T85n2809_攝大乘義章卷第四

大正藏第 85 冊 No. 2809 攝大乘義章卷第四

No. 2809

攝大乘義章卷第四

斷結義七門分別(一釋名。二體性。三治斷差別。四觀行同異。五退不退分別。六品數多少。七治斷位地)。

第一釋名。言斷結者。結謂結縛。惑智諸障于界內界外繫縛行人不得解脫故名為結。攝大乘雲。若人修行離欲欲界見身被縛在色界中。乃至修行出無色界見身被縛在阿梨耶中。斯乃縛義即結義也。斷謂斷除。明諸聖人以三乘道為斷諸結縛故曰斷。結蓋乃約證就斷以立其名。斷謂所證。結即所斷。

第二體性者。斷結法體。大莊嚴論云。二分舍用。一障分。二治分。障熟須舍。如㿈熟須潰。治熟須用。如食熟須啖。論復說云。轉依有離有得。離謂離二障。得謂得二智。今具而說有其三義。一者能斷。三乘聖道無流慧焉。二者所斷。惑智二障諸煩惱也。三者所證。謂真如數滅也。此中三義俱含四諦。初道諦。第二苦集。三是滅諦。

第三治斷差別者四門分別。一約識分別。二就世分別。三寄道分別。四伏斷分別。一約識者義有三種。一薩婆多宗凡聖斷惑並用意識俱生智慧斷諸結使。此通世俗及無流慧。不用五識。雜心論云。離欲及退時。受生亦命終。斷及相續。當知

【現代漢語翻譯】現代漢語譯本大正藏第 85 冊 No. 2809 攝大乘義章卷第四 No. 2809 攝大乘義章卷第四斷結義七門分別(一釋名。二體性。三治斷差別。四觀行同異。五退不退分別。六品數多少。七治斷位地)。第一釋名。言斷結者。結謂結縛。『結』指的是結縛。迷惑和智慧的各種障礙，在欲界、色界、無色界內外繫縛修行人，使他們不得解脫，所以稱為『結』。《攝大乘論》說：『如果有人修行，遠離欲界的慾望，見解和身體被束縛在中；乃至修行超出無，見解和身體被束縛在阿梨耶識（Ālaya-vijñāna）中。』這就是束縛的含義，也就是『結』的含義。斷謂斷除。『斷』指的是斷除。說明諸位聖人以三乘（Triyāna）之道來斷除各種結縛，所以叫做『斷』。結蓋乃是就證悟的果位，以斷除煩惱的功用而立名。『斷』指的是所證悟的境界，『結』指的是所斷除的煩惱。第二體性者。斷結法體。《大莊嚴論》說：『有兩種捨棄和運用。一是障礙的部分，二是治療的部分。障礙成熟了就必須捨棄，就像癰瘡成熟了就必須潰破；治療成熟了就必須運用，就像食物煮熟了就必須吃掉。』論中又說：『轉依（Parāvṛtti）有離開和得到。離開指的是離開二障（煩惱障 Kleśa-āvaraṇa 和所知障 Jñeya-āvaraṇa），得到指的是得到二智（根本智 Mūla-jñāna 和后得智 Pṛṣṭhalabdha-jñāna）。』現在完整地說，有三種含義。一是能斷，三乘的聖道和無漏智慧。二是所斷，迷惑和智慧的二障，各種煩惱。三是所證，指的是真如（Tathātā）和數滅（Saṃkhyā-nirodha）。這三種含義都包含四諦（catvāri-āryasatyāni）。初是道諦（Mārga-satya），第二是苦諦（Duḥkha-satya）和集諦（Samudaya-satya），第三是滅諦（Nirodha-satya）。第三治斷差別者四門分別。一約識分別。二就世分別。三寄道分別。四伏斷分別。一約識者義有三種。一薩婆多宗（Sarvāstivāda）凡夫和聖人斷除迷惑，都用意識（Manas-vijñāna），以俱生智慧斷除各種結使。這包括世俗智慧和無漏智慧。不用五識（Pañca-vijñāna）。《雜心論》說：『離欲和退失時，受生和命終時，斷除和相續時，應當知道……』

【English Translation】 English version Tripitaka Volume 85 No. 2809 The Meaning of Compendium of the Great Vehicle - Chapter 4 No. 2809 The Meaning of Compendium of the Great Vehicle - Chapter 4 Seven Aspects of Severing Bonds (1. Explanation of the Name, 2. Nature, 3. Differences in Treatment and Severance, 4. Similarities and Differences in Contemplation and Practice, 5. Distinction Between Regression and Non-Regression, 6. Number of Categories, 7. Stages of Treatment and Severance). First, Explanation of the Name. 'Severing Bonds' means that 'bonds' refer to entanglements. Delusions and intellectual obstacles bind practitioners within and beyond the realms of desire, form, and formlessness, preventing them from attaining liberation; hence, they are called 'bonds'. The Compendium of the Great Vehicle states: 'If a person cultivates, abandoning desire for the desire realm, their views and body are bound in ; even cultivating beyond non-, their views and body are bound in Ālaya-vijñāna (storehouse consciousness)'. This is the meaning of bondage, which is the meaning of 'bonds'. 'Severance' means to cut off. It explains that the sages of the Three Vehicles (Triyāna) use the path to sever all bonds; hence, it is called 'severance'. 'Bonds and coverings' are named based on the attainment of enlightenment and the function of severing afflictions. 'Severance' refers to the state attained, and 'bonds' refer to the afflictions severed. Second, the Nature. The nature of the Dharma of severing bonds. The Great Adornment Treatise states: 'There are two aspects of abandonment and application: one is the aspect of obstacles, and the other is the aspect of treatment. When obstacles are ripe, they must be abandoned, like a boil that must be lanced when ripe. When treatment is ripe, it must be applied, like food that must be eaten when cooked.' The treatise also states: 'Transformation of the basis (Parāvṛtti) involves separation and attainment. Separation refers to separation from the two obscurations (Kleśa-āvaraṇa - afflictive obscuration and Jñeya-āvaraṇa - cognitive obscuration), and attainment refers to the attainment of the two wisdoms (Mūla-jñāna - fundamental wisdom and Pṛṣṭhalabdha-jñāna - subsequent wisdom)'. Now, to speak comprehensively, there are three meanings: First, the ability to sever, which is the noble path and non-outflow wisdom of the Three Vehicles. Second, what is severed, which are the two obscurations of delusion and wisdom, and all afflictions. Third, what is attained, which refers to Suchness (Tathātā) and cessation through wisdom (Saṃkhyā-nirodha). These three meanings all contain the Four Noble Truths (catvāri-āryasatyāni). The first is the Truth of the Path (Mārga-satya), the second is the Truth of Suffering (Duḥkha-satya) and the Truth of the Origin of Suffering (Samudaya-satya), and the third is the Truth of Cessation of Suffering (Nirodha-satya). Third, Differences in Treatment and Severance are discussed in four aspects: 1. Differentiation based on consciousness, 2. Differentiation based on realms, 3. Differentiation based on the path, 4. Differentiation based on suppression and severance. 1. Differentiation based on consciousness has three meanings: First, the Sarvāstivāda (Sarvāstivāda) school holds that both ordinary beings and sages use Manas-vijñāna (mind consciousness) to sever delusions, and use innate wisdom to sever all bonds. This includes both mundane and supramundane wisdom. The five consciousnesses (Pañca-vijñāna) are not used. The Miscellaneous Abhidharma Heart Treatise states: 'When departing from desire and regressing, when being born and dying, when severing and continuing, one should know...'

是意識。俱舍婆沙亦同此說。論中既說離欲唯意識。當知斷結以意識俱生智慧能斷。非彼五識。以其五識唯一念故。別相緣故。二依成實。凡夫世俗不斷煩惱。聖人聖慧方斷煩惱。能斷智慧非六識俱。以彼宗識是無記俱。依第四末後行心智慧正斷。三依大乘。廣說九識。若說正治亦唯意識。攝大乘雲。菩薩于善識遠離餘五識。下論釋云。善識者無流意識遠離五識者離五散動及離眼等五識。問曰。所以斷惑非余識也。答曰。第一凈識體是如如。真性本有非始修智。不說斷惑。阿梨耶識唯有凈品聞熏種子。以是成就不能現行照理斷結。問曰。本識聞熏若非正斷。何故攝論云。下品聞熏能治上品本識。乃至上品聞熏能治下品本識。攝論復云。聞熏習為欲損減本識故生。不為增益本識故生。看彼論勢聞熏能治云何非正斷。答曰。所說聞熏治三品惑及咸本識乃據聞熏能生對治。是對治因說為對治。而非正治也。阿陀那識恒與四惑染污俱生。但是所斷非能治也。眼等五識散亂不定一念而起故非能治。攝大乘雲。五識非對治道生處。攝論復云。善識者無流意識離眼等五識　二就世分別。薩婆多宗對治道生解惑不俱。解正現在。惑在過未。今以現在對治之解正治現在得惑之得非色非心法令所得惑體失而不成。名曰斷惑。非謂正斷染污惑

{ "translations": [ "現代漢語譯本", "是意識。（俱舍婆沙亦同此說。）論中既然說離欲唯有意識，應當知道斷除煩惱是以意識俱生的智慧才能斷除，不是那五識。因為那五識只有一個念頭，並且緣于不同的對象。二、依據成實宗的觀點，凡夫俗子在世俗中無法斷除煩惱，只有聖人的聖慧才能斷除煩惱。能夠斷除煩惱的智慧不是與六識同時生起，因為成實宗認為識是無記性的。依據第四禪定最後階段的行心，智慧才能真正斷除煩惱。三、依據大乘佛教的觀點，廣泛地闡述了九識。如果說真正能對治煩惱的，也只有意識。《攝大乘論》中說：『菩薩對於善識，是遠離其餘五識的。』下面的論述解釋說：『善識指的是無漏的意識，遠離五識指的是遠離五種散亂的識，以及遠離眼等五識。』問：為什麼斷除迷惑不是用其他的識呢？答：第一，凈識的本體是如如，真性本來就存在，不是通過後天的修行獲得的智慧，所以不談斷除迷惑。阿賴耶識只有清凈的品性，以及聽聞佛法熏習的種子。因為它是成就的基礎，不能夠現行照亮真理，斷除煩惱。問：如果本識的聞熏不是真正的斷除，為什麼《攝大乘論》中說：『下品的聞熏能夠對治上品（的）本識，乃至上品（的）聞熏能夠對治下品（的）本識。』《攝大乘論》又說：『聞熏習是爲了損減本識而生，不是爲了增益本識而生。』看那論述的態勢，聞熏能夠對治，怎麼能說不是真正的斷除呢？答：所說的聞熏能夠對治三品迷惑以及咸本識，乃是就聞熏能夠產生對治的力量而言。這是對治的原因，所以說是對治，而不是真正的對治。阿陀那識恒常與四種煩惱染污同時生起，只是被斷除的對象，不是能對治的力量。眼等五識散亂不定，一個念頭就生起，所以不能對治。《攝大乘論》中說：『五識不是對治道產生的地方。』《攝大乘論》又說：『善識指的是無漏的意識，遠離眼等五識。』二、就世俗的分別來說，薩婆多宗認為對治道生起時，解惑和煩惱不能同時存在。解惑是正當的現在，迷惑存在於過去和未來。現在用現在的對治之解，正當對治現在，得到迷惑的得，不是色法，也不是心法，使得所得到的迷惑的本體失去而不成立，叫做斷惑，不是說真正斷除了染污的迷惑。", "english_translations": [ "English version", "It is consciousness. The Abhidharma-kosa-bhashya (俱舍婆沙) also says the same. Since the treatise states that only consciousness is free from desire, it should be known that the severing of fetters is achieved by the wisdom that arises together with consciousness, not by the five consciousnesses. This is because the five consciousnesses have only one thought and perceive distinct objects. Secondly, according to the Satyasiddhi School (成實宗), ordinary people in the mundane world cannot sever afflictions; only the wisdom of the saints can sever afflictions. The wisdom that can sever afflictions does not arise together with the six consciousnesses, because that school believes that consciousness is neutral. According to the mind of the final stage of the fourth dhyana (禪定), wisdom can truly sever afflictions. Thirdly, according to Mahayana Buddhism (大乘佛教), the nine consciousnesses are extensively explained. If we say what truly cures afflictions, it is only consciousness. The Mahayana-samgraha (攝大乘論) says: 'Bodhisattvas (菩薩) are distant from the other five consciousnesses with regard to good consciousness.' The commentary below explains: 'Good consciousness refers to undefiled consciousness; being distant from the five consciousnesses refers to being distant from the five scattered consciousnesses and being distant from the five consciousnesses such as the eye consciousness.' Question: Why is it that severing delusion is not done by other consciousnesses? Answer: Firstly, the essence of pure consciousness is suchness (如如), the true nature that is originally present, not wisdom acquired through later cultivation, so there is no talk of severing delusion. The Alaya-consciousness (阿賴耶識) only has pure qualities and seeds of hearing and learning the Dharma (聞熏). Because it is the basis of accomplishment, it cannot manifest to illuminate the truth and sever fetters. Question: If the hearing and learning of the root consciousness (本識) is not the true severing, why does the Mahayana-samgraha say: 'Inferior hearing and learning can cure superior root consciousness, and even superior hearing and learning can cure inferior root consciousness.' The Mahayana-samgraha also says: 'Hearing and learning is produced to diminish the root consciousness, not to increase the root consciousness.' Looking at the trend of that treatise, hearing and learning can cure, so how can it be said that it is not the true severing? Answer: The so-called hearing and learning that can cure the three types of delusion and the salty root consciousness refers to the power of hearing and learning to produce antidotes. This is the cause of the antidote, so it is said to be the antidote, but it is not the true cure. The Adana-consciousness (阿陀那識) is constantly born together with the four defilements of affliction; it is only the object to be severed, not the power to cure. The five consciousnesses such as the eye consciousness are scattered and unstable, arising in a single thought, so they cannot cure. The Mahayana-samgraha says: 'The five consciousnesses are not the place where the path of antidote arises.' The Mahayana-samgraha also says: 'Good consciousness refers to undefiled consciousness, distant from the five consciousnesses such as the eye consciousness.' Secondly, in terms of mundane distinctions, the Sarvastivada School (薩婆多宗) believes that when the path of antidote arises, the understanding of delusion and affliction cannot coexist. The understanding of delusion is the proper present, and delusion exists in the past and future. Now, using the present understanding of the antidote, the proper cure is the present, and the attainment of delusion is neither form nor mind, causing the attained essence of delusion to be lost and unestablished, which is called severing delusion, not the true severing of defiled delusion." ] }

體。雜心論云。若不斷得不名對治也。二依成實。對治道生正斷過未惑之功能。所以然者。正以智慧斷過去惑為因之能令彼未來果義不起。乃說因□果亡說為斷結。而無結使法體之可斷也。三依大乘。對治生時能治所治兩法必俱。第六意識正起能治。第八梨耶有二障種正為所治。攝大乘雲。若無阿梨耶識。此對治識共大小惑種子俱在。此義不成。論復說云。若離本識轉依不成。攝論復云。初剎那為無礙壞現在　三寄道分別者。薩婆多宗凡夫是斷結世俗道聖道皆具四道。一方便道。二無礙道。三解脫道。四勝進道。於此四中無礙道正斷。亦說有證解脫正證。雜心論云。謂彼雙道滅世尊之所說。下論云。三界煩惱當知無礙解脫道滅。方便前導勝進后助非正斷也。成實論宗斷諸結使亦具四道。名字同前。一一道中說眾多心。不唯一品乃至九品。故彼論云。眾多心斷諸煩惱。非八非九。大乘法中亦具四道。還以無礙用為正斷。解脫正證。攝大乘雲。無間道難得故解脫難得。問曰。大乘斷結無礙解脫。為一念中有此二道。為二念中有此二道。答曰。或有法師。大乘斷惑但一念中有此二道。體性正一。就義說二。正斷現惑名為無礙。即此無礙令未來惑不生說為解脫。此義不然。若以無礙即為解脫者。菩薩金剛體是無礙。亦應即是佛

【現代漢語翻譯】現代漢語譯本：體。《雜心論》說：『如果不斷除，就不能稱為對治。』二、依據《成實論》，對治道產生，具有正確斷除過去和未來迷惑的功能。之所以如此，是因為以智慧斷除過去的迷惑，作為一種因，能夠使未來的果報不再產生。因此說，因為因的斷滅導致果的消亡，這就被稱為斷結。實際上並沒有結使法體的存在可以被斷除。三、依據大乘佛教，對治產生時，能對治的法和所對治的法必然同時存在。第六意識正確生起時，是能對治的法；第八阿賴耶識中有兩種障礙的種子，是所對治的法。《攝大乘論》說：『如果沒有阿賴耶識，那麼這個對治識與大小迷惑的種子都在，這個說法是不成立的。』論中又說：『如果離開本識，轉依就不能成就。』《攝論》又說：『最初的剎那能夠無礙地破壞現在的（煩惱）。』三、寄道分別：薩婆多部（Sarvastivada，一切有部）認為，凡夫斷結時，世俗道和聖道都具備四道：一、方便道，二、無礙道，三、解脫道，四、勝進道。在這四道中，無礙道是真正斷除煩惱的。也說有證得解脫，是真正證得。《雜心論》說：『所謂雙道滅，是世尊所說的。』下文說：『三界的煩惱，應當知道是通過無礙道和解脫道來滅除的。』方便道在前引導，勝進道在後輔助，都不是真正斷除煩惱的。《成實論》宗認為，斷除各種結使也具備四道，名稱與前面相同。每一道中都說有眾多心，不只是唯一的一品，乃至九品。所以該論說：『眾多心斷除各種煩惱，不是八品也不是九品。』大乘佛法中也具備四道，仍然以無礙道作為真正斷除煩惱的手段，解脫是真正證得。《攝大乘論》說：『因為無間道難以獲得，所以解脫難以獲得。』問：大乘斷結的無礙道和解脫道，是在一念中同時具備這兩種道，還是在兩念中具備這兩種道？答：或許有法師認為，大乘斷除迷惑，只在一念中具備這兩種道，體性是同一個，只是就意義上來說是兩種。真正斷除現在的迷惑，稱為無礙道；就是這個無礙道，使未來的迷惑不再產生，這被稱為解脫道。這種說法是不對的。如果以無礙道就是解脫道，那麼菩薩的金剛體是無礙的，也應該就是佛了。

【English Translation】 English version: Body. The Abhidharma-samuccaya says: 'If it is not cut off, it cannot be called an antidote.' Second, according to the Tattvasiddhi-sastra (Chengshi Lun), the arising of the antidote path has the function of correctly cutting off past and future delusions. The reason for this is that the wisdom to cut off past delusions, as a cause, can prevent future consequences from arising. Therefore, it is said that the destruction of the cause leads to the disappearance of the effect, which is called the cutting off of fetters. In reality, there is no substantial entity of the fetters that can be cut off. Third, according to Mahayana Buddhism, when an antidote arises, the antidote and what is being antidoted must both be present. When the sixth consciousness correctly arises, it is the antidote; in the eighth Alaya-consciousness, there are two kinds of seeds of obstacles, which are what is being antidoted. The Mahayana-samgraha says: 'If there is no Alaya-consciousness, then this antidote consciousness and the seeds of both major and minor delusions are all present, and this statement is not valid.' The treatise further says: 'If one is separated from the fundamental consciousness, the transformation of the basis (asraya-paravrtti) cannot be accomplished.' The Samgraha also says: 'The first moment can unimpededly destroy the present (afflictions).' Three, Distinguishing the Paths: The Sarvastivada school holds that when ordinary people cut off fetters, both mundane and supramundane paths possess four paths: 1. the path of preparation (prayoga-marga), 2. the path of immediate succession (anantarya-marga), 3. the path of deliverance (vimukti-marga), and 4. the path of special exertion (visesa-marga). Among these four paths, the path of immediate succession is the one that truly cuts off afflictions. It is also said that there is the attainment of liberation, which is the true attainment. The Abhidharma-samuccaya says: 'The so-called dual path of destruction is what the World-Honored One spoke of.' The following text says: 'The afflictions of the three realms, it should be known, are destroyed by the path of immediate succession and the path of deliverance.' The path of preparation guides in front, and the path of special exertion assists from behind; neither is the true cutting off of afflictions. The Tattvasiddhi-sastra school holds that the cutting off of various fetters also possesses four paths, with the same names as before. In each path, it is said that there are many minds, not just a single category, but even up to nine categories. Therefore, that treatise says: 'Many minds cut off various afflictions, not eight categories nor nine categories.' In Mahayana Buddhism, there are also four paths, and the path of immediate succession is still used as the means of truly cutting off afflictions, and liberation is the true attainment. The Mahayana-samgraha says: 'Because the path of immediate succession is difficult to obtain, liberation is difficult to obtain.' Question: In Mahayana, does the path of immediate succession and the path of deliverance in cutting off fetters exist simultaneously in one moment, or do they exist in two moments? Answer: Perhaps some Dharma masters believe that in Mahayana, the cutting off of delusions only possesses these two paths in one moment, and their nature is the same, but they are spoken of as two in terms of meaning. Truly cutting off present delusions is called the path of immediate succession; it is this path of immediate succession that prevents future delusions from arising, and this is called the path of deliverance. This statement is not correct. If the path of immediate succession is the same as the path of deliverance, then the Vajra body of a Bodhisattva, which is unimpeded, should also be the Buddha.

果解脫。既金剛心一念之中但是無礙不即佛果。因何得說一念無礙亦即解脫。今者正判。夫是二道必是異念。前念無礙是說正斷。后念解脫說為正證。攝大乘雲。初剎那為次第道。第二剎那為解脫道。初剎那壞現在惑令滅。第二剎那遮未來惑令不生。大品經云。無礙道行說為菩薩。解脫道行名為諸佛　四伏斷分別。薩婆多宗斷界內結通凡聖。凡夫之人世俗六行總斷欲界見修二惑。乃至總斷三空已還並是永斷。聖人別斷界內見修。先斷見諦后斷修惑。始自欲界乃至非想亦是永斷。問曰。凡聖斷惑。凡不見理。聖人見理。云何斷惑俱是永斷。答曰。凡夫聖人所見理事雖復不同。治道斷結同舍惑得同令惑體失不屬人。是故凡聖俱說永斷。若依成實。凡夫之人但想非智。于諸結使是伏非斷。成實論云。是諸外道斷結還起更生欲界。是故凡夫不名斷結。複次以諸凡夫常有我心。是故不能斷身見等。問曰。若凡夫不斷煩惱。云何命終往生色界論中。答曰。深遮煩惱生色無色界。成實論宗一切聖人所斷煩惱皆是永斷。大乘法中或有法師引涅槃經云有諸外道六行斷結為三果向。便說凡夫永斷煩惱。或復引彼佛性論說。若諸煩惱在眾生離欲相續不動業因生上二界名隨眠。或復引攝論凡夫或損一分皮煩惱。復引攝論世間離欲時不靜地熏習滅

【現代漢語翻譯】現代漢語譯本果解脫。既然金剛心一念之中都是無礙，不立即是佛果，為何能說一念無礙也就是解脫？現在正式判決。這兩個道必然是不同的念頭。前念無礙是說正在斷除，后念解脫是說正在證得。《攝大乘論》說：『初剎那為次第道，第二剎那為解脫道。』初剎那破壞現在的迷惑使其滅除，第二剎那遮止未來的迷惑使其不生。《大品經》說：『無礙道行說是菩薩，解脫道行名為諸佛。』四、伏斷分別。薩婆多宗（Sarvastivada，一切有部）斷除界內的煩惱，貫通凡夫和聖人。凡夫通過世俗的六行總共斷除欲界的見惑和修惑，乃至總共斷除三空（無所有處、非想非非想處、識無邊處）之前，都是永斷。聖人分別斷除界內的見惑和修惑，先斷除見諦，后斷除修惑，從欲界開始乃至非想非非想處也是永斷。問：凡夫和聖人斷除迷惑，凡夫不見真理，聖人見真理，為何斷除迷惑都是永斷？答：凡夫和聖人所見的真理和事相雖然不同，但治理和斷除煩惱的方法相同，捨棄迷惑和獲得解脫的結果相同，使迷惑的本體消失不再屬於人。因此，凡夫和聖人都說是永斷。如果依照《成實論》，凡夫只是想像而非智慧，對於各種煩惱只是伏藏而非斷除。《成實論》說：『這些外道斷除煩惱后還會生起，再次產生欲界。』因此，凡夫不能稱為斷除煩惱。再次，因為凡夫常常有我心，因此不能斷除身見等。問：如果凡夫不斷除煩惱，為何命終后往生論中？答：深深地遮止煩惱，產生色無。《成實論》認為一切聖人所斷除的煩惱都是永斷。大乘佛法中，有些法師引用《涅槃經》說有些外道通過六行斷除煩惱，成為三果向，就說凡夫能永斷煩惱。或者引用《佛性論》說，如果煩惱在眾生離欲時相續不動，業因生於上二界，名為隨眠。或者引用《攝大乘論》，凡夫或者損減一部分皮煩惱。又引用《攝大乘論》，世間離欲時，不靜止的習氣滅除。

【English Translation】 English version The fruit is liberation. Since the Vajra mind is entirely unobstructed in a single thought, it is not immediately the fruit of Buddhahood. Why then can it be said that a single unobstructed thought is also liberation? Now, this is the definitive judgment. These two paths must be different thoughts. The unobstructedness of the previous thought refers to the actual cutting off, while the liberation of the subsequent thought refers to the actual attainment. The Mahāyānasaṃgraha (Compendium of the Mahayana) says: 'The first kṣaṇa (moment) is the path of sequence, and the second kṣaṇa is the path of liberation.' The first kṣaṇa destroys present delusions, causing them to cease, while the second kṣaṇa prevents future delusions from arising. The Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says: 'The practice of the unobstructed path is called a Bodhisattva, and the practice of the liberation path is called the Buddhas.' Four, the distinction between suppression and severance. The Sarvastivada school severs the afflictions within the realms, connecting ordinary beings and sages. Ordinary beings, through the six worldly practices, completely sever the darśana (view) and bhāvanā (cultivation) delusions of the desire realm. Even completely severing up to the three emptinesses (the sphere of nothingness, the sphere of neither perception nor non-perception, and the sphere of infinite consciousness) is permanent severance. Sages separately sever the darśana and bhāvanā delusions within the realms, first severing the darśana of truth, then severing the bhāvanā delusions, starting from the desire realm and extending to the realm of neither perception nor non-perception, which is also permanent severance. Question: Ordinary beings and sages sever delusions; ordinary beings do not see the truth, while sages see the truth. Why is the severance of delusions by both permanent? Answer: Although the truth and phenomena seen by ordinary beings and sages are different, the methods of governing and severing afflictions are the same, and the results of abandoning delusions and attaining liberation are the same, causing the essence of delusion to disappear and no longer belong to the person. Therefore, both ordinary beings and sages are said to have permanent severance. According to the Tattvasiddhi Śāstra (Treatise on the Establishment of Truth), ordinary beings only have imagination and not wisdom, and their afflictions are suppressed rather than severed. The Tattvasiddhi Śāstra says: 'These non-Buddhist practitioners sever afflictions but they arise again, producing the desire realm again.' Therefore, ordinary beings cannot be called severers of afflictions. Furthermore, because ordinary beings always have a sense of self, they cannot sever the view of self, etc. Question: If ordinary beings do not sever afflictions, why do they go to be reborn in the ** treatise after death? Answer: Deeply preventing afflictions, they produce form without . The Tattvasiddhi Śāstra believes that all afflictions severed by sages are permanently severed. In Mahayana Buddhism, some Dharma masters quote the Nirvana Sutra, saying that some non-Buddhists sever afflictions through the six practices, becoming those heading towards the three fruits, and then say that ordinary beings can permanently sever afflictions. Or they quote the Buddha-nature Treatise, saying that if afflictions remain continuous and unmoved when beings are detached from desire, and the karmic cause arises in the upper two realms, it is called anuśaya (latent tendency). Or they quote the Mahāyānasaṃgraha, saying that ordinary beings may diminish a portion of superficial afflictions. They also quote the Mahāyānasaṃgraha, saying that when worldly beings are detached from desire, the non-quiescent habitual tendencies are extinguished.

