Chinese
功力。欲入见道而能伏除分别二障。二障俱生犹未全伏。俱生分别二种种子并全未断。以未证得真无漏故。有漏观心有所得故。有分别故。未全伏除。未全能灭。此前二位并以加行有漏之智而能伏惑。问此有漏智以何等力而能伏耶。答如瑜伽云。以修三种对治力故。能伏烦恼。一了知烦恼自性过患。知能发业能招现后二世苦恼。二思惟对治所缘境相。学观二空所显真如。三以胜善品慈心相续。修六度等。以资于心。当知此是永断正见前行之道。 次通达位者。真相不同。其真见道而能断彼三界分别烦恼所知二障种尽。得入初地。断行相者。对法论云。问从何而得断耶。答不从过去。已灭故。不从未来。未生故。不从现在。道不俱故。然从诸烦恼粗重而得名断。为断如是如是品粗重。起如是如是品对治。若此品对治生。即此品粗重灭。平等平等犹如世间明生闇灭。由此品离系故。令未来烦恼住不生法中。是名为断。今逐难释。所断粗重及能治道而皆非一。重云如是。能治正生。所治正灭。生同灭时。是一平等。灭同生时。复一平等。是以重言平等平等。总意不说断三世也。又瑜伽论。初约遮门。不断三世。同于对法。后约诠言。容断三世。即彼论云。正见相应能对治心。于现在世无有随眠。于过去世亦无随眠。此 现代汉语译本： ‘功力’。想要进入见道位，并且能够降伏和去除分别二障（分别烦恼障和分别所知障）。二障同时生起，但尚未完全降伏。俱生和分别二种烦恼的种子都完全没有断除。因为没有证得真正的无漏智慧，有漏的观心有所得，所以有分别，因此未能完全降伏，未能完全灭除。此前两个阶段都是凭借加行位的有漏智慧来降伏惑障。问：这种有漏智慧凭借什么样的力量才能降伏惑障呢？答：如《瑜伽师地论》所说，通过修习三种对治力，就能降伏烦恼。一是了知烦恼的自性过患，知道它能引发恶业，能招致现世和后世的苦恼。二是思惟对治所缘境的相状，学习观察二空（人空和法空）所显现的真如。三是以殊胜的善行，如慈心相续，修习六度等，来资助心力。应当知道，这是在永断烦恼的正见生起之前的修行方法。 其次是通达位，真相有所不同。真正的见道位能够断除三界（欲界、色界、无色界）分别烦恼和所知二障的种子，证入初地（欢喜地）。关于断除烦恼行相，《阿毗达磨对法论》中说：问：从哪里获得断除烦恼的力量呢？答：不是从过去获得，因为过去已经灭尽；不是从未来获得，因为未来尚未生起；不是从现在获得，因为道与烦恼不同时存在。而是从诸烦恼的粗重（烦恼的强盛状态）而得名‘断’。为了断除如此如此品类的粗重，生起如此如此品类的对治。如果此品类的对治生起，那么此品类的粗重就灭除。这种关系是平等平等的，就像世间光明生起时黑暗就灭除一样。由于这种品类的离系（解脱），使得未来的烦恼处于不生起的状态，这就被称为‘断’。现在逐一解释这个难题：所断的粗重和能对治的道都不是单一的。‘重’是指‘如是’，能对治的道正在生起，所要对治的烦恼正在灭除，生起和灭除同时发生，这是一种平等。灭除和生起同时发生，又是另一种平等。因此重复说‘平等平等’。总的意思并不是说断除三世的烦恼。另外，《瑜伽师地论》中，最初从遮止的角度来说，不断除三世的烦恼，这与《阿毗达磨对法论》的观点相同。后来从诠释的角度来说，可以断除三世的烦恼。即《瑜伽师地论》中说：与正见相应的能对治的心，在现在世没有随眠（烦恼的潜在力量），在过去世也没有随眠。此
English
English version: 'Gongli' (merit, effort). [One] desires to enter the Path of Seeing (见道, jiàn dào) and be able to subdue and remove the two obstructions of discrimination (分别二障, fēnbié èrzhàng) [the obstruction of afflictions and the obstruction of knowledge]. The two obstructions arise simultaneously, but are not yet fully subdued. Both the innate (俱生, jùshēng) and discriminating (分别, fēnbié) seeds of the two types [of obstructions] are not completely severed. Because true non-outflow (无漏, wúlòu) wisdom has not been attained, the mind with outflow (有漏, yǒulòu) in contemplation still has attainment, and therefore has discrimination, thus it is not fully subdued or completely extinguished. The previous two stages both rely on the wisdom of outflow in the stage of application (加行, jiāxíng) to subdue afflictions. Question: By what power does this wisdom of outflow subdue afflictions? Answer: As the *Yogācārabhūmi-śāstra* (瑜伽师地论, Yújiā shī dìlùn) says, by cultivating three types of counteracting forces, one can subdue afflictions. First, understanding the nature and faults of afflictions, knowing that they can initiate karma and bring about suffering in both the present and future lives. Second, contemplating the aspects of the objects of counteraction, learning to contemplate the Suchness (真如, zhēnrú) revealed by the two emptinesses (二空, èr kōng) [emptiness of self and emptiness of phenomena]. Third, continuously cultivating superior virtuous qualities such as loving-kindness (慈心, cíxīn), and practicing the six perfections (六度, liùdù) and so on, to support the mind. It should be known that this is the path that precedes the arising of correct view (正见, zhèngjiàn) for permanently severing [afflictions]. Next is the stage of thorough understanding (通达位, tōngdá wèi), where the true nature is different. True Path of Seeing is able to completely sever the seeds of the two obstructions of discriminating afflictions and knowledge in the three realms (三界, sānjiè) [desire realm, form realm, formless realm], and attain the first ground (初地, chūdì) [Joyful Ground]. Regarding the aspects of severing afflictions, the *Abhidharma-samuccaya* (对法论, Duì fǎ lùn) says: Question: From where does one obtain the power to