English
English version: The sixth is the defilement of non-correspondence with the fundamental karma. The treatise says, what are the six defilements? The first is the defilement of clinging to correspondence, because the practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have already attained liberation, and the Bodhisattvas in the stage of faith-correspondence are far from this defilement. The word 'and' here also refers to the Bodhisattvas in the Three Worthy Stages. These practitioners of the Two Vehicles cultivate the two emptiness gates, but because their power is insufficient, they have not yet attained Suchness (Tathātā). Therefore, it is said to be the stage of faith-correspondence. The commentary says: Next, each of the six defilements will be explained separately, that is, divided into six categories. Question: What are the six defilements? Answer: The five kinds of mind mentioned earlier, now adding the eighth consciousness, are called the six defilements. The five minds mentioned earlier are arranged from subtle to coarse. Now, discussing the meaning of treatment and elimination, it is divided from coarse to subtle, from ordinary people to sages. Afflictions are coarse and subtle, the coarse are the discriminating afflictions, and the subtle are the innate afflictions. What is said here is that the subtle afflictions can only be eliminated by Bodhisattvas of the Ten Grounds. If they are coarse and evil afflictions, ordinary people can eliminate them. Question: What are the coarse afflictions? For example, killing and so on should be fierce and evil afflictions. If ordinary people make a vow, they can eliminate these coarse and evil afflictions. Therefore, it is said that the lowest grade of afflictions can be eliminated by the highest grade of people, and the highest grade of afflictions can only be eliminated by Bodhisattvas of the Ten Grounds, so it is said that ordinary people can eliminate them. Here, the first, the defilement of clinging to correspondence, refers to the coarse clinging to 'I' and 'mine' of the upper consciousness arising simultaneously, called clinging-correspondence anger. Polluting the pure mind is called defilement. The meaning of 'and' here and 'two' below corresponds to what is explained below. If practitioners of the Two Vehicles reach the stage of no-more-learning (Arhat), they can ultimately sever the afflictions of view and cultivation. Therefore, this first defilement, Bodhisattvas dwelling in the stage of faith-correspondence, achieving without regression, is called faith-correspondence. Bodhisattvas in this stage attain the gate of emptiness of persons, and the afflictions of view and love no longer manifest (Question: What is non-manifestation? The non-arising of all the highest and coarsest afflictions is called non-manifestation. Although not manifested, the seeds will still arise when they encounter conditions). Therefore, it is said to be far away, not severing the latent afflictions (Question: What are the latent afflictions? Answer: Practitioners of the Two Vehicles forcefully suppress the seeds of afflictions, hiding them in the Ālaya