Chinese
眼等五识不能等者。必要称量胜劣等故。而方起于慢过慢等。由此慢有七种不同。广如唯识百法疏述。 第七识中有大八者。以此八种遍诸染心有胜力故。名之为大。故唯识论第六卷云。此二十种类别有三。谓忿等各十别起故名小随烦恼。无惭等二遍不善故名中随烦恼。掉举等八遍染心故名大随烦恼。 然断烦恼总有二种等者。即是前四转依义中。当其第一能转道也。断种等即能断道。等即等取无堪任性。二但折伏即能伏道。应以前义委释此也。 且资粮位顿悟等者。然诸菩萨总有二种。一者顿悟。二者惭悟。若不定性。复从二乘。无漏圣位而发心者。此名为渐悟菩萨。由是此类有五种人。谓即四果及独觉果。如次八六四二一万劫数修习。方始得到十住初心。以二乘心碍大乘故。经多劫数方至初住。是故经云。须陀洹人八万劫相心于本位证我空故。故资粮位无漏智行。若大乘姓直从凡位而发大心。名为顿悟。但十千劫修行世间十善道故得入初住。故资粮位但是有漏。无漏之智未起现行。 或复翻此者。若思惟而起者。此位不伏。若因邪师邪教起者。此位能伏。今详二义此理必然。自思惟内心所起细难伏故。邪教邪师外缘所起易可舍故。 以修三种对治等者。于三义中各有标释 现代汉语译本 眼等五识不能平等，是因为必须衡量其殊胜或低劣等等，因此才会生起慢、过慢等等。由此，慢有七种不同的类别，详细内容见《唯识百法疏述》。 第七识中有‘大八’，是因为这八种（随烦恼）遍及所有染污心，具有强大的力量，所以称为‘大’。因此，《唯识论》第六卷说：‘这二十种类别有三种，即忿等各自独立生起，所以称为小随烦恼；无惭等两种遍及所有不善心，所以称为中随烦恼；掉举等八种遍及所有染污心，所以称为大随烦恼。’ 断除烦恼总共有两种等等，指的就是前面‘四转依’意义中的第一种，即能转之道。‘断种等’，即能断之道，‘等’字等同于取‘无堪任性’。‘二但折伏’，即能伏之道。应该用前面的意义来详细解释这里。 且说资粮位顿悟等等。菩萨总共有两种：一种是顿悟，一种是渐悟。如果是不定性的，又从声闻乘、缘觉乘的无漏圣位而发菩提心的人，这称为渐悟菩萨。因此，这类人有五种，即四果阿罗汉（须陀洹(Srotapanna，入流果)，斯陀含(Sakrdagamin，一来果)，阿那含(Anagamin，不还果)，阿罗汉(Arhat，无学果)）以及独觉果（辟支佛(Pratyekabuddha，独觉佛)）。他们依次需要用八万、六万、四万、两万、一万劫的时间来修习，才能得到十住位的初心。因为二乘之心障碍大乘，所以要经过很多劫才能到达初住位。因此经中说：‘须陀洹人要用八万劫的时间才能相应于本位，因为他们证悟了我空。’所以资粮位没有无漏智的修行。如果大乘种姓直接从凡夫位发起大菩提心，这称为顿悟。只需要用一万劫的时间修行世间的十善道，就能进入初住位。所以资粮位只有有漏智，无漏之智还没有生起现行。 或者反过来，如果是思惟而生起的（烦恼），这个阶段不能降伏。如果是因邪师邪教而生起的（烦恼），这个阶段能够降伏。现在详细分析这两种意义，这个道理是必然的。自己思惟内心所生起的（烦恼）细微难以降伏，邪教邪师外缘所生起的（烦恼）容易舍弃。 以修三种对治等等，在三种意义中分别有标示和解释。
English
English version The five consciousnesses of eye, etc., cannot be equal because it is necessary to measure their superiority or inferiority, etc. Therefore, arrogance, excessive arrogance, etc., arise. Thus, there are seven different types of arrogance, as detailed in the commentary on the Hundred Dharmas of Consciousness-Only. In the seventh consciousness, there are the 'Great Eight' because these eight (secondary afflictions) pervade all defiled minds and have great power, hence they are called 'Great'. Therefore, the sixth volume of the Treatise on Consciousness-Only says: 'These twenty types are divided into three categories: anger, etc., arise separately, hence they are called minor secondary afflictions; shamelessness, etc., pervade all unwholesome minds, hence they are called medium secondary afflictions; restlessness, etc., pervade all defiled minds, hence they are called major secondary afflictions.' The eradication of afflictions generally has two types, etc., which refers to the first of the 'Four Transformations' meaning, namely the path of transformation. 'Eradicating the seed, etc.' refers to the path of eradication, and 'etc.' is equivalent to taking 'incapability'. 