Chinese
有二十八也。都计四谛。百一十二分别烦恼。是相见除。问真见道中断分别尽。更何得有分别烦恼言相断耶。答理实相见不断烦恼。拟宜于真假说断也。问何故上界而无瞋耶。答瞋唯不善。上二界中由定力故无有不善。 次修习位。初总后别。且总断者。俱生烦恼。七地以前诸识中者犹得现起。八地以上而能折伏毕竟不行。十地满已金刚喻定现在前时。一刹那中三界所有俱生烦恼一时断尽。得成正觉。其所知障。十地之中地地渐断。至金刚定而方断尽。前六识中所知之障。八地已去永不现行。由第六识纯无漏故。前之五识虽非无漏。由能引识是无漏故。无漏势伏。故眼等识亦无其障。其第七识八地已去亦得容起。以第六识入生空时。其第七识即是有漏故。障得起。若入法观。其第七识即平等智。故不俱起。问十地菩萨何不断彼烦恼障种而但伏耶。又七地前总伏不起。有是能不。答以烦恼障不障十地。所以不除。由碍涅槃。金刚永舍。又菩萨力初地即能然欲济生。故留不去。七地犹起。故唯识云。其烦恼障。初地以上能顿伏尽。令永不行。如阿罗汉。由故意力。前七地中。虽暂现起。而不为失。又摄论云。留惑至惑尽。证佛一切智。准此等文。但故意留非不能伏。问七地菩萨既许起惑。应为染失。答虽起烦恼。无 现代汉语译本 有二十八种。总共计算四谛（苦、集、灭、道四种真理）。有一百一十二种分别烦恼，这些烦恼是通过‘相见’来断除的。问：如果通过真正的见道已经中断了分别，断除了所有的分别烦恼，怎么还会有分别烦恼说要断除呢？答：从道理上说，通过‘相见’并不能完全断除烦恼，只是为了适应真谛，才假说断除了烦恼。 问：为什么在上界（色界和无色界）没有嗔恨呢？答：嗔恨是不善的。在上二界中，由于禅定的力量，没有不善的存在。 接下来是修习位。先总说，后别说。先说总的断除：俱生烦恼（与生俱来的烦恼），在七地（菩萨修行的第七个阶段）之前的各个识中仍然会现起。八地以上的菩萨能够折伏这些烦恼，使它们最终不再生起。当十地（菩萨修行的第十个阶段）圆满，金刚喻定（一种坚不可摧的禅定）现前时，在一刹那间，三界（欲界、色界、无色界）所有的俱生烦恼都会被彻底断尽，从而成就正觉（成佛）。所知障（对真理的认知障碍），在十地之中逐渐断除，直到金刚定现前时才完全断尽。前六识（眼识、耳识、鼻识、舌识、身识、意识）中的所知障，从八地开始就永远不再现行。这是因为第六识是纯粹的无漏（没有烦恼）的。虽然前五识不是无漏的，但由于能引导这些识的第六识是无漏的，无漏的力量压制了烦恼，所以眼识等也都没有了障碍。第七识（末那识）在八地之后也可能生起，因为当第六识进入生空观（对一切事物没有自性的观察）时，第七识就是有漏的，所以障碍能够生起。如果进入法观（对一切法没有自性的观察），第七识就是平等智，所以不会同时生起。 问：为什么十地菩萨不断除烦恼障的种子，而只是降伏它们呢？又，七地之前的菩萨总的降伏烦恼，使它们不起作用，是有这个能力还是没有这个能力呢？答：因为烦恼障不会障碍十地菩萨，所以不去除它们。由于它们会妨碍涅槃，所以用金刚定永远舍弃它们。而且，菩萨的力量在初地（菩萨修行的第一个阶段）就能救济众生，所以故意留下烦恼而不去除。七地菩萨仍然会生起烦恼，所以唯识宗说，烦恼障在初地以上就能顿伏尽，使它们永远不再生起，就像阿罗汉一样。由于菩萨的故意力量，在前七地中，即使暂时生起烦恼，也不会造成损失。又，《摄大乘论》说，‘留下迷惑直到迷惑断尽，证得佛的一切智’。根据这些经文，只是故意留下烦恼，并非不能降伏它们。问：既然允许七地菩萨生起迷惑，应该会被染污而失去功德吧？答：虽然生起烦恼，但没有染污。
English
English version There are twenty-eight. Altogether, they account for the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation). There are one hundred and twelve kinds of discriminating afflictions, which are eliminated through 'seeing the characteristics'. Question: If, through true seeing of the path, discrimination has been interrupted and all discriminating afflictions have been eliminated, how can there still be talk of eliminating discriminating afflictions? Answer: In reality, afflictions are not completely eliminated through 'seeing the characteristics'. It is only a provisional statement, made to accord with the truth. Question: Why is there no anger in the upper realms (the Form Realm and the Formless Realm)? Answer: Anger is always unwholesome. In the upper two realms, due to the power of meditative concentration, there is no unwholesomeness. Next is the stage of cultivation. First, a general explanation, then a specific one. First, regarding the general elimination: Innate afflictions (afflictions that arise naturally) can still manifest in the various consciousnesses before the seventh ground (the seventh stage of a Bodhisattva's practice). Bodhisattvas on the eighth ground and above are able to subdue these afflictions, preventing them from arising altogether. When the tenth ground (the tenth stage of a Bodhisattva's practice) is complete, and the Vajra-like Samadhi (an indestructible