English
English version: Unceasing. Yogis speak of cessation or non-cessation from the perspective of momentary continuity, each clarifying according to its meaning without contradiction. Therefore, the meaning of 'unceasing' is the same in both passages. The meaning of 'corresponding to right view, able to counteract the mind' is: Right view is the right view branch of the Eightfold Noble Path. 'Able to counteract the mind' is the True Reality Wisdom (wisdom of the true essence). Because this right view is subsequent wisdom, able to distinguish the realm attained by the Path of Seeing, it corresponds to the mind that can counteract. That is to say, this subsequent wisdom of right view corresponds to the True Reality without outflows, and is called the mind that can counteract. The meaning of 'in the present, without latent tendencies, etc.' is: to show that there is no meaning of 'cessation' in the three times of past, present, and future. Because all dharmas arise from various conditions in each thought, without self-nature. They arise and cease in an instant, without function. In the present world, they exist temporarily and then disappear, and latent tendencies do not need to be eliminated to disappear on their own. Can this noble path still counteract anything? Moreover, obstacles and counteractions cannot exist simultaneously in a single thought, and light and darkness cannot coexist. Where is the meaning of 'cessation'? Therefore, there are no latent tendencies in the present world. If there are no latent tendencies in the present world, what is there to eliminate in the past world? Even if the latent tendencies that arise in the future after this momentary thought-moment exist in the future world, there are no latent tendencies that need to be eliminated. Therefore, in each thought, there is no meaning of 'cessation'. The meaning of 'from this point on, regarding what has been, etc.' is: Next, it explains the meaning of what is to be eliminated. That is to say, although the preceding True Wisdom does not have the meaning of 'cessation' in the present moment, those latent tendencies are being eliminated in every moment. Because all dharmas have a static continuous aspect in thought. According to the static aspect, there is no meaning of 'cessation', because all dharmas arise and cease in an instant, without the function of moving. From the perspective of continuity, there is the meaning of 'cessation', because the preceding thought causes the subsequent thought to arise, and the continuous conditions have a function. Just like the flame of a lamp, although each thought cannot dispel darkness, the darkness will be eliminated due to the continuity of the flame. All dharmas such as water, the sun, and the moon are like this. It should be known that the principle in this is also like this. Therefore, due to the continuous power of the noble path, latent tendencies are eliminated, and thus transformation of the basis (Paravrtti) is attained. Therefore, it is said, 'From this point on, regarding the body continuum that has already been transformed, etc.' The meaning of 'all subsequent worldly, etc.' is: Because True Wisdom eliminates latent tendencies, it causes people to attain subsequent wisdom without outflows, as well as good without --------------------------------------------------------------------------------
Chinese