sever [afflictions]? Answer: Not from the past, because it has already ceased; not from the future, because it has not yet arisen; not from the present, because the path and afflictions do not coexist. Rather, it is named 'severance' from the coarseness (粗重, cūzhòng) of the afflictions. In order to sever such and such categories of coarseness, such and such categories of counteraction arise. If this category of counteraction arises, then this category of coarseness is extinguished. This relationship is equal and equal, just as darkness is extinguished when light arises in the world. Because of this category of detachment (离系, líxì), future afflictions are in a state of non-arising, and this is called 'severance'. Now, explaining this difficult point one by one: the coarseness that is severed and the path that can counteract are not singular. 'Heavy' refers to 'such', the path of counteraction is arising, and the afflictions to be counteracted are being extinguished. Arising and extinguishing occur simultaneously, which is one equality. Extinguishing and arising occur simultaneously, which is another equality. Therefore, it is repeated 'equal and equal'. The general meaning is not that the afflictions of the three times are severed. Furthermore, in the *Yogācārabhūmi-śāstra*, initially from the perspective of negation, the afflictions of the three times are not severed, which is the same as the view of the *Abhidharma-samuccaya*. Later, from the perspective of explanation, the afflictions of the three times can be severed. That is, the *Yogācārabhūmi-śāstra* says: The mind of counteraction corresponding to correct view has no latent tendencies (随眠, suímián) [potential power of afflictions] in the present life, and also has no latent tendencies in the past life. This --------------------------------------------------------------------------------
Chinese
刹那后离随眠心。在未来世亦无随眠。后此已后于已转依已断随眠。身相续中所有后得世间所摄。善无记心去来。今位皆离随眠。是故三世皆得说断。此意说云。就于一身前后相续修圣道力。令本识等三时皆得离随眠。故名断三世。问其真见道但唯一心。何故对法于能治道重言如是。答据彼三心见道者说。或可见修治道合言。故瑜伽云。诸修行者断烦恼等。明通一切断烦恼说。不唯见道。二相见道亦分为二。初三心相见所断之惑。谓软品等所有粗重。名如上列。问何品烦恼名软品等。释。上品烦恼名为软品。上品法障名为中品。二障下品总名第三。问初之二障是上品者。何言软中。答以能断道是下中故。障从其智。名软中等。问准此二障。但分上下。何乃不立第二中品。答中品不定。或属上下。故不别开。上下不尔。故不相摄。即如经中而但说有根上下力。不说中力。斯意亦尔。 后十六心所断惑者。此亦二种。谓能所取及上下谛二种不同。然所断惑数同无异。今者但依能所取观。对法等云。谓苦谛下有四种心。一苦法智忍。谓观三界苦谛真如。正断三界见苦所断二十八种分别随眠。释。欲界苦谛具十烦恼。谓根本十上之二界苦谛各九。上无瞋故。所以三界但二十八。三界苦谛既尔。集灭道三三界合言。一一皆 现代汉语译本 刹那之后，远离了随眠（烦恼潜在状态）的心，在未来的生命中也不会再有随眠。此后，对于已经转依（改变所依赖的基础）和已经断除随眠的人来说，在他身心相续中所有后得的、属于世间的善和无记（非善非恶）的心，无论过去、现在、未来，都远离了随眠。因此，可以说断除了三世的随眠。这个意思是指，就一个人而言，通过前后相续地修习圣道的力量，使得本识等在过去、现在、未来三时都能够远离随眠，所以称为断三世。问：真正的见道只有一个心，为什么《对法》对于能对治的道要如此重复说明？答：这是根据那些具有三心见道的人来说的。或者可以将见道和修道合起来说。所以《瑜伽师地论》说，诸修行者断除烦恼等，是说明普遍地断除烦恼，不只是见道。二相见道也分为两种。最初的三心相见所断的迷惑，是指软品等所有粗重的烦恼，名称如上所列。问：什么品类的烦恼称为软品等？解释：上品烦恼称为软品，上品法障称为中品，两种障碍的下品总称为第三品。问：最初的两种障碍是上品，为什么说软品和中品？答：因为能断除这些障碍的道是下品和中品，障碍是相对于智慧而言的，所以称为软品、中品等。问：按照这两种障碍，只分为上下品，为什么不设立第二种中品？答：中品不确定，或者属于上品，或者属于下品，所以不单独设立。上下品不是这样，所以不能互相包含。就像经中只说有根上下力，不说中力，也是这个意思。 后面的十六心所断的迷惑，也分为两种，即能取（能认知的主体）和所取（被认知的客体），以及上下谛（苦集灭道四圣谛的上下品）两种不同。然而，所断的迷惑数量相同没有差异。现在只依据能取和所取的观察。《对法》等论典说，在苦谛之下有四种心：一是苦法智忍（Kshanti）（对于苦谛的智慧忍可），即观察三界苦谛的真如，正在断除三界见苦所断的二十八种分别随眠。*。*界苦谛具有十种烦恼，即根本十使，加上二界苦谛各自的九种（上界无瞋恚），所以三界共有二十八种。三界苦谛既然如此，那么集谛、灭谛、道谛的三界也是一样，一一都...
English
