Chinese
惭无愧掉举等八十种相应。问何所以耶。答第八第六义同前释。以掉举等八遍诸染心。第七是染故得八俱。五识有染亦得有八。无惭无愧遍不善心。眼等五识得有不善。故得相应。次所知障者。数之多少诸识相应亦同烦恼。故唯识云。七转识内。随其所应。或多或少。如烦恼说。论既例同。故今不说。 四显俱生分别者。若是烦恼不因邪教及邪分别邪师等力。自任运起。此等之类名曰俱生。若要恶友及邪分别邪教等力方得生者。名为分别。其根本惑十种之中。贪瞋慢痴身见边见。此之六种而通俱生及以分别。若疑邪见见取戒取。此之四种唯分别起。而由恶友或邪教力自审思察方得生故。其随烦恼既依根本烦恼而生。若依根本俱生起者。即二十种能依随惑皆名俱生。若依根本分别惑起。能依随惑皆名分别。故唯识云。二十皆通俱生分别。随二烦恼势力起故。其所知障亦有根本及是随者。俱生分别亦同烦恼。故不别言。四段不同。总是第一辨其障也。 后明断位者。然断烦恼总有二种。一断种子。令永无余。二但折伏。令种力衰不生现惑。若断其种。唯无漏智。若令力衰。有漏无漏二智皆得。且资粮位顿悟菩萨无漏之智未起现行。一向不能断其二障。虽有四力信唯识理。然亦未能伏于二障。故唯识云。此位未 现代汉语译本 惭、无愧、掉举等八十种相应。问：为什么这样说呢？答：第八识和第六识的道理同前文解释。因为掉举等八种遍及各种染污心。第七识是染污的，所以能有八种相应。五识有染污时也能有八种相应。无惭、无愧遍及不善心。眼等五识能有不善，所以能相应。其次，所知障的数量多少以及诸识的相应，也和烦恼相同。所以《唯识论》说：‘七转识内，随其所应，或多或少，如烦恼说。’论中既然已经类比说明，所以现在不再赘述。 四、显示俱生和分别。如果是烦恼，不是因为邪教以及邪分别、邪师等力量，而是自然而然产生的，这类烦恼叫做俱生。如果需要恶友以及邪分别、邪教等力量才能产生的，叫做分别。其根本惑十种之中，贪（Tanha，渴爱）嗔（Dosa，嗔恨）慢（Mana，我慢）痴（Moha，愚痴）身见（Satkayadristi，认为五蕴为我）边见（Antagrahadristi，执断常二边）这六种，既有俱生的，也有分别的。疑（Vicikitsa，怀疑）、邪见（Mithyadristi，错误的见解）、见取见（Dristiparమర్శa，执持错误的见解为正确）、戒取见（Silabbataparamarsa，执持错误的戒律为正确）这四种，只有分别产生的，因为需要通过恶友或者邪教的力量，自己审慎思考才能产生。其随烦恼既然依附根本烦恼而生，如果依附根本俱生烦恼而生，那么二十种能依附的随烦恼都叫做俱生。如果依附根本分别烦恼而生，能依附的随烦恼都叫做分别。所以《唯识论》说：‘二十种随烦恼都通于俱生和分别，随着两种烦恼的势力而产生。’其所知障也有根本的和随附的，俱生和分别也和烦恼相同，所以不再单独说明。这四段的不同，总的来说都是为了辨别其障碍。 后、说明断除的位次。断除烦恼总共有两种方法：一是断除种子，使其永远没有剩余；二是只是折伏，使种子的力量衰弱，不再产生现行的迷惑。如果要断除种子，只能依靠无漏智（Anasrava-jnana，没有烦恼的智慧）。如果要使力量衰弱，有漏智（Sasrava-jnana，有烦恼的智慧）和无漏智都可以做到。而且资粮位的顿悟菩萨，无漏的智慧还没有生起现行，一直不能断除两种障碍。虽然有四力（指信力、精进力、念力、定力），相信唯识的道理，但也未能折伏两种障碍。所以《唯识论》说：‘此位未……’
English
English version Eighty kinds of associated mental factors, such as shamelessness (Ahrikya), non-conscientiousness (Anapatrapya), and restlessness (Auddhatya). Question: Why is this so? Answer: The principle for the eighth and sixth consciousnesses is the same as explained earlier. Because these eight, such as restlessness, pervade all defiled minds. The seventh consciousness is defiled, so it can have eight associated factors. When the five consciousnesses are defiled, they can also have eight associated factors. Shamelessness and non-conscientiousness pervade unwholesome minds. The five consciousnesses, such as eye-consciousness, can have unwholesome qualities, so they can be associated with these factors. Next, the number of obstructions of knowledge (Jneyavarana) and the associated consciousnesses are the same as with afflictions (Kleshas). Therefore, the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-only) says: 