靜地熏習增世間轉依義得成。諸法師等授列向文。證大乘中凡夫永斷。此義不然。涅槃所說同薩婆多宗。非大乘正義。佛性論攝論所說凡夫斷煩惱者。並是伏結名之為斷。非謂永斷。今者正判。大乘法中凡夫斷結但是伏斷而非永斷。攝大乘雲。凡夫從上界退墮受地獄生。初受生識必為大小惑所染污。此識及惑從何種子生。論中既責小乘諸師。既凡夫從上來生地獄所起之惑必由因生。故知凡夫從下地生上界時。不斷欲界梨耶識中見修惑種而生上界。今來下生用昔種子起惑潤生。既有種子。當知非斷。攝論復云。有流善識非謂轉依。涅槃經云。諸外道等有苦集諦無滅道諦。既滅諦故不斷惑。涅槃復云。若世俗道而斷煩惱。雖斷還起。地持論云。世俗道不得解脫果。大乘法中一切聖人地前地上所斷煩惱皆是永斷。

第四觀行同異者。于中兩門。一觀。二行。初觀門中復有四句　一人法二空者。薩婆多宗凡夫斷惑世俗事觀非生法兩空。聖人斷惑但作生空不作法空。雜心論云。內離人故空。成實論宗聖人斷結通作人法兩空之觀。成實論云。但見色等無常敗壞是亦名空。非謂清凈。后見陰滅時是觀清凈。問曰。有為緣智。何故下清凈論云。行者后時起五陰想。彼假名心還復得生。故不清凈。若證陰滅陰不現前。以假名滅故則

【現代漢語翻譯】現代漢語譯本：熏習靜止的狀態可以成就世間轉依的意義。各位法師等依照順序講解經文。如果說凡夫在證悟大乘時就能永遠斷除煩惱，這種說法是不對的。《涅槃經》所說的斷煩惱，與薩婆多宗的觀點相同，並非大乘的正義。而《佛性論》、《攝大乘論》所說的凡夫斷除煩惱，都是指伏藏煩惱，名為斷，並非永遠斷除。現在正確地判斷，在大乘佛法中，凡夫斷除煩惱只是伏藏煩惱，而不是永遠斷除。《攝大乘論》說，凡夫從上界退墮到地獄受生，最初受生時的識必然會被大小煩惱所染污。這個識和煩惱是從什麼種子產生的呢？論中已經責備了小乘的各位法師。既然凡夫從上界來地獄所產生的煩惱必然是由因產生的，所以知道凡夫從下地生到上界時，並沒有斷除欲界阿賴耶識中的見惑和修惑的種子就生到了上界。現在來到地獄受生，是用以前的種子來生起煩惱，滋潤生命。既然有種子，就應當知道不是斷除。《攝大乘論》又說，有流善識不是轉依。《涅槃經》說，那些外道等有苦諦和集諦，沒有滅諦和道諦。既然沒有滅諦，所以不斷除煩惱。《涅槃經》又說，如果用世俗道來斷除煩惱，即使斷了還會再生起。《地持論》說，用世俗道不能得到解脫的果報。在大乘佛法中，一切聖人在地上和地前所斷除的煩惱都是永遠斷除的。

第四，關於觀行相同和不同的地方。其中分為兩部分：一是觀，二是行。首先在觀門中又有四句：一是人法二空。薩婆多宗認為，凡夫斷除煩惱是用世俗的事觀，而不是生法二空。聖人斷除煩惱只是作生空觀，不作法空觀。《雜心論》說，因為內心離開了人，所以是空。成實論宗認為，聖人斷除煩惱普遍地作人法二空之觀。《成實論》說，只看到色等無常敗壞，這也叫做空，但不是清凈。後來看到陰滅的時候，才是觀清凈。問：有為緣的智慧，為什麼《下清凈論》說，修行人在後來生起五陰之想，那個假名心還會再生起，所以不是清凈。如果證得陰滅，陰就不再現前，因為假名滅了，所以就...

【English Translation】 English version: The practice of cultivating stillness leads to the realization of 'transformation of the basis' (轉依, zhuan yi) in the mundane world. The Dharma masters expound the texts in sequence. The assertion that ordinary beings (凡夫, fan fu) permanently sever afflictions (煩惱, fan nao) upon realizing the Mahayana is incorrect. The 'Nirvana Sutra's' (涅槃經, Niepan Jing) teachings on severing afflictions align with the Sarvastivada school (薩婆多宗, Sa po duo zong), and do not represent the true meaning of Mahayana. According to the 'Buddha-nature Treatise' (佛性論, Foxing Lun) and the 'Compendium of the Mahayana' (攝大乘論, She Da cheng Lun), when ordinary beings are said to sever afflictions, it refers to subduing (伏, fu) the bonds (結, jie), not permanently eradicating them. The correct judgment is that in Mahayana Buddhism, the severing of afflictions by ordinary beings is only a subduing, not a permanent eradication. The 'Compendium of the Mahayana' states that when ordinary beings fall from the upper realms (上界, shang jie) and are reborn in the lower realms (地獄, xia jie), the initial consciousness (識, shi) at rebirth is inevitably defiled by major and minor afflictions (惑, huo). From what seed (種子, zhong zi) do this consciousness and these afflictions arise? The treatise criticizes the teachers of the Hinayana (小乘, Xiao cheng). Since the afflictions that arise when ordinary beings descend from the upper realms to the lower realms must originate from a cause (因, yin), it is understood that when ordinary beings are born from a lower realm to an upper realm, they are born into the upper realm without severing the seeds of the 'view-to-be-abandoned' (見惑, jian huo) and 'practice-to-be-abandoned' (修惑, xiu huo) afflictions in the 'alaya-consciousness' (阿賴耶識, a lai ye shi) of the desire realm (欲界, yu jie). Now, being reborn in the lower realm, they use the former seeds to generate afflictions and nourish life. Since there are seeds, it should be known that they are not severed. The 'Compendium of the Mahayana' further states that 'wholesome consciousness with outflows' (有流善識, you liu shan shi) is not 'transformation of the basis'. The 'Nirvana Sutra' states that those non-Buddhists (外道, wai dao) have the 'truth of suffering' (苦諦, ku di) and the 'truth of the accumulation of suffering' (集諦, ji di), but not the 'truth of cessation' (滅諦, mie di) and the 'truth of the path' (道諦, dao di). Since there is no 'truth of cessation', they do not sever afflictions. The 'Nirvana Sutra' also states that if afflictions are severed through mundane paths (世俗道, shi su dao), they will arise again even if severed. The 'Stages of the Grounds Treatise' (地持論, Di chi Lun) states that mundane paths do not attain the fruit of liberation (解脫果, jie tuo guo). In Mahayana Buddhism, all afflictions severed by sages (聖人, sheng ren) before and on the grounds (地, di) are permanently severed.

Fourth, regarding the similarities and differences in 'contemplation' (觀, guan) and 'practice' (行, xing). This is divided into two parts: first, contemplation; second, practice. Within the contemplation section, there are four statements: first, the 'emptiness of person and phenomena' (人法二空, ren fa er kong). The Sarvastivada school believes that ordinary beings sever afflictions through mundane 'event-contemplation' (事觀, shi guan), not through the 'emptiness of person and phenomena'. Sages sever afflictions only by contemplating the 'emptiness of person' (生空, sheng kong), not the 'emptiness of phenomena' (法空, fa kong). The 'Miscellaneous Abhidharma Heart Treatise' (雜心論, Za xin Lun) states that it is empty because the mind is separated from the person. The Tattvasiddhi school (成實論宗, Cheng shi lun zong) believes that sages universally contemplate the 'emptiness of person and phenomena' when severing afflictions. The 'Tattvasiddhi Treatise' (成實論, Cheng shi lun) states that merely seeing the impermanence and decay of form (色, se) and so on is also called emptiness, but it is not pure. Later, seeing the cessation of the aggregates (陰, yin) is the contemplation of purity. Question: Why does the 'Lower Purity Treatise' (下清凈論, Xia Qingjing Lun) say that practitioners later arise thoughts of the five aggregates (五陰, wu yin), and that nominal mind (假名心, jia ming xin) arises again, so it is not pure? If the cessation of the aggregates is realized, the aggregates no longer appear, because the nominal is extinguished, so...

假名想不復隨逐。故說清凈。譬如有樹剪伐焚燒灰炭都盡。樹想方盡不復隨逐。成實復云。如實義者。諸煩惱等見滅時斷。所言見滅即其性空。泥洹法空滅也。大乘法中所斷二障亦作人法二空觀而斷煩惱。大地已前以生空觀斷界內惑。登地已上以法空斷界外惑。攝大乘雲。前於十解已得人無我。今于初地得法無我。攝論復云。地前漸除惑障。登地已上漸除智障　二明三慧。謂聞思修。薩婆多宗於三慧中若凡若聖唯用修慧斷見修惑。以是定心能斷煩惱。聞思散亂不能斷惑。雜心論云。修慧能斷煩惱。永離名故。及正定故。非聞思也。成實論宗聞等三慧皆斷煩惱。成實論云。假名心者。或以多聞智因緣斷。或以思惟智因緣斷。實法心在暖等中以空智斷。大乘法中亦以修慧斷除二障。不以聞思。攝大乘雲。奢摩毗那智緣總法為境。剎那剎那能破壞諸惑聚。涅槃經云。定動智伏除。攝論復云。顯是修慧非聞思慧　三明三智。謂加行正體后得之三智也。薩婆多宗及成實論斷結之智雖復論。不說加行智名。然對治智正當三智。加行智非正體后得。大乘法中所斷二障。大地已前正用加行為無礙解脫斷其惑障。以得人空故唯加行。未得法空非中後知。登地已上正用中智為無礙解脫斷其智障並惑障習氣攝大乘雲。由無分別智慧遣能滅。遣

【現代漢語翻譯】現代漢語譯本假名想不再跟隨追逐，所以說是清凈（śuddha，純潔）。譬如有一棵樹，被剪伐、焚燒，灰燼都已消盡，樹的『想』才算徹底消失，不再跟隨追逐。《成實論》又說，『如實義』是指，諸煩惱等在見道時斷除。所說的『見滅』就是指其性空。涅槃（nirvāṇa，寂滅）之法也是空性寂滅。大乘佛法中所斷的二障，也是通過人空觀和法空觀來斷除煩惱。初地（bhūmi，菩薩的階位）之前，用生空觀斷除界內的迷惑。登地之後，用空性觀斷除界外的迷惑。《攝大乘論》說，之前在十解位已經證得人無我，現在在初地證得法無我。《攝論》又說，登地之前逐漸去除惑障，登地之後逐漸去除智障。二、闡明三慧，即聞慧、思慧、修慧。薩婆多部（Sarvāstivāda，一切有部）認為，在三慧中，無論是凡夫還是聖者，都只用修慧來斷除見惑和修惑。因為修慧是定心，能夠斷除煩惱，而聞慧和思慧是散亂心，不能斷除迷惑。《雜心論》說，修慧能夠斷除煩惱，因為能夠永遠脫離煩惱，並且是正定，所以不是聞慧和思慧。《成實論》認為，聞慧等三慧都能斷除煩惱。《成實論》說，假名心，或者通過多聞智的因緣斷除煩惱，或者通過思惟智的因緣斷除煩惱。實法心在暖位等階段，用空智斷除煩惱。大乘佛法中也用修慧斷除二障，而不是用聞慧和思慧。《攝大乘論》說，奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）的智慧以總法為境界，剎那剎那能夠破壞各種惑聚。《涅槃經》說，定動智可以伏除煩惱。《攝論》又說，這表明是修慧，而不是聞慧和思慧。三、闡明三智，即加行智、正體智、后得智。薩婆多部和《成實論》雖然也論述斷結之智，但沒有提到加行智這個名稱。然而，對治之智正對應於三智。加行智不是正體智和后得智。大乘佛法中所斷的二障，在初地之前，主要用加行位（prayoga-mārga，加行道）的無礙解脫來斷除惑障，因為已經證得人空，所以只是加行位，還沒有證得法空，所以不是中智和后得智。登地之後，主要用中智（正體智）的無礙解脫來斷除智障以及惑障的習氣。《攝大乘論》說，由於無分別智慧夠遣除和滅除。

【English Translation】 English version The 'thought' of a name no longer follows or pursues, hence it is called purity (śuddha). For example, if a tree is cut down, burned, and all the ashes are gone, only then is the 'thought' of the tree completely gone and no longer follows or pursues. The Satyasiddhi Śāstra further states that 'the meaning of reality' refers to when afflictions are extinguished at the time of seeing the path. The so-called 'extinction of seeing' refers to its emptiness of nature. The Dharma of Nirvāṇa (nirvāṇa) is also empty and extinguished. The two obscurations that are severed in Mahāyāna Buddhism are also severed through the contemplation of the emptiness of self and the emptiness of phenomena. Before the first bhūmi (stage of a Bodhisattva), the afflictions within the realm are severed through the contemplation of the emptiness of self. After ascending the bhūmis, the afflictions outside the realm are severed through the contemplation of the emptiness of phenomena. The Mahāyānasaṃgraha states that one has already attained the non-self of persons in the ten understandings, and now attains the non-self of phenomena in the first bhūmi. The Saṃgraha also states that before ascending the bhūmis, one gradually removes the obscurations of affliction, and after ascending the bhūmis, one gradually removes the obscurations of wisdom. Secondly, clarifying the three wisdoms, namely, the wisdom of hearing, the wisdom of thinking, and the wisdom of cultivation. The Sarvāstivāda school believes that among the three wisdoms, whether ordinary or noble, only the wisdom of cultivation is used to sever the afflictions of view and the afflictions of cultivation. This is because the wisdom of cultivation is a concentrated mind that can sever afflictions, while the wisdom of hearing and the wisdom of thinking are distracted minds that cannot sever afflictions. The Abhidharmasamuccaya states that the wisdom of cultivation can sever afflictions because it can permanently depart from afflictions and is correct concentration, so it is not the wisdom of hearing or the wisdom of thinking. The Satyasiddhi Śāstra believes that all three wisdoms, including the wisdom of hearing, can sever afflictions. The Satyasiddhi Śāstra states that the mind of a provisional name is severed through the cause of the wisdom of much hearing, or through the cause of the wisdom of thinking. The mind of real phenomena is severed with the wisdom of emptiness in the stages of warmth, etc. In Mahāyāna Buddhism, the two obscurations are also severed with the wisdom of cultivation, not with the wisdom of hearing or the wisdom of thinking. The Mahāyānasaṃgraha states that the wisdom of śamatha (calm abiding) and vipaśyanā (insight) takes the totality of phenomena as its object, and can destroy all aggregates of affliction moment by moment. The Nirvāṇa Sūtra states that the wisdom of fixed movement can subdue and remove afflictions. The Saṃgraha also states that this indicates the wisdom of cultivation, not the wisdom of hearing or the wisdom of thinking. Thirdly, clarifying the three wisdoms, namely, the wisdom of application, the wisdom of the main body, and the wisdom of subsequent attainment. Although the Sarvāstivāda school and the Satyasiddhi Śāstra also discuss the wisdom of severing fetters, they do not mention the name of the wisdom of application. However, the wisdom of counteracting directly corresponds to the three wisdoms. The wisdom of application is not the wisdom of the main body or the wisdom of subsequent attainment. The two obscurations that are severed in Mahāyāna Buddhism, before the first bhūmi, mainly use the unobstructed liberation of the prayoga-mārga (path of application) to sever the obscurations of affliction, because one has already attained the emptiness of self, so it is only the stage of application, and one has not yet attained the emptiness of phenomena, so it is not the middle wisdom or the subsequent wisdom. After ascending the bhūmis, one mainly uses the unobstructed liberation of the middle wisdom (wisdom of the main body) to sever the obscurations of wisdom as well as the habitual tendencies of the obscurations of affliction. The Mahāyānasaṃgraha states that because non-discriminating wisdom can dispel and extinguish.

約現在。滅約未來。攝大乘復云。得無分別智則解相結。相結不起粗重隨滅。以此當知初地已上中智正斷非前後智。以其前智但作導。后得智者唯能后助。問曰。其加行智慧斷惑障。其正體智復除智障。何故不說后得智而斷惑也。答曰。前中二智並在觀內定慧照理智慧斷惑。后得出觀緣俗量境故不斷惑。問曰。若言后得不斷煩惱。何故攝論后得智慧除報障。佛性論說無分別智滅。現在惑名為盡智。后得智滅未來惑名無生智。答曰。攝論說云后智除報。乃據后智出觀自在取捨隨心說除報障。非謂正作無礙道斷。佛性論說云后智慧斷未來惑者。蓋是出觀勝進道中遠遮未來惑說斷未來。非無礙斷也　四明四念處。謂身受心法。薩婆多宗四念處中以法念處斷諸結使。非身受心三念處耳。雜心論云。修慧中具四念處。彼法念處能除煩惱。總境見故。非余念處。事境見故。婆沙俱舍亦同此說。成實論宗中雖復不說一一念處斷如是煩惱。然彼論云。念處斷假名心惑。當知四念俱斷煩惱。大乘法中所斷二障。唯一法念能斷煩惱。非三念處。攝大乘雲。由奢摩陀毗般舍那智緣極總法為境。剎那剎那破壞諸惑聚。攝大乘復云。觀行人破煩惱。以無分別智緣真如通為一境。維摩經云。觀身實相觀佛亦然。此等經論並法念觀也　二辨行者。謂十

【現代漢語翻譯】現代漢語譯本：約能斷滅現在的煩惱，滅能斷滅未來的煩惱。《攝大乘論》又說：『得到無分別智就能解開煩惱的結縛。結縛不起，粗重的煩惱也隨之滅除。』由此可知，初地以上的菩薩用中智（正體智）直接斷除煩惱，而不是用前智和后智。因為前智只是起引導作用，后得智只能在後面輔助。問：加行智慧夠斷除煩惱障，正體智慧夠去除智慧障，為什麼不說后得智也能斷除煩惱呢？答：前智和中智都在觀照內，定慧照理，所以能夠斷除煩惱。后得智出觀后，緣於世俗的境界，所以不能斷除煩惱。問：如果說后得智不能斷除煩惱，為什麼《攝大乘論》說后得智慧夠去除果報障，《佛性論》說無分別智滅除現在的迷惑，稱為盡智，后得智滅除未來的迷惑，稱為無生智呢？答：《攝大乘論》說后得智去除果報，是說后得智出觀后，能夠自在地取捨，隨心所欲地去除果報障，而不是說它直接作為無礙道來斷除果報障。《佛性論》說后得智慧夠斷除未來的迷惑，是指在出觀的勝進道中，能夠遠遠地遮止未來的迷惑，說是斷除未來，而不是無礙地斷除。四明四念處，指的是身、受、心、法四念處。薩婆多宗認為，在四念處中，只有法念處能夠斷除各種結使（煩惱的根本），而不是身、受、心三個念處。《雜心論》說：『修慧中具足四念處，其中法念處能夠去除煩惱，因為它總觀一切境界，而其他的念處不能，因為它們只觀個別的事物境界。』《婆沙論》、《俱舍論》也持同樣的觀點。《成實論》宗中雖然沒有具體地說哪個念處斷除哪種煩惱，但是該論說：『念處斷除假名心惑。』由此可知，四念處都能斷除煩惱。大乘佛法中所斷的二障，只有法念處能夠斷除煩惱，而不是其他三個念處。《攝大乘論》說：『由於奢摩他（止）和毗婆舍那（觀）的智慧緣于極其總體的法為境界，剎那剎那地破壞各種煩惱的聚合。』《攝大乘論》又說：『觀行人在破除煩惱時，用無分別智緣于真如，通達為一個境界。』《維摩經》說：『觀察身體的真實相，觀察佛也是這樣。』這些經論都是法念觀。二辨行者，指的是十種修行人。

【English Translation】 English version: 'Aproximately, [智] (zhi, wisdom) can extinguish present afflictions, and [滅] (mie, extinction) can extinguish future afflictions. The Mahāyānasaṃgraha further states: 『Attaining non-discriminating wisdom unties the bonds of afflictions. When the bonds do not arise, the coarse afflictions also cease.』 From this, it should be understood that bodhisattvas from the first ground (bhūmi) onwards directly sever afflictions with central wisdom (正體智, zhèngtǐ zhì, true or core wisdom), not with prior or subsequent wisdom. This is because prior wisdom only guides, and subsequent wisdom can only assist later. Question: If the wisdom of application (加行智, jiāxíng zhì, wisdom of practice) can sever afflictive obstructions, and the wisdom of the true nature (正體智, zhèngtǐ zhì, true or core wisdom) can remove intellectual obstructions, why is it not said that subsequent wisdom also severs afflictions? Answer: The prior and central wisdom are both within contemplation, and the wisdom of samatha (止, zhǐ, calming) and vipassanā (觀, guān, insight) illuminates principle, thus being able to sever afflictions. Subsequent wisdom, after emerging from contemplation, is conditioned by mundane realms, and therefore cannot sever afflictions. Question: If it is said that subsequent wisdom does not sever afflictions, why does the Mahāyānasaṃgraha say that subsequent wisdom can remove the obstruction of retribution (報障, bàozhàng, karmic retribution), and the Buddha-nature Treatise say that non-discriminating wisdom extinguishes present delusions, calling it the wisdom of exhaustion (盡智, jìnzhì, wisdom of cessation), and subsequent wisdom extinguishes future delusions, calling it the wisdom of non-arising (無生智, wúshēngzhì, wisdom of non-origination)? Answer: The Mahāyānasaṃgraha says that subsequent wisdom removes retribution, referring to the freedom of choice and action after emerging from contemplation, thus removing the obstruction of retribution. It does not mean that it directly acts as an unobstructed path to sever it. The Buddha-nature Treatise says that subsequent wisdom can sever future delusions, meaning that in the path of progress after emerging from contemplation, it can remotely prevent future delusions, saying it severs the future, but not in an unobstructed way. The Four Establishments of Mindfulness (四念處, sìniànchù), according to Siming, refer to the mindfulness of body, sensation, mind, and dharma. The Sarvāstivāda school believes that among the four establishments of mindfulness, only the mindfulness of dharma severs all fetters (結使, jiéshǐ, root of afflictions), not the mindfulness of body, sensation, and mind. The Tattvasaṃgraha says: 『The wisdom of cultivation encompasses the four establishments of mindfulness, and the mindfulness of dharma can remove afflictions because it views all realms in general, unlike the other mindfulness practices, which only view individual realms.』 The Vibhāṣā and Kośa also hold this view. Although the Tattvasiddhi school does not specifically say which mindfulness severs which affliction, it does say: 『Mindfulness severs the delusions of nominal existence.』 From this, it can be known that all four mindfulness practices can sever afflictions. Of the two obstructions severed in Mahāyāna Buddhism, only the mindfulness of dharma can sever afflictions, not the other three mindfulness practices. The Mahāyānasaṃgraha says: 『Due to the wisdom of samatha (止, zhǐ, calming) and vipassanā (觀, guān, insight) conditioning the extremely general dharma as its object, it destroys the aggregates of afflictions moment by moment.』 The Mahāyānasaṃgraha also says: 『When practitioners destroy afflictions, they use non-discriminating wisdom to condition Suchness (真如, zhēnrú, tathata) and penetrate it as one realm.』 The Vimalakīrti Nirdeśa Sūtra says: 『Observe the true nature of the body, and observe the Buddha in the same way.』 These sutras and treatises all refer to the contemplation of dharma. Two, distinguishing practitioners, refers to the ten types of practitioners.'