English version After a moment, the mind that is free from latent afflictions (Sui Mian, dormant defilements) will not have latent afflictions in future lives either. Afterwards, for those who have already achieved Paravrtti (transformation of the basis) and have severed latent afflictions, all subsequent mundane (worldly) good and neutral (neither good nor bad) minds within their mind-body continuum, whether past, present, or future, are free from latent afflictions. Therefore, it can be said that latent afflictions of the three times (past, present, and future) are severed. This means that, concerning one person, through the power of continuously cultivating the Noble Path, the Alaya-consciousness (fundamental consciousness) and others can be free from latent afflictions in the three times, hence it is called severing the three times. Question: The true Path of Seeing (Darshana-marga) has only one mind, why does the Abhidharma (treatise on Buddhist philosophy) repeat the explanation of the curative path in such a way? Answer: This is based on those who have the Path of Seeing with three minds. Or, the Path of Seeing and the Path of Cultivation (Bhavana-marga) can be combined. Therefore, the Yogacarabhumi-sastra (treatise on the stages of yoga practice) says that practitioners sever afflictions, etc., which means universally severing afflictions, not just the Path of Seeing. The two aspects of the Path of Seeing are also divided into two types. The afflictions severed by the initial three minds of the Path of Seeing refer to the coarse afflictions of the mild category, etc., and their names are listed above. Question: What category of afflictions are called mild, etc.? Explanation: The superior afflictions are called mild, the superior Dharma-obstacles are called medium, and the inferior of the two obstacles are collectively called the third category. Question: If the initial two obstacles are superior, why are they called mild and medium? Answer: Because the path that can sever these obstacles is inferior and medium, and the obstacles are relative to wisdom, so they are called mild, medium, etc. Question: According to these two obstacles, which are only divided into superior and inferior, why is a second medium category not established? Answer: The medium category is uncertain, either belonging to the superior or the inferior, so it is not established separately. The superior and inferior are not like this, so they cannot be mutually inclusive. Just like the sutras only mention the superior and inferior power of the root, and do not mention the medium power, this is also the same meaning. The afflictions severed by the subsequent sixteen minds are also divided into two types, namely the grasper (subject of cognition) and the grasped (object of cognition), and the superior and inferior Truths (the superior and inferior aspects of the Four Noble Truths). However, the number of afflictions severed is the same without difference. Now, we only rely on the observation of the grasper and the grasped. The Abhidharma and other treatises say that under the Truth of Suffering (Dukkha Satya) there are four minds: first, the Suffering Dharma Wisdom Endurance (Dukkha-dharma-jnana-kshanti), which is observing the Suchness (Tathata) of the Truth of Suffering in the three realms, and is severing the twenty-eight kinds of conceptual latent afflictions severed by seeing the Truth of Suffering in the three realms. The * realm's Truth of Suffering has ten afflictions, namely the ten fundamental afflictions, plus the nine afflictions of each of the two realms' Truth of Suffering (the upper realm has no anger), so there are twenty-eight in the three realms. Since the Truth of Suffering in the three realms is like this, then the Truth of Origin (Samudaya Satya), the Truth of Cessation (Nirodha Satya), and the Truth of the Path (Marga Satya) in the three realms are also the same, each... --------------------------------------------------------------------------------