记心。三时皆无随眠缚故。是故名为皆离随眠。无记心者即是文中本识心也。 答据彼三心见道说者。即前无间解脱胜进。然详此说于理不正。以见道中三界诸惑一刹那中一时顿断。既断惑时不分品数。则不别起多无间道。何须彼言。为断如是如是品粗重起如是如是品对治等。故知如是如是重言不约见道三心而说。但依见修治道合言。对法明诸位断义。不唯约初见道断说故。二义中后说为正。 二障下品总名第三等者。问。诸论皆说此三心者依相见道总别建立。故唯识云。前二名法智。各别解故。第三名类智。总合解故。但是总观我法二障所有断相立此第三。如何说是二障下品。更以何障为下品耶。答。即彼二障无堪任性。既是粗重说为下品。而为第三。于理何失。若尔应亦许有中品。更以何法为中品耶。答。经论皆说有三粗重。在皮在肤在骨别故。由是粗重亦有三品。故相见道有三品障。 为能取及上下谛等者。依观二取立十六者。所取即是四谛真如。能取即是缘真如智。依观所取立法忍智八种观心。依观能取立类忍智八种观心。此可即依观能取所取别立法类十六心也。所有行相文中自显。依观上下十六者。上谓色界及无色界。下欲界。依观欲界苦谛真如所起无间道立为法忍。所起解脱道立为法 现代汉语译本：‘记心’（Ji Xin，指无记心）。因为在三个时段都没有随眠烦恼的束缚。所以叫做‘皆离随眠’。‘无记心’就是文中说的本识心。 如果按照他们所说的，这三种心是见道位所具有的，那么就是指前面的无间道、解脱道和胜进道。但是仔细推敲这种说法，在道理上是不正确的。因为在见道位中，三界所有的迷惑都在一刹那间同时断除。既然断除迷惑的时候不分品类，那么就不会另外生起多个无间道。又何必说，为了断除如此如此品类的粗重烦恼，而生起如此如此品类的对治法等等。所以要知道，如此如此的重复说法，不是针对见道位的三种心而说的。只是依据见道和修道合起来说，对法论中阐明各个阶位的断惑之义，不只是针对最初的见道位断惑而说的。两种解释中，后一种说法是正确的。 ‘二障下品总名第三等’的意思是：有人问，各种论典都说这三种心是依据相见道总相和别相而建立的。所以《唯识论》说，前两种心叫做‘法智’（Fa Zhi），因为它们分别了解不同的法。第三种心叫做‘类智’（Lei Zhi），因为它总合了解所有的法。但这只是总观我法二障所有断除的相状而建立的第三种心。怎么说是二障的下品呢？又以什么障碍作为下品呢？回答说，就是那二障没有堪能性，因为它们粗重，所以说是下品，而作为第三种心，在道理上有什么不对呢？如果这样，那么也应该允许有中品。又以什么法作为中品呢？回答说，经论都说有三种粗重，分别是在皮、在肤、在骨，所以不同。因此，粗重也有三品。所以相见道有三品障碍。 ‘为能取及上下谛等’的意思是：依据观能取和所取而建立十六心。所取就是四谛（Si Di）的真如（Zhen Ru）。能取就是缘真如的智慧。依据观所取而建立法忍智（Fa Ren Zhi）八种观心。依据观能取而建立类忍智（Lei Ren Zhi）八种观心。这可以理解为依据观能取和所取的不同而建立法类十六心。所有的行相在文中自然会显现。依据观上下十六心：上是指有顶（You Ding）和无所有顶（Wu Suo You Ding），下是指欲界（Yu Jie）。依据观欲界苦谛（Ku Di）真如所生起的无间道，建立为法忍。所生起的解脱道，建立为法智。
English
English version: ‘Ji Xin’ (记心, referring to neutral mind). Because there are no latent afflictions binding it in the three periods of time. Therefore, it is called ‘Jie Li Sui Mian’ (皆离随眠, completely free from latent afflictions). ‘Wu Ji Xin’ (无记心, neutral mind) is the fundamental consciousness mentioned in the text. According to those who say that these three minds belong to the stage of the Path of Seeing, they refer to the preceding Immediate Path, Liberation Path, and Superior Progress Path. However, upon careful consideration, this explanation is not correct in principle. Because in the Path of Seeing, all the delusions of the Three Realms are simultaneously eradicated in a single moment. Since there is no distinction of categories when eradicating delusions, multiple Immediate Paths will not arise separately. Why then say that, in order to eradicate such and such categories of coarse and heavy afflictions, such and such categories of antidotes arise? Therefore, it should be known that the repeated use of ‘such and such’ is not referring to the three minds of the Path of Seeing. It is only based on the combined explanation of the Path of Seeing and the Path of Cultivation that the Abhidharma clarifies the meaning of eradicating delusions at each stage, not just referring to the initial eradication of delusions in the Path of Seeing. Among the two explanations, the latter is correct. The meaning of ‘the lower grade of the Two Obstructions is collectively called the third, etc.’ is: Someone asks, various treatises all say that these three minds are established based on the general and specific aspects of the Path of Seeing. Therefore, the *Vijnaptimatrata* says that the first two minds are called ‘Dharma Wisdom’ (法智, Fa Zhi) because they understand different dharmas separately. The third mind is called ‘Category Wisdom’ (类智, Lei Zhi) because it understands all dharmas collectively. But this is only the third mind established by generally observing all the eradicated aspects of the Two Obstructions of self and dharma. How can it be said to be the lower grade of the Two Obstructions? And what obstruction is considered the