六。謂苦無無常空無我等。薩婆多宗一凡二聖。其凡夫人斷八地欲世俗六行。是事觀故不見諦理。言六行者。謂苦行粗行障行。此之三行隨用一行作無礙道。解脫道中亦有三行。謂止行離行妙行。隨用一行作解脫道。若論聖人。斷三界惑作四諦觀有十六行。苦諦四行。苦行無常行空行無我行。隨用一行斷苦諦惑。集諦四行。因行集行緣行有行。滅諦四行。滅行妙行止行離行。道諦四行。道行如行跡行乘行。若其聖人以世俗道斷修道結。還作六行如前說也。成實論宗斷三界結無流行斷。論中所說但有兩行。謂空行無我行。成實論云。有二種行。空行無我行。於五陰中不見眾生是名空行。見陰上無是無我行。若斷煩惱但此二行。大乘法中斷界內惑說有兩義。若是聲聞具十六行斷見修惑。依佛性論。利根聲聞苦法忍中一無我行通斷三界四真諦下八十八結。鈍根聲聞於十六心具十六行別斷三界四真諦下八十八結。佛性論云。平等觀者有利有鈍。若利根人於一念中等觀四諦八十八惑一時俱斷皆名見諦。若鈍根人次第觀者。初念觀苦不見三諦。若斷苦下名為見諦。余曰修道。準佛性論。聲聞人斷見諦惑具十六行。修道斷結亦復如是。若是菩薩斷界內惑位在十解。若斷見諦但用一無我行頓斷見惑。若斷修道十回終身修無我行。於三界

【現代漢語翻譯】現代漢語譯本六。所謂苦、無常、空、無我等，在薩婆多宗（Sarvastivada，一切有部，佛教部派之一）中，分為凡夫和聖人兩種。凡夫斷除欲界八地的慾望，通過世俗的六行觀（世俗的六種修行方法）修行，因為是事觀，所以不能證悟真諦。這六行觀是指：苦行、粗行、障行。這三種修行方法，隨意使用一種，都可以作為無礙道。在解脫道中，也有三種修行方法：止行、離行、妙行。隨意使用一種，都可以作為解脫道。如果討論聖人，斷除三界的迷惑，修習四諦觀，共有十六行觀。苦諦有四行觀：苦行、無常行、空行、無我行。隨意使用一種，都可以斷除苦諦的迷惑。集諦有四行觀：因行、集行、緣行、有行。滅諦有四行觀：滅行、妙行、止行、離行。道諦有四行觀：道行、如行、跡行、乘行。如果聖人以世俗道斷除修道之結，仍然修習六行觀，如前所述。成實論宗（Satyasiddhi school，佛教部派之一）認為，斷除三界之結，沒有流行的斷法，論中所說只有兩種行觀：空行、無我行。《成實論》中說：『有兩種行觀，空行和無我行。在五陰（色、受、想、行、識）中，不見眾生，這叫做空行。見到五陰之上沒有『我』，這是無我行。如果斷除煩惱，只有這兩種行觀。』大乘佛法中，斷除界內的迷惑，有兩種說法。如果是聲聞乘，具足十六行觀，斷除見惑和修惑。依據《佛性論》，利根的聲聞乘，在苦法忍（對苦諦的忍可）中，以一個無我行，就能通斷三界四真諦下的八十八結（三界見惑）。鈍根的聲聞乘，在十六心中，具足十六行觀，分別斷除三界四真諦下的八十八結。《佛性論》中說：『平等觀的人，有利根和鈍根之分。如果是利根的人，在一念之中，平等觀四諦，八十八惑一時全部斷除，都叫做見諦。如果是鈍根的人，次第觀，最初一念觀苦諦，不能見到其他三諦。如果斷除苦諦下的結，就叫做見諦，其餘的叫做修道。』根據《佛性論》，聲聞乘斷除見諦惑，具足十六行觀，修道斷結也是這樣。如果是菩薩，斷除界內的迷惑，位在十解（十種理解）。如果斷除見諦惑，只用一個無我行，就能頓斷見惑。如果斷除修道惑，十回終身修習無我行，在三界中。

【English Translation】 English version 6. Regarding suffering, impermanence, emptiness, non-self, etc., in the Sarvastivada school (Sarvastivada, one of the Buddhist schools), there are two types: ordinary people and sages. Ordinary people sever the desires of the eight grounds of the desire realm, practicing the six mundane practices (six worldly practices) because it is a practice of phenomena, they cannot realize the true principle. These six practices refer to: the practice of suffering, the practice of coarseness, and the practice of obstruction. Any one of these three practices can be used as an unobstructed path. In the path of liberation, there are also three practices: the practice of cessation, the practice of detachment, and the practice of subtlety. Any one of these can be used as the path of liberation. If we discuss sages, severing the delusions of the three realms and practicing the contemplation of the Four Noble Truths, there are sixteen aspects of contemplation. The Truth of Suffering has four aspects: the practice of suffering, the practice of impermanence, the practice of emptiness, and the practice of non-self. Any one of these can sever the delusions of the Truth of Suffering. The Truth of Accumulation has four aspects: the practice of cause, the practice of accumulation, the practice of condition, and the practice of existence. The Truth of Cessation has four aspects: the practice of cessation, the practice of subtlety, the practice of cessation, and the practice of detachment. The Truth of the Path has four aspects: the practice of the path, the practice of suchness, the practice of the trace, and the practice of the vehicle. If a sage uses the mundane path to sever the bonds of the path of cultivation, they still practice the six practices as mentioned before. The Satyasiddhi school (Satyasiddhi school, one of the Buddhist schools) believes that severing the bonds of the three realms does not involve a gradual severance. The treatise only mentions two practices: the practice of emptiness and the practice of non-self. The Satyasiddhi Treatise says: 'There are two kinds of practices, the practice of emptiness and the practice of non-self. Not seeing sentient beings in the five skandhas (form, feeling, perception, volition, consciousness) is called the practice of emptiness. Seeing that there is no 'self' above the skandhas is the practice of non-self. If severing afflictions, there are only these two practices.' In Mahayana Buddhism, there are two views on severing delusions within the realms. If it is the Sravaka vehicle, they possess the sixteen aspects of contemplation to sever the delusions of view and cultivation. According to the Buddha-nature Treatise, sharp-witted Sravakas, in the forbearance of the Dharma of Suffering (acceptance of the Truth of Suffering), can use one practice of non-self to universally sever the eighty-eight bonds (delusions of view in the three realms) under the Four Noble Truths. Dull-witted Sravakas, in the sixteen minds, possess the sixteen aspects of contemplation to separately sever the eighty-eight bonds under the Four Noble Truths. The Buddha-nature Treatise says: 'Those who contemplate equally are divided into sharp-witted and dull-witted. If they are sharp-witted, in one thought, they contemplate the Four Noble Truths equally, and all eighty-eight delusions are severed simultaneously, which is called seeing the Truth. If they are dull-witted and contemplate in sequence, in the first thought they contemplate the Truth of Suffering and cannot see the other three Truths. If they sever the bonds under the Truth of Suffering, it is called seeing the Truth, and the rest is called the path of cultivation.' According to the Buddha-nature Treatise, Sravakas possess the sixteen aspects of contemplation to sever the delusions of seeing the Truth, and it is the same for severing bonds in the path of cultivation. If they are Bodhisattvas, severing the delusions within the realms, their position is in the ten understandings (ten kinds of understanding). If they sever the delusions of seeing the Truth, they only use one practice of non-self to suddenly sever the delusions of view. If they sever the delusions of cultivation, they cultivate the practice of non-self for ten lifetimes, in the three realms.

中九地別斷。界內如是。言界外者。初地已上地地之中皆法空無我行斷習及智障。

第五退不退分別者。薩婆多宗一凡二聖。凡夫總斷三空已來見修二惑。其利根者斷已不退。若鈍根人斷已或退如婆沙說。若是聖人于中有二。一者就人。二者所退。就前人中。聖通三乘。緣覺與佛。利根不退。聲聞人內學與無學。學人之中斷見諦惑。無問利鈍皆說不退。見道速疾見道猛利。所斷諸惑猶如折石如鎧入陳。斷已不退。若斷修道。及無學位觸對五欲煩惱還退。雜心論云。先以不凈得離欲后思凈相退。論中所說學與無學有六種性。退法種性逢五退具斷已還退。思法護法住法必勝進法不動法。此等五人本種性者斷已不退。增進相者。始自思法至必勝進。由根未滿遇緣有退。廣如論說。二辨所退者。聖人退中毗婆阇提但退禪定亦退聖道。不退煩惱不失無為。彼作是說。聖道滅惑永斷無餘。譬如以物破瓶。如火燒薪。亦如燒衣。育多婆提復作是說。聖人退時退于禪定亦失聖道。退起煩惱並失無為。論中說云。退聖道時舍解脫得死結還生。評家所存育多所說以為勝也。雜心俱舍並同育多婆提所說。成實論宗聖人退中還有二義。一者約人。二就所退。言約人者。凡夫有退。退已起惑還生欲界。聖人斷結。斷已不退。成實論云。阿羅

【現代漢語翻譯】現代漢語譯本：中九地別斷（在中間的九個禪定層級中，各有不同的斷除方式）。界內（指欲界和色界）的情況是這樣。說到界外（指無色界），從初禪以上，各個禪定層級中，都是以法空無我（明白一切法皆空，沒有『我』的存在）的修行來斷除煩惱習氣和智慧上的障礙。

第五，分別退與不退的情況。薩婆多宗（一切有部）認為，分為凡夫和聖人兩種情況。凡夫總共斷除三空（人空、法空、俱空）之後，就能斷除見惑和修惑。其中，根器銳利的人斷除后不會退轉。如果根器遲鈍的人，斷除后可能會退轉，如《婆沙論》所說。如果是聖人，又有兩種情況：一是就人而言，二是就所退之物而言。就前者而言，聖人包括三乘（聲聞乘、緣覺乘、菩薩乘）。緣覺和佛，根器銳利，不會退轉。聲聞乘中，又分有學和無學。有學之人斷除見諦之惑（通過見道所斷的惑），無論根器利鈍，都說不會退轉。因為見道迅速猛利，所斷的各種惑，就像折斷石頭，像穿鎧甲入戰場一樣，斷除后不會退轉。如果斷除修道之惑，以及無學位的聖人接觸五欲（色、聲、香、味、觸）的煩惱，還會退轉。《雜心論》說，先用不凈觀（觀想身體不凈）來脫離慾望，之後思念清凈之相，就會退轉。論中所說，有學和無學有六種根性：退法種性的人，遇到五種退轉的因緣，斷除后還會退轉。思法、護法、住法、必勝進法、不動法這五種人，如果是本性如此，斷除后不會退轉。如果是增進相，從思法到必勝進，由於根器未圓滿，遇到因緣就會退轉，詳細情況如論中所說。二是辨別所退之物。聖人退轉時，毗婆阇提（分別說部）認為只會退轉禪定，也會退轉聖道，不會退轉煩惱，也不會失去無為法（涅槃）。他們這樣說，聖道滅除惑業，永遠斷除，沒有剩餘，就像用東西打破瓶子，像用火燒柴，也像燒衣服一樣。育多婆提（大眾部）又認為，聖人退轉時，會退轉禪定，也會失去聖道，退起煩惱，並失去無為法。論中說，退失聖道時，捨棄解脫，得到死結，還會再生。評論家認為育多婆提所說是正確的。《雜心論》、《俱舍論》都和育多婆提所說相同。成實論宗（成實宗）認為，聖人退轉還有兩種含義：一是就人而言，二是就所退之物而言。就人而言，凡夫會退轉，退轉後會生起惑業，還會再生於欲界。聖人斷除結縛，斷除后不會退轉。《成實論》說，阿羅漢（斷盡一切煩惱，證得無生，不再輪迴的聖者）

【English Translation】 English version: The middle nine grounds are separately severed. Such is the case within the realms (referring to the desire realm and the form realm). As for beyond the realms (referring to the formless realm), from the first dhyana and above, in each dhyana level, the practice of 'dharma emptiness and no-self' (understanding that all dharmas are empty and there is no 'self') is used to sever habitual afflictions and hindrances to wisdom.

Fifth, distinguishing between regression and non-regression. The Sarvastivada school holds that there are two categories: ordinary beings and sages. Ordinary beings, after completely severing the three emptinesses (emptiness of self, emptiness of dharma, and emptiness of both), can sever the delusions of view and cultivation. Among them, those with sharp faculties will not regress after severing. If those with dull faculties, after severing, may regress, as stated in the Vibhasa. If they are sages, there are two aspects: one is in terms of the person, and the other is in terms of what is regressed. Regarding the former, sages include the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Pratyekabuddhas and Buddhas, with sharp faculties, do not regress. Among Sravakas, there are those who are still learning and those who have completed their learning. Those who are still learning sever the delusions of the path of seeing (delusions severed through the path of seeing), and regardless of whether their faculties are sharp or dull, it is said that they do not regress. Because the path of seeing is swift and vigorous, the various delusions severed are like breaking a stone, like entering a battlefield in armor, and they do not regress after severing. If they sever the delusions of the path of cultivation, and the Arhats who have completed their learning come into contact with the afflictions of the five desires (form, sound, smell, taste, touch), they will still regress. The Samuccaya-hrdaya-sastra says that one first uses the contemplation of impurity to detach from desire, and then contemplates the aspect of purity, and then regresses. As stated in the treatise, there are six types of dispositions for those who are still learning and those who have completed their learning: those with the disposition to regress will regress after severing when they encounter the five conditions for regression. Those who contemplate, protect, abide, are certainly victorious, and are immovable, these five types of people, if they are of this nature, will not regress after severing. If they are in the process of increasing, from contemplation to certainly victorious, because their faculties are not yet complete, they will regress when they encounter conditions, as detailed in the treatise. Second, distinguish what is regressed. When sages regress, the Vibhajyavada (Distinction School) believes that they only regress in dhyana and also regress in the holy path, but they do not regress in afflictions and do not lose unconditioned dharma (Nirvana). They say that the holy path extinguishes afflictions and severs them forever without remainder, just like breaking a bottle with something, like burning firewood with fire, and like burning clothes. The Uttara-pathakas (Mahasanghika school) further believe that when sages regress, they regress in dhyana and also lose the holy path, regress in afflictions, and lose unconditioned dharma. The treatise says that when one loses the holy path, one abandons liberation, obtains the knot of death, and is reborn. Commentators believe that what the Uttara-pathakas say is correct. The Samuccaya-hrdaya-sastra and the Abhidharmakosa are the same as what the Uttara-pathakas say. The Satyasiddhi School believes that there are two meanings to the regression of sages: one is in terms of the person, and the other is in terms of what is regressed. In terms of the person, ordinary beings regress, and after regressing, they generate afflictions and are reborn in the desire realm. Sages sever the bonds, and after severing, they do not regress. The Satyasiddhi-sastra says that an Arhat (one who has exhausted all afflictions, attained no-birth, and no longer reincarnates)

漢等永拔愛根。從何生結。成實復云。聖人散滅破裂不集不識。是故不退。后複次中通學無學。問曰。成實論宗凡夫斷結為退不退。答曰。凡夫斷結但伏非永。若遇退具結使還生。成實論云。諸外道等斷結還起還生欲界。是故凡夫不名斷結。二辨所退。鈍根聖人逢退因緣但退禪定不退聖道。不起諸結不失無為。成實論云。聖道不退但退禪定。退禪定中自在之力非一切羅漢得自在力。複次是人依此禪定得羅漢道。以失禪定則失無流。非無流退。譬如石山風不能動。健者如是譭譽不傾。大乘法中亦有兩義。一者約人。二辨所退。言約人者。人有凡聖。凡夫斷結是伏非斷。無問利鈍斷已還退。涅槃云。若世道而斷煩惱以還起故名為無常。智度論云。舍利弗曾行菩薩道施眼因緣退大住小。地持論云。無種性人善趣成就數退數進。此謂十信及十信前凡夫人也。言聖人者。聖該三乘。聲聞乘中如涅槃經中說。瞿抵比丘六返失。即聲聞人有退義也。攝論云。六識緣外塵不正思惟。由不正思惟退失滅盡定。緣覺乘者但是利根不說有退。菩薩法中十信之位發心不固悲願淺薄。遇緣便退。攝大乘雲。諸菩薩在十信位中修天行未堅固。多厭生死慈悲劣薄。欲舍大乘修小乘道。始自十解至於十地同一利根必無有退。地持論云。有種性處成熟無有

【現代漢語翻譯】現代漢語譯本漢等永遠拔除愛慾的根源。從何處產生煩惱的糾結呢？《成實論》又說，聖人（指已證果的修行者）的煩惱散滅、破裂，不再聚集、不再識別，所以不會退轉。後面再次提到，貫通有學和無學（指修行階段）。問：按照《成實論》的宗旨，凡夫斷除煩惱，是會退轉還是不會退轉？答：凡夫斷除煩惱只是暫時降伏，並非永遠斷除。如果遇到退轉的因緣，煩惱還會再生。《成實論》說，那些外道等斷除煩惱后還會生起，還會生到欲界。所以凡夫不能稱為斷結。二、辨別所退的內容。鈍根的聖人遇到退轉的因緣，只會退失禪定，不會退失聖道，不會生起各種煩惱，不會失去無為法。《成實論》說，聖道不會退轉，只會退失禪定。退失禪定中自在的力量，並非所有阿羅漢都能獲得自在的力量。再次說明，這些人依靠禪定獲得阿羅漢道，如果失去禪定，就會失去無漏（指沒有煩惱的狀態），但並非無漏本身退轉。譬如石山，風不能動搖。堅強的人也是這樣，不會因為譭謗或讚譽而動搖。大乘佛法中也有兩種說法：一是約人，二是辨別所退的內容。說到約人，人有凡夫和聖人之分。凡夫斷除煩惱是暫時降伏，不是真正斷除。無論根器利鈍，斷除后還會退轉。《涅槃經》說，如果用世間道斷除煩惱，因為還會生起，所以稱為無常。《智度論》說，舍利弗（Śāriputra）曾行菩薩道，因為佈施眼睛的因緣而退轉，住于小乘。《地持論》說，沒有種性的人，在善趣成就后，會多次退轉，多次進步。這裡說的是十信位以及十信位之前的凡夫人。說到聖人，聖人包括三乘（指聲聞乘、緣覺乘、菩薩乘）。聲聞乘中，如《涅槃經》中所說，瞿低比丘（Gautama）六次退失，這就是說聲聞人有退轉的可能。《攝大乘論》說，六識緣于外塵，不正思惟，由於不正思惟而退失滅盡定。緣覺乘的人都是利根，沒有退轉的說法。菩薩法中，十信位的菩薩發心不堅定，悲願淺薄，遇到因緣就會退轉。《攝大乘論》說，諸菩薩在十信位中修行天行還不堅定，大多厭惡生死，慈悲心薄弱，想要捨棄大乘而修小乘道。從十解到十地，都是利根，必定沒有退轉。《地持論》說，有種性的人，一旦成熟就不會退轉。

【English Translation】 English version They eternally eradicate the root of love. From where do entanglements arise? The Chengshi Lun (Tattvasiddhi Shastra) further states: 'The afflictions of a sage (referring to a practitioner who has attained enlightenment) are scattered, broken, uncollected, and unrecognized; therefore, there is no regression.' Later, it is mentioned again, encompassing both those in training and those beyond training (referring to stages of practice). Question: According to the tenets of the Chengshi Lun, does an ordinary person who severs afflictions regress or not? Answer: An ordinary person's severance of afflictions is merely a suppression, not a permanent eradication. If they encounter conditions for regression, afflictions will arise again. The Chengshi Lun states: 'Those of other paths, etc., whose severed afflictions arise again, are reborn in the desire realm. Therefore, ordinary people cannot be called those who have severed afflictions.' Two, distinguishing what is regressed from. A sage of dull faculties, upon encountering conditions for regression, will only regress from dhyana (meditative absorption), not from the holy path. They will not give rise to various afflictions, nor will they lose asamskrta (unconditioned reality). The Chengshi Lun states: 'The holy path does not regress; only dhyana regresses.' Within the regression of dhyana, the power of freedom is not attained by all arhats (enlightened beings). Furthermore, these individuals rely on dhyana to attain the path of arhatship; if they lose dhyana, they will lose anasrava (freedom from outflows, referring to a state without afflictions), but anasrava itself does not regress. It is like a stone mountain that cannot be moved by the wind. Strong individuals are like this, unshaken by slander or praise. In Mahayana Buddhism, there are also two perspectives: one concerning the person, and the other distinguishing what is regressed from. Speaking of concerning the person, people are divided into ordinary beings and sages. An ordinary person's severance of afflictions is a temporary suppression, not a true eradication. Regardless of whether their faculties are sharp or dull, they will regress after severance. The Nirvana Sutra states: 'If afflictions are severed by worldly paths, they are called impermanent because they will arise again.' The Mahaprajnaparamita Shastra states: 'Sariputra (Śāriputra) once practiced the Bodhisattva path, but regressed due to the condition of giving away his eyes, and dwelt in the Small Vehicle.' The Yogacarabhumi-sastra states: 'Those without the seed of enlightenment, after achieving success in the good realms, will regress and advance repeatedly.' This refers to ordinary people in the Ten Faiths stage and before. Speaking of sages, sages encompass the Three Vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Within the Sravaka Vehicle, as stated in the Nirvana Sutra, the bhikshu (monk) Gautama regressed six times, which means that Sravakas have the possibility of regression. The Mahayanasamgraha states: 'The six consciousnesses cling to external objects, thinking incorrectly; due to incorrect thinking, they regress from the cessation of perception and sensation.' Those of the Pratyekabuddha Vehicle are all of sharp faculties, and there is no mention of regression. Within the Bodhisattva path, Bodhisattvas in the Ten Faiths stage have unsteady aspiration and shallow compassion; they will regress upon encountering conditions. The Mahayanasamgraha states: 'Bodhisattvas in the Ten Faiths stage, practicing heavenly conduct, are not yet firm; they mostly detest birth and death, and their compassion is weak; they desire to abandon the Mahayana and practice the Small Vehicle.' From the Ten Understandings to the Ten Grounds, they are all of sharp faculties and will certainly not regress. The Yogacarabhumi-sastra states: 'Those with the seed of enlightenment, once matured, will not regress.'

退失。數數增進。大莊嚴論云。退菩提心由四因緣。一非種性離菩薩種性故。二非法明離善知識故。三少慧力未解大乘法空故。四少因力先世不種諸波羅蜜自性善根。涅槃經云。復有六法壞菩提心。一者吝法。二者于諸眾生起不善心。三者親近惡友。四者不勤精進。五者自大憍慢。六營務世業。如是六法破菩提心。此中法體。第一慳纏。第二瞋恚。第三愚癡。第四懈怠。第五憍慢。第六因於貪愛生三毒煩惱。涅槃經中復有五法退菩提心。一者樂苦外道出家。二者不修大悲心。三者好求法師過罪。四者常樂處生死。五者不喜受持十二部經。此中第一邪見。第二愚癡煩惱。第三瞋恚。第四貪愛。第五不信。彼經所說若五若六非直退菩提心而起煩惱。起時亦乃失菩薩戒。此等退失並在十信。問曰。若言種性無退失者。何故攝論在頂法位住于退際。答曰。攝論所說住退際者。乃據修道在方便中暫時不進說名為退。非謂失位名為退也。二辨所退者。大乘法中所說聲聞鈍根有退。但退禪定及退聖道。不退煩惱不失無為。問曰。云何知。彼大乘法中聲聞鈍根但退禪定及退聖道不退煩惱不失無為。答曰。準于經說。瞿抵比丘既云有退。故但退禪定及退聖道。復準維摩及攝大乘說。其阿羅漢無惑種子不起煩惱。故知大乘聲聞雖退。不退煩

【現代漢語翻譯】現代漢語譯本退失。數數增進。《大莊嚴論》說，退失菩提心有四種因緣：一、非種性，遠離菩薩種性；二、非法明，遠離善知識；三、少慧力，未能理解大乘法空之理；四、少因力，前世未曾種下諸波羅蜜（paramita，到達彼岸的方法）的自性善根。《涅槃經》說，又有六法能破壞菩提心：一者吝惜佛法；二者對眾生生起不善之心；三者親近惡友；四者不勤奮精進；五者自大驕慢；六者經營世俗事務。這六法會破壞菩提心。其中，法的本體是：第一是慳吝的纏縛；第二是瞋恚；第三是愚癡；第四是懈怠；第五是驕慢；第六是因為貪愛而生起貪、嗔、癡三種煩惱。《涅槃經》中又有五法會使菩提心退失：一者喜歡苦行外道的出家方式；二者不修習大悲心；三者喜歡尋覓法師的過失罪過；四者常常安於生死輪迴；五者不喜歡受持十二部經。這其中，第一是邪見；第二是愚癡煩惱；第三是瞋恚；第四是貪愛；第五是不信。該經所說的這五種或六種情況，不僅僅是退失菩提心而生起煩惱，生起這些煩惱時，也會失去菩薩戒。這些退失的情況都發生在十信位中。問：如果說種性沒有退失的情況，為什麼《攝大乘論》中說在頂法位會處於退轉的邊緣？答：《攝大乘論》所說的處於退轉邊緣，是根據修道時在方便階段暫時沒有進步，所以稱為退，而不是說失去果位而稱為退。二、辨別所退失的內容。大乘佛法中所說的聲聞鈍根，會有退失的情況，但只是退失禪定以及退失聖道，不會退失煩惱，也不會失去無為法。問：如何得知大乘佛法中聲聞鈍根只是退失禪定以及退失聖道，而不會退失煩惱，也不會失去無為法？答：根據經文所說，瞿低比丘既然說有退失，所以只是退失禪定以及退失聖道。又根據《維摩詰經》以及《攝大乘論》所說，阿羅漢沒有惑的種子，不會生起煩惱。所以知道大乘聲聞即使退失，也不會退失煩惱。

【English Translation】 English version Falling back. Repeatedly advancing. The Mahāvyutpatti says that there are four causes for the loss of bodhicitta (the mind of enlightenment): 1. Not of the lineage, being apart from the bodhisattva (enlightenment being) lineage. 2. Not having the light of the Dharma, being apart from good spiritual friends. 3. Having little wisdom, not understanding the emptiness of the Mahāyāna (Great Vehicle) Dharma. 4. Having little causal power, not planting the seeds of the inherent goodness of the pāramitās (perfections) in previous lives. The Nirvana Sutra says that there are six things that destroy bodhicitta: 1. Being stingy with the Dharma. 2. Arousing unkind thoughts towards all beings. 3. Associating with bad friends. 4. Not diligently striving. 5. Being arrogant and conceited. 6. Engaging in worldly affairs. These six things destroy bodhicitta. Among these, the essence of the Dharma is: first, the entanglement of stinginess; second, anger; third, ignorance; fourth, laziness; fifth, arrogance; sixth, the three poisons of afflictions arising from attachment. The Nirvana Sutra also says that there are five things that cause the loss of bodhicitta: 1. Enjoying the ascetic practices of non-Buddhist renunciates. 2. Not cultivating great compassion. 3. Enjoying finding fault with Dharma masters. 4. Constantly delighting in being in samsara (cycle of rebirth). 5. Not delighting in receiving and upholding the twelve divisions of scripture. Among these, the first is wrong view; the second is ignorance and afflictions; the third is anger; the fourth is attachment; the fifth is disbelief. The five or six things mentioned in that sutra not only cause the loss of bodhicitta and the arising of afflictions, but also the loss of the bodhisattva precepts when these afflictions arise. These losses all occur within the ten stages of faith. Question: If it is said that there is no loss of lineage, why does the Compendium of the Mahāyāna say that one dwells on the edge of regression in the stage of the highest Dharma? Answer: The Compendium of the Mahāyāna says that dwelling on the edge of regression refers to temporarily not progressing in the stage of skillful means during the path of cultivation, and is therefore called regression, not that one loses their position and is called regression. 2. Discriminating what is lost. In the Mahāyāna Dharma, it is said that śrāvakas (hearers) of dull faculties may regress, but only regress from dhyana (meditative states) and the noble path, not from afflictions, and do not lose nirvana (unconditioned state). Question: How do we know that śrāvakas of dull faculties in the Mahāyāna Dharma only regress from dhyana and the noble path, but do not regress from afflictions and do not lose nirvana? Answer: According to the sutras, since the bhikṣu (monk) Gautama is said to have regressed, he only regressed from dhyana and the noble path. Furthermore, according to the Vimalakirti Sutra and the Compendium of the Mahāyāna, arhats (worthy ones) have no seeds of delusion and do not give rise to afflictions. Therefore, we know that even if Mahāyāna śrāvakas regress, they do not regress from afflictions.