'Two, but subdue' refers to the path of subduing. This should be explained in detail using the previous meaning. Let's talk about the sudden enlightenment in the stage of accumulation, etc. Bodhisattvas generally have two types: one is sudden enlightenment, and the other is gradual enlightenment. If one is of uncertain nature and develops Bodhicitta from the Arhatship of the Hearer Vehicle (Sravakayana) or the Solitary Realizer Vehicle (Pratyekabuddhayana), this is called a gradual enlightenment Bodhisattva. Therefore, there are five types of people in this category, namely the four fruits of Arhatship (Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one)) and the fruit of Solitary Realizer (Pratyekabuddha). They need to cultivate for eight, six, four, two, and one myriad kalpas respectively to attain the initial mind of the Ten Abodes. Because the mind of the Two Vehicles obstructs the Great Vehicle, it takes many kalpas to reach the first abode. Therefore, the sutra says: 'A Srotapanna needs eighty thousand kalpas to correspond to his original position because he has realized the emptiness of self.' Therefore, there is no practice of non-outflow wisdom in the stage of accumulation. If a person of the Mahayana lineage directly develops the great Bodhicitta from the ordinary position, this is called sudden enlightenment. It only takes ten thousand kalpas to cultivate the ten wholesome deeds of the world to enter the first abode. Therefore, the stage of accumulation only has outflow wisdom, and non-outflow wisdom has not yet arisen. Or conversely, if (afflictions) arise from thinking, they cannot be subdued in this stage. If (afflictions) arise from evil teachers and evil teachings, they can be subdued in this stage. Now, analyzing these two meanings in detail, this principle is inevitable. The (afflictions) that arise from one's own thinking are subtle and difficult to subdue, while the (afflictions) that arise from external conditions of evil teachings and evil teachers are easy to abandon. By cultivating the three antidotes, etc., there are labels and explanations in each of the three meanings. --------------------------------------------------------------------------------
Chinese
。如文可解。下言永断正见前行道者。谓初地中所得圣智能永断惑。是故名为永断正见。此之三种是道前加行之道。是故名为前行道也。 从何而得断耶者。此诸断义稍难取意。未见本释。且作一解。若有别义改而正之。谓所断障有其二种。一则粗重。二乃现行。从于何者而得断耶。然所断障不离三世。从于何世而得断耶。 答不从过去等者。此中意说。不断现惑。以道起时现惑先无。过去已灭无惑可断。未来未至亦无可断。现道不俱亦无所断。是故不从三世现惑而得断也。 然从诸烦恼粗重等者。此通伏难显断义也若于三世无惑断者。何故诸教说断惑耶。故此答言。若于现惑虽无断义。可从粗重种得名断。然者则是许可义故。 为断如是如是等者。于加行时为欲永断如是粗重。起此对治。治道正生粗重正灭。故约粗重而得断名。若约现行则无断故。 由此品离系故等者。谓由此品粗重灭故。未来现惑无因不生。永不生故说名断惑。非谓正断现起惑也。 此意不说断三世者。若准本释不说断其三世粗重。若尔何故前文说言。若此品对治生则此品粗重灭等。由是义故但可说言不断三世现行惑也。 初约遮门不断三世等者。杂集瑜伽二论皆有断不断义。杂集具约种子现行说断 现代汉语译本：如果文字可以理解，下面说的是永远断除正见前行道。指的是初地（Bhumi，菩萨修行阶位的第一阶段）中所获得的圣智能永远断除迷惑，因此称为永断正见。这三种（永断正见）是道之前的加行道，因此称为前行道。 从何处获得断除呢？这些断除的意义稍微难以理解，没有看到原本的解释，暂且这样解释。如果有其他的解释，可以修改并纠正。所要断除的障碍有两种：一是粗重，二是现行。从哪一种断除呢？所断除的障碍不离三世（过去、现在、未来），从哪一世断除呢？ 回答说，不是从过去等断除。这里的意思是说，不断除现在的迷惑，因为道生起的时候，现在的迷惑已经不存在了。