lower grade? The answer is that the Two Obstructions lack the ability to function, and because they are coarse and heavy, they are said to be the lower grade, and as the third mind, what is wrong in principle? If so, then it should also be allowed that there is a middle grade. And what dharma is considered the middle grade? The answer is that the sutras and treatises all say that there are three types of coarse and heavy afflictions, which are different because they are in the skin, in the flesh, and in the bone. Therefore, there are also three grades of coarse and heavy afflictions. Therefore, the Path of Seeing has three grades of obstructions. The meaning of ‘for the grasper and the higher and lower truths, etc.’ is: Establishing the sixteen minds based on observing the grasper and the grasped. The grasped is the Suchness (真如, Zhen Ru) of the Four Noble Truths (四谛, Si Di). The grasper is the wisdom that cognizes Suchness. Establishing the eight types of minds of Dharma Endurance Wisdom (法忍智, Fa Ren Zhi) based on observing the grasped. Establishing the eight types of minds of Category Endurance Wisdom (类忍智, Lei Ren Zhi) based on observing the grasper. This can be understood as establishing the sixteen minds of Dharma and Category based on the difference between observing the grasper and the grasped. All the characteristics will naturally appear in the text. Establishing the sixteen minds based on observing the higher and lower: the higher refers to the Peak of Existence (有顶, You Ding) and the Peak of No-thingness (无所有顶, Wu Suo You Ding), and the lower refers to the Desire Realm (欲界, Yu Jie). Establishing Dharma Endurance based on the Immediate Path arising from observing the Suchness of the Truth of Suffering (苦谛, Ku Di) of the Desire Realm. Establishing Dharma Wisdom based on the Liberation Path arising from it. --------------------------------------------------------------------------------
Chinese
智。依观上界苦谛真如所起无间道立为类忍。所起解脱道立为类智。何故上界立为类耶。谓上界类下欲界断所断惑证所证理故。于上界而立类言。苦谛既尔。余三准前。四谛共有八无间道八解脱道即成十六。此即依观上下谛境别立法类十六心也。 正断三界见苦所断等者。谓于三界苦谛之下有二十八种分别惑。随眠正是见苦真如正智之所断也。故苦法忍见苦真如。正断三界苦谛之下二十八种分别惑也。 七地已前诸识中等者。诸识即谓前七识也。以七地前犹起有相故。俱生障未全伏也。六识尚尔。第七必然。故七地前七识之中俱生烦恼亦得起也。 由能引识是无漏故等者。谓前五识生时必由意识引起。以是微劣少分别故。要以意识为分别根方得生故。其能引识既是无漏故。所引识障不行故。 第六意识入生空时等者。谓末那识与第六识为不共根六识方起。其末那识既无胜用。是故欲入无漏之时。必由意识而为道引。是故意识入生空时。即末那识我执不行。入法空时法执不行。方始得成平等性智。由斯意识入生空时。其第七识即是有漏故。所智障亦得起也。 以烦恼障不障十地等者。谓十地者即以法空真如理智差别建立故。唯所知障能障十地。其烦恼障但能发业招感生死。唯障涅槃。是 现代汉语译本： 智：依据观察上界苦谛（Dukkha-satya，痛苦的真谛）真如（Tathata，事物的真实本性）所生起的无间道（Anantarya-marga，无间断的道路）建立为类忍（Ksanti，忍）。由（类忍）所生起的解脱道（Vimukti-marga，解脱的道路）建立为类智（Jnana，智慧）。为什么上界要建立为‘类’呢？因为上界能类比下界，断除欲界所应断的迷惑，证得所应证的真理。因此在上界建立‘类’的说法。苦谛既然如此，其余三谛（集谛、灭谛、道谛）也参照前面的解释。四谛共有八个无间道和八个解脱道，总共十六个。这就是依据观察上下谛境的差别而建立的法类十六心（心识的十六个方面）。 正断三界见苦所断等：指的是在三界（欲界、色界、无色界）的苦谛之下有二十八种分别惑。随眠（Anusaya，潜在的烦恼）正是见苦真如的正智所要断除的。所以苦法忍（苦法智忍，对苦谛的忍）能见苦谛真如，从而断除三界苦谛之下的二十八种分别惑。 七地已前诸识中等：诸识指的是前七识（眼识、耳识、鼻识、舌识、身识、意识、末那识）。因为七地（菩萨的第七个阶段）之前仍然会生起有相（现象），俱生障（Sahaja-avarana，与生俱来的障碍）还没有完全降伏。六识尚且如此，第七识必然也是这样。所以在七地之前的七识之中，俱生烦恼也会生起。 由能引识是无漏故等：指的是前五识生起时，必定由意识引起。因为前五识微弱且少有分别，必须以意识作为分别的根本才能生起。既然能引发前五识的意识是无漏的（Anasrava，没有烦恼的），那么所引发的识的障碍就不会发生。 第六意识入生空时等：指的是末那识（Manas-vijnana，第七识）与第六识（意识）作为不共根，六识才能生起。末那识既然没有殊胜的作用，所以想要进入无漏状态时，必须由意识来引导。因此，当意识进入生空（生命的空性）时，末那识的我执（Atma-graha，对自我的执着）就不会发生作用；进入法空（诸法空性）时，法执（Dharma-graha，对法的执着）就不会发生作用。这样才能成就平等性智（Samata-jnana，平等智慧）。因此，当意识进入生空时，第七识仍然是有漏的，所以所知障（Jnana-avarana，对所知事物的障碍）也会生起。 以烦恼障不障十地等：指的是十地（菩萨的十个阶段）是以法空真如的理智差别而建立的。只有所知障才能障碍十地，烦恼障（Klesha-avarana，烦恼的障碍）只能引发业力，招感生死，只能障碍涅槃（Nirvana，寂灭）。