惱不失無為。維摩經言。眾生空者如阿羅漢三毒。攝大乘雲。先入觀時諸惑重習皆已滅盡。云何無因緣得生世心。若爾此惑不由因生即無解脫。其無學人惑心亦應無因而生也。問曰。種性已上斷惑不退。何故地持種性菩薩成熟白法非四煩惱之所染污。若染污者白凈之法不現在前。既言染污白法不起。故知種性退失道定亦起煩惱及失無為。云何向說種性已上無退義也。答曰。種性已上斷結不退無前四事。地持論言若有染污白法不起。非謂界內修道正使。此中菩薩永斷上心所起染污。但是修道習氣煩惱微細現前障于白法故不違也。大莊嚴論云。菩薩種性過失略說有四。一者習惑功德不行煩惱多行。彼說既云惑習。明非正使。

第六品數多少者。薩婆多宗夫斷結使必有九品。謂下下道治上上結。乃至上上道斷下下結。婆沙論云。凡夫斷結九無礙道九解脫道斷九品結。聖人斷結亦復如是。問曰。凡夫聖人皆九種道斷九種結有何差別。婆沙論云。凡夫所斷見修合斷。聖人所斷先斷見諦后斷修道。婆沙論云。聖人斷見諦結以一無礙一解脫道斷九品結。修道所斷以九無礙九解脫道。雜心論云。一種斷九種。九種斷一種。九種斷謂斷見諦結九種。九種是斷修道結也。成實論宗斷諸結使並以多心而斷煩惱。不同薩婆多宗。但說八忍

【現代漢語翻譯】現代漢語譯本惱怒不會失去無為的境界。《維摩經》說：『眾生皆空，如同阿羅漢的三毒。』《攝大乘論》說：『先進入觀想時，各種迷惑的重習都已經滅盡。』為什麼沒有因緣而生起世俗之心？如果這樣，這些迷惑不是由因緣所生，那就沒有解脫的可能。那麼，無學之人的迷惑之心也應該沒有原因地產生了。』問：『種性以上的菩薩斷除迷惑后不會退轉，為什麼《地持論》說種性菩薩成熟白凈之法，不會被四種煩惱所染污？如果被染污，白凈之法就不會顯現。』既然說染污會使白法不起，那麼可知種性退失，道定也會生起煩惱，並且失去無為的境界。為什麼之前說種性以上沒有退轉的說法呢？答：『種性以上的菩薩斷除煩惱后不會退轉，沒有前面所說的四種情況。《地持論》說，如果被染污，白凈之法就不會顯現，但這不是指在界內修道時產生的煩惱。這裡指的是菩薩永遠斷除了由上心所產生的染污，只是修道習氣煩惱微細地顯現，障礙了白凈之法，所以並不矛盾。《大莊嚴論》說，菩薩種性的過失略說有四種：一是習惑的功德不行，煩惱多行。』這裡既然說是惑習，就說明不是正使（根本煩惱）。』

第六品數量多少：薩婆多宗（Sarvastivada，一切有部）認為，斷除結使必定有九品，即以下下的道來對治上上的結，乃至以上上的道來斷除下下的結。《婆沙論》（Vibhasa，阿毗達磨大毗婆沙論）說：『凡夫斷除煩惱，用九種無礙道和九種解脫道來斷除九品結。聖人斷除煩惱也是這樣。』問：『凡夫和聖人都用九種道來斷除九種結，有什麼差別？』《婆沙論》說：『凡夫所斷的是見道和修道合在一起斷，聖人所斷的是先斷見諦，后斷修道。』《婆沙論》說：『聖人斷見諦結，用一種無礙道和一種解脫道來斷除九品結。修道所斷的，用九種無礙道和九種解脫道。』《雜心論》（Samucchaya，雜阿毗曇心論）說：『一種斷九種，九種斷一種。』九種斷是指斷見諦結的九種。九種是斷修道結。』成實論宗（Satyasiddhi，成實宗）認為，斷除各種結使都是用多個心來斷除煩惱，不同於薩婆多宗，只說八忍。

【English Translation】 English version Anger does not lose non-action. The Vimalakirti Sutra says: 'Beings are empty, like the three poisons of an Arhat.' The Samgraha-mahayana says: 'When first entering contemplation, all the heavy habits of delusion have already been extinguished.' Why does a worldly mind arise without cause or condition? If so, these delusions are not born from causes and conditions, then there is no possibility of liberation. Then, the deluded mind of a non-learner should also arise without cause.' Question: 'Bodhisattvas above the stage of Gotra (seed nature) do not regress after cutting off delusions. Why does the Bodhisattva-bhumi Sutra say that Gotra Bodhisattvas mature pure white dharmas and are not defiled by the four afflictions? If they are defiled, pure white dharmas will not appear.' Since it is said that defilement prevents the arising of white dharmas, it can be known that if the Gotra regresses, the samadhi of the path will also give rise to afflictions and lose the state of non-action. Why was it previously said that there is no regression above the stage of Gotra?' Answer: 'Bodhisattvas above the stage of Gotra do not regress after cutting off defilements, and there are none of the four situations mentioned earlier. The Bodhisattva-bhumi Sutra says that if there is defilement, pure white dharmas will not arise, but this does not refer to the afflictions that arise during cultivation within the realm. Here, it refers to Bodhisattvas who have permanently cut off the defilements arising from the upper mind, but the subtle manifestation of the habits of cultivation and afflictions hinders the white dharmas, so there is no contradiction. The Mahavastu Sutra says that the faults of a Bodhisattva's Gotra can be briefly described as four: first, the merits of practicing the habits of delusion are not practiced, and afflictions are practiced more often.' Since it is said here that they are habits of delusion, it indicates that they are not fundamental afflictions (kleshas).'

Chapter Six: Number and Quantity: The Sarvastivada (Sarvastivada, the 'All Exists' school) believes that there must be nine grades in cutting off the fetters, that is, using the lowest path to treat the highest fetters, and even using the highest path to cut off the lowest fetters. The Vibhasa (Vibhasa, Abhidharma-maha-vibhāṣā-śāstra) says: 'Ordinary people cut off afflictions by using nine unobstructed paths and nine liberation paths to cut off the nine grades of fetters. Sages also cut off afflictions in the same way.' Question: 'What is the difference between ordinary people and sages using nine paths to cut off nine fetters?' The Vibhasa says: 'Ordinary people cut off the fetters of the path of seeing and the path of cultivation together, while sages cut off the path of seeing first and then the path of cultivation.' The Vibhasa says: 'Sages cut off the fetters of the path of seeing by using one unobstructed path and one liberation path to cut off the nine grades of fetters. What is cut off by the path of cultivation is cut off by nine unobstructed paths and nine liberation paths.' The Samucchaya (Samucchaya, Abhidharma-samuccaya) says: 'One cuts off nine, and nine cut off one.' Nine cuts off refers to cutting off the nine kinds of fetters of the path of seeing. Nine is cutting off the fetters of the path of cultivation.' The Satyasiddhi school (Satyasiddhi, the 'Establishment of Truth' school) believes that cutting off various fetters is done by using multiple minds to cut off afflictions, which is different from the Sarvastivada school, which only speaks of eight acceptances.

及陳九品。成實論云。有人言。煩惱九種智亦九種。以下下智斷上上煩惱。乃至上上智斷下下煩惱。是事不然。以無量心斷諸煩惱。譬如巧匠手執斧柯。眼見指處。不能分別日日所盡若于分數。但見盡已乃知其盡。比丘亦爾。修行道時雖不分別今日所盡。若於諸漏。昨日所盡若于諸漏。但彼盡已乃知流盡。故以無量心盡諸煩惱。非八非九。言非八者破薩婆多見諦八忍。言非九者破薩婆多修道九品。大乘法中略作兩門。一總辨九品。二別明九品。初總明九品者。昔來法師言。大乘所斷煩惱舉真形妄。無妄可斷不說九品。或有人云。三大祇中唸唸起智剎那剎那能壞諸惑並是無礙。即復義說無礙之道而為解脫。理皆不然。今者正判。依攝大乘及地持論。大乘斷惑。聖道九品惑亦九品。以下下道治上上結。以上上道治下下結。攝大乘雲。若聞熏習下品生能對治上品本識。乃至聞熏習上品生能對治下品本識。攝論復云。觀行人破煩惱以無分別智緣真如通為一境。先用劣道。次用中道。後用勝道。譬如世間欲破木時。先用細楔後用粗楔。地持論云。解行住菩薩行下忍時行相增。中忍時中。行上忍時下。如是行上忍時斷此過相次第入歡喜住。釋云。下忍時斷增者。所上結名為增也。中忍時中者煩惱中也。上忍時下者煩惱下也。涅槃經

【現代漢語翻譯】及陳九品（將煩惱分為九個等級）。《成實論》說：『有人說，煩惱有九種，智慧也有九種，用最弱的智慧斷除最強的煩惱，乃至用最強的智慧斷除最弱的煩惱。』這種說法是不對的。應該用無量心來斷除各種煩惱。譬如一個熟練的工匠，手持斧頭，眼睛看著要砍的地方，不能分辨每天砍掉了多少，只能在砍完之後才知道砍完了。比丘也是這樣，在修行的時候，雖然不能分辨今天斷除了多少煩惱，昨天斷除了多少煩惱，但是當煩惱斷盡的時候，自然就知道煩惱已經斷盡了。所以，應該用無量心來斷除各種煩惱，而不是八種或九種。說『非八』是爲了破斥薩婆多部（Sarvastivadins）見諦時的八忍，說『非九』是爲了破斥薩婆多部修道時的九品。大乘佛法中，大致可以分為兩個方面來討論：一是總的說明九品，二是分別闡明九品。首先，總的說明九品。以前的法師說，大乘所斷的煩惱是針對真實的妄想，既然沒有妄想可以斷除，所以就不說九品。或者有人說，在三大阿僧祇劫（asamkhya kalpas）中，唸唸生起智慧，剎那剎那就能摧毀各種迷惑，這些都是無礙的。因此，又用無礙之道來解釋解脫。這些說法都是不對的。現在，我們根據《攝大乘論》（Mahāyānasaṃgraha）和《地持論》（Bodhisattvabhumi），正確地判斷：大乘斷除迷惑，聖道有九品，迷惑也有九品。用最弱的道來對治最強的煩惱，用最強的道來對治最弱的煩惱。《攝大乘論》說：『如果聽聞熏習下品生，就能對治上品本識。』乃至『聽聞熏習上品生，就能對治下品本識。』《攝大乘論》又說：『觀行人破除煩惱，用無分別智緣真如（Tathata），通為一境。先用較弱的道，再用中等的道，最後用殊勝的道。』譬如世間想要破開木頭時，先用細的楔子，再用粗的楔子。《地持論》說：『解行住菩薩（Bodhisattva）行下忍時，行相增強；中忍時，行相中等；上忍時，行相減弱。』這樣，行上忍時，斷除這些過失的相，次第進入歡喜住（pramudita-bhumi）。解釋說：下忍時斷除增強的，所對治的煩惱稱為增強的。中忍時，煩惱也中等。上忍時，煩惱就減弱了。《涅槃經》（Nirvana Sutra）

【English Translation】 And the nine grades of defilements are expounded. The Satyasiddhi Shastra says: 'Some people say that there are nine types of afflictions and nine types of wisdom. The lowest wisdom is used to cut off the highest afflictions, and the highest wisdom is used to cut off the lowest afflictions.' This is not correct. One should use immeasurable minds to cut off all afflictions. For example, a skilled craftsman holds an axe handle and sees where to strike, but cannot distinguish how much is being used up each day in terms of fractions. Only when it is used up does he know it is used up. A bhikshu (monk) is also like this. When practicing the path, although he cannot distinguish how much of the outflows (asrava) are being exhausted today or yesterday, he knows that the outflows are exhausted when they are exhausted. Therefore, one should use immeasurable minds to exhaust all afflictions, not eight or nine. The statement 'not eight' is to refute the eight kshanti (forbearances) of the Sarvastivadins (those who hold that 'all exists') in the stage of seeing the truth. The statement 'not nine' is to refute the nine grades of the Sarvastivadins in the stage of cultivation. In Mahayana (Great Vehicle) Buddhism, it can be broadly divided into two aspects: first, a general discussion of the nine grades; second, a separate explanation of the nine grades. First, the general explanation of the nine grades. Former Dharma masters said that the afflictions cut off by Mahayana are directed at true illusions. Since there are no illusions to cut off, the nine grades are not discussed. Or some people say that in the three great asamkhya kalpas (incalculable eons), wisdom arises in every thought, and every moment can destroy all delusions, which are all unobstructed. Therefore, they use the unobstructed path to explain liberation. These statements are all incorrect. Now, we make a correct judgment based on the Mahāyānasaṃgraha (Compendium on the Great Vehicle) and the Bodhisattvabhumi (Stages of the Bodhisattva). In Mahayana, the cutting off of delusions, the holy path has nine grades, and the delusions also have nine grades. The lowest path is used to treat the highest fetters, and the highest path is used to treat the lowest fetters. The Mahāyānasaṃgraha says: 'If the lower grade of hearing and cultivation arises, it can treat the higher grade of fundamental consciousness.' And 'If the higher grade of hearing and cultivation arises, it can treat the lower grade of fundamental consciousness.' The Mahāyānasaṃgraha also says: 'The practitioner who contemplates breaks through afflictions, using non-discriminating wisdom to connect with Tathata (suchness), making it a single realm. First, use the weaker path, then use the middle path, and finally use the superior path.' For example, when one wants to break wood in the world, one first uses a thin wedge and then a thick wedge. The Bodhisattvabhumi says: 'When a Bodhisattva (enlightenment being) in the stage of understanding and practice dwells in the lower kshanti (patience), the characteristics of practice increase; in the middle kshanti, the characteristics are moderate; in the upper kshanti, the characteristics decrease.' In this way, when practicing the upper kshanti, one cuts off these faulty characteristics and enters the pramudita-bhumi (joyful ground) in sequence. The explanation says: When the lower kshanti cuts off the increased, the afflictions being treated are called increased. In the middle kshanti, the afflictions are also moderate. In the upper kshanti, the afflictions decrease. The Nirvana Sutra (Nirvana Sutra)

云。分別煩惱不可稱計。滅亦如是不可稱計。非諸聲聞緣覺所知。是名上智。此謂大乘斷諸煩惱九品。經論如是。二別明九品者略有兩門。一明界內。二釋界外。就界內中。準佛性論。斷見諦惑聲聞有二。一者利根于見道中但以苦忍為一品道通斷見諦八十八結。此謂所斷本識之中三界見諦熏習種子但一剎那對治斷也。問曰。上二界中見道煩惱此忍所斷。今者頗有上二界中見諦煩惱法忍斷不。答曰。大乘法中上二界見諦煩惱。利根聲聞用苦法忍而通斷也。集諦滅諦道諦而用苦法忍斷。次第作頗設準以為之。二若鈍根人八忍八智斷三界中見諦煩惱。聲聞所斷界內修道俱九無礙九解脫斷九地中九品諸結。理不可疑。菩薩位中斷界內結者。先斷見諦后明修道斷。見諦惑諸經論中不說品數。今者竊準佛性論說。利根聲聞以平等觀斷三界見道八十八惑。但以苦忍一念即斷。今例菩薩十解初心一剎那道頓斷三界見諦所斷八十八結。信不疑也。若斷修道所斷煩惱。始從十解第二念去至於十回向多身已來但伏未斷。以此諸位諸菩薩等斷除上心留隨眠惑助愿受生故說伏也。于最後身三界九地地地之中皆用九無礙道九解脫道斷九品結。地持論云。解行住菩薩行下忍時行相增。行中忍時中。行上忍時下。如是行上忍時斷此過次第入歡喜住。地持

【現代漢語翻譯】云。各種煩惱多得不可計數，滅除它們也同樣不可計數。這些不是聲聞（Śrāvaka，聽聞佛陀教導的弟子）和緣覺（Pratyekabuddha，獨自覺悟者）所能瞭解的。這被稱為上智（superior wisdom）。這就是大乘（Mahāyāna，偉大的載具）斷除九品煩惱的方法。經典和論著都是這樣說的。接下來分別闡明九品煩惱，大致分為兩個方面：一是說明界內（三界之內），二是解釋界外（超出三界）。就界內而言，根據《佛性論》（Buddhatā-prakaraṇa），斷除見諦惑（見道所斷的迷惑）的聲聞有兩種：一是利根者（根器銳利者），在見道（見真理之道）中僅以苦忍（對苦的忍耐）作為一品道，就能貫通斷除見諦的八十八結（煩惱的束縛）。這指的是所斷的本識（根本意識）中三界見諦的熏習種子，僅用一個剎那的對治就能斷除。有人問：在上二界（色界和無色界）中的見道煩惱，也是用這個忍來斷除的嗎？回答是：在大乘佛法中，上二界的見諦煩惱，利根聲聞用苦法忍（對苦的法理的忍耐）也能貫通斷除。集諦（苦的根源）、滅諦（苦的止息）、道諦（滅苦之道）也用苦法忍來斷除，可以依次類推。二是鈍根者（根器遲鈍者），用八忍八智（八種忍和八種智）斷除三界中的見諦煩惱。聲聞所斷的界內修道（修行之道）包括九無礙道（九種無礙的道路）和九解脫道（九種解脫的道路），斷除九地（欲界、色界、無色界中的九個層次）中的九品諸結，這是理所當然的。菩薩（Bodhisattva，追求覺悟的眾生）在果位中如何斷除界內之結呢？先斷除見諦惑，再說明修道斷。見諦惑在各種經典和論著中沒有說明品數。現在我嘗試根據《佛性論》來說明：利根聲聞以平等觀（以平等之心觀察一切）斷除三界見道的八十八惑，僅用苦忍一念就能斷除。現在舉例說明，菩薩在十解（十種理解）的初心，一個剎那就能頓斷三界見諦所斷的八十八結，對此應該深信不疑。如果斷除修道所斷的煩惱，從十解的第二念開始，直到十回向（將功德迴向給眾生）的多個化身，都只是降伏而未斷除。因為這些果位的菩薩等斷除上心（粗重的煩惱），留下隨眠惑（潛在的煩惱），幫助他們發願受生，所以說是降伏。在最後身（最後一次輪迴）中，三界九地中的每一地，都用九無礙道和九解脫道斷除九品結。《地持論》（Bodhisattvabhumi-sastra）說：解行住（處於理解和實踐階段的菩薩）的菩薩在行下忍（下品忍）時，行相增盛；行中忍（中品忍）時，行相中等；行上忍（上品忍）時，行相減弱。這樣，行上忍時，斷除這些過失，次第進入歡喜住（菩薩十地中的第一地）。《地持論》如是說。

【English Translation】 Cloud. The various afflictions are countless, and their eradication is also countless. These are not known by Śrāvakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas). This is called superior wisdom. This is how the Mahāyāna (Great Vehicle) cuts off the nine grades of afflictions. The sutras and treatises say so. Next, the nine grades of afflictions are explained separately, roughly divided into two aspects: one is to explain within the realm (within the Three Realms), and the other is to explain outside the realm (beyond the Three Realms). As for within the realm, according to the Buddhatā-prakaraṇa (Treatise on Buddha-Nature), there are two types of Śrāvakas who cut off the afflictions of the view of truth (delusions cut off by the path of seeing): one is the sharp-witted, who, in the path of seeing, only use the endurance of suffering (kṣānti) as one grade of the path, and can thoroughly cut off the eighty-eight fetters (bonds of affliction) of the view of truth. This refers to the seeds of habitual influence of the view of truth in the Three Realms within the fundamental consciousness (ālaya-vijñāna) that are cut off with a single moment of antidote. Someone asks: Are the afflictions of the path of seeing in the upper two realms (Form Realm and Formless Realm) also cut off by this endurance? The answer is: In Mahāyāna Buddhism, the afflictions of the view of truth in the upper two realms can also be thoroughly cut off by sharp-witted Śrāvakas using the endurance of the Dharma of suffering (duḥkha-dharma-kṣānti). The origin of suffering (samudaya-satya), the cessation of suffering (nirodha-satya), and the path to the cessation of suffering (mārga-satya) are also cut off using the endurance of the Dharma of suffering, and can be inferred accordingly. The second is the dull-witted, who use the eight endurances and eight wisdoms (eight kṣāntis and eight jñānas) to cut off the afflictions of the view of truth in the Three Realms. The path of cultivation (bhāvanā-mārga) within the realm that is cut off by the Śrāvakas includes the nine unobstructed paths (nava-anāvaraṇa-mārga) and the nine paths of liberation (nava-vimukti-mārga), cutting off the nine grades of fetters in the nine grounds (the nine levels in the Desire Realm, Form Realm, and Formless Realm), which is undoubtedly reasonable. How do Bodhisattvas (beings seeking enlightenment) cut off the fetters within the realm in their positions? First, they cut off the afflictions of the view of truth, and then explain the cutting off of the path of cultivation. The afflictions of the view of truth are not described in terms of grades in various sutras and treatises. Now I will try to explain according to the Buddhatā-prakaraṇa: sharp-witted Śrāvakas cut off the eighty-eight delusions of the view of truth in the Three Realms with a single thought of the endurance of suffering using the view of equality (samatā-darśana). Now, as an example, Bodhisattvas, in the initial mind of the ten understandings (daśa-jñāna), can instantly cut off the eighty-eight fetters cut off by the view of truth in the Three Realms, and one should have unwavering faith in this. If they cut off the afflictions cut off by the path of cultivation, from the second thought of the ten understandings until the multiple incarnations of the ten dedications (daśa-pariṇāmanā), they are only subdued but not cut off. Because Bodhisattvas in these positions cut off the gross afflictions (ūrdhvabhāga), leaving behind latent afflictions (anuśaya), to help them vow to be reborn, so it is said to be subdued. In the final incarnation (antima-bhava), in each of the nine grounds of the Three Realms, they use the nine unobstructed paths and the nine paths of liberation to cut off the nine grades of fetters. The Bodhisattvabhumi-sastra (Treatise on the Stages of a Bodhisattva) says: When Bodhisattvas in the stage of understanding and practice (adhimukti-caryā-bhūmi) practice the lower endurance (hīnādhimukti-kṣānti), the characteristics of practice increase; when they practice the middle endurance (madhyādhimukti-kṣānti), the characteristics of practice are moderate; when they practice the upper endurance (praṇītādhimukti-kṣānti), the characteristics of practice decrease. In this way, when practicing the upper endurance, they cut off these faults and gradually enter the Joyful Abode (Pramuditā-bhūmi, the first of the ten bhūmis of a Bodhisattva). The Bodhisattvabhumi-sastra says so.