consciousness, just like when sleeping, afflictions do not arise, but when suddenly awakened, the afflictions are still there, and they will arise when they encounter conditions, just like the seeds are not severed. Also like practitioners of the Two Vehicles), the six consciousnesses do not function, and by cultivating the non-perception samādhi, they are born in the Formless Realm for eighty thousand great kalpas. --------------------------------------------------------------------------------
Chinese
劫在。于定中福尽还堕于地狱。何以故。此先修定时有恶愿故。于虽得定生无色界无犹先业恶业随于身行种未亡故(问。有何恶愿。答。先境之中修定时在壹树下坐。其树一切非矛作声则向水可边坐。其水里切虫还作声则起恶愿。言愿我舍此身作非矛恶夜叉。若非时食啖切非矛虫。若入水则食啖一切水里虫。虽得定以善业因缘生无色天。八万劫在其中。以恶愿力故其中福尽还堕于地狱。还作夜叉。故曰随眠种未亡故)。 意在于此也(故远者粗烦恼则离也。恶业种子等正故曰随眠意在于此也。此第义了)论二者不断相应染依信相地修学方便渐渐能舍得净心地究竟离故 述曰。此言不断相应染者。即五意者从粗□二相续识也。中名相续。法执相续名为不断。尘污净心故名为染。初住已上三贤菩萨修学唯识寻思实智。何名唯识。唯者离四句绝百非真如名亦□□粗断彼正故曰唯识。问。何者寻思实智。答。实者了了智。世间法非总不所德犹幻无一所实。故名寻思实智。亦名亲证。真如方便者。体正故曰方。助道曰故便。渐伏如是法执分别。若一切随眠种□正故但曰俱正。得地上无漏净心。证三无性遍满真如。法执分别种现俱正故净心地究竟离也。 论三者分别智相应染依具戒地渐离乃至无相方便地究竟离故 述 现代汉语译本：劫数存在期间，即使在禅定中，福报耗尽后仍然会堕入地狱。这是什么原因呢？这是因为先前修习禅定时有恶愿的缘故。即使因此得到禅定而生于无色界，但由于先前的恶业仍然跟随身行，恶业的种子并未消亡。（问：有什么样的恶愿呢？答：先前在某个境界中修习禅定时，坐在树下。那树上的一切虫子都发出声音，他就想去水边坐。水里的虫子也发出声音，他就生起恶愿，说：‘愿我舍弃此身，变成食人恶鬼夜叉（Yaksa），如果那些虫子不在适当的时候吃东西，我就吃掉它们。如果进入水中，我就吃掉一切水里的虫子。’虽然因为善业的因缘而生于无色界，在那里待了八万劫，但因为恶愿的力量，福报耗尽后仍然会堕入地狱，再次变成夜叉。所以说随眠的种子并未消亡。） 意图就在于此（所以说，远离的是粗重的烦恼，恶业的种子等仍然存在，所以说随眠的意图就在于此。这是第一层含义。）论述二：不断的与染污相应的，依靠信相地修学方便，渐渐能够舍弃，得到清净心地，最终远离染污。述记说：这里说的不与染污相应的，就是五种意念，从粗到细的两种相续识。中间名为相续，法执的相续名为不断。尘垢污染清净心，所以名为染污。初住以上的菩萨修学唯识，寻思实智。什么是唯识呢？唯，就是离开四句，断绝百非的真如，也名为粗断，这就是唯识。问：什么是寻思实智呢？答：实，就是了了智。世间法并非总是不值得，犹如幻象一样没有真实之处，所以名为寻思实智，也名为亲证。真如方便，体性端正所以名为方，助道所以名为便。逐渐降伏这样的法执分别。如果一切随眠的种子都端正，就只说是俱正。得到地上无漏的清净心，证得三无性遍满真如。法执分别的种子显现都端正，所以清净心地最终远离染污。 论述三：分别智与染污相应，依靠具戒地渐渐远离，乃至无相方便地最终远离。述记
English
English version: When a kalpa (aeon) exists, even in samadhi (meditative state), one may still fall into hell after the exhaustion of merit. Why is that? It is because of the evil vows made during the previous practice of samadhi. Even if one attains samadhi and is born in the Arupadhatu (formless realm), the previous evil karma still follows the body, and the seeds of evil karma have not perished. (Question: What kind of evil vows? Answer: Previously, in a certain state, while practicing samadhi, one sat under a tree. When all the insects on the tree made noise, he wanted to sit by the water. When the insects in the water also made noise, he made an evil vow, saying: 'May I abandon this body and become a man-eating evil Yaksa (Yaksa), and if those insects do not eat at the proper time, I will eat them. If I enter the water, I will eat all the insects in the water.' Although he was born in the Arupadhatu due to the cause of good karma, and stayed there for eighty thousand kalpas, he still fell into hell after the exhaustion of merit due to the power of the evil vow, and became a Yaksa again. Therefore, it is said that the seeds of anusaya (latent tendencies) have not perished.) The intention lies in this (Therefore, what is distanced is the coarse kleshas (afflictions), the seeds of evil karma, etc., still exist, so it is said that the intention of anusaya lies in this. This is the first meaning.) Treatise