meditative concentration) manifests, in a single instant, all innate afflictions in the three realms (the Desire Realm, the Form Realm, and the Formless Realm) are completely eliminated, thereby attaining perfect enlightenment (becoming a Buddha). The cognitive obscurations (obstacles to the knowledge of truth) are gradually eliminated in each of the ten grounds, and are completely eliminated only when the Vajra Samadhi manifests. The cognitive obscurations in the first six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) never manifest again from the eighth ground onwards. This is because the sixth consciousness is purely unconditioned (free from afflictions). Although the first five consciousnesses are not unconditioned, because the consciousness that guides them is unconditioned, the power of the unconditioned suppresses the afflictions, so the eye consciousness, etc., are also without obscurations. The seventh consciousness (Manas consciousness) can also arise from the eighth ground onwards, because when the sixth consciousness enters the contemplation of emptiness of self (the observation that all things lack inherent existence), the seventh consciousness is conditioned, so obscurations can arise. If one enters the contemplation of emptiness of phenomena (the observation that all phenomena lack inherent existence), the seventh consciousness is equal wisdom, so they do not arise together. Question: Why do Bodhisattvas on the tenth ground not eliminate the seeds of afflictive obscurations, but only subdue them? Also, is it possible or not possible for Bodhisattvas before the seventh ground to generally subdue afflictions, preventing them from arising? Answer: Because afflictive obscurations do not obstruct Bodhisattvas on the tenth ground, they are not eliminated. Because they hinder Nirvana, they are permanently abandoned with the Vajra Samadhi. Moreover, the power of Bodhisattvas on the first ground is sufficient to save beings, so they intentionally leave the afflictions uneliminated. Afflictions still arise for Bodhisattvas on the seventh ground, so the Consciousness-Only school says that afflictive obscurations can be completely subdued from the first ground onwards, preventing them from ever arising again, like an Arhat. Due to the intentional power of Bodhisattvas, even if afflictions temporarily arise in the first seven grounds, it does not cause loss. Furthermore, the *Mahāyānasaṃgraha* says, 'Leaving afflictions until afflictions are exhausted, one attains the omniscient wisdom of the Buddha'. According to these texts, it is only intentional to leave afflictions uneliminated, not that they cannot be subdued. Question: Since Bodhisattvas on the seventh ground are allowed to generate afflictions, should they be defiled and lose merit? Answer: Although afflictions arise, there is no defilement. --------------------------------------------------------------------------------