所說正斷界內。修道菩薩而作九品。界內如是。二明界外所斷智障十種無明。準佛性論還為此解。第一無明為見道惑略分三品。謂皮肉心。初地始心以一剎那無分別智為無礙道頓斷皮惑。第二念智為解脫道。第三念去真智相續無惑可斷。至住地心還以一念無分別智為無礙道斷皮肉惑。第二念智為解脫道。第三念去無惑可斷。至滿地心斷皮心惑。例上可知。初地所斷見惑如是。問曰。夫是見道理必相續。若準向解。初地三心三時斷惑便成三重。見道義不乖乎。答曰。小乘法中見道時短促。大乘見道證理時長。故約三心三時斷惑。複次菩薩初地是見道位三心並見理亦無爽。二地以去判屬修道。斷惑之義與前不同。具如二地。第二無明有皮肉心。二地始心無分別智為九無礙無解脫如是漸斷皮惑九品。第九解脫已后真智相續無惑可斷。住心九品斷九品肉。滿心九品斷九品心。準佛性論義應如是。二地既然。始自三地至於十地義例可知。問曰。何故得知大乘斷惑說九品或言三品。答曰。準攝大乘論。地上斷惑說三或說九。攝大乘雲。為除皮煩惱入初地。為除肉煩惱住初地。為除心煩惱出初地。攝論復云。觀行人斷煩惱無分別智緣真如通為一境。先用劣道。次用中道。後用勝道。譬如破木先用細楔後用粗楔。此證三品。而此三品品

【現代漢語翻譯】現代漢語譯本所說的正斷界內，修道菩薩因此而成就九品。界內的情況是這樣。接下來闡明界外所斷的智障，即十種無明。依據《佛性論》的解釋，第一種無明可視為見道之惑，略分為三品，即皮、肉、心。初地菩薩的始心，以一剎那的無分別智作為無礙道，頓然斷除皮惑。第二念為解脫道。第三念之后，真智相續，沒有惑可斷。到達住地心時，再次以一念無分別智作為無礙道，斷除皮肉惑。第二念為解脫道。第三念之后，沒有惑可斷。到達滿地心時，斷除皮心惑。依照上面的例子可以理解。初地所斷的見惑就是這樣。問：如果是見道理，必定是相續的。如果按照之前的解釋，初地三心三時斷惑，便會形成三重。這與見道的意義不相符吧？答：小乘佛法中，見道的時間短暫。大乘見道證理的時間長。所以用三心三時來斷惑。再者，菩薩初地是見道位，三心同時見理，也沒有什麼不妥。二地之後，就屬於修道位了，斷惑的意義與之前不同。具體情況如同二地所說。第二種無明有皮、肉、心。二地菩薩的始心，以無分別智作為九無礙、九解脫，這樣逐漸斷除皮惑的九品。第九解脫之後，真智相續，沒有惑可斷。住心九品斷九品肉。滿心九品斷九品心。依據《佛性論》的意義，應該是這樣。二地的情況是這樣。從三地開始，直到十地，道理都可以依此類推。問：為什麼得知大乘斷惑有說九品，也有說三品？答：依據《攝大乘論》，地上斷惑有說三品，也有說九品。《攝大乘論》說：『爲了去除皮煩惱，進入初地。爲了去除肉煩惱，住在初地。爲了去除心煩惱，離開初地。』《攝大乘論》又說：『觀行人斷煩惱，無分別智緣真如，通為一境。先用劣道，再用中道，後用勝道。譬如破木，先用細楔，後用粗楔。』這證明了三品。而這三品品

【English Translation】 English version Within the stated realm of correct severance, the Bodhisattva cultivating the path thus achieves nine grades. Such is the situation within this realm. Next, it elucidates the intellectual obscurations severed outside this realm, namely the ten kinds of ignorance (avidyā). According to the commentary in the Buddha-nature Treatise (Fo Xing Lun), the first ignorance can be regarded as the delusion of the path of seeing, roughly divided into three grades: skin, flesh, and heart. The initial mind of a Bodhisattva on the first ground (bhūmi), using a moment (kṣaṇa) of non-discriminating wisdom (nirvikalpa-jñāna) as the unobstructed path (anāvaraṇa-mārga), suddenly severs the delusion of skin. The second thought is the path of liberation (vimukti-mārga). After the third thought, true wisdom continues, and there is no delusion to sever. Upon reaching the abiding mind, again using a moment of non-discriminating wisdom as the unobstructed path, the delusion of skin and flesh is severed. The second thought is the path of liberation. After the third thought, there is no delusion to sever. Upon reaching the full mind, the delusion of skin and heart is severed. It can be understood according to the above example. Such are the delusions of seeing severed on the first ground. Question: If it is the principle of seeing the truth, it must be continuous. If according to the previous explanation, the three minds and three times of the first ground sever delusion, then it will form a triple layer. Does this not contradict the meaning of the path of seeing? Answer: In the Lesser Vehicle (Hīnayāna) Buddhism, the time of the path of seeing is short. In the Great Vehicle (Mahāyāna) Buddhism, the time of seeing the truth and realizing the principle is long. Therefore, the delusion is severed using three minds and three times. Furthermore, the first ground of a Bodhisattva is the position of the path of seeing, and the three minds simultaneously see the truth, so there is nothing inappropriate. After the second ground, it belongs to the position of cultivation, and the meaning of severing delusion is different from before. The specific situation is as described in the second ground. The second ignorance has skin, flesh, and heart. The initial mind of a Bodhisattva on the second ground, using non-discriminating wisdom as the nine unobstructed and nine liberations, gradually severs the nine grades of delusion of skin in this way. After the ninth liberation, true wisdom continues, and there is no delusion to sever. The abiding mind severs the nine grades of flesh. The full mind severs the nine grades of heart. According to the meaning of the Buddha-nature Treatise, it should be like this. Such is the situation of the second ground. Starting from the third ground until the tenth ground, the principles can be inferred by analogy. Question: Why is it known that the Great Vehicle speaks of nine grades or three grades of severing delusion? Answer: According to the Compendium on the Mahāyāna (Śūraṅgama Sūtra), the severing of delusion on the grounds is spoken of in three grades or nine grades. The Compendium on the Mahāyāna says: 'In order to remove the skin afflictions, one enters the first ground. In order to remove the flesh afflictions, one abides in the first ground. In order to remove the heart afflictions, one leaves the first ground.' The Compendium also says: 'The practitioner observing severs afflictions, and non-discriminating wisdom is connected to Suchness (tathātā), all as one state. First, the inferior path is used, then the middle path is used, and finally the superior path is used. It is like splitting wood, first using a thin wedge, then using a thick wedge.' This proves the three grades. And these three grades

別有三即是九品。大乘斷惑結使微細漸頓難知。聊示如是。

第七治斷位地略作十門。一辨二障自有兩門。一明障體。二辨斷障位地。初明障體者。障謂二障。一者煩惱障亦名惑障。二者智障複名自惑。今以界內四住正使為惑障體。以彼無明住地及惑障習三乘加行為智障體。二約位斷障者。薩婆多宗煩惱障中五見及疑見諦所斷。貪瞋癡慢貫通二斷。貪等迷理見道所斷。貪等障事修道所除。彼宗所說二乘之人但滅惑障未除智障。唯佛知來滅彼智障。雜心論云。佛除染污不染污無知。俱舍論云。智障永時障。二論所說蓋是惑障習氣也。成實論宗所斷二障與薩婆多異。彼論宗中見道已前聞思慧位斷假名惑。修慧位中斷實法惑。見諦道中見滅之時斷迷理十使。修道門中斷彼地地迷事貪等四使煩惱。如彼宗中以人言之。二十七賢聖信行一人斷假名惑。法行一人斷實法惑。無相行人斷見諦惑。前之二人須陀遠向。第三人須陀近向。前薩婆多宗見諦已前七方便道不斷煩惱。今此成實見諦已前五方便道斷煩惱。謂向所謂假名實法二種惑也。若其修道從須陀果信解脫見得等至阿羅漢二十四人。斷彼九地修道四使。以彼論宗瞋通三界故說四使。問曰。假名實法既是十使之外別說二惑。未知此惑法體是何。答曰。此之二惑三界通迷。前

【現代漢語翻譯】現代漢語譯本：還有一種分類方法，將煩惱分為三類，合起來就是九品（指九品煩惱）。大乘佛法斷除迷惑和煩惱，這些迷惑和煩惱非常細微，有時漸悟，有時頓悟，難以察覺。這裡簡單地說明一下。

第七，關於斷除煩惱的位次，大致可以分為十個方面。第一，辨別二障，這部分又可以分為兩個方面：一是說明障的本體，二是辨別斷除二障的位次。首先，說明障的本體：障指的是兩種障礙，一是煩惱障，也叫惑障；二是智障，也叫自惑。現在以界內的四住煩惱（四種根本煩惱）和正使（十使，即十種根本煩惱）作為惑障的本體。以無明住地（根本無明）以及惑障的習氣（煩惱的殘餘力量）和三乘（聲聞乘、緣覺乘、菩薩乘）的加行（修行）作為智障的本體。第二，關於按位次斷除二障：薩婆多宗（一切有部）認為，煩惱障中的五見（五種不正見）和疑（懷疑）是在見諦（通過觀察真理而證悟）時斷除的。貪（貪慾）、瞋（嗔恨）、癡（愚癡）、慢（傲慢）貫穿于兩種斷除（見道所斷和修道所斷）。貪等迷惑真理的部分是在見道時斷除的，貪等障礙事物的部分是在修道時斷除的。他們宗派認為，二乘（聲聞乘和緣覺乘）之人只是滅除了惑障，沒有除掉智障。只有佛才能完全滅除智障。雜心論中說，佛除去了染污的無知和不染污的無知。俱舍論中說，智障是永遠的障礙。這兩部論所說的，大概是惑障的習氣。

成實論宗（成實宗）所斷除的二障與薩婆多宗不同。成實論宗認為，在見道之前，聞思慧（聽聞、思考、修習佛法）的階段斷除假名惑（對事物名稱的迷惑）。在修慧（通過修行獲得的智慧）的階段斷除實法惑（對事物本質的迷惑）。在見諦道中，見到滅諦（苦滅的真理）的時候，斷除迷惑真理的十使。在修道門中，斷除各個地（修行階段）上迷惑事物的貪等四使煩惱。按照成實論宗的說法，以人來舉例，二十七賢聖（指修行者）中，信行（相信佛法並實踐）之人斷除假名惑，法行（依法修行）之人斷除實法惑，無相行（不執著于外相的修行）之人斷除見諦惑。前兩個人是須陀洹向（趨向于須陀洹果），第三個人是須陀洹近向（接近於須陀洹果）。之前的薩婆多宗認為，在見諦之前的七方便道（七種修行方法）不斷除煩惱。現在成實宗認為，在見諦之前的五方便道（五種修行方法）就斷除煩惱了，也就是所謂的假名惑和實法惑這兩種迷惑。

如果進入修道階段，從須陀洹果（初果）的信解脫（通過信仰獲得解脫）和見到（通過見解獲得解脫）到阿羅漢（四果），這二十四人斷除九地（九個修行階段）的修道四使（四種煩惱）。因為成實論宗認為瞋通於三界（欲界、色界、無色界），所以說是四使。有人問：假名惑和實法惑既然是十使之外另外說的兩種迷惑，那麼這兩種迷惑的法體是什麼？回答說：這兩種迷惑是三界共通的迷惑。之前

【English Translation】 English version: Furthermore, there is another classification that divides afflictions into three categories, which together make up the nine grades (referring to the nine grades of afflictions). In Mahayana Buddhism, the severance of delusions and afflictions involves subtle processes of gradual and sudden enlightenment, which are difficult to perceive. Here, I will briefly explain them.

Seventh, regarding the stages of severing afflictions, we can roughly divide them into ten aspects. First, distinguishing the two obstacles, which can be further divided into two aspects: one is to clarify the nature of the obstacles, and the other is to distinguish the stages of severing the two obstacles. First, clarifying the nature of the obstacles: the obstacles refer to two types of hindrances, one is the affliction obstacle, also known as the delusion obstacle; the other is the wisdom obstacle, also known as self-delusion. Now, we take the four abodes of affliction (four fundamental afflictions) and the ten fundamental afflictions (ten fetters) within the realm of desire as the nature of the affliction obstacle. We take the ground of ignorance (fundamental ignorance), as well as the residual force of affliction and the practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) as the nature of the wisdom obstacle. Second, regarding the severance of the two obstacles according to stages: The Sarvāstivāda school believes that the five views (five wrong views) and doubt (uncertainty) among the affliction obstacles are severed during the vision of truth (seeing the truth through observation). Greed (desire), hatred (anger), delusion (ignorance), and pride (arrogance) permeate the two severances (severance in the path of seeing and severance in the path of cultivation). The part of greed that deludes the truth is severed in the path of seeing, and the part of greed that hinders things is removed in the path of cultivation. Their school believes that those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only eliminate the affliction obstacle and do not remove the wisdom obstacle. Only the Buddha can completely eliminate the wisdom obstacle. The Tattvasamgraha says that the Buddha removes defiled and undefiled ignorance. The Abhidharmakośa says that the wisdom obstacle is a permanent obstacle. What these two treatises say is probably the residual force of the affliction obstacle.

The two obstacles severed by the Satyasiddhi school (Chengshi School) are different from those of the Sarvāstivāda school. The Satyasiddhi school believes that before the vision of truth, in the stages of hearing, thinking, and cultivating wisdom, the nominal delusion (delusion about the names of things) is severed. In the stage of cultivating wisdom (wisdom gained through practice), the real-entity delusion (delusion about the essence of things) is severed. In the path of seeing truth, when seeing the cessation of suffering, the ten fetters that delude the truth are severed. In the path of cultivation, the four afflictions such as greed that delude things in each stage of cultivation are severed. According to the Satyasiddhi school, taking people as an example, among the twenty-seven sages (referring to practitioners), those who have faith and practice sever the nominal delusion, those who practice the Dharma sever the real-entity delusion, and those who practice without form sever the vision of truth delusion. The first two are Srotāpanna-directed (heading towards the fruit of Srotāpanna), and the third is Srotāpanna-near (approaching the fruit of Srotāpanna). The previous Sarvāstivāda school believed that the seven expedient paths before the vision of truth do not sever afflictions. Now the Satyasiddhi school believes that the five expedient paths before the vision of truth sever afflictions, which are the so-called nominal delusion and real-entity delusion.

If entering the stage of cultivation, from the Srotāpanna fruit (first fruit) of faith-liberation and seeing to Arhat (fourth fruit), these twenty-four people sever the four afflictions of cultivation in the nine grounds (nine stages of cultivation). Because the Satyasiddhi school believes that hatred permeates the three realms (desire realm, form realm, formless realm), it is said to be four afflictions. Someone asks: Since nominal delusion and real-entity delusion are two other delusions mentioned in addition to the ten fetters, what is the nature of these two delusions? The answer is: These two delusions are common delusions in the three realms. Previously

是人我。后是法我。以其輕故見諦前斷十使煩惱。別迷見修以其重故見修別斷。成實論中得二滅時滅彼空心。成實論云。若緣泥洹是名空心。成實復云。空心者於二處滅。一入無心定時滅。二入無餘泥洹斷相續時滅。無心定中緣滅故滅。斷相續時因盡故滅。大乘法中惑障一種。真諦三藏於十信位正斷欲界修道皮惑。亦斷四禪三空修道皮惑。十解位中通斷三界見諦肉惑。十行位中前五行來唯斷非想修道皮惑。晉漢諸僧或有說云。地前伏位不能斷惑。經中說云。有人出世具煩惱性。智度論及仁王經中說云。伏心菩提惑說伏忍。故說地前唯伏不斷。到初地中方斷界內見修正使煩惱。初地斷見。二地已上方斷修道。或還於攝論諸法師或有說云。十解位中斷見諦惑。至登初地方斷界內修道煩惱　此義不然。三藏若言十信位中已斷欲界修道煩惱。並復說言斷四禪三空修道惑者。十信位中凡夫菩薩但是有流。攝大乘論有流善識不許轉依。攝論說云。十信白法與異法相雜。云何三藏說彼十信凡夫斷惑。複次大乘斷惑先見后修。云何此斷先修后見。又復十解已上三賢菩薩斷修道上心。留彼三界隨眠種子。受三界生自行利物。今在十信已斷皮惑。諸菩薩等復留何惑受三界生。不亦謬乎。三藏復云。十行位中前五行來唯斷非想修道皮惑。雖有

【現代漢語翻譯】現代漢語譯本：這是關於『人我』（認為存在永恒不變的個體）的討論。之後是關於『法我』（認為所有事物都具有獨立不變的自性）的討論。因為這些煩惱比較輕微，所以在見諦（證悟真理）之前就能斷除『十使煩惱』（十種根本煩惱）。區分『見』（知見上的錯誤）和『修』（修行上的錯誤），因為它們比較嚴重，所以在見諦和修行中分別斷除。『成實論』中說，獲得兩種『滅』（涅槃）的時候，就能滅除『空心』（執著于空性的心）。『成實論』說，如果執著于『泥洹』（涅槃），就叫做『空心』。『成實』又說，『空心』在兩個地方滅除：一個是在進入『無心定』（沒有念頭的禪定）的時候滅除，另一個是在進入『無餘泥洹』（沒有剩餘煩惱的涅槃）斷除相續的時候滅除。在『無心定』中，因為所緣的『滅』而滅除；在斷除相續的時候，因為『因』（煩惱的根源）窮盡而滅除。在大乘佛法中，『惑障』（煩惱的障礙）只有一種。真諦三藏（印度僧人，精通唯識學）認為，在『十信位』（菩薩修行的最初階段）就已經斷除了欲界的『修道皮惑』（修行過程中產生的輕微煩惱），也斷除了四禪（色界四種禪定）和三空（無色界三種禪定）的『修道皮惑』。在『十解位』（菩薩修行的一個階段）中，普遍斷除了三界的『見諦肉惑』（見道時斷除的根本煩惱）。在『十行位』（菩薩修行的一個階段）中，前五個『行』（修行）主要斷除非想非非想處天的『修道皮惑』。晉朝和漢朝的一些僧人認為，在『地前伏位』（菩薩初地之前的階段）不能斷除煩惱。但經典中說，有人出世時就具有煩惱的性質。《智度論》和《仁王經》中說，『伏心菩提惑』（降伏煩惱的心）被稱為『伏忍』（降伏煩惱的忍耐力），所以說在初地之前只是降伏煩惱而不能斷除。到了初地（菩薩修行的第一個果位）才能斷除界內的『見修正使煩惱』（見道和修道時斷除的根本煩惱）。初地斷除『見』，二地之後才斷除『修道』。或者有些法師依據《攝大乘論》認為，在『十解位』就斷除了『見諦惑』，到了登初地的時候才斷除界內的『修道煩惱』。這種說法是不對的。如果真諦三藏說在『十信位』就已經斷除了欲界的『修道煩惱』，並且還說斷除了四禪和三空的『修道惑』，那麼『十信位』的凡夫菩薩仍然是有漏的。而《攝大乘論》認為，有漏的善識不能轉依（轉變依止）。《攝論》說，『十信』的白法（清凈的法）與異法（不清凈的法）相雜，怎麼能說真諦三藏認為『十信』的凡夫斷除了煩惱呢？而且，大乘佛法斷除煩惱是先見后修，怎麼能是先修后見呢？又，『十解』以上的『三賢菩薩』（十住、十行、十回向位的菩薩）斷除了修道上的心，保留了三界的隨眠種子（潛在的煩惱），從而接受三界的生命，自行利他。現在在『十信』就已經斷除了『皮惑』，那麼這些菩薩還留下什麼煩惱來接受三界的生命呢？這不是荒謬嗎？真諦三藏又說，在『十行位』的前五個『行』主要斷除非想非非想處天的『修道皮惑』，即使有...

【English Translation】 English version: This is a discussion about 'person-self' (the belief in a permanent and unchanging individual). Following that is a discussion about 'dharma-self' (the belief that all things possess independent and unchanging self-nature). Because these afflictions are relatively light, the 'ten fetters' (ten fundamental afflictions) can be severed before seeing the truth (achieving enlightenment). Distinguishing between 'view' (errors in understanding) and 'practice' (errors in cultivation), because they are more serious, they are severed separately during seeing the truth and during practice. In the 'Tattvasiddhi Shastra', it is said that when obtaining the two 'cessations' (Nirvana), one can extinguish the 'empty mind' (a mind attached to emptiness). The 'Tattvasiddhi Shastra' says that if one is attached to 'Nirvana' (liberation), it is called 'empty mind'. The 'Tattvasiddhi' further says that the 'empty mind' is extinguished in two places: one is extinguished when entering 'mindless concentration' (meditation without thoughts), and the other is extinguished when entering 'Nirvana without remainder' (Nirvana without remaining afflictions) and severing the continuum. In 'mindless concentration', it is extinguished because of the cessation of what is contemplated; when severing the continuum, it is extinguished because the 'cause' (the root of afflictions) is exhausted. In Mahayana Buddhism, there is only one type of 'afflictive obstacle' (the obstacle of afflictions). Paramartha (Indian monk, expert in Yogacara) believed that in the 'ten faiths' (the initial stage of a Bodhisattva's practice), the 'skin afflictions of the path of cultivation' (minor afflictions arising during practice) of the desire realm have already been severed, and the 'skin afflictions of the path of cultivation' of the four dhyanas (four meditations of the form realm) and the three emptinesses (three meditations of the formless realm) have also been severed. In the 'ten understandings' (a stage of Bodhisattva practice), the 'flesh afflictions of seeing the truth' (fundamental afflictions severed during the path of seeing) of the three realms are universally severed. In the 'ten practices' (a stage of Bodhisattva practice), the first five 'practices' mainly sever the 'skin afflictions of the path of cultivation' of the realm of neither perception nor non-perception. Some monks in the Jin and Han dynasties believed that one cannot sever afflictions in the 'pre-ground subjugation position' (the stage before the first Bodhisattva ground). However, the scriptures say that some people are born with the nature of afflictions. The 'Mahaprajnaparamita Shastra' and the 'Benevolent King Sutra' say that 'subjugating mind Bodhi afflictions' (the mind that subdues afflictions) is called 'subjugating forbearance' (the endurance to subdue afflictions), so it is said that before the first ground, one only subdues afflictions and cannot sever them. Only when reaching the first ground (the first fruit of Bodhisattva practice) can one sever the 'fundamental afflictions of seeing and cultivating within the realm'. The first ground severs 'seeing', and only after the second ground does one sever 'cultivation'. Or some Dharma masters, based on the 'Mahayana-samgraha', believe that the 'afflictions of seeing the truth' are severed in the 'ten understandings', and only when ascending to the first ground are the 'afflictions of cultivation' within the realm severed. This statement is incorrect. If Paramartha says that the 'afflictions of cultivation' of the desire realm have already been severed in the 'ten faiths', and also says that the 'afflictions of cultivation' of the four dhyanas and the three emptinesses have been severed, then the ordinary Bodhisattvas of the 'ten faiths' are still with outflows. However, the 'Mahayana-samgraha' believes that good consciousness with outflows cannot transform the basis. The 'Samgraha' says that the white dharmas (pure dharmas) of the 'ten faiths' are mixed with different dharmas (impure dharmas), how can it be said that Paramartha believes that the ordinary people of the 'ten faiths' have severed afflictions? Moreover, Mahayana Buddhism severs afflictions by seeing first and then cultivating, how can it be cultivating first and then seeing? Furthermore, the 'three worthy Bodhisattvas' (Bodhisattvas of the ten abodes, ten practices, and ten dedications) above the 'ten understandings' sever the mind on the path of cultivation, retaining the seeds of dormant afflictions (potential afflictions) of the three realms, thereby accepting the lives of the three realms, benefiting themselves and others. Now that the 'skin afflictions' have already been severed in the 'ten faiths', then what afflictions do these Bodhisattvas retain to accept the lives of the three realms? Isn't this absurd? Paramartha also says that the first five 'practices' in the 'ten practices' mainly sever the 'skin afflictions of cultivation' of the realm of neither perception nor non-perception, even if there are...

此唱。竊驗論未見有受文。莫知三藏依何經論而作此解。晉漢僧云地前伏惑未斷煩惱者。何故攝論說云。地前漸斷惑障。初地已上漸除智障。攝論復云。菩薩有二。一者凡夫。謂十信已還。二者聖人。謂十解已上。今明轉凡夫依作聖人依。論中既地前漸斷惑障。復說轉凡夫依作聖人依。即是地前能斷煩惱。云何但說地前伏而不斷。或有說云。十解位中斷見諦結。至登初地方斷修惑者。便是未離界內染污惑障繫縛而得出世法。又復地前斷于惑障。初地已上別除智障。若其界內修道之惑初地方斷。界外智障應地前斷。今者正判。界內見惑十解中斷。從此以後攝留修惑利物受生。此至十回于最後身次第斷除界內修惑方入初地。攝大乘雲。諸惑謂見修煩惱。于菩薩地中先已滅盡。以此文證地前正滅界內惑。理不可違。問曰。界內修惑迴向後身若說斷竟方入初地者。何故法集經云。菩薩得無生法忍斷其四漏及四漏習氣。智度論云。未得法身結使不盡。攝大乘雲。于歡喜地得五百定類離三界欲。據斯經論界內修惑並初地斷。因何向說界內修惑于地前回向中斷。答曰。經論所言界內修惑初地斷者。並說已斷。譬如經云。無明住地佛菩提智斷。經中雖說無明住地佛智所斷。而實無明十地中斷。當知向引經論界內修惑雖云于初地斷。而實

此惑迴向中斷。問曰。若言地前界內惑者。何故經云。有人出世具煩惱性。仁王經云。三賢位中名為伏忍。智度論中名伏心菩提。經論既說地前菩薩具煩惱性伏忍伏心。故知地前但伏不斷。云何向說地前菩薩能斷界內煩惱。答曰。具煩惱性者。初依菩薩猶具界內隨眠惑性。若至十回方乃滅盡。複次具界外煩惱性也。伏忍伏心亦是伏彼界內上心及伏界外惑也。問曰。斷界內惑中六識見修種子如常途說。未知地前斷陀那識義復云何。答曰。三藏解云。阿陀那識是肉煩惱。三藏復云。有六識無陀那者。謂須陀洹等三學果人。以此當知三藏法師判識唯見諦斷。晉漢諸師咸同三藏。陀那識于見諦斷。仍復有說。陀那微細。三界九地無粗細差別。于見諦道苦忍一念頓斷三界陀那俱盡。此亦不然。無相論云。阿陀那識見諦肉惑。十六心斷皮煩惱者。思惟所斷至羅漢盡。而見諦斷準佛性論。斷見諦惑聲聞有二。一者利根于見道中但以苦忍為一品道通斷見諦八十八結。此謂所斷本識中三界見諦熏習種子但一剎那對治斷。今斷陀那亦如是也。二若鈍根人八忍八智斷三界中見諦煩惱。今斷陀那亦復如是。利根聲聞苦法忍心一剎那斷。鈍根聲聞十六心中八忍八智斷也。修道所斷阿陀那識準常途說。無相論中既云陀那體通皮肉及見思所斷。云何諸

【現代漢語翻譯】現代漢語譯本此惑迴向中斷。問：如果說地前境界內的迷惑，為什麼經中說：『有人出世，具有煩惱的本性』。《仁王經》說：『三賢位中名為伏忍』。《智度論》中名為『伏心菩提』。既然經論都說地前菩薩具有煩惱的本性，以伏忍和伏心來調伏煩惱，由此可知地前只是調伏而不是斷除。為什麼之前說地前菩薩能斷除境界內的煩惱？答：『具有煩惱的本性』，是指初依菩薩仍然具有境界內的隨眠惑的本性，要到十回向位才能滅盡。另外，也具有境界外的煩惱本性。伏忍和伏心也是調伏境界內的上心以及調伏境界外的迷惑。問：斷除境界內的迷惑，六識的見修種子如通常所說的那樣。不知道地前斷除阿陀那識（Alaya-vijñana，又稱阿賴耶識，佛教唯識宗所說的第八識，為含藏一切事物種子之處）的意義又是什麼？答：三藏的解釋說，阿陀那識是肉煩惱。三藏又說：『有六識而沒有陀那識的，是指須陀洹（Srotapanna，佛教四果中的初果）等三學果人。』由此可知三藏法師判斷阿陀那識只有見諦才能斷除。晉漢的諸位法師都和三藏的觀點相同，認為阿陀那識在見諦時斷除。還有一種說法，認為陀那識非常微細，三界九地沒有粗細的差別，在見諦道苦忍的一念之間，就能頓斷三界的陀那識。這種說法是不對的。《無相論》說，阿陀那識見諦時斷除肉惑，十六心斷除皮煩惱，思惟所斷的煩惱要到阿羅漢（Arhat，佛教修行所達到的最高果位之一，意為「應供」、「殺賊」等）才能斷盡。而見諦斷除煩惱，按照《佛性論》，斷除見諦惑，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）有兩種情況：一是利根的人，在見道中只用苦忍作為一品道，就能通斷見諦的八十八結。這指的是所斷的本識中三界見諦熏習的種子，只用一個剎那的對治就能斷除。現在斷除陀那識也是這樣。二是鈍根的人，用八忍八智斷除三界中的見諦煩惱。現在斷除陀那識也是這樣。利根聲聞用苦法忍心一個剎那斷除，鈍根聲聞用十六心中的八忍八智斷除。修道所斷的阿陀那識按照通常的說法。《無相論》中既然說陀那識的本體貫通皮肉以及見思所斷，為什麼諸