'Within the seven transforming consciousnesses, according to what is appropriate, there may be more or less, as with afflictions.' Since the treatise has already made the analogy, I will not elaborate further here. Four, showing the co-arisen (Sahaja) and discriminated (Parikalpita). If an affliction arises naturally, not due to the power of false teachings, wrong discriminations, or evil teachers, it is called co-arisen. If it requires the power of bad friends, wrong discriminations, or false teachings to arise, it is called discriminated. Among the ten fundamental afflictions, greed (Tanha), hatred (Dosa), pride (Mana), ignorance (Moha), self-view (Satkayadristi), and extreme views (Antagrahadristi) can be both co-arisen and discriminated. Doubt (Vicikitsa), wrong views (Mithyadristi), holding to wrong views as correct (Dristiparమర్శa), and holding to wrong precepts as correct (Silabbataparamarsa) only arise through discrimination, because they require the power of bad friends or false teachings and careful consideration to arise. Since the secondary afflictions arise dependent on the fundamental afflictions, if they arise dependent on co-arisen fundamental afflictions, then all twenty dependent secondary afflictions are called co-arisen. If they arise dependent on discriminated fundamental afflictions, then the dependent secondary afflictions are all discriminated. Therefore, the Vijnaptimatrata-siddhi-sastra says: 'All twenty are common to both co-arisen and discriminated, arising according to the power of the two kinds of afflictions.' The obstructions of knowledge also have fundamental and secondary aspects, and their co-arisen and discriminated nature is the same as with afflictions, so I will not explain them separately. These four sections are different, but overall, they are all for distinguishing the obstructions. Later, explaining the stages of cutting off. There are two general methods for cutting off afflictions: one is to cut off the seeds, so that nothing remains; the other is to merely subdue them, weakening the power of the seeds so that they no longer produce manifest delusions. If you want to cut off the seeds, you can only rely on non-outflow wisdom (Anasrava-jnana). If you want to weaken the power, both outflow wisdom (Sasrava-jnana) and non-outflow wisdom can do it. Moreover, the Bodhisattvas of sudden enlightenment in the stage