Chinese
边隐显而说。谓于初地能利自地。于见道中初得自利。真见义增相见用微。但说真见隐相不论。于修道中所起利他。本智用微后智用增。隐正体智但说后得。故说修道所有正见分别见道自所证理。理实分别自修道中自正体智所证理也。 如此各修一度者。问。十地全无十度行相。如何妄说名修一耶。答。此中但约义准说之。何必皆须行相同也。谓第二地得离垢名。而第十地成大法智。准知余地诸度别修。但举一隅三隅返故。又说。十度粗细易难故。由前前而引后后。前前粗故而易修行。后后细故而难修习。故知十度别别渐修。又说。真如有二功德。一则本有十相真如。二乃新生十种胜行。既真本德十地证殊故。新生行地地修别。然地与行名相应同。恐失杂修通行之义。故地与行名相异同。依杂依纯相影显说。 据实二障俱障二果者。由说烦恼迷闇谛理障我空智故障菩提。由所知障畏法空理令不显现故障涅槃。烦恼障涅槃。所知障菩提。次文自说。此不烦举。 约别而言初障等者。谓约相增别相而说。以烦恼障能感生死故障涅槃。说所知障碍智不生故障菩提。 染慧为性等者。然五恶见皆用别境慧为体性。然别境慧通于三性。今取二性故言染慧。染通不善有覆无记。覆即是染。障圣道故。故恶 现代汉语译本： 边隐显而说。意思是说在初地菩萨能够利益自己所处的初地。在见道位中，最初获得自利。真见（Zhenjian，真实之见）的意义增长，相见（Xiangjian，表象之见）的作用减弱。只是说真见显现，而相见则隐没不谈。在修道位中所产生的利他行为，根本智（Benzhi，根本智慧）的作用微弱，后得智（Houdezhi，后得智慧）的作用增强。隐没正体智（Zhengti Zhi，本体智慧），只说后得智。所以说修道位中所有的正见，是分别见道位自己所证悟的道理。这个道理实际上是分别在修道位中，由自己的正体智所证悟的道理。 如此各修一度者。问：十地菩萨完全没有十度（Shidu，十种波罗蜜）的修行相状，怎么能妄说名为修习一种波罗蜜呢？答：这里只是根据义理来推断说明，何必一定要有相同的修行相状呢？比如第二地菩萨得到离垢（Ligou，远离垢染）的名称，而第十地菩萨成就大法智（Dafazhi，伟大的法智）。由此可以推知其余各地的菩萨分别修习各种波罗蜜。这里只是举出一个方面，可以推知其他三个方面。又说，十度有粗细难易的差别，所以由前面的波罗蜜引导后面的波罗蜜。前面的波罗蜜比较粗显，所以容易修行；后面的波罗蜜比较细微，所以难以修习。所以知道十度是分别逐渐修习的。又说，真如（Zhenru，真如实性）有两种功德，一是本有的十相真如（Shixiang Zhenru，具有十种相的真如），二是新生的十种殊胜行（Shishengxing，十种殊胜的修行）。既然真如本具的功德在十地菩萨的证悟中各有不同，那么新生的修行也在各个地有所区别。然而地与行的名称相应相同，恐怕失去杂修和通行的意义，所以地与行的名称既有相同之处，也有不同之处。这是依据杂修和纯修相互影响显现来说明的。 据实二障俱障二果者。因为说烦恼障（Fannaozhang，烦恼障）使人迷惑而不能明白谛理，障碍我空智（Wo Kong Zhi，证悟空性的智慧），从而障碍菩提（Puti，觉悟）。所知障（Suozhizhang，所知障）使人畏惧法空之理，令其不能显现，从而障碍涅槃（Nipan，寂灭）。烦恼障障碍涅槃，所知障障碍菩提。后面的文字会自己说明，这里就不再赘述。 约别而言初障等者。是说根据相的增盛和差别来说的。因为烦恼障能够感得生死，障碍涅槃；所知障障碍智慧不生，障碍菩提。 染慧为性等者。五恶见（Wu'e Jian，五种恶见）都以别境慧（Biejing Hui，对特定境界的智慧）为体性。然而别境慧通于三种性质（善、恶、无记），这里取两种性质，所以说是染慧。染通于不善和有覆无记。有覆就是染，因为它障碍圣道。所以是恶。
English
English version: It is spoken of in terms of partial concealment and revelation. This means that at the first Bhumi (Bhumis, the ten stages of the Bodhisattva path), one can benefit oneself in that Bhumi. In the Path of Seeing (Darshana-marga), one initially attains self-benefit. The meaning of True Seeing (Zhenjian, True Seeing) increases, while the function of Appearance Seeing (Xiangjian, Appearance Seeing) diminishes. Only True Seeing is spoken of as being revealed, while Appearance Seeing is not discussed. In the Path of Cultivation (Bhavana-marga), the altruistic actions that arise have a weak function of Fundamental Wisdom (Benzhi, Fundamental Wisdom), and an increased function of Acquired Wisdom (Houdezhi, Acquired Wisdom). The Essential Wisdom (Zhengti Zhi, Essential Wisdom) is concealed, and only Acquired Wisdom is spoken of. Therefore, it is said that all Correct Views in the Path of Cultivation are the principles that one has realized in the Path of Seeing. In reality, these principles are the principles realized by one's own Essential Wisdom in the Path of Cultivation. Regarding each cultivating one Paramita (Paramitas, perfections): Question: If the Ten Bhumis (Bhumis, the ten stages of the Bodhisattva path) do not fully exhibit the characteristics of practicing the