过去已经灭亡，没有迷惑可以断除。未来还没有到来，也没有什么可以断除。现在的道和迷惑不同时存在，也没有什么可以断除。因此，不是从三世的现在的迷惑而获得断除。 然而，是从各种烦恼的粗重等断除。这是通过通伏来显示断除的意义。如果在三世中没有迷惑可以断除，为什么各种教义都说断除迷惑呢？因此这里回答说，如果在现在的迷惑中没有断除的意义，可以从粗重的种子中得到断除的名称。‘然者’是许可的意思。 为了断除像这样这样的粗重，在加行的时候，为了永远断除像这样的粗重，生起这种对治。对治之道正在生起，粗重正在灭亡。所以根据粗重而得到断除的名称。如果根据现行，就没有断除。 由此品离系故等，指的是由此品（某种品类）的粗重灭亡的缘故，未来现在的迷惑没有原因而不产生。永远不产生，所以说名叫断惑，不是说真正断除现在生起的迷惑。 这个意思不是说断除三世。如果按照原本的解释，不是说断除三世的粗重。如果这样，为什么前面的文字说，如果此品（某种品类）的对治生起，那么此品（某种品类）的粗重灭亡等等。由于这个意义，只能说不断除三世的现行迷惑。 最初是约遮门不断三世等，杂集（《杂集论》）和瑜伽（《瑜伽师地论》）二论都有断和不断的意义。《杂集论》详细地根据种子和现行来说明断除。
English
English version: If the text is understandable, what follows speaks of permanently severing the preliminary path of right view. It refers to the sacred wisdom attained in the first Bhumi (Bhumi, the first stage of a Bodhisattva's practice) that permanently severs delusion, hence it is called the permanent severance of right view. These three (permanent severance of right view) are the preliminary practices before the path, hence they are called the preliminary path. From where is severance obtained? The meaning of these severances is somewhat difficult to grasp. I have not seen the original explanation, so I will offer a tentative explanation. If there is another explanation, it can be modified and corrected. The obstacles to be severed are of two kinds: one is coarse and heavy (coarse and heavy propensities), and the other is manifest (current manifestations). From which of these is severance obtained? The obstacles to be severed are inseparable from the three times (past, present, and future). From which of the three times is severance obtained? The answer is that it is not severed from the past, etc. The meaning here is that present delusions are not severed, because when the path arises, present delusions are already non-existent. The past has already perished, and there are no delusions to be severed. The future has not yet arrived, and there is nothing to be severed. The present path and delusions do not coexist, and there is nothing to be severed. Therefore, severance is not obtained from the present delusions of the three times. However, it is severed from the coarse and heavy propensities of various afflictions, etc. This is to reveal the meaning of severance through general subjugation. If there are no delusions to be severed in the three times, why do various teachings speak of severing delusions? Therefore, the answer here is that if there is no meaning of severance in present delusions, the name of severance can be obtained from the coarse and heavy seeds. 