Chinese
染无失。何以为明。答瑜伽七十八深密等云。是诸菩萨于初地中。定于一切诸法法界已善通达。由此因缘。菩萨要知方起烦恼。非为不知。是故说名无染污相。又云。于自身中不能生苦。故无过失。菩萨生起如是烦恼。于有情界能断苦因。是故彼有无量功德。又云。今诸菩萨生起烦恼。尚胜一切有情声闻独觉善根等。准此等教。虽起烦恼。无染失也。 次别断者。烦恼障体十地不断更无差异。其所知障准瑜伽论深密经等。有十重障。十地之中地地别断。能证十如。今略言之。一异生性障。由此能碍三乘圣性。故立障名。得入初地方断斯障。问异生性障依于分别烦恼所知二障种立。二障既是见道即除。明异生性亦随彼断。何故今言初地方除。答异生性障虽见道除。然此见道而是初地初心所摄。今明十地断于十障。隐见不论。言初地断。故亦无失。问此障亦依烦恼障立。断异生性。烦恼亦除。如何但说十障皆依所知障立。十地不断烦恼障耶。答此异生性虽依二障初地并除。然大乘意取所知障名异生性。又二乘人亦断烦恼。令显异彼。但说所知。余之九障实唯依彼所知障立。问俱生所知初地断不。答实亦能断。论等且说最初断者。言断异生。理实初地住出心等亦能断彼俱生障也。二邪行障。而行有亏。三业违犯。故名 现代汉语译本： 染污不会丧失。如何才能明白这一点呢？回答是根据《瑜伽师地论》第七十八卷、《深密解脱经》等经典所说：‘这些菩萨在初地（菩萨修行阶位的第一个阶段）中，对于一切诸法的法界（宇宙万物的本性）已经完全通达。’因为这个缘故，菩萨知道才会生起烦恼，而不是因为不知道。所以才说没有染污的相。又说：‘在自身中不会产生痛苦，所以没有过失。’菩萨生起这样的烦恼，对于有情众生（一切有感觉的生命）能够断除痛苦的根源。所以他们有无量的功德。又说：‘现在这些菩萨生起烦恼，甚至胜过一切有情众生、声闻（听闻佛法而修行的弟子）、独觉（不依靠他人教导而独自觉悟的人）的善根等等。’根据这些教义，即使生起烦恼，也不会有染污的丧失。 其次是分别断除。烦恼障（由烦恼引起的障碍）的本体在十地（菩萨修行的十个阶段）中不断除，没有差异。而所知障（由对事物认识不清引起的障碍）根据《瑜伽师地论》、《深密解脱经》等经典，有十重障碍。在十地之中，每一地分别断除。能够证得十如（事物的十种如实状态）。现在简略地说，第一是异生性障（凡夫的障碍）。因为这个障碍能够阻碍三乘（声闻乘、缘觉乘、菩萨乘）的圣性（圣人的本性），所以立为障碍之名。进入初地才断除这个障碍。有人问：异生性障是依据分别烦恼和所知二障的种子而立的。既然这两种障碍在见道（证悟真理的道路）时就已经除掉了，那么异生性也应该随着它们一起断除。为什么现在说在初地才除掉呢？回答是：异生性障虽然在见道时除掉，但是这个见道是初地初心所包含的。现在说明十地断除十种障碍，隐藏了见道不论。说初地断除，所以也没有过失。有人问：这个障碍也是依据烦恼障而立的。断除异生性，烦恼也应该除掉。为什么只说十种障碍都是依据所知障而立，十地不断除烦恼障呢？回答是：这个异生性虽然依据两种障碍，在初地一起除掉。但是大乘佛教的意思是取所知障的名字作为异生性。而且二乘人也断除烦恼，为了显示与他们的不同，只说所知障。其余的九种障碍实际上都是依据所知障而立的。有人问：俱生所知（与生俱来的所知障）在初地断除吗？回答是：实际上也能断除。《瑜伽师地论》等经典只是说最初断除的。说断除异生性，实际上初地的住心、出心等也能断除那个俱生障。 第二是邪行障（错误的修行障碍）。因为修行有亏损，身口意三业（身体、语言、思想的行为）违犯，所以叫做邪行障。
English
English version: Defilement is not lost. How can this be understood? The answer, according to the *Yogacarabhumi-sastra* (Treatise on the Stages of Yoga Practice), volume 78, the *Samdhinirmocana Sutra* (Explanation of the Profound Secrets Sutra), and other scriptures, is: 'These Bodhisattvas, in the first Bhumi (the first stage of a Bodhisattva's path), have already fully understood the Dharmadhatu (the nature of all phenomena) of all Dharmas (things, phenomena).' Because of this reason, Bodhisattvas only generate afflictions when they know what they are doing, not out of ignorance. Therefore, it is said that there is no aspect of defilement. It is also said: 'They do not generate suffering within themselves, so there is no fault.' Bodhisattvas generating such afflictions can cut off the causes of suffering for sentient beings (all beings with consciousness). Therefore, they have immeasurable merits. It is also said: 'Now, these Bodhisattvas generating afflictions are even superior to the roots of goodness of all sentient beings, Sravakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (solitary Buddhas) and so on.' According to these teachings, even if afflictions arise, there is no loss of defilement. Next is the separate cutting off. The substance of the Klesavarana (affliction obscuration) is not cut off differently in the ten Bhumis (ten stages of the Bodhisattva