Ten Paramitas (Shidu, Ten Paramitas), how can it be falsely said that one is cultivating one Paramita? Answer: Here, it is only explained based on the meaning, and it is not necessary for them to have the same characteristics of practice. For example, the Second Bhumi is named 'Stainless' (Ligou, free from defilement), while the Tenth Bhumi achieves Great Dharma Wisdom (Dafazhi, Great Dharma Wisdom). From this, it can be inferred that the Bodhisattvas of the other Bhumis separately cultivate various Paramitas. This is just giving one example, from which the other three aspects can be inferred. It is also said that the Ten Paramitas have differences in coarseness, fineness, ease, and difficulty. Therefore, the earlier Paramitas lead to the later Paramitas. The earlier Paramitas are coarser and easier to practice, while the later Paramitas are finer and more difficult to cultivate. Therefore, it is known that the Ten Paramitas are cultivated separately and gradually. It is also said that Suchness (Zhenru, Suchness) has two kinds of merits: one is the originally inherent Ten Aspects of Suchness (Shixiang Zhenru, Ten Aspects of Suchness), and the other is the newly arising Ten Kinds of Excellent Practices (Shishengxing, Ten Kinds of Excellent Practices). Since the inherent merits of Suchness are different in the realization of the Ten Bhumis, the newly arising practices are also different in each Bhumi. However, the names of the Bhumis and the practices are correspondingly the same. Fearing that the meaning of mixed cultivation and common practice would be lost, the names of the Bhumis and the practices are both the same and different. This is explained based on the mutual influence and manifestation of mixed cultivation and pure cultivation. According to reality, the Two Obstructions (Two Obstructions) both obstruct the Two Fruits: It is said that the Affliction Obstruction (Fannaozhang, Affliction Obstruction) causes people to be deluded and unable to understand the Truth, obstructing the Wisdom of Selflessness (Wo Kong Zhi, Wisdom of Selflessness), thereby obstructing Bodhi (Puti, Enlightenment). The Knowledge Obstruction (Suozhizhang, Knowledge Obstruction) causes people to fear the principle of emptiness of phenomena, preventing it from manifesting, thereby obstructing Nirvana (Nipan, Nirvana). The Affliction Obstruction obstructs Nirvana, and the Knowledge Obstruction obstructs Bodhi. The following text will explain this itself, so there is no need to repeat it here. Speaking separately, the initial obstruction, etc.: This refers to speaking based on the increase and difference of the characteristics. Because the Affliction Obstruction can cause birth and death, obstructing Nirvana; the Knowledge Obstruction obstructs the arising of wisdom, obstructing Bodhi. Defiled Wisdom as its nature, etc.: The Five Evil Views (Wu'e Jian, Five Evil