'However' implies permission. In order to sever such coarse and heavy propensities, during the preliminary practices, in order to permanently sever such coarse and heavy propensities, this antidote is generated. The path of the antidote is arising, and the coarse and heavy propensities are perishing. Therefore, the name of severance is obtained based on the coarse and heavy propensities. If it is based on current manifestations, there is no severance. Because of the separation from this category, etc., it refers to the fact that because the coarse and heavy propensities of this category (a certain category) have perished, future present delusions have no cause to arise. Because they never arise, it is called the severance of delusions, not that the currently arising delusions are truly severed. This meaning does not say that the three times are severed. If according to the original explanation, it does not say that the coarse and heavy propensities of the three times are severed. If so, why does the previous text say that if the antidote of this category (a certain category) arises, then the coarse and heavy propensities of this category (a certain category) perish, etc.? Because of this meaning, it can only be said that the current delusions of the three times are not severed. Initially, it is about the exclusionary aspect of not severing the three times, etc. Both the *Samuccaya* (*Abhidharma-samuccaya*) and the *Yoga* (*Yogacarabhumi-sastra*) treatises have the meaning of severance and non-severance. The *Samuccaya* explains severance in detail based on seeds and current manifestations. --------------------------------------------------------------------------------
Chinese
不断。瑜伽就种刹那相续说断不断。各据义明不相乖越。故不断义两文同也。 正见相应能对治心者。正见即是八圣道中正见支也。能对治心即是正体智。以此正见是后得智而能分别见道所证故。与能治心相应也。即此后智正见相应正体无漏。是即名为能治心也。 于现在无随眠等者。谓显三时皆无断义。以一切法于念念中从众缘生无自性故。刹那必灭无作用故。于现在世暂有即无随眠不待断而方灭。岂此圣道能对治耶。况一念障治不俱明闇不并。何有断义。故现在世无有随眠。于现在世尚无随眠。况入过去更有何断。纵此一念刹那心后。未来所起随眠心在未来世。亦无随眠是所断者。故念念中此无断义。 从此已后于已等者。次下即明有所断义。谓前正智于当念中虽无断义。然彼随眠于念念无所不断。以一切法于念中而有不动相续门故。依不动门即无断义。以一切法刹那即灭无有迁动作用义故。约相续门即有断义。以因前念引后念生。相续因缘有所作用故。如灯念念虽不破闇。由焰相续闇相便除。水日月等诸法皆然。当知此中道理亦尔。故由圣道相续力故随眠并断而得转依。是故说言从此已后于已转依身相续等。 所有后得世间等者。谓由正智断随眠故。人令后所得无漏圣智及在世间善无 现代汉语译本： 不断。瑜伽行者就刹那相续的角度说断或不断，各自根据其意义阐明，并不互相矛盾。因此，‘不断’的意义在两段文字中是相同的。 正见相应能够对治心的含义是：正见就是八圣道中的正见支。能够对治心的就是正体智（真实本体的智慧）。因为这种正见是后得智，能够分别见道所证悟的境界，所以与能对治心相应。也就是说，这种后得智的正见相应于正体无漏，就叫做能治心。 ‘于现在无随眠等’的意思是：表明过去、现在、未来三时都没有‘断’的意义。因为一切法在每个念头中都从各种因缘产生，没有自性。刹那生灭，没有作用。在现在世，暂时存在，随即消失，随眠烦恼不需要断除就会自行灭亡。难道这种圣道还能对治什么吗？况且一个念头中的障碍和对治不能同时存在，光明和黑暗不能并存，哪里有‘断’的意义呢？所以在现在世没有随眠烦恼。在现在世尚且没有随眠烦恼，何况进入过去世还有什么可断的呢？即使这一个念头的刹那心之后，未来所产生的随眠心，在未来世也没有随眠烦恼是需要断除的。所以在每个念头中，都没有‘断’的意义。 ‘从此已后于已等’的意思是：接下来就说明有所断的意义。也就是说，前面的正智在当下的念头中虽然没有‘断’的意义，然而那些随眠烦恼在每个念头中无时无刻不在被断除。因为一切法在念头中有不动相续的层面。依据不动的层面，就没有‘断’的意义，因为一切法刹那生灭，没有迁动的作用。从相续的层面来说，就有‘断’的意义，因为前一个念头引发后一个念头产生，相续的因缘有所作用。就像灯的火焰，每个念头虽然不能破除黑暗，但由于火焰的相续，黑暗就会被消除。水、日月等诸法都是这样。应当知道其中的道理也是如此。所以由于圣道相续的力量，随眠烦恼被断除，从而获得转依（转变所依）。因此说‘从此以后，对于已经转依的身相续等’。 ‘所有后得世间等’的意思是：由于正智断除了随眠烦恼，使人获得后得的无漏圣智，以及在世间的善无