界熏习故。三者识自性体如是故。四者业见种种色相故。四卷经云。四因缘故。眼识转。谓自心现摄受不觉无始虚伪。过色习气计着。识性自性。欲见种种色相。是名四种因缘。流处藏识转识浪生。言自心现摄受不觉者。是明根本无明因。其色粗相。现识所现。不在识外。自心所摄故。言自心现摄受。言不觉者。无明不觉色尘非外故。能生眼识。令取为外。是为初因。言无始虚伪乃至计著者。是显无始妄想熏习因谓现识本来取着色尘。由此习气。能生眼识。令取色尘也。言识性者。是显自类因。由前眼识自性 现代汉语译本 现识（现行识，指眼识、耳识、鼻识、舌识、身识）所现的各种境界。凭借这两种力量（无明和境界）熏习、扰动阿赖耶识（藏识）的自相，使其生起七种识的波浪。因为妄想和境界都是粗显的，所以生起的七种识，成为相应的‘心’。现在这部论中，互相只举出一方面，所以从细微方面来说，只说无明熏习；从粗显方面来说，只单单举出境界缘。这是就从细微到粗显的意义，来说明因缘的差别相。还有，《楞伽经》第四卷，大慧（菩萨）说：‘如果覆盖那个真识（阿赖耶识）的种种不真实的虚妄灭尽，那么一切相识（指前七识）也就灭尽，这叫做相灭。相续灭，就是相续的所因灭尽，那么相续也就灭尽。所依灭尽以及所缘灭尽，那么相续也就灭尽。’为什么这样说呢？因为这是它的原因。所依，指的是无始以来的妄想熏习。所缘，指的是自心显现的等识境界妄想。这部经是从通相的角度来说的，所以这样说。而论是从别义的角度来说的，所以如前面所说。如果泛泛而论生起的原因，各种识各有四种因缘。如《楞伽经》第十卷所说：‘有四种因，眼识得以产生。是哪四种呢？一是由于不觉知自身而取境界的缘故；二是由于无始世以来虚妄分别色境界的熏习的缘故；三是识的自性本体就是这样的缘故；四是业力显现种种色相的缘故。’《楞伽经》第四卷说：‘由于四种因缘，眼识转变。就是自心显现摄受不觉，无始虚伪，过去色习气执着，识性自*，*见种种色相。这叫做四种因缘，流处藏识转变，识浪生起。’所说的‘自心显现摄受不觉’，是说明根本无明因。那粗糙的色相，是现识所显现的，不在识外，是自心所摄受的，所以说‘自心显现摄受’。所说的‘不觉’，是说无明不觉知色尘不是外在的，所以能生起眼识，使之执取为外在的。这是第一个原因。所说的‘无始虚伪乃至执着’，是显现无始妄想熏习因，就是现识本来执着色尘，由此习气，能生起眼识，使之执取色尘。所说的‘识性’，是显现自类因，由前眼识的自性