【English Translation】 English version This bewilderment is interrupted by directing merit. Question: If you say that bewilderment exists within the realm before the ground (Bhumi, 十地), why does the scripture say, 'Someone is born into the world with the nature of afflictions'? The Renwang Sutra (仁王經) says, 'In the three worthy positions (三賢位), it is called forbearance of subjugation (伏忍)'. The Mahaprajnaparamita Sastra (智度論) calls it 'subjugating-mind Bodhi (伏心菩提)'. Since the scriptures and treatises all say that the Bodhisattvas before the ground possess the nature of afflictions, and use forbearance of subjugation and subjugating-mind to tame afflictions, it is known that before the ground, they only tame but do not sever. Why did you previously say that Bodhisattvas before the ground can sever afflictions within the realm? Answer: 'Possessing the nature of afflictions' means that the initial dependent Bodhisattvas still possess the nature of latent afflictions (隨眠惑) within the realm, which will only be completely extinguished when they reach the tenth dedication (十回向). Furthermore, they also possess the nature of afflictions outside the realm. Forbearance of subjugation and subjugating-mind are also for taming the upper mind within the realm and taming the bewilderment outside the realm. Question: Severing the afflictions within the realm, the seeds of the six consciousnesses (六識) of seeing and cultivation are as commonly said. I don't know what the meaning of severing the Alaya-vijñana (阿陀那識, also known as 阿賴耶識, the eighth consciousness in Buddhist Yogacara, the storehouse of all seeds) before the ground is? Answer: The Tripitaka (三藏, the three divisions of the Buddhist canon) explains that the Alaya-vijñana is fleshy affliction. The Tripitaka also says, 'There are those who have the six consciousnesses but not the Alaya-vijñana, referring to those who have attained the fruits of the three studies, such as Srotapanna (須陀洹, stream-enterer, the first of the four fruits)'. From this, it can be known that the Tripitaka master judges that consciousness can only be severed by seeing the truth. The masters of Jin and Han dynasties all agreed with the Tripitaka that the Alaya-vijñana is severed at the time of seeing the truth. There is also a saying that the Alaya-vijñana is very subtle, and there is no difference in coarseness or fineness in the nine grounds of the three realms, and in one thought of suffering-endurance in the path of seeing the truth, the Alaya-vijñana of the three realms can be instantly severed. This is not correct. The Treatise on Non-Appearance (無相論) says that the Alaya-vijñana severs fleshy bewilderment when seeing the truth, and the sixteen minds sever skin afflictions, and the afflictions severed by contemplation will only be completely severed when one becomes an Arhat (阿羅漢, one who is worthy of offerings, one who has slain the thieves of affliction). As for severing afflictions by seeing the truth, according to the Treatise on Buddha-Nature (佛性論), there are two types of Śrāvaka (聲聞, a hearer of the Buddha's teachings) who sever the afflictions of seeing the truth: one is a person with sharp faculties who, in the path of seeing, uses only suffering-endurance as one product of the path to completely sever the eighty-eight fetters of seeing the truth. This refers to the seeds of the three realms of seeing the truth that are熏習 (influenced) in the fundamental consciousness that is severed with only one moment of antidote. Now, severing the Alaya-vijñana is also like this. Second, if a person with dull faculties uses eight forbearances and eight wisdoms to sever the afflictions of seeing the truth in the three realms. Now, severing the Alaya-vijñana is also like this. A Śrāvaka with sharp faculties severs with one moment of the mind of suffering-dharma-endurance, and a Śrāvaka with dull faculties severs with eight forbearances and eight wisdoms in the sixteen minds. The Alaya-vijñana severed by the path of cultivation is according to the usual saying. Since the Treatise on Non-Appearance says that the substance of the Alaya-vijñana penetrates the skin and flesh and is severed by seeing and thinking, why do all

師但說陀那識唯肉煩惱見諦斷。然復此識體通見修遍在九地。云何諸師說言陀那識三界無粗細但苦忍斷。不亦謬乎。今者正判。此阿陀那識若約小乘肉煩惱分。利根者苦忍一念斷。其鈍根者見道中十六心斷皮煩惱分。從須陀洹勝進斷至阿那含金剛道斷之究竟。無相論云。第二執識四惑相應。此識與相應至羅漢究竟滅盡。無相復云。若見諦肉煩惱識及心法得出世道十六行究竟滅盡。余殘未盡但屬思惟。是名第二識也。若約菩薩。經論雖復無文正說。準前無相論。阿陀那識見道肉分。十解初心一剎那智斷。第二剎那解脫道證解道皮惑。十回最後身與六識中修道惑障同處而斷。而此修道陀那三界九品九地地別九品漸斷非頓。準釋可知。若其智障從初地斷至法雲盡。問曰。界內惑障若地前斷。何故仁王經云。前之三地斷三界中色煩惱。四五六地斷三界中心煩惱。七八九地斷三界中色習煩惱。十地及佛斷三界心習。仁王經中既云初地已上斷三界色心煩惱。即界內惑地上方斷。云何向說界內煩惱地前斷也。答曰。仁王經中為別五忍階降地相。寄惑障正習而說上下。而實惑障正使地前斷也　所言斷色煩惱者。蓋斷凡夫時五欲愛色之習心亦例此。二說三障。謂皮肉心。于中二門。一明障體。皮肉二惑界內十使以為體性。見諦所斷是肉惑

體。修道所斷為皮惑體。若其心惑界外智障是心惑體。二辨治斷。皮肉二惑。見道諸使肉惑十解位斷。修道皮惑十回終身斷。準前道理。二論宗斷如前準解。若其心惑從初地斷至十地盡。或說三障。謂惑業報。一明體性。二辨位地。就體性中。一界內三障。其惑障者見修二惑以為其體。業障者今大乘中罪福不動等種以為體性。報者界內報生五陰法也。二界外三障。無明住地及惑障習為惑障體。三業加行無流業種是業障體。三聖意生變易五陰為報障體。二辨治斷位地者。界內惑業大乘法中見諦斷分十解中斷。修道斷分十回終身斷也。其報障者其登初地報盡說舍。智度論曰。云何法身行檀滿足。答曰。菩薩末後肉身得無生法忍舍肉身得法身。於十方六道變身化眾生。釋云。論說無生法忍。謂初地無分別智名無生法忍也。若二乘無學來入大乘十信位中。舍分段報而受變易。智度所說乃據直來凡夫菩薩須斯二果此以肉身而入初地。界外三障者。惑業與報。從初地斷至法雲盡。或說四障。謂闡提謗法。外道著我。聲聞畏苦。緣覺舍心。于中二門。一明體性。前二界內惑障以為其體。后二界外智障而為其體也。二治斷位地者。前二正障地前所斷。謂於十解與見道惑同對治斷。后二障者后初地斷至十地盡。而攝論說。地前四位斷四里

【現代漢語翻譯】現代漢語譯本體。修道所斷為皮惑（煩惱的最外層）體。若其心惑（內心的迷惑）界外智障是心惑體。二辨治斷。皮肉二惑。見道諸使肉惑（如憤怒、貪婪等粗重的煩惱）十解位斷。修道皮惑（較輕微的煩惱）十回終身斷。準前道理。二論宗斷如前準解。若其心惑從初地斷至十地盡。或說三障。謂惑（煩惱）業（行為）報（果報）。一明體性。二辨位地。就體性中。一界內三障。其惑障者見修二惑以為其體。業障者今大乘中罪福不動等種以為體性。報者界內報生五陰法也。二界外三障。無明住地（根本無明）及惑障習為惑障體。三業加行無流業種是業障體。三聖意生變易五陰為報障體。二辨治斷位地者。界內惑業大乘法中見諦斷分十解中斷。修道斷分十回終身斷也。其報障者其登初地報盡說舍。智度論曰。云何法身行檀滿足。答曰。菩薩末後肉身得無生法忍舍肉身得法身。於十方六道變身化眾生。釋云。論說無生法忍。謂初地無分別智名無生法忍也。若二乘無學來入大乘十信位中。舍分段報而受變易。智度所說乃據直來凡夫菩薩須斯二果此以肉身而入初地。界外三障者。惑業與報。從初地斷至法雲盡。或說四障。謂闡提（斷善根者）謗法（誹謗佛法）。外道（不信佛教者）著我（執著于自我）。聲聞（小乘佛教徒）畏苦（害怕受苦）。緣覺（獨自悟道者）舍心（捨棄慈悲心）。于中二門。一明體性。前二界內惑障以為其體。后二界外智障而為其體也。二治斷位地者。前二正障地前所斷。謂於十解與見道惑同對治斷。后二障者后初地斷至十地盡。而攝論說。地前四位斷四里

【English Translation】 English version The substance of what is severed in cultivation is the 'skin' afflictions. If it is the 'mind' afflictions (mental obscurations), the wisdom-hindrances beyond the realms are the substance of the 'mind' afflictions. Second, distinguishing the treatment and severance. The 'skin' and 'flesh' afflictions. The 'flesh' afflictions (coarse afflictions like anger and greed) are severed by the 'ten stages of understanding' in the path of seeing. The 'skin' afflictions (subtler afflictions) are severed completely at the end of the 'ten stages of cultivation'. According to the previous reasoning. The second, discussing the doctrinal severance, is as previously explained. If it is the 'mind' afflictions, they are severed from the first Bhumi (stage of enlightenment) to the tenth Bhumi completely. Or it is said there are three obstacles: afflictions (kleshas), karma (actions), and retribution (vipaka). First, clarifying the substance. Second, distinguishing the stages. Within the clarification of substance, first, the three obstacles within the realms. The affliction-obstacle has the two afflictions of seeing and cultivation as its substance. The karma-obstacle has the seeds of merit, demerit, and immovability in the Mahayana (Great Vehicle) as its substance. The retribution is the five skandhas (aggregates) arising from retribution within the realms. Second, the three obstacles beyond the realms. The fundamental ignorance (avidya) and the habits of affliction-obstacles are the substance of the affliction-obstacle. The non-outflow karma seeds of the three karmic actions are the substance of the karma-obstacle. The five skandhas transformed by the holy intention are the substance of the retribution-obstacle. Second, distinguishing the treatment, severance, and stages. The afflictions and karma within the realms are severed in the 'ten stages of understanding' during the seeing of truth in the Mahayana teachings. The cultivation is severed completely at the end of the 'ten stages of cultivation'. The retribution-obstacle is said to be abandoned upon attaining the first Bhumi. The Mahaprajnaparamita Shastra (Great Wisdom Sutra) says: 'How does the Dharmakaya (Dharma Body) fulfill the practice of generosity?' The answer is: 'The Bodhisattva (enlightenment being) in their last physical body attains the non-origination forbearance (anutpattika-dharma-kshanti), abandons the physical body, and attains the Dharmakaya. They transform bodies in the ten directions and six realms to liberate sentient beings.' The commentary says: 'The Shastra speaks of non-origination forbearance, which refers to the non-discriminating wisdom of the first Bhumi.' If the Arhats (enlightened beings) of the Two Vehicles (Shravakayana and Pratyekabuddhayana) enter the ten stages of faith in the Mahayana, they abandon the segmented retribution and receive the transformative retribution. What the Prajnaparamita Shastra speaks of is based on the ordinary Bodhisattvas who directly come and need these two fruits to enter the first Bhumi with their physical bodies. The three obstacles beyond the realms are afflictions, karma, and retribution. They are severed from the first Bhumi to the Dharma Cloud Bhumi completely. Or it is said there are four obstacles: Icchantikas (those who have severed their roots of goodness), those who slander the Dharma (Buddhist teachings), those of external paths (non-Buddhists) who are attached to self, Shravakas (Hinayana Buddhists) who fear suffering, and Pratyekabuddhas (Solitary Buddhas) who abandon the mind of compassion. Within these two aspects, first, clarifying the substance. The first two have the afflictions within the realms as their substance. The latter two have the wisdom-hindrances beyond the realms as their substance. Second, the treatment, severance, and stages. The first two are the direct obstacles severed before the Bhumis, which are treated and severed in the 'ten stages of understanding' in the same way as the afflictions of the path of seeing. The latter two obstacles are severed from the first Bhumi to the tenth Bhumi completely. And the Samgraha Sutra says that the four obstacles are severed in the four stages before the Bhumis.

障。地上十位斷四氣者。斯乃為具四障各說斷四。好體而言。十信不斷但伏四障。十解正斷。前二是界內惑故不斷。后二界外惑故初地已上正斷後二。不斷前二。其義可知。或說四障。俱舍論云。一者惑障。二者禪定障。三者智障。四永時障。亦作兩門。一體性者。惑障法體界內見道惑也。禪定障者界內修惑。永時障者見道習也。釋云。長時愛我故曰永時。智障者修道習也。二治斷者。惑定二障在二乘位及地前斷。永時障者入初地斷非上地也。智障者初地斷至十地盡或說四謗。謂增益損減相違戲論。人我中地還在界內見修所斷法執中起。登地已上地地斷四。十地方盡。四辨五住。一見一處住地二欲愛住地。三色愛住地。四有受住地。五無明住地。于中二門。一明體性要說有二。一者起惑。二曰住地。言起惑者。六七識中現行煩惱。言住地者。梨耶識中五住種子。就此五中。前四住地者若起若地是界內惑。無明住地若起若地是界外惑。二治斷者。前四住中若起若地二乘位及地前斷。十解斷見。十回終身方斷三愛。無明住地若起若地入初地斷。至十地盡。問曰。大地已前已斷四住。何故十地經云。一切欲縛轉后微薄。轉復微薄者。謂一切修道欲色無色界煩惱及彼因。同無明習氣皆悉微薄。諸見縛于初地見道已斷。地論既云

【現代漢語翻譯】障（Obstruction）。地上十位斷四氣者（The ten stages of the ground eliminate the four elements）。斯乃為具四障各說斷四（This explains the elimination of the four obstructions）。好體而言（In terms of good essence）。十信不斷但伏四障（The ten faiths do not eliminate but subdue the four obstructions）。十解正斷（The ten understandings correctly eliminate）。前二是界內惑故不斷（The first two are not eliminated because they are delusions within the realm）。后二界外惑故初地已上正斷後二（The latter two are delusions outside the realm, so the latter two are correctly eliminated from the first ground onwards）。不斷前二（The first two are not eliminated）。其義可知（The meaning is understandable）。或說四障（Or it is said that there are four obstructions）。俱舍論云（The Abhidharmakośabhāṣya says）。一者惑障（First, the obstruction of delusion）。二者禪定障（Second, the obstruction of meditation）。三者智障（Third, the obstruction of wisdom）。四永時障（Fourth, the obstruction of eternity）。亦作兩門（Also made into two categories）。一體性者（In terms of essence）。惑障法體界內見道惑也（The essence of the obstruction of delusion is the delusion of the path of seeing within the realm）。禪定障者界內修惑（The obstruction of meditation is the delusion of cultivation within the realm）。永時障者見道習也（The obstruction of eternity is the habit of the path of seeing）。釋云（Explanation says）。長時愛我故曰永時（Because of the long-term love of self, it is called eternity）。智障者修道習也（The obstruction of wisdom is the habit of the path of cultivation）。二治斷者（In terms of treatment and elimination）。惑定二障在二乘位及地前斷（The two obstructions of delusion and meditation are eliminated in the position of the two vehicles and before the ground）。永時障者入初地斷非上地也（The obstruction of eternity is eliminated upon entering the first ground, not the upper grounds）。智障者初地斷至十地盡（The obstruction of wisdom is eliminated from the first ground to the exhaustion of the tenth ground）。或說四謗（Or it is said that there are four slanders）。謂增益損減相違戲論（Namely, exaggeration, diminution, contradiction, and frivolous talk）。人我中地還在界內見修所斷法執中起（The ground of self and person still arises from the attachment to the Dharma that is eliminated by seeing and cultivation within the realm）。登地已上地地斷四（From ascending the ground onwards, each ground eliminates the four）。十地方盡（The ten grounds are exhausted）。四辨五住（Four distinctions of the five abodes）。一見一處住地（First, the abode of dwelling in one place of seeing）。二欲愛住地（Second, the abode of dwelling in desire-love）。三色愛住地（Third, the abode of dwelling in form-love）。四有受住地（Fourth, the abode of dwelling in existence-feeling）。五無明住地（Fifth, the abode of dwelling in ignorance）。于中二門（Within this, there are two categories）。一明體性要說有二（First, to clarify the essence, it is necessary to say there are two）。一者起惑（First, arising delusion）。二曰住地（Second, dwelling place）。言起惑者（Speaking of arising delusion）。六七識中現行煩惱（The manifest afflictions in the sixth and seventh consciousnesses）。言住地者（Speaking of dwelling place）。梨耶識中五住種子（The seeds of the five abodes in the Ālaya consciousness）。就此五中（Among these five）。前四住地者若起若地是界內惑（The first four abodes, whether arising or dwelling, are delusions within the realm）。無明住地若起若地是界外惑（The abode of ignorance, whether arising or dwelling, is a delusion outside the realm）。二治斷者（In terms of treatment and elimination）。前四住中若起若地二乘位及地前斷（The first four abodes, whether arising or dwelling, are eliminated in the position of the two vehicles and before the ground）。十解斷見（The ten understandings eliminate seeing）。十回終身方斷三愛（The three loves are eliminated only at the end of the ten returns）。無明住地若起若地入初地斷（The abode of ignorance, whether arising or dwelling, is eliminated upon entering the first ground）。至十地盡（To the exhaustion of the tenth ground）。問曰（Question）。大地已前已斷四住（Before the great ground, the four abodes have already been eliminated）。何故十地經云（Why does the Daśabhūmika Sūtra say）。一切欲縛轉后微薄（'All bonds of desire become thinner and thinner'）。轉復微薄者（'Becoming thinner and thinner'）。謂一切修道欲色無**煩惱及彼因（Refers to all afflictions of desire, form, and formlessness in the path of cultivation, and their causes）。同無明習氣皆悉微薄（Together with the habitual tendencies of ignorance, they all become thinner）。諸見縛于初地見道已斷（The bonds of views have already been eliminated in the path of seeing on the first ground）。地論既云（Since the Daśabhūmika Sūtra commentary says）

【English Translation】 Obstruction. The ten stages of the ground eliminate the four elements. This explains the elimination of the four obstructions. In terms of good essence, the ten faiths do not eliminate but subdue the four obstructions. The ten understandings correctly eliminate. The first two are not eliminated because they are delusions within the realm. The latter two are delusions outside the realm, so the latter two are correctly eliminated from the first ground onwards. The first two are not eliminated. The meaning is understandable. Or it is said that there are four obstructions. The Abhidharmakośabhāṣya says: First, the obstruction of delusion. Second, the obstruction of meditation. Third, the obstruction of wisdom. Fourth, the obstruction of eternity. Also made into two categories. In terms of essence, the essence of the obstruction of delusion is the delusion of the path of seeing within the realm. The obstruction of meditation is the delusion of cultivation within the realm. The obstruction of eternity is the habit of the path of seeing. Explanation says: Because of the long-term love of self, it is called eternity. The obstruction of wisdom is the habit of the path of cultivation. In terms of treatment and elimination, the two obstructions of delusion and meditation are eliminated in the position of the two vehicles and before the ground. The obstruction of eternity is eliminated upon entering the first ground, not the upper grounds. The obstruction of wisdom is eliminated from the first ground to the exhaustion of the tenth ground. Or it is said that there are four slanders, namely, exaggeration, diminution, contradiction, and frivolous talk. The ground of self and person still arises from the attachment to the Dharma that is eliminated by seeing and cultivation within the realm. From ascending the ground onwards, each ground eliminates the four. The ten grounds are exhausted. Four distinctions of the five abodes. First, the abode of dwelling in one place of seeing. Second, the abode of dwelling in desire-love. Third, the abode of dwelling in form-love. Fourth, the abode of dwelling in existence-feeling. Fifth, the abode of dwelling in ignorance. Within this, there are two categories. First, to clarify the essence, it is necessary to say there are two: First, arising delusion. Second, dwelling place. Speaking of arising delusion, the manifest afflictions in the sixth and seventh consciousnesses. Speaking of dwelling place, the seeds of the five abodes in the Ālaya (storehouse) consciousness. Among these five, the first four abodes, whether arising or dwelling, are delusions within the realm. The abode of ignorance, whether arising or dwelling, is a delusion outside the realm. In terms of treatment and elimination, the first four abodes, whether arising or dwelling, are eliminated in the position of the two vehicles and before the ground. The ten understandings eliminate seeing. The three loves are eliminated only at the end of the ten returns. The abode of ignorance, whether arising or dwelling, is eliminated upon entering the first ground. To the exhaustion of the tenth ground. Question: Before the great ground, the four abodes have already been eliminated. Why does the Daśabhūmika Sūtra say, 'All bonds of desire become thinner and thinner'? 'Becoming thinner and thinner' refers to all afflictions of desire, form, and formlessness in the path of cultivation, and their causes. Together with the habitual tendencies of ignorance, they all become thinner. The bonds of views have already been eliminated in the path of seeing on the first ground. Since the Daśabhūmika Sūtra commentary says

見縛于初地斷。欲愛色愛無色愛同無明習氣第三地斷。以此當知地前諸位不斷四住煩惱也。答曰。向言地前斷四住者。乃斷正使及正使種子。地論所說見縛初地斷者見習也。第三地中斷三住者亦是二住習也。好體治自二地乃至十地斷三愛習。但以三地修八禪故障斷三愛。仁王經中初地斷貪。三地斷瞋。三地斷癡。四地除見。五地斷疑者。蓋乃經中借舉凡聖階降地相。三地已來相同凡夫。說前三地斷貪瞋癡。四五兩地相同四果中初二沙門果故。復說云。除見及疑。而實正使地前斷也。複次更說有五。謂五散動。一自性散動。二內散動。三外散動。四粗重散動。五思惟散動。亦作兩門。一體性者。自性散動謂五識也。內散動者謂睡悼及愛。外散動者第六意識也。粗重散動者身見使也。思惟散動謂法執也。二治斷者。前四散動是界內惑。在二乘位及地前斷也。粗重散動見諦斷。自餘三種修道斷。第五散動是界外惑。從初地斷至十地盡。六者六染。起信論有六種染。一執相應染。二不斷相應染。三分別智相應染。四現色不相應染。五現心不相應染。六根本業不相應染。亦作兩門。一體性者。初之兩染界內煩惱以為法體。斯二體一義二而分兩染。前一起惑。第二成就。複次前一見惑。后一修惑。余之四染是界外惑以為法體。二治

【現代漢語翻譯】現代漢語譯本『見』（錯誤的見解）的束縛在初地（菩薩的第一個階位）斷除。『欲愛』（對慾望的愛）、『色愛』（對色界的愛）、『無色愛』（對無色界的愛）以及與『無明』（無知）相關的習氣在第三地斷除。由此可知，在初地之前的各個階位，『四住煩惱』（四種根本煩惱）並沒有被斷除。有人問：之前說在初地之前斷除『四住』，是什麼意思？回答說：所說的在初地之前斷除『四住』，是指斷除『正使』（根本煩惱）以及『正使』的種子。地論（《十地經論》）中所說的『見』的束縛在初地斷除，指的是『見習』（由錯誤的見解產生的習氣）。第三地中斷除『三住』，也是指斷除前兩種『住』的習氣。『好體治』（對治煩惱的殊勝方法）從二地乃至十地斷除『三愛』的習氣。只是因為第三地修習八禪（四禪和四無色定）的緣故，障礙了斷除『三愛』。在《仁王經》中說，初地斷除『貪』（貪婪），三地斷除『瞋』（嗔恨），三地斷除『癡』（愚癡），四地去除『見』（錯誤的見解），五地斷除『疑』（懷疑），這大概是經中借用凡夫和聖人的階位來描述菩薩的各個階位。三地及之前的狀態類似於凡夫，所以說前三地斷除『貪』、『瞋』、『癡』。四地和五地類似於四果（聲聞乘的四個果位）中的初果和二果沙門，所以又說去除『見』和『疑』。但實際上，『正使』是在初地之前斷除的。其次，進一步說明有五種『散動』（心神散亂）：一是『自性散動』（由自身本性引起的散亂），二是『內散動』（由內在因素引起的散亂），三是『外散動』（由外在因素引起的散亂），四是『粗重散動』（由粗重的煩惱引起的散亂），五是『思惟散動』（由思慮引起的散亂）。也可以分為兩個方面來理解：一方面是體性，『自性散動』指的是五識（眼識、耳識、鼻識、舌識、身識）；『內散動』指的是睡眠、掉舉（心神不定）以及愛；『外散動』指的是第六意識（意識）；『粗重散動』指的是身見使（執著于身體為我所引起的煩惱）；『思惟散動』指的是法執（對法的執著）。另一方面是對治和斷除，前四種『散動』是界內惑（欲界、色界之內的煩惱），在二乘（聲聞乘和緣覺乘）的果位以及初地之前斷除。『粗重散動』在見諦（證悟真理）時斷除，其餘三種在修道時斷除。第五種『散動』是界外惑（超出欲界、色界的煩惱），從初地開始斷除，直到十地才斷盡。六是六種『染』（染污）。《起信論》中有六種染：一是『執相應染』（與執著相應的染污），二是『不斷相應染』（與無法斷除相應的染污），三是『分別智相應染』（與分別智相應的染污），四是『現色不相應染』（與顯現的色法不相應的染污），五是『現心不相應染』（與顯現的心法不相應的染污），六是『根本業不相應染』（與根本業不相應的染污）。也可以分為兩個方面來理解：一方面是體性，前兩種『染』以界內煩惱作為其本體。這兩種染，本體是一個，但意義上有兩種區分。前一種是生起迷惑，第二種是成就迷惑。進一步說，前一種是見惑（見解上的迷惑），后一種是修惑（修行上的迷惑）。其餘四種『染』以界外惑作為其本體。另一方面是對治。

【English Translation】 English version The fetters of 『wrong views』 are severed at the first Bhumi (the first stage of a Bodhisattva). 『Desire-love』 (love for desires), 『form-love』 (love for the form realm), 『formless-love』 (love for the formless realm), and the habitual energies associated with 『ignorance』 are severed at the third Bhumi. From this, it can be known that the 『four abodes of affliction』 (four fundamental afflictions) are not severed in the stages before the first Bhumi. Someone asks: What does it mean to say that the 『four abodes』 are severed before the first Bhumi? The answer is: What is said to be severed before the first Bhumi is the severance of 『Pravrtti』 (fundamental afflictions) and the seeds of 『Pravrtti』. What the Dasabhumika-sutra says about the fetters of 『views』 being severed at the first Bhumi refers to the 『habitual energies of views』 (the habitual energies arising from wrong views). The severance of the 『three abodes』 at the third Bhumi also refers to the habitual energies of the first two 『abodes』. 『Good antidotes』 (superior methods for counteracting afflictions) sever the habitual energies of the 『three loves』 from the second Bhumi up to the tenth Bhumi. It is only because the cultivation of the eight Dhyanas (four Dhyanas and four formless attainments) in the third Bhumi obstructs the severance of the 『three loves』. In the 『Inja Sutra』, it is said that the first Bhumi severs 『greed』 (attachment), the third Bhumi severs 『anger』 (hatred), the third Bhumi severs 『delusion』 (ignorance), the fourth Bhumi removes 『views』 (wrong views), and the fifth Bhumi severs 『doubt』 (uncertainty). This is probably because the Sutra borrows the stages of ordinary beings and sages to describe the stages of Bodhisattvas. The state of the third Bhumi and before is similar to that of ordinary beings, so it is said that the first three Bhumis sever 『greed』, 『anger』, and 『delusion』. The fourth and fifth Bhumis are similar to the first two Sramana fruits among the four fruits (four stages of enlightenment in the Hearer Vehicle), so it is further said that 『views』 and 『doubt』 are removed. But in reality, 『Pravrtti』 is severed before the first Bhumi. Secondly, to further explain, there are five types of 『distraction』 (mental scattering): first, 『self-nature distraction』 (distraction arising from one's own nature), second, 『internal distraction』 (distraction arising from internal factors), third, 『external distraction』 (distraction arising from external factors), fourth, 『coarse and heavy distraction』 (distraction arising from coarse and heavy afflictions), and fifth, 『thinking distraction』 (distraction arising from thought). It can also be understood in two aspects: one aspect is the nature, 『self-nature distraction』 refers to the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness); 『internal distraction』 refers to sleep, agitation (restlessness of mind), and love; 『external distraction』 refers to the sixth consciousness (mind consciousness); 『coarse and heavy distraction』 refers to the Sakayadristi (affliction arising from attachment to the body as self); 『thinking distraction』 refers to the Dharma attachment (attachment to dharmas). The other aspect is the antidote and severance, the first four types of 『distraction』 are afflictions within the realm (afflictions within the desire realm and form realm), which are severed in the stages of the two vehicles (Hearer Vehicle and Solitary Realizer Vehicle) and before the first Bhumi. 『Coarse and heavy distraction』 is severed at the time of seeing the truth (realizing the truth), and the remaining three are severed during the path of cultivation. The fifth type of 『distraction』 is an affliction outside the realm (affliction beyond the desire realm and form realm), which is severed from the first Bhumi and completely severed until the tenth Bhumi. Sixth, there are six types of 『defilement』 (contamination). In the Awakening of Faith in the Mahayana, there are six types of defilement: first, 『attachment-corresponding defilement』 (defilement corresponding to attachment), second, 『non-ceasing-corresponding defilement』 (defilement corresponding to non-cessation), third, 『discriminating wisdom-corresponding defilement』 (defilement corresponding to discriminating wisdom), fourth, 『manifested form non-corresponding defilement』 (defilement not corresponding to manifested form), fifth, 『manifested mind non-corresponding defilement』 (defilement not corresponding to manifested mind), and sixth, 『fundamental karma non-corresponding defilement』 (defilement not corresponding to fundamental karma). It can also be understood in two aspects: one aspect is the nature, the first two types of 『defilement』 take afflictions within the realm as their substance. These two types of defilement have one substance, but there are two distinctions in meaning. The first is the arising of delusion, and the second is the accomplishment of delusion. Furthermore, the first is the view-affliction (delusion in view), and the second is the cultivation-affliction (delusion in cultivation). The remaining four types of 『defilement』 take afflictions outside the realm as their substance. The other aspect is the antidote.