path). As for the Jneyavarana (cognitive obscuration), according to the *Yogacarabhumi-sastra*, the *Samdhinirmocana Sutra*, etc., there are ten layers of obscurations. Within the ten Bhumis, each Bhumi separately cuts off these obscurations. They are able to realize the Ten Suchnesses (ten aspects of reality). Now, to put it briefly, the first is the Prthagjana-svabhava-avarana (obscuration of the nature of an ordinary being). Because this obscuration can hinder the sacred nature of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), it is established as the name of obscuration. Entering the first Bhumi is when this obscuration is cut off. Someone asks: The Prthagjana-svabhava-avarana is established based on the seeds of the two obscurations of conceptual afflictions and cognitive obscurations. Since these two obscurations are removed in the Path of Seeing (the path of realizing the truth), then the nature of an ordinary being should also be cut off along with them. Why is it now said that it is removed in the first Bhumi? The answer is: Although the Prthagjana-svabhava-avarana is removed in the Path of Seeing, this Path of Seeing is included in the initial mind of the first Bhumi. Now, explaining that the ten Bhumis cut off the ten obscurations, the Path of Seeing is hidden and not discussed. Saying that it is cut off in the first Bhumi, so there is no fault. Someone asks: This obscuration is also established based on the Klesavarana. Cutting off the nature of an ordinary being, afflictions should also be removed. Why is it only said that the ten obscurations are all established based on the Jneyavarana, and the ten Bhumis do not cut off the Klesavarana? The answer is: Although this nature of an ordinary being is based on the two obscurations and is removed together in the first Bhumi, the meaning of Mahayana Buddhism is to take the name of Jneyavarana as the nature of an ordinary being. Moreover, the followers of the Two Vehicles (Sravakayana and Pratyekabuddhayana) also cut off afflictions. In order to show the difference from them, only the Jneyavarana is mentioned. The remaining nine obscurations are actually all established based on the Jneyavarana. Someone asks: Is the Sahaja-jnanavarana (innate cognitive obscuration) cut off in the first Bhumi? The answer is: In reality, it can also be cut off. The *Yogacarabhumi-sastra* and other scriptures only speak of the one that is initially cut off. Saying that the nature of an ordinary being is cut off, in reality, the abiding mind, emerging mind, etc. of the first Bhumi can also cut off that innate obscuration. The second is the Mithyacara-avarana (obscuration of wrong conduct). Because there are deficiencies in practice, and the three karmas (actions of body, speech, and mind) are violated, it is called the Mithyacara-avarana. --------------------------------------------------------------------------------