Views) all take Differentiated Wisdom (Biejing Hui, Differentiated Wisdom) as their essence. However, Differentiated Wisdom is common to the three natures (wholesome, unwholesome, and neutral). Here, two natures are taken, so it is called defiled wisdom. Defiled is common to unwholesome and obscured neutral. Obscured is defiled because it obstructs the Holy Path. Therefore, it is evil. -------------------------------------------------------------------------------- 及覆皆名染也。
Chinese
一萨迦耶见等者。取随烦恼一切烦恼皆名取故。蕴从取生故名取蕴。即旧疏云五盛阴也。由烦恼力蕴炽盛故。蕴言取者简无漏蕴。要依漏蕴起身见故。然此身见于取蕴身。或执二以之为我。或执一为我。执余为我所。不定执故名移转身也。 二十六等诸见等者。此六十二即是邪见。广如唯识显扬等说。百法疏中当广分别。 及见所依五蕴等者。见依蕴起名见所依。既执诸见为胜能净。此见不离所依五蕴。故所依蕴亦胜净也。戒取亦尔。无烦重举。 佷戾为性者。上胡垦反。违也。下力计反。曲也。说文深不谏也。 于自盛事等者。谓即种姓端严财宝多闻持戒门徒眷属。乃至在身一切胜事。皆名盛事。 不顾自法者。谓即自身所有胜法。即前种姓多闻等是。身有胜事更合慕善。不顾自身所有胜法。于贤善人不崇重也。 于实德能不忍等者。实谓诸法实事理也。德谓三宝真净德也。能谓诸善胜功能也。于三种中。心不忍可意不乐欲。故名不信。 第八唯是无覆等者。然其无记总有二种。所谓有覆无覆别故。若是无覆惑不相应。若是有覆惑得俱起。覆谓染法。障圣道故。不障圣道故名无覆。第八唯是无覆无记。不同末那。虽是无记性有覆故。烦恼俱故。 现代汉语译本：以及覆盖都叫做染污。 一、萨迦耶见（Satkayadrishti，身见）等：执取随烦恼和一切烦恼，都叫做‘取’。蕴（Skandha，构成个体的要素）从‘取’产生，所以叫做‘取蕴’，也就是旧疏中说的‘五盛阴’。由于烦恼的力量，蕴变得炽盛。说‘蕴’为‘取’，是为了简别无漏蕴（Anasrava-skandha，没有烦恼的蕴）。因为一定要依靠有漏蕴（Sasrava-skandha，有烦恼的蕴）才能生起身见。然而这种身见，对于取蕴之身，或者执著二者为‘我’，或者执著其中一个为‘我’，执著其余的为‘我所’。因为执著不定，所以叫做移转身。 二、六十二等诸见等：这六十二种见解就是邪见。详细的解释在《唯识》（Vijnaptimatrata）、《显扬》（Asanga's Compendium of Abhidharma）等论中都有说明。《百法疏》中会详细分别。 以及见所依五蕴等：见解依靠五蕴生起，所以叫做‘见所依’。既然执著各种见解为殊胜的、能够清净的，那么这些见解就离不开所依的五蕴，所以所依的五蕴也是殊胜清净的。戒禁取见（Silabbataparamarsa，执著非因计因）也是这样，没有必要重复说明。 ‘佷戾’为特性：‘佷’读hěn，违背的意思。‘戾’读lì，弯曲的意思。《说文解字》解释为‘深而不听劝谏’。 对于自己的盛事等：指的就是种姓、端正的容貌、财富、博学多闻、持戒、门徒眷属，乃至在身上的一切殊胜的事情，都叫做‘盛事’。 不顾惜自己的法：指的就是自身所拥有的殊胜的法，也就是前面的种姓、多闻等。自身拥有殊胜的事情，更应该仰慕善良，如果不顾惜自身所拥有的殊胜的法，对于贤善的人不崇敬重视。 对于真实的功德和能力不信等：真实，指的是诸法的真实事理。功德，指的是三宝（Triratna，佛、法、僧）的真实清净的功德。能力，指的是各种善的殊胜功能。对于这三种，内心不能忍可，意念不乐意，所以叫做不信。 第八识只是无覆无记等：然而无记总共有两种，也就是有覆无记（Savrana-avyakrta，被烦恼覆盖的无记）和无覆无记（Anavrana-avyakrta，未被烦恼覆盖的无记）的区别。如果是无覆无记，那么惑（Klesha，烦恼）不相应；如果是有覆无记，那么惑就能够一起生起。‘覆’指的是染污法，障碍圣道。不障碍圣道所以叫做无覆。第八识只是无覆无记，不同于末那识（Manas-vijnana，意识）。末那识虽然是无记性，但是有覆，因为有烦恼一起生起。
English
English version: And coverings are all called defilements. 1. 'Satkayadrishti' (薩迦耶見, view of self) and others: Grasping the secondary afflictions (Upaklesha) and all afflictions (Klesha) are called 'grasping'. The aggregates (Skandha, the components of an individual) arise from 'grasping', so they are called 'grasping aggregates', which is what the old commentary calls the 'five flourishing aggregates'. Because of the power of afflictions, the aggregates become intense. Calling the 'aggregates' 'grasping' is to distinguish them from the unconditioned aggregates (Anasrava-skandha, aggregates without afflictions). Because the view of self must rely on the conditioned aggregates (Sasrava-skandha, aggregates with afflictions) to arise. However, this view of self, regarding the body of grasping aggregates, either clings to both as 'self', or clings to one as 'self', and clings to the rest as 