of accumulation, whose non-outflow wisdom has not yet arisen in manifestation, cannot cut off the two obstructions. Although they have the four powers (faith, diligence, mindfulness, and concentration) and believe in the principle of Consciousness-only, they have not yet subdued the two obstructions. Therefore, the Vijnaptimatrata-siddhi-sastra says: 'This stage has not...' --------------------------------------------------------------------------------
Chinese
证唯识真如。明知未得无漏之智。又云。此位菩萨依因善友作意资粮四胜力故。于唯识义虽深信解。而未能了能所取空。故于二取所引随眠。犹未有能伏灭功力。令彼不起二取现行。言二取者。即是烦恼所知二障。即二障种名为随眠。以此种子随遂有情三界流转。名之为随。恒常处在第八识内故。名为眠。问若言此位不伏二障。略而言之。且违三教。一者唯识自成。何须彼论复云。菩萨住此资粮位中。二粗现行虽有伏者。二违华严。解十住位菩萨颂云。能灭诸烦恼。永尽无有余。十住即是资粮位摄。三违中边。彼论亦云。今为远离所治障法。及为修集能对治道。于四正断精勤修习。别修四断在资粮位。准此三文。皆伏断惑。何故第九乃云未伏。答障有俱生分别不同。其俱生者。此位之中全未能伏。分别起者。有伏不伏。若自思惟而所起者。此位能伏。若因邪师邪教起者。即未能伏。或复翻此初言未伏。约彼俱生及邪教等所起者说。后说伏者。约自力等分别起者。中边论义准亦同之。会华严经而有二义。一依自等分别起者。此位全伏名为永尽。二据佛法功力可能永灭烦恼。非言此位即已尽讫。若一切惑此位实除。何不此时即成正觉。后过十地方得佛耶。故对望别。诸教无违。其加行位已经资粮。备修福智练磨心。已有胜 现代汉语译本 证悟唯识真如（Vijñapti-mātratā-siddhi，唯识的真实性）。明明知道尚未获得无漏智慧（anāsrava-jñāna，没有烦恼的智慧）。又说，此位菩萨依靠善友（kalyāṇa-mitra，指引正道的良师益友）、作意（manaskāra，心理活动）、资粮（sambhāra，修行的积累）四种殊胜力量的缘故，对于唯识的道理虽然深深地信解，但是还不能了达能取（grāhaka，能认知的主体）和所取（grāhya，被认知的客体）皆空的道理。所以对于由能取和所取所引发的随眠（anuśaya，烦恼的潜在状态），还没有能够降伏和灭除的功力，使得它们不生起能取和所取的现行（pariṇāma，显现的活动）。 所说的能取和所取，就是烦恼障（kleśāvaraṇa，由烦恼引起的障碍）和所知障（jñeyāvaraṇa，由对真理的无知引起的障碍）这两种障碍。这两种障碍的种子就叫做随眠。因为这种种子随着有情在三界（trayo dhātava，欲界、色界、无色界）中流转，所以叫做‘随’；因为它恒常处在第八识（ālaya-vijñāna，阿赖耶识，储存一切种子识）内，所以叫做‘眠’。 问：如果说此位菩萨不能降伏这两种障碍，简略地说，就违背了三种教义。第一，违背了唯识自成（Vijñapti-mātratā-siddhi，唯识的真实性），既然如此，又何须彼论再说菩萨住在此资粮位（sambhāra-avasthā，积累资粮的阶段）中，两种粗显的现行虽然有被降伏的？第二，违背了《华严经》（Avataṃsaka Sūtra）。《华严经》解释十住位（daśa-vihāra-bhūmi，菩萨修行的十个阶段）菩萨的偈颂说：‘能灭诸烦恼，永尽无有余。’十住位就是资粮位所摄。第三，违背了《中边分别论》（Madhyāntavibhāga-bhāṣya）。此论也说：‘现在为了远离所要对治的障碍法，以及为了修集能够对治的正道，对于四正断（catvāri samyak-prahāṇāni，四种正确的努力）精勤地修习。’特别修习四正断是在资粮位。按照这三段经文，都是降伏和断除惑业。为什么第九识却说没有降伏？ 答：障碍有俱生（sahaja，与生俱来的）和分别（parikalpita，后天产生的）的不同。对于俱生的障碍，在此位中完全不能降伏；对于分别产生的障碍，有能降伏和不能降伏的情况。如果是自己思惟而产生的，此位能够降伏；如果是由于邪师（mithyā-guru，错误的老师）邪教（mithyā-śāsana，错误的教义）而产生的，就不能降伏。或者反过来说，前面说‘未伏’，是就俱生的以及邪教等所产生的障碍来说的；后面说‘伏’，是就依靠自身力量等分别产生的障碍来说的。《中边分别论》的意义也同样可以这样理解。 会通《华严经》有两种意义：一是依靠自身等分别产生的烦恼，此位完全降伏，所以说‘永尽’；二是根据佛法（Buddha-dharma，佛教的教义）的功力，可能永远灭除烦恼，而不是说此位就已经完全灭尽。如果一切惑业在此位确实已经除尽，为什么不在此时就成就正觉（samyak-saṃbodhi，完全的觉悟），而要经过十地（daśa-bhūmi，菩萨修行的十个阶段）之后才能成佛呢？所以是对不同的情况而言，各种教义之间没有冲突。 其加行位（prayoga-avasthā，实践修行的阶段）已经过了资粮位，充分地修习福德和智慧，锻炼磨砺心意，已经有了殊胜...