two: The unceasing association with defilement, relying on the stage of faith, practicing expedient means, gradually being able to abandon, attaining a pure mind-ground, and ultimately being free from defilement. Commentary: What is said here about not associating with defilement refers to the five types of thoughts, from coarse to subtle, the two continuous consciousnesses. The middle is called continuity, and the continuity of attachment to dharma (Dharma) is called unceasing. Dust and grime defile the pure mind, so it is called defilement. Bodhisattvas (Bodhisattva) above the initial stage of abiding practice Vijnanavada (Yogacara), contemplating the wisdom of reality. What is Vijnanavada? 'Only' means to depart from the four propositions and sever the hundred negations of Suchness (Tathata), also called coarse severance, this is Vijnanavada. Question: What is the wisdom of contemplating reality? Answer: Reality is clear wisdom. Worldly dharmas are not always unworthy, like illusions without any reality, so it is called the wisdom of contemplating reality, also called direct realization. Suchness is expedient, the nature is upright so it is called 'fang' (direction), assisting the path so it is called 'bian' (convenience). Gradually subduing such attachment to dharma and discrimination. If all the seeds of anusaya are upright, it is only said to be completely upright. Attaining the pure mind free from outflows on the ground, realizing the three non-natures pervading Suchness. The seeds of attachment to dharma and discrimination manifest as upright, so the pure mind-ground is ultimately free from defilement. Treatise three: Discriminative wisdom is associated with defilement, relying on the ground of possessing precepts, gradually departing, and ultimately departing in the ground of formless expedient means. Commentary --------------------------------------------------------------------------------
Chinese
曰。即五意中名为智识。念虑染净名分别智。犹分别此则是净此则是染。故曰虑也。亦分别智污净心故名之为染。从第二地至第六地入观缘理分别时。分分能除故云渐离。若至七地长时入观故此法执永不现行。犹数数须作意不作则恐失念。犹有作意法执在未能得任运。故曰法执也。第三地犹有分别染净此则净法此则染法。此分别智也。问。离何分别。只离分别此则是法此则是染法。到第六地入观缘理离分别时故分分能除。故云渐离。若至七地长时入观故此法永不现行。名究竟离。具戒地者即第二地。此地具足三聚净戒。何三聚净戒。答。为第三卷经性戒他不犯也。故无相方便即第七地。常作意住无相观故。 四者现色不相应染依色自在地能离故 述曰。即五意中第三现色识。动心现境名为现色。能污净心名之为染。相应义如下所明。八地能得相云自在。色性随心名色自在。能澄相土自在真如。菩萨到八地任运自在。八地以前所智惠依无明起。若至八地一切所起智惠从真如起故自在。所变他自在。或变大海变成𦼼乐。或变大地为金余色。故曰相土自在。或变身为满虚空。或变身如界子。或生畜生中。或生人中为他众生故□□□□随意受生故名自在。或一字中说一切法。或一□□□□说故名如。现色境用从真而起无 现代汉语译本： 说：在五种意思中，这被称为智识。念头思虑的染污和清净被称为分别智。就像分别这个是清净的，这个是染污的，所以说是思虑。也因为分别智污染清净心，所以被称为染污。从第二地到第六地，进入观想，缘于理进行分别时，能一点点地去除，所以说逐渐远离。如果到了第七地，长时间进入观想，这种法执就永远不会现行。就像经常需要作意，不作意就恐怕失去正念，还有作意的法执存在，未能达到任运自在，所以说是法执。第三地还有分别染污和清净，这个是清净法，这个是染污法，这就是分别智。问：远离什么分别？只远离分别这个是法，这个是染法。到了第六地，进入观想，缘于理，离开分别时，所以能一点点地去除，所以说逐渐远离。如果到了第七地，长时间进入观想，这种法就永远不会现行，称为究竟远离。具戒地就是第二地，此地具足三聚净戒。什么是三聚净戒？答：是第三卷经中的性戒，不犯戒。所以无相方便就是第七地，常常作意安住于无相观。 四者，显现的色与不相应的染污，依靠色自在地能够远离。叙述说：就是五种意思中的第三种，显现色识。动心显现境界称为显现色。能够污染清净心，称为染污。相应的意义如下面所说明的。八地能够得到相云自在。色的性质随心而变，称为色自在。能够澄净相土，自在真如。菩萨到了八地，任运自在。八地以前的所知慧，依靠无明而生起。如果到了八地，一切生起的智慧都从真如生起，所以自在。所变化的他自在。或者将大海变成欢乐，或者将大地变成黄金和其他颜色，所以说相土自在。或者将身体变化充满虚空，或者将身体变化如芥子，或者生在畜生中，或者生在人中，为了其他众生，随意受生，所以名叫自在。或者在一个字中说一切法，或者一个字中说，所以名叫如。显现色境的作用从真如而起，没有。