'what belongs to self'. Because the clinging is uncertain, it is called a shifting body. 2. The sixty-two views and others: These sixty-two views are heterodox views. Detailed explanations are in treatises such as 'Vijnaptimatrata' (唯識, Consciousness-Only) and 'Asanga's Compendium of Abhidharma' (顯揚). Detailed distinctions will be made in the 'Commentary on the Hundred Dharmas'. And the five aggregates on which views rely and others: Views arise relying on the five aggregates, so they are called 'what views rely on'. Since clinging to various views as superior and capable of purifying, these views cannot be separated from the five aggregates on which they rely, so the five aggregates on which they rely are also superior and pure. The same is true for 'Silabbataparamarsa' (戒禁取見, clinging to precepts and rituals), there is no need to repeat the explanation. 'Stubbornness' is the characteristic: 'Stubborn' means to violate. 'Bent' means to be crooked. 'Shuowen Jiezi' (說文解字, Explaining Simple and Complex Characters) explains it as 'deep and not listening to advice'. Regarding one's own flourishing affairs and others: This refers to lineage, handsome appearance, wealth, extensive learning, adherence to precepts, disciples, and retinue, and even all superior things on the body are called 'flourishing affairs'. Not caring for one's own Dharma: This refers to the superior Dharma that one possesses, which is the aforementioned lineage, extensive learning, etc. Having superior things, one should admire goodness even more. If one does not care for the superior Dharma that one possesses, one does not respect and value virtuous people. Not believing in true merit and ability and others: True refers to the true principles of all dharmas. Merit refers to the true and pure merit of the Three Jewels (Triratna, 三寶, Buddha, Dharma, Sangha). Ability refers to the superior functions of various good deeds. Regarding these three, the mind cannot tolerate, and the intention is not willing, so it is called disbelief. The eighth consciousness is only neutral without covering and others: However, there are two types of neutral in total, which are the distinction between neutral with covering (Savrana-avyakrta, covered by afflictions) and neutral without covering (Anavrana-avyakrta, not covered by afflictions). If it is neutral without covering, then the afflictions (Klesha, 煩惱) are not associated; if it is neutral with covering, then the afflictions can arise together. 'Covering' refers to defiled dharmas, which obstruct the holy path. Not obstructing the holy path is called without covering. The eighth consciousness is only neutral without covering, unlike the Manas-vijnana (末那識, mind consciousness). Although the Manas-vijnana is neutral, it has covering because afflictions arise together. --------------------------------------------------------------------------------