English
English version Realizing the Vijñapti-mātratā-siddhi (The Perfection of Consciousness-Only, the truth of consciousness-only). Clearly knowing that one has not yet attained anāsrava-jñāna (untainted wisdom, wisdom free from defilements). It is also said that Bodhisattvas in this stage, relying on the power of kalyāṇa-mitra (spiritual friends, virtuous teachers), manaskāra (attention, mental activity), sambhāra (accumulation of merit and wisdom), and four excellent strengths, although deeply believe and understand the meaning of Vijñapti-mātratā, they are still unable to comprehend the emptiness of grāhaka (the perceiver, the subject) and grāhya (the perceived, the object). Therefore, they do not yet have the power to subdue and extinguish the anuśaya (latent tendencies, dormant afflictions) caused by the attachment to the perceiver and the perceived, preventing them from arising as pariṇāma (manifestations, active expressions). The so-called perceiver and perceived are the two obstacles: kleśāvaraṇa (afflictive obscurations, the obstacle of afflictions) and jñeyāvaraṇa (cognitive obscurations, the obstacle of knowledge). The seeds of these two obstacles are called anuśaya. Because these seeds follow sentient beings as they transmigrate in the trayo dhātava (three realms, the realm of desire, the realm of form, and the realm of formlessness), they are called 'follow'; because they are constantly present within the ālaya-vijñāna (storehouse consciousness, the eighth consciousness), they are called 'dormant'. Question: If it is said that Bodhisattvas in this stage cannot subdue these two obstacles, then, briefly speaking, it contradicts three teachings. First, it contradicts the Vijñapti-mātratā-siddhi (The Perfection of Consciousness-Only), in which case, why does that treatise say that Bodhisattvas dwell in this sambhāra-avasthā (stage of accumulation), where the two coarse manifestations are indeed subdued? Second, it contradicts the Avataṃsaka Sūtra (Flower Garland Sutra). The verses in the Avataṃsaka Sūtra explaining the daśa-vihāra-bhūmi (ten abodes, ten stages of Bodhisattva practice) say: 'They can extinguish all afflictions, completely and without remainder.' The ten abodes are included within the stage of accumulation. Third, it contradicts the Madhyāntavibhāga-bhāṣya (Commentary on Distinguishing the Middle from the Extremes). This treatise also says: 'Now, in order to distance oneself from the obstructing dharmas to be overcome, and in order to cultivate the antidotal paths, one diligently practices the catvāri samyak-prahāṇāni (four right efforts, four correct exertions).' The special practice of the four right efforts is in the stage of accumulation. According to these three passages, all afflictions are subdued and cut off. Why does the ninth consciousness say that they are not subdued? Answer: Obstacles are different, being either sahaja (innate, co-emergent) or parikalpita (imputed, conceptually arisen). Regarding innate obstacles, they cannot be subdued at all in this stage; regarding imputed obstacles, there are cases where they can be subdued and cases where they cannot. If they arise from one's own thinking, they can be subdued in this stage; if they arise from mithyā-guru (false teachers, incorrect gurus) or mithyā-śāsana (false teachings, incorrect doctrines), then they cannot be subdued. Or, conversely, the previous statement 'not subdued' refers to those arising from innate obstacles and false teachings, etc.; the later statement 'subdued' refers to those arising from one's own efforts, etc., and imputed obstacles. The meaning of the Madhyāntavibhāga-bhāṣya can be understood in the same way. Reconciling the Avataṃsaka Sūtra has two meanings: first, regarding afflictions arising from one's own efforts, etc., and imputed afflictions, they are completely subdued in this stage, so it is said 'completely extinguished'; second, according to the power of the Buddha-dharma (Buddha's teachings, the teachings of Buddhism), it is possible to permanently extinguish afflictions, but it is not said that they are completely extinguished in this stage. If all afflictions were indeed eliminated in this stage, why would one not attain samyak-saṃbodhi (perfect enlightenment, complete awakening) at this time, but only after passing through the daśa-bhūmi (ten bhumis, ten stages of Bodhisattva path) to become a Buddha? Therefore, it refers to different situations, and there is no conflict between the various teachings. The prayoga-avasthā (stage of application, stage of practice) has already passed the stage of accumulation, fully cultivating merit and wisdom, training and refining the mind, and already possessing excellent... --------------------------------------------------------------------------------