斷者。起信論中自說治斷。初執相應染或二乘地及十信斷。起信論云。執相應染依二乘解脫及信相應地遠離故。第二不斷相應染。若見道惑十解中斷。修道惑者十回盡也。起信論云。依信相應方便舍到凈心地究竟離故。論中雖云凈心地。據理地前斷。複次前一見斷。第二修斷。第三分別智相應染。從初地斷至七地盡。起信論云。依具戒地漸離至無相方便地究竟到七地故。論中雖云從具戒地。好體從初地斷。四現色不相應染。第八地斷。起信論依色自在地能離故。第五現心不相應染。第九地斷。起信論云。依心自在地能離故。第六根本業不相應染。第十地斷。起信論云。菩薩盡地入如來地能離故。七明七使。一貪慾使。二瞋恚使。三有愛使。四憍慢使。五見使。六疑使。七無明使。亦作兩門。一體性者。此中七使界內十使為其體性。二治斷者。若是正使在二乘位及地前斷。若是習氣地上斷。若其細解見修兩別義在可知。複次有七。謂七流。謂見漏。思惟漏。愛漏。念漏。根漏。惡漏。親近漏。前二漏體。后五漏具。界內煩惱見修行斷。準釋可知。八者八種妄想。如地持說。一自性妄想。二差別妄想。三積聚妄想。四我妄想。五我所妄想。六念妄想。七不念妄想。八俱相違妄想。依無相論名八分別。名字大同。亦作兩門。

【現代漢語翻譯】現代漢語譯本關於『斷』（duàn，斷除煩惱）：《起信論》（Qǐxìn Lùn，《大乘起信論》，Awakening of Faith）中自己闡述了斷除煩惱的方法。首先是斷除與執著相應的染污，或者在二乘（Èrshèng，聲聞乘和緣覺乘）的果位以及十信位（Shíxìn Wèi，菩薩修行十個階段的最初階段）斷除。《起信論》說：『與執著相應的染污，依靠二乘的解脫以及與信心相應的階段而遠離。』第二是不『斷』相應的染污。如果是見道之惑，在十解位（Shíjiě Wèi，菩薩十種理解）中斷除。如果是修道之惑，在十回位（Shíhuí Wèi，菩薩十種迴向）斷盡。《起信論》說：『依靠與信心相應的方便，捨棄到達凈心地（Jìngxīndì，清凈心之地），究竟遠離。』論中雖然說是凈心地，但實際上是在理地（Lǐdì，真如理體之地）之前斷除。再次，前面是見斷（jiànduàn，見道時斷除的煩惱），第二是修斷（xiūduàn，修道時斷除的煩惱），第三是與分別智相應的染污，從初地（chūdì，菩薩十地中的第一地，歡喜地）斷除，直到七地（qīdì，菩薩十地中的第七地，遠行地）斷盡。《起信論》說：『依靠具戒地（jùjièdì，具足戒律之地），逐漸遠離，直到無相方便地（wúxiàng fāngbiàndì，沒有相的方便之地），究竟到達七地。』論中雖然說是從具戒地開始，但實際上是從初地開始斷除。第四是現色不相應染（xiàn sè bù xiāngyìng rǎn，與顯現的色法不相應的染污），在第八地（bādì，菩薩十地中的第八地，不動地）斷除。《起信論》說：『依靠色自在地（sè zìzàidì，對色法自在之地）能夠遠離。』第五是現心不相應染（xiàn xīn bù xiāngyìng rǎn，與顯現的心法不相應的染污），在第九地（jiǔdì，菩薩十地中的第九地，善慧地）斷除。《起信論》說：『依靠心自在地（xīn zìzàidì，對心法自在之地）能夠遠離。』第六是根本業不相應染（gēnběn yè bù xiāngyìng rǎn，與根本業不相應的染污），在第十地（shídì，菩薩十地中的第十地，法雲地）斷除。《起信論》說：『菩薩在盡地（jìndì，菩薩地的終點）進入如來地（Rúláidì，佛的境界）能夠遠離。』七，闡明七使（qīshǐ，七種煩惱）：一、貪慾使（tānyù shǐ，貪慾）；二、瞋恚使（chēnnu shǐ，嗔恚）；三、有愛使（yǒuài shǐ，對存在的愛）；四、憍慢使（jiāomàn shǐ，驕慢）；五、見使（jiànshǐ，錯誤的見解）；六、疑使（yíshǐ，懷疑）；七、無明使（wúmíng shǐ，無明）。也可以分為兩個方面：一是體性，這七使的體性是界內（jiènèi，三界之內）的十使（shíshǐ，十種根本煩惱）。二是斷除，如果是正使（zhèngshǐ，根本煩惱），在二乘位以及地前斷除。如果是習氣（xíqì，煩惱的習氣），在地上斷除。如果想詳細瞭解見斷和修斷的區別，可以自行理解。再次，有七種流（qīliú，七種煩惱之流），即見漏（jiànlòu，由錯誤見解產生的煩惱），思惟漏（sīwéi lòu，由錯誤思惟產生的煩惱），愛漏（àilòu，由貪愛產生的煩惱），念漏（niànlòu，由錯誤念頭產生的煩惱），根漏（gēnlòu，由六根產生的煩惱），惡漏（èlòu，由惡行產生的煩惱），親近漏（qīnjìn lòu，由親近惡友產生的煩惱）。前兩種漏是體，后五種漏是具。界內的煩惱通過見道和修道斷除，可以參考前面的解釋。八是八種妄想（bāzhǒng wàngxiǎng，八種虛妄的念頭），如《地持經》（Dìchí Jīng，《菩薩地持經》，Bodhisattvabhumi Sutra）所說：一、自性妄想（zìxìng wàngxiǎng，關於自性的虛妄念頭）；二、差別妄想（chābié wàngxiǎng，關於差別的虛妄念頭）；三、積聚妄想（jījù wàngxiǎng，關於積聚的虛妄念頭）；四、我妄想（wǒ wàngxiǎng，關於我的虛妄念頭）；五、我所妄想（wǒsuǒ wàngxiǎng，關於我所有的虛妄念頭）；六、念妄想（niàn wàngxiǎng，關於念頭的虛妄念頭）；七、不念妄想（bùniàn wàngxiǎng，關於沒有念頭的虛妄念頭）；八、俱相違妄想（jù xiāngwéi wàngxiǎng，關於相互矛盾的虛妄念頭）。在《無相論》（Wúxiàng Lùn，可能是指《金剛般若波羅蜜經論》的別稱）中被稱為八分別（bā fēnbié，八種分別）。名字大體相同。也可以分為兩個方面。

【English Translation】 English version 『Severance』 (duàn, cutting off afflictions): The Awakening of Faith (Qǐxìn Lùn, Mahāyāna-śraddhotpāda-śāstra) itself explains the method of severing afflictions. First, severing the defilements corresponding to attachment, either in the stage of the Two Vehicles (Èrshèng, Śrāvakayāna and Pratyekabuddhayāna) or in the Ten Faiths (Shíxìn Wèi, the initial stage of the ten stages of a Bodhisattva's practice). The Awakening of Faith says: 『The defilements corresponding to attachment are distanced by relying on the liberation of the Two Vehicles and the stages corresponding to faith.』 Second, not 『severing』 the corresponding defilements. If it is the delusion of the Path of Seeing, it is severed in the Ten Understandings (Shíjiě Wèi, ten kinds of understanding of a Bodhisattva). If it is the delusion of the Path of Cultivation, it is exhausted in the Ten Dedications (Shíhuí Wèi, ten kinds of dedication of a Bodhisattva). The Awakening of Faith says: 『Relying on the expedient of corresponding to faith, abandoning and reaching the Pure Mind Ground (Jìngxīndì, the ground of pure mind), ultimately distancing.』 Although the text says Pure Mind Ground, in reality, it is severed before the Ground of Principle (Lǐdì, the ground of Suchness). Furthermore, the first is severance by seeing (jiànduàn, afflictions severed during the Path of Seeing), the second is severance by cultivation (xiūduàn, afflictions severed during the Path of Cultivation), and the third is the defilement corresponding to discriminating wisdom, which is severed from the First Ground (chūdì, the first of the ten Bodhisattva grounds, Joyful Ground) until it is exhausted in the Seventh Ground (qīdì, the seventh of the ten Bodhisattva grounds, Far-Going Ground). The Awakening of Faith says: 『Relying on the Ground of Complete Precepts (jùjièdì, the ground of complete precepts), gradually distancing until the Ground of Non-Form Expedient (wúxiàng fāngbiàndì, the ground of expedient without form), ultimately reaching the Seventh Ground.』 Although the text says starting from the Ground of Complete Precepts, in reality, it is severed from the First Ground. Fourth is the non-corresponding defilement of manifest form (xiàn sè bù xiāngyìng rǎn, defilements not corresponding to manifest form), which is severed in the Eighth Ground (bādì, the eighth of the ten Bodhisattva grounds, Immovable Ground). The Awakening of Faith says: 『Relying on the Ground of Freedom over Form (sè zìzàidì, the ground of freedom over form) is able to distance.』 Fifth is the non-corresponding defilement of manifest mind (xiàn xīn bù xiāngyìng rǎn, defilements not corresponding to manifest mind), which is severed in the Ninth Ground (jiǔdì, the ninth of the ten Bodhisattva grounds, Good Wisdom Ground). The Awakening of Faith says: 『Relying on the Ground of Freedom over Mind (xīn zìzàidì, the ground of freedom over mind) is able to distance.』 Sixth is the non-corresponding defilement of fundamental karma (gēnběn yè bù xiāngyìng rǎn, defilements not corresponding to fundamental karma), which is severed in the Tenth Ground (shídì, the tenth of the ten Bodhisattva grounds, Cloud of Dharma Ground). The Awakening of Faith says: 『Bodhisattvas, at the end of the Bodhisattva Ground (jìndì, the end point of the Bodhisattva ground), entering the Tathāgata Ground (Rúláidì, the realm of the Buddha) are able to distance.』 Seven, clarifying the Seven Afflictions (qīshǐ, seven kinds of afflictions): 1. Affliction of Greed (tānyù shǐ, greed); 2. Affliction of Anger (chēnnu shǐ, anger); 3. Affliction of Love of Existence (yǒuài shǐ, love of existence); 4. Affliction of Pride (jiāomàn shǐ, pride); 5. Affliction of Views (jiànshǐ, wrong views); 6. Affliction of Doubt (yíshǐ, doubt); 7. Affliction of Ignorance (wúmíng shǐ, ignorance). It can also be divided into two aspects: First, the substance, the substance of these seven afflictions is the Ten Afflictions (shíshǐ, ten fundamental afflictions) within the Realm (jiènèi, within the Three Realms). Second, the severance, if it is a fundamental affliction (zhèngshǐ, fundamental affliction), it is severed in the stage of the Two Vehicles and before the Grounds. If it is a habit (xíqì, habit of affliction), it is severed on the Grounds. If you want to understand the difference between severance by seeing and severance by cultivation in detail, you can understand it yourself. Furthermore, there are seven flows (qīliú, seven flows of afflictions), namely, the outflow of views (jiànlòu, afflictions arising from wrong views), the outflow of thought (sīwéi lòu, afflictions arising from wrong thinking), the outflow of love (àilòu, afflictions arising from attachment), the outflow of thought (niànlòu, afflictions arising from wrong thoughts), the outflow of roots (gēnlòu, afflictions arising from the six roots), the outflow of evil (èlòu, afflictions arising from evil deeds), and the outflow of intimacy (qīnjìn lòu, afflictions arising from intimacy with evil friends). The first two outflows are substance, and the latter five outflows are attributes. Afflictions within the Realm are severed through the Path of Seeing and the Path of Cultivation, which can be understood by referring to the previous explanation. Eight are the eight kinds of false thoughts (bāzhǒng wàngxiǎng, eight kinds of false thoughts), as stated in the Bodhisattvabhumi Sutra (Dìchí Jīng, Bodhisattvabhūmi Śāstra): 1. False thought of self-nature (zìxìng wàngxiǎng, false thoughts about self-nature); 2. False thought of difference (chābié wàngxiǎng, false thoughts about difference); 3. False thought of accumulation (jījù wàngxiǎng, false thoughts about accumulation); 4. False thought of self (wǒ wàngxiǎng, false thoughts about self); 5. False thought of what belongs to self (wǒsuǒ wàngxiǎng, false thoughts about what belongs to self); 6. False thought of thought (niàn wàngxiǎng, false thoughts about thought); 7. False thought of non-thought (bùniàn wàngxiǎng, false thoughts about non-thought); 8. False thought of mutual contradiction (jù xiāngwéi wàngxiǎng, false thoughts about mutual contradiction). In the Treatise on Non-Form (Wúxiàng Lùn, possibly referring to another name for the Diamond Sutra Treatise), they are called eight discriminations (bā fēnbié, eight discriminations). The names are largely the same. It can also be divided into two aspects.

一體性者。前三妄想界外煩惱。后五妄想界內惑也。就前三中。初一法我。第二第三法我所也。后五妄想我及我所見道斷。或餘三妄想修道煩惱。二治斷者。前三妄想從初地斷至十地盡。后五妄想在二乘地及地前斷。九者九種客塵煩惱。佛性寶性二論所說。一隨眠貪慾煩惱。寶性論云貪使煩惱。二隨眠瞋煩惱。寶性論云瞋使煩惱。三隨眠癡煩惱。寶性論云癡使煩惱。四貪瞋癡等極重上心惑。實性論云貪瞋癡結使煩惱。五無明住地。寶性論云無明住地所攝煩惱。六見諦所滅。寶性論云見道所斷煩惱。七修習所滅。寶性論云修道所斷煩惱。八不凈地惑。寶性論云不凈地所攝煩惱。九凈地惑。寶性論云凈地所攝煩惱。亦作兩門。一體性者。前四煩惱界內修道四使為體。初三種子。第四現行。第五無明。界外煩惱第六第七界內見修所斷煩惱。第八第九還是界外所斷煩惱。二治斷者。前四客塵二乘位中修道所斷。菩薩法中前三客塵既曰隨眠。理是種子。十解已上為異二乘攝留受生。十回後身斷已登地。第四客塵論禪上心。始從十解至於十回多身已來為異凡夫伏令不起。第五無明從初地斷至十地盡。第六見滅。第七修滅。在三乘位及地前斷。第八客塵從初地至七地盡。第九客塵從八地滅至十地盡。或說九結。一貪愛結。二瞋恚結。

【現代漢語翻譯】現代漢語譯本一體性：前三種妄想屬於界外煩惱，后五種妄想屬於界內惑。在前三種中，第一種是法我（認為法是真實存在的我），第二種和第三種是法我所（認為法是我所有的）。后五種妄想，關於我及我所的執見，在見道位斷除，或者其餘三種妄想是修道位的煩惱。二、治斷：前三種妄想從初地斷除，直至十地斷盡。后五種妄想在二乘地以及地前斷除。九者：九種客塵煩惱，如《佛性論》、《寶性論》所說。一、隨眠貪慾煩惱。《寶性論》中稱為貪使煩惱。二、隨眠瞋煩惱。《寶性論》中稱為瞋使煩惱。三、隨眠癡煩惱。《寶性論》中稱為癡使煩惱。四、貪瞋癡等極重上心惑。《實性論》中稱為貪瞋癡結使煩惱。五、無明住地。《寶性論》中稱為無明住地所攝煩惱。六、見諦所滅。《寶性論》中稱為見道所斷煩惱。七、修習所滅。《寶性論》中稱為修道所斷煩惱。八、不凈地惑。《寶性論》中稱為不凈地所攝煩惱。九、凈地惑。《寶性論》中稱為凈地所攝煩惱。也可分為兩類：一體性：前四種煩惱以界內修道位的四使為體。前三種是種子，第四種是現行。第五種是無明，屬於界外煩惱。第六種和第七種是界內見修所斷的煩惱。第八種和第九種還是界外所斷的煩惱。二、治斷：前四種客塵煩惱在二乘位中修道所斷。菩薩法中，前三種客塵既然說是隨眠，理應是種子。十解位以上是爲了區別於二乘而攝留受生。十回向位後身斷除后登地。第四種客塵煩惱，論禪上心，從十解位到十回向位，爲了區別于凡夫而伏住不起。第五種無明從初地斷除直至十地斷盡。第六種見滅，第七種修滅，在三乘位以及地前斷除。第八種客塵煩惱從初地到七地斷盡。第九種客塵煩惱從八地滅除直至十地斷盡。或者說九結：一、貪愛結；二、瞋恚結。

【English Translation】 English version Oneness: The first three illusions belong to afflictions outside the realm, while the latter five illusions belong to delusions within the realm. Among the first three, the first is Dharma-self (the belief that Dharma is a real self), and the second and third are Dharma-self's possessions (the belief that Dharma is something I own). The latter five illusions, the views about 'I' and 'mine', are cut off in the Path of Seeing, or the remaining three illusions are afflictions of the Path of Cultivation. Two, Treatment and Cutting Off: The first three illusions are cut off from the first Bhumi (ground) until the tenth Bhumi, where they are completely eliminated. The latter five illusions are cut off in the Two Vehicles and before reaching the Bhumis. Nine: The nine kinds of adventitious defilements, as described in the 'Buddha-nature Treatise' and the 'Ratnagotravibhāga'. One, Latent craving affliction. The 'Ratnagotravibhāga' calls it the craving-cause affliction. Two, Latent anger affliction. The 'Ratnagotravibhāga' calls it the anger-cause affliction. Three, Latent ignorance affliction. The 'Ratnagotravibhāga' calls it the ignorance-cause affliction. Four, Extremely heavy afflictions such as craving, anger, and ignorance that arise in the mind. The 'Tattvasiddhiśāstra' calls them the craving, anger, and ignorance fetter-cause afflictions. Five, The dwelling place of ignorance. The 'Ratnagotravibhāga' calls it the afflictions included in the dwelling place of ignorance. Six, What is extinguished by seeing the truth. The 'Ratnagotravibhāga' calls it the afflictions cut off by the Path of Seeing. Seven, What is extinguished by cultivation. The 'Ratnagotravibhāga' calls it the afflictions cut off by the Path of Cultivation. Eight, Afflictions of impure grounds. The 'Ratnagotravibhāga' calls it the afflictions included in impure grounds. Nine, Afflictions of pure grounds. The 'Ratnagotravibhāga' calls it the afflictions included in pure grounds. It can also be divided into two categories: Oneness: The first four afflictions have the four causes of the Path of Cultivation within the realm as their substance. The first three are seeds, and the fourth is manifestation. The fifth is ignorance, which belongs to afflictions outside the realm. The sixth and seventh are afflictions cut off by seeing and cultivating within the realm. The eighth and ninth are still afflictions cut off outside the realm. Two, Treatment and Cutting Off: The first four adventitious defilements are cut off in the Path of Cultivation in the Two Vehicles. In the Bodhisattva Dharma, since the first three adventitious defilements are said to be latent, they should be seeds. The stage of the Ten Understandings and above is to distinguish from the Two Vehicles and retain rebirth. After the Ten Dedications, the subsequent body is cut off and one ascends to the Bhumis. The fourth adventitious defilement, discussing the mind above meditation, from the stage of the Ten Understandings to the Ten Dedications, is to subdue and prevent it from arising in order to distinguish from ordinary beings. The fifth ignorance is cut off from the first Bhumi until the tenth Bhumi, where it is completely eliminated. The sixth, extinction by seeing; the seventh, extinction by cultivation, are cut off in the Three Vehicles and before reaching the Bhumis. The eighth adventitious defilement is cut off from the first Bhumi to the seventh Bhumi. The ninth adventitious defilement is extinguished from the eighth Bhumi until the tenth Bhumi. Or it can be said to be the nine fetters: One, the fetter of craving; Two, the fetter of anger.

三憍慢結。四見結。五他取結。加近論云。名失愿結。六疑結。七無明結。八慳結。九疾結。亦作兩門。一體性者。此中九結並是界內十使及慳嫉兩纏為體也。使中是見結身見邊見邪見為體。他取見者戒取見取二使為體。余之五結當名取體。義在可知。二治斷者。此中九結在二乘位及地前斷。習氣者從初地斷至十地盡。十者十障。亦曰無明。后當廣說也。

三性義七門分別(第一釋名。二出法體。三辨性差別。四攝法分齊。五觀行除障。六諸門分別義異。七開合多少)。

第一釋名。于中有二。一正釋名。二辨廢立。初釋名中通名曰性。性謂性別。性者體性。三性道理其義有別體性各殊。故名為性亦稱為相。相之與性其致正一。次別名者。性別不同有其三種。一分別性。二依他性。三真實性。分別性者此有三名。一曰分別性。釋有兩義。一虛妄境生虛妄心。說彼境界名分別性。攝大乘雲。似塵顯現名分別性。二能取妄心顛倒分別。說彼妄心名分別性。攝大乘雲。諸菩薩以分別為煩惱。攝論復云。識以分別為性也。前約所生果而得其名。后就功能以彰厥稱。二名妄想自性。釋有兩義。一約妄境能生妄心名妄想自性。二者妄心顛倒分別不稱實義故目妄想自性。楞伽經云妄想自性。亦前約果。后是功能以題其名

【現代漢語翻譯】現代漢語譯本三結是憍慢結（驕傲自滿的束縛），四結是見結（錯誤的見解的束縛），五結是他取結（執取外道的束縛）。《近論》中說，也叫做失愿結（無法實現願望的束縛）。六結是疑結（懷疑的束縛），七結是無明結（對真理無知的束縛），八結是慳結（吝嗇的束縛），九結是疾結（嫉妒的束縛）。也可以分為兩個方面來理解。一體性方面：這九種結的本體都是界內的十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）以及慳、嫉兩種纏（煩惱）。十使中，見結的本體是身見（執著于身體為我）、邊見（執著于斷滅或永恒的極端見解）、邪見（錯誤的見解）。他取見的本體是戒取見（錯誤地執取不正確的戒律）和見取見（錯誤地執取自己的見解）。其餘五結的本體可以根據名稱來理解，意義顯而易見。二治斷方面：這九種結在二乘（聲聞乘和緣覺乘）的果位以及菩薩十地之前斷除。習氣（殘餘的影響）從初地開始斷除，直到十地才完全斷盡。十障也叫做無明，後面會詳細解釋。

三性義，從七個方面來分別：（第一是解釋名稱，第二是說明法體，第三是辨別性質的差別，第四是涵蓋的範圍，第五是通過觀行來去除障礙，第六是各種門類的意義差異，第七是開合的多少）。

第一，解釋名稱。其中分為兩個部分：一是正式解釋名稱，二是辨別廢立（哪些應該廢除，哪些應該建立）。首先解釋名稱，總的來說叫做『性』。『性』指的是類別，『性』也指體性。三種『性』的道理，它們的意義和體性各不相同，所以叫做『性』，也稱為『相』。『相』和『性』，它們的本質是一樣的。其次是各個不同的名稱，類別的不同有三種：一是分別性（Parikalpita），二是依他性（Paratantra），三是真實性（Parinispanna）。分別性有三個名稱：一是叫做分別性，有兩種解釋：一是虛妄的境界產生虛妄的心，把這種境界叫做分別性。《攝大乘論》中說：『類似於塵埃顯現，叫做分別性。』二是能取（能認知的主體）的虛妄心顛倒分別，把這種虛妄的心叫做分別性。《攝大乘論》中說：『諸菩薩以分別作為煩惱。』《攝論》又說：『識以分別作為它的性質。』前一種解釋是從所產生的果的角度來命名的，后一種解釋是從功能的角度來彰顯它的名稱。二是妄想自性，有兩種解釋：一是通過虛妄的境界能夠產生虛妄的心，叫做妄想自性。二是虛妄的心顛倒分別，不符合真實的意義，所以叫做妄想自性。《楞伽經》中說妄想自性，也是前一種解釋是從果的角度，后一種解釋是從功能的角度來命名。

【English Translation】 English version The three bonds are the Māna-samyojana (bond of conceit), the four bonds are the Dṛṣṭi-samyojana (bond of wrong views), and the five bonds are the Anyathāgraha-samyojana (bond of grasping at external doctrines). The Upadeśa also calls it the Lost-Wish Bond. The six bond is the Vicikitsā-samyojana (bond of doubt), the seven bond is the Avidyā-samyojana (bond of ignorance), the eight bond is the Mātsarya-samyojana (bond of stinginess), and the nine bond is the Īrṣyā-samyojana (bond of jealousy). These can also be understood in two aspects. In terms of one substance: The substance of these nine bonds are all the ten anusayas (latent tendencies) within the Three Realms (desire realm, form realm, formless realm) and the two mātsarya and īrṣyā paryavasthāna (entanglements). Among the ten anusayas, the substance of the dṛṣṭi-samyojana (bond of wrong views) are Satkāya-dṛṣṭi (view of self), Antagrahā-dṛṣṭi (extreme views), and Mithyā-dṛṣṭi (wrong view). The substance of anyathāgraha-dṛṣṭi (bond of grasping at external doctrines) are Śīlāvrata-parāmarśa (clinging to rites and rituals) and Dṛṣṭi-parāmarśa (clinging to views). The substance of the remaining five bonds can be understood from their names, and their meanings are self-evident. In terms of treatment and eradication: These nine bonds are eradicated in the stages of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and before the Ten Bhūmis (ten grounds) of a Bodhisattva. The residual habits are eradicated from the first Bhūmi until they are completely eradicated at the tenth Bhūmi. The ten obstacles are also called ignorance, which will be explained in detail later.

The meaning of the Three Natures is distinguished in seven aspects: (1. Explanation of the names, 2. Explanation of the substance of the dharmas, 3. Distinguishing the differences in nature, 4. Scope of the included dharmas, 5. Removing obstacles through contemplation and practice, 6. Differences in the meanings of various categories, 7. Number of expansions and contractions).

First, explaining the names. There are two parts: 1. Officially explaining the names, 2. Distinguishing what should be abolished and what should be established. First, explaining the names, generally called 'nature'. 'Nature' refers to category, and 'nature' also refers to substance. The principles of the three natures, their meanings and substances are different, so they are called 'nature', also called 'characteristic'. 'Characteristic' and 'nature', their essence is the same. Secondly, the different names, the differences in categories are of three types: 1. Parikalpita (the fully conceptualized nature), 2. Paratantra (the dependently arisen nature), 3. Pariniṣpanna (the thoroughly established nature). The Parikalpita has three names: One is called Parikalpita, with two explanations: One is that a false realm produces a false mind, and this realm is called Parikalpita. The Mahāyānasaṃgraha says: 'Appearing like dust is called Parikalpita.' The second is the deluded mind that grasps and discriminates, and this deluded mind is called Parikalpita. The Mahāyānasaṃgraha says: 'Bodhisattvas regard discrimination as affliction.' The Abhidharmasamuccaya also says: 'Consciousness takes discrimination as its nature.' The former explanation names it from the perspective of the produced result, and the latter explanation highlights its name from the perspective of function. Two is the nature of false imagination, with two explanations: One is that a false realm can produce a false mind, called the nature of false imagination. The second is that the deluded mind discriminates and does not conform to the true meaning, so it is called the nature of false imagination. The Laṅkāvatāra Sūtra says the nature of false imagination, the former explanation is from the perspective of the result, and the latter explanation is from the perspective of function to name it.

。三名思惟分別想。亦有二義。一境界而生思惟。名思惟分別相。二妄心顛倒思惟。此以妄心思惟諸塵故名思惟分別相。金光明雲思惟分別相。亦是就果及功能以陳其名。二依他性者此有兩名。一名依他性。釋有兩義。一系屬種子。謂根塵識現行生起系屬本識熏習種子故曰依他。攝大乘雲。從熏習種子生系屬於他。說名依他性。二系屬根塵名曰依他。謂識現起依他根塵方乃得生名依他性。攝大乘雲。此依他性若離因緣自不得生。根塵為因緣依他得生名依他性。無相論云。依因依緣顯法自性即亂識分名依他性。因謂內根。緣謂外塵。二名緣起自性。一切諸識依根緣塵而得生起名緣起自性。楞伽經云。若依若緣生起名緣起自性。前名依他約義從緣而得其名。后曰緣起能所立目。緣者能生。起是所生。三真實性者此有三名。一名真實亦有兩義。一理體不變。二功德無倒。言理體不變者。謂有垢無垢二無所有不可破壞名真實性。攝大乘雲。前二真實無變異義名為真實。無相論云。真實性者。謂法如如。即是二性無變異義名為真實。此乃就體以指其諱。二功德無倒者。道及正教稱理無倒故名真實。攝大乘雲。后二真實無倒為義名真實義。二名成自性。楞伽經云成自性。金光明雲成就性。其義一也。皆是真體不可破壞名成自性。三

【現代漢語翻譯】現代漢語譯本：三、名言思惟分別相（通過名稱概念進行思考和區分）。這也有兩種含義：一是因境界而產生的思惟，稱為思惟分別相；二是妄心顛倒的思惟。這是因為以虛妄的心思去思惟各種塵境，所以稱為思惟分別相。《金光明經》中說的思惟分別相，也是就其結果和功能來陳述其名稱。二、依他性（依賴於其他條件而存在的性質）。這有兩個名稱：一是依他性。解釋有兩種含義：一是系屬於種子（指阿賴耶識中的種子）。意思是說，根、塵、識的現行生起，系屬於本識熏習的種子，所以叫做依他。《攝大乘論》中說：『從熏習種子生，系屬於他，說名依他性。』二是系屬於根塵，叫做依他。意思是說，識的現起依賴於根塵才能產生，所以叫做依他性。《攝大乘論》中說：『此依他性，若離因緣，自不得生。』根塵是因緣，依賴於它們才能產生，所以叫做依他性。《無相論》中說：『依因依緣，顯法自性，即亂識分，名依他性。』因是指內根，緣是指外塵。二個名稱是緣起自性（通過因緣和合而生起的自性）。一切諸識依賴於根和塵才能生起，這叫做緣起自性。《楞伽經》中說：『若依若緣生起，名緣起自性。』前面叫做依他，是從意義上說，從因緣而得其名；後面叫做緣起，是從能生和所生的角度來立名。緣是能生，起是所生。三、真實性（真實的性質）。這有三個名稱：一是真實，也有兩種含義：一是理體不變，二是功德無倒。所謂理體不變，是指有垢無垢兩種狀態都沒有，不可破壞，叫做真實性。《攝大乘論》中說：『前二真實，無變異義，名為真實。』《無相論》中說：『真實性者，謂法如如，即是二性無變異義，名為真實。』這是就本體來指稱它的名稱。所謂功德無倒，是指道和正教符合真理，沒有顛倒，所以叫做真實。《攝大乘論》中說：『后二真實，無倒為義，名真實義。』二個名稱是成自性（成就的自性）。《楞伽經》中說成自性，《金光明經》中說成就性，它們的意義是一樣的。都是指真實的本體不可破壞，叫做成自性。三個名稱是

【English Translation】 English version: Three, Conceptual Thought Discrimination Aspect. This also has two meanings: first, thought arising from the realm of objects is called the Conceptual Thought Discrimination Aspect; second, deluded thought of the false mind. This is because the mind thinks about various dusts, so it is called the Conceptual Thought Discrimination Aspect. The 'Golden Light Sutra' says that the Conceptual Thought Discrimination Aspect is also named in terms of its result and function. Two, Dependent Nature. This has two names: first, Dependent Nature. There are two interpretations: first, it is related to seeds (referring to the seeds in the Alaya Consciousness). It means that the manifestation of roots, dusts, and consciousnesses is related to the seeds cultivated in the fundamental consciousness, so it is called Dependent. The 'Mahayana-samgraha' says: 'Born from cultivated seeds, related to others, it is called Dependent Nature.' Second, it is related to roots and dusts, called Dependent. It means that the manifestation of consciousness depends on roots and dusts to arise, so it is called Dependent Nature. The 'Mahayana-samgraha' says: 'This Dependent Nature cannot arise by itself if it is separated from causes and conditions.' Roots and dusts are causes and conditions, and it depends on them to arise, so it is called Dependent Nature. The 'Treatise on Non-Appearance' says: 'Relying on causes and relying on conditions, manifesting the nature of phenomena, that is, the division of confused consciousness, is called Dependent Nature.' Cause refers to the internal roots, and condition refers to the external dusts. The second name is Origination Nature. All consciousnesses arise depending on roots and dusts, which is called Origination Nature. The 'Lankavatara Sutra' says: 'If it arises depending on reliance and conditions, it is called Origination Nature.' The former is called Dependent, which is named from the meaning of relying on conditions; the latter is called Origination, which is named from the perspective of what can produce and what is produced. Origination is what can produce, and arising is what is produced. Three, True Nature. This has three names: first, True, which also has two meanings: first, the principle body is unchanging, and second, the merits are not inverted. The so-called unchanging principle body means that there is neither defilement nor non-defilement, and it cannot be destroyed, which is called True Nature. The 'Mahayana-samgraha' says: 'The first two truths have the meaning of no change, and are called True.' The 'Treatise on Non-Appearance' says: 'True Nature means that the Dharma is as it is, that is, the two natures have the meaning of no change, and are called True.' This refers to its name in terms of its essence. The so-called merits are not inverted means that the path and the correct teachings are in accordance with the truth and are not inverted, so they are called True. The 'Mahayana-samgraha' says: 'The latter two truths have the meaning of no inversion, and are called True Meaning.' The second name is Accomplished Nature. The 'Lankavatara Sutra' says Accomplished Nature, and the 'Golden Light Sutra' says Accomplishment Nature, and their meanings are the same. They both refer to the true essence that cannot be destroyed, which is called Accomplished Nature. The third name is

名第一義性。八卷楞伽及無上依經云第一義性。斯乃成名約義以舉其號。第一義者形對立目。二名字廢立者。攝大乘說分別性中有三種問。一問依止。若分別性似塵顯現依止依他應名依他。云何乃稱分別性也。二問無所有。此分別性既無所有。無所有中何所分別。三問似塵。此分別性既是似塵不言似識。云何似塵名分別性。論中但兩複次總答三問。一以分別似塵顯現雖依他似塵無體。用彼意識而為塵故稱分別。攝大乘雲。無量相貌意識分別。釋論解云。一切塵相是為分別說名意識。上來總答前兩問也。二似塵能與意識住分別境名分別性。攝大乘雲。顛倒生因成分別性。釋論解云。意識顛倒生境界名為生因。故成分別。斯乃答前第三問也。二依他性中論有兩問。一問唯識。既言識外無法。有何可依名依他性。攝大乘雲。唯見亂識而有自體不見有他。云何此識名依他性。二問似塵依止。既此依他似塵所依應名他依。云何說名依他性也。攝大乘雲。似塵顯現依止依他。云何得成依他性也。論中具有兩答以答二問。初明依他。實唯有識無別有他。而此唯識從自因生。說自為他名依他性。攝大乘雲。從自熏習種子而生說名依他。此答前問。二答似塵依止明依他性。雖為塵依而識起時還緣似塵由塵而生說名依他。攝大乘雲。依他性

【現代漢語翻譯】現代漢語譯本名第一義性。《八卷楞伽經》（Lanka-vatara Sutra，佛教經典，主要講述唯識思想）及《無上依經》（Uttaratantra Shastra，佛教論典，闡述如來藏思想）云：『第一義性』。這是成就名稱，依據意義來揭示其名號。『第一義』是針對形相的對立而設立的名稱。二、名字的廢立：《攝大乘論》（Mahayana-samgraha，佛教論典，闡述唯識思想）說，在分別性（Parikalpita-lakshana，三種自性之一，指虛妄分別的自性）中有三種提問：一問依止：如果分別性類似塵埃顯現，依止於依他性（Paratantra-lakshana，三種自性之一，指依他而起的自性），應該稱為依他性。為何反而稱為分別性？二問無所有：此分別性既然無所有，在無所有之中分別什麼？三問似塵：此分別性既然是類似塵埃，不說是類似識，為何類似塵埃卻名為分別性？論中僅以兩次『複次』總答這三個問題：一、以分別類似塵埃顯現，雖然依他于類似塵埃，但沒有實體。因為用彼意識作為塵埃，所以稱為分別。《攝大乘論》云：『無量相貌意識分別。』釋論解釋說：『一切塵埃的相貌，是分別，說名為意識。』以上是總答前兩個問題。二、類似塵埃能夠與意識同住，分別境界，名為分別性。《攝大乘論》云：『顛倒生因成分別性。』釋論解釋說：『意識顛倒產生境界，名為生因，故成就分別。』這是回答前面的第三個問題。二、在依他性中，論中有兩個提問：一問唯識：既然說識外無法，有什麼可以依憑而名為依他性？《攝大乘論》云：『唯見亂識而有自體，不見有他。』為何此識名為依他性？二問似塵依止：既然此依他性是類似塵埃所依止，應該名為他依，為何說名為依他性？《攝大乘論》云：『似塵顯現依止依他。』如何能成就依他性？論中具有兩個回答來解答這兩個問題：首先闡明依他性：實際上唯有識，沒有別的『他』。而此唯識從自身的原因產生，說自身為『他』，名為依他性。《攝大乘論》云：『從自熏習種子而生，說名依他。』這是回答前一個問題。二、回答類似塵埃依止，闡明依他性：雖然是塵埃所依，但識生起時，還是緣于類似塵埃，由塵埃而生，所以名為依他性。《攝大乘論》云：『依他性』

【English Translation】 English version The meaning of 'name' as the ultimate reality. The Lanka-vatara Sutra (a Buddhist scripture mainly discussing the Vijnanavada thought) in eight volumes and the Uttaratantra Shastra (a Buddhist treatise expounding the Tathagatagarbha thought) state: 'The ultimate reality'. This is to establish a name, based on its meaning, to reveal its designation. 'The ultimate reality' is a term established in contrast to the duality of forms. 2. The establishment and abolishment of names: The Mahayana-samgraha (a Buddhist treatise expounding the Vijnanavada thought) states that in Parikalpita-lakshana (the imagined nature, one of the three natures), there are three questions: First question regarding dependence: If the imagined nature appears similar to dust and depends on Paratantra-lakshana (the dependent nature, one of the three natures), it should be called the dependent nature. Why is it instead called the imagined nature? Second question regarding non-existence: Since this imagined nature is non-existent, what is being imagined within this non-existence? Third question regarding resemblance to dust: Since this imagined nature resembles dust and is not said to resemble consciousness, why is it called the imagined nature when it resembles dust? The treatise answers these three questions with only two 'furthermore': First, the imagined nature appears similar to dust, although it depends on the similar dust, it has no substance. Because it uses that consciousness as dust, it is called imagination. The Mahayana-samgraha states: 'The consciousness imagines countless appearances.' The commentary explains: 'All appearances of dust are imagination, named consciousness.' The above is a general answer to the first two questions. Second, the similar dust can dwell with consciousness, distinguishing the realm, named the imagined nature. The Mahayana-samgraha states: 'The cause of inverted birth becomes the imagined nature.' The commentary explains: 'The inverted birth of consciousness produces a realm, named the cause of birth, thus accomplishing imagination.' This answers the preceding third question. 2. In the dependent nature, the treatise has two questions: First question regarding Vijnanavada: Since it is said that there is no dharma outside of consciousness, what can be relied upon to be called the dependent nature? The Mahayana-samgraha states: 'Only the confused consciousness is seen to have its own nature, and no other is seen.' Why is this consciousness called the dependent nature? Second question regarding the dependence on similar dust: Since this dependent nature is dependent on similar dust, it should be called dependent on others. Why is it called the dependent nature? The Mahayana-samgraha states: 'The appearance of similar dust depends on others.' How can the dependent nature be accomplished? The treatise has two answers to address these two questions: First, it clarifies the dependent nature: In reality, there is only consciousness, and no separate 'other'. And this consciousness arises from its own cause, saying that itself is 'other', named the dependent nature. The Mahayana-samgraha states: 'It arises from the seeds of self-habituation, named the dependent nature.' This answers the previous question. Second, it answers the dependence on similar dust, clarifying the dependent nature: Although it is dependent on dust, when consciousness arises, it still relies on similar dust, arising from dust, so it is called the dependent nature. The Mahayana-samgraha states: 'The dependent nature'

生已無有功能。過一剎那自所取故。由此義故說名依他。此答第二問。前答就彼體類依他。后答約其義依他也。三真實性。論中所說但有一問。謂問無所有。既云無所有。云何得名真實性。攝大乘雲。以無所有為真實性。何故得名真實不名非真實。論中三義答此一問。一由如。無不如故名真實。釋論解云。此是第一不相違義顯真實性。二清凈境界故名真實。釋論解云。此是第二無顛倒義顯真實性。三諸善法中最勝義故名為真實。此是第三無分別義顯真實性。

第二體性者。有法師言。三性法體具無寬狹。分別性體通攝有為及與無為。依他真實亦復如是。此義不然。妄心妄境可是分別。二空真如體是無為不可變異。云何亦說是分別性。設復經論彼無為為分別性。蓋是變異之無為。非真理之無為也。有為諸法從因緣所生是依他。二空無為體是常住非因緣生。云何乃說是依他性。今者正判。分別性者體性有二。一者妄塵。二者妄心。言妄塵者。六塵境界從彼妄心似塵而起體無所有。顯現似塵。即說此塵為分別性。攝大乘雲。不取識體為分別。但取識所顯現似塵為分別性。中邊論云。分別性者。謂是六塵永不可得猶如空花。無相論云。分別性者。名言所顯諸法自性即似塵分也。言妄心者。七八諸識顛倒分別不緣實義。以

【現代漢語翻譯】現代漢語譯本：生已無有功能：產生之後便不再具有作用。因為只存在一個剎那，並且是自身所取（所顯現）的緣故。因此，基於這個意義，稱之為『依他』（依他起性，指由因緣和合而生的現象）。這是對第二個問題的回答。前面是從依他起性的本體類別來回答，後面是從它的意義來回答。三、真實性（真實性，指事物本來的真實面貌）：論中所說的只有一個問題，即詢問『無所有』（空無自性）。既然說是『無所有』，為何又能稱之為『真實性』？《攝大乘論》中說：『以無所有為真實性』。為何稱之為『真實』而不稱之為『非真實』？論中用三種意義來回答這一個問題：一、由如（如如不動）：因為沒有不如實之處，所以稱為『真實』。釋論解釋說：這是第一種不相違背的意義，顯示了真實性。二、清凈境界：因為是清凈的境界，所以稱為『真實』。釋論解釋說：這是第二種沒有顛倒的意義，顯示了真實性。三、諸善法中最勝義：因為在一切善法中是最殊勝的意義，所以稱為『真實』。這是第三種沒有分別的意義，顯示了真實性。第二、體性：有些法師說：三種自性的法體在範圍上沒有寬窄之分，分別性（分別性，指虛妄分別的性質）的本體涵蓋有為法和無為法。依他起性和真實性也是如此。這種說法是不對的。虛妄的心和虛妄的境可以是分別，但二空真如（二空真如，指遠離人法二執的真如實性）的本體是無為法，不可變異。怎麼能也說是分別性呢？即使經典論述中將那無為法視為分別性，那也是變異的無為法，而不是真理的無為法。有為諸法是從因緣所生，是依他起性。二空無為的本體是常住不變的，不是因緣所生。怎麼能說是依他性呢？現在正確地判斷：分別性的本體有兩種：一是妄塵（妄塵，指虛妄的塵境），二是妄心（妄心，指虛妄的心識）。所謂妄塵，是指六塵境界（色、聲、香、味、觸、法）從那虛妄的心識中顯現出來，看似塵境，但本體空無所有。顯現出類似塵境的樣子，就說這塵境是分別性。《攝大乘論》中說：『不取識體為分別，但取識所顯現似塵為分別性。』《中邊分別論》中說：『分別性，是指六塵永遠不可得，猶如空中的花朵。』《無相論》中說：『分別性，是指名言所顯現的諸法自性，即類似塵境的部分。』所謂妄心，是指第七識和第八識顛倒分別，不緣取真實的意義。

【English Translation】 English version: 'Birth already has no function': After arising, it no longer has a function. Because it exists only for a moment and is taken (manifested) by itself. Therefore, based on this meaning, it is called 'Paratantra' (Paratantra-svabhava, referring to phenomena arising from the aggregation of causes and conditions). This is the answer to the second question. The previous answer was from the perspective of the ontological category of Paratantra-svabhava, and the latter was from its meaning. Three, Reality (Parinispanna-svabhava, referring to the true and real nature of things): What is said in the treatise is only one question, which is asking about 'non-existence' (emptiness of inherent existence). Since it is said to be 'non-existence', how can it be called 'Reality'? The Samgraha-mahayana-sutra says: 'Taking non-existence as Reality'. Why is it called 'Reality' and not 'non-Reality'? The treatise answers this one question with three meanings: One, by Suchness (Tathata): Because there is no non-real aspect, it is called 'Reality'. The commentary explains: This is the first non-contradictory meaning, revealing Reality. Two, Pure realm: Because it is a pure realm, it is called 'Reality'. The commentary explains: This is the second non-inverted meaning, revealing Reality. Three, the most excellent meaning among all good dharmas: Because it is the most excellent meaning among all good dharmas, it is called 'Reality'. This is the third non-discriminatory meaning, revealing Reality. Second, Nature: Some Dharma masters say: The nature of the three svabhavas (natures) does not differ in scope; the nature of Parikalpita-svabhava (the nature of conceptualization, referring to the nature of false discrimination) encompasses both conditioned and unconditioned dharmas. So are Paratantra-svabhava and Parinispanna-svabhava. This statement is incorrect. False mind and false objects can be discriminated, but the nature of the Two Emptinesses and True Thusness (the true nature of reality free from the two attachments to self and phenomena) is unconditioned and immutable. How can it also be said to be Parikalpita-svabhava? Even if the sutras and treatises regard that unconditioned dharma as Parikalpita-svabhava, it is the unconditioned dharma of transformation, not the unconditioned dharma of true principle. Conditioned dharmas arise from causes and conditions and are Paratantra-svabhava. The nature of the Two Emptinesses and unconditioned dharma is permanent and unchanging, not arising from causes and conditions. How can it be said to be Paratantra-svabhava? Now, the correct judgment is: There are two kinds of nature of Parikalpita-svabhava: one is false dust (false objects), and the other is false mind (false consciousness). The so-called false dust refers to the six sense objects (form, sound, smell, taste, touch, and dharma) that arise from that false mind, appearing like dust, but whose nature is empty and non-existent. Appearing like dust, it is said that this dust is Parikalpita-svabhava. The Samgraha-mahayana-sutra says: 'Do not take the nature of consciousness as Parikalpita, but only take the dust-like appearance manifested by consciousness as Parikalpita.' The Madhyanta-vibhanga-karika says: 'Parikalpita-svabhava refers to the six sense objects that are forever unattainable, like flowers in the sky.' The Anabhilapa-sutra says: 'Parikalpita-svabhava refers to the nature of dharmas manifested by names and words, which is the dust-like part.' The so-called false mind refers to the seventh and eighth consciousnesses that discriminate in a reversed way and do not grasp the true meaning.

此妄心為分別性。攝大乘雲。菩薩以分別為煩惱。若以此名分別內法或增或減壞正理立非理名肉煩惱。若以此名分別外塵起欲瞋癡名皮煩惱。若以此名分別世出世法名心煩惱。論復說云。阿梨耶識分別根本。自體亦分別。論復說云。所生諸識謂彼七識是分別性。楞伽經云妄想自性。金光明雲思惟分別。智度論云。菩薩正見者一切思惟皆邪思惟。乃至思惟涅槃思惟佛義皆亦如是。智度論復云。諸思惟分別皆從不實虛詐顛倒故有是分別性也。二辨依他。總而說之但有為色心為體。別而為論亦有二種。一染濁依他。二清凈依他。亦是世間出世間二果報也。言染濁依他者。三界果報從業煩惱熏習種子生名為染分。言清凈依他者　無流功德從聞熏習種子生名為凈分。攝大乘雲。依他體類從二種熏習生。一從業煩惱熏習生。二從聞熏習生。論云。若果報識為依他性。從業煩惱熏習生。若出世間聞思修從聞熏習生。此約體類而說依他。佛性論云。依他二種。一染濁依他。二清凈依他。染濁依他緣分別成。清凈依他緣如如成。攝大乘論第二複次亦同此說。此乃約義而說依他。詳前二論但說有為是依他性。云何謬說無為亦是依他。豈不誤哉。三真實性者。真實體性亦有二種。一者有為。二者無為。言有為者道及聖教。道謂二智具生。教謂

【現代漢語翻譯】現代漢語譯本此妄心為分別性。《攝大乘論》中說：『菩薩以分別心為煩惱。』如果用『分別』這個名稱來分別內在之法，就會或增或減，破壞正確的道理，建立不合理的名稱，這叫做『肉煩惱』。如果用『分別』這個名稱來分別外在的塵境，就會生起貪慾、嗔恚、愚癡，這叫做『皮煩惱』。如果用『分別』這個名稱來分別世間和出世間之法，這叫做『心煩惱』。論中又說：『阿梨耶識（Ālaya-vijñāna，藏識）是分別的根本，其自體也是分別。』論中又說：『所生的諸識，即彼七識，是分別的性質。』《楞伽經》（Laṅkāvatāra Sūtra）中說『妄想自性』。《金光明經》（Suvarṇaprabhāsa Sūtra）中說『思惟分別』。《智度論》（Mahāprajñāpāramitopadeśa）中說：『菩薩的正見者，一切思惟都是邪思惟，乃至思惟涅槃（Nirvāṇa，寂滅）思惟佛義，也都是這樣。』《智度論》又說：『諸思惟分別，都是從不真實、虛假、顛倒而有，這就是分別的性質。』二、辨依他（paratantra，依他起性）。總的來說，只有有為的色和心是其體。分別來說，也有兩種：一是染濁依他，二是清凈依他。也就是世間和出世間兩種果報。所謂染濁依他，是指三界果報從由業和煩惱熏習的種子所生，這叫做染分。所謂清凈依他，是指無漏功德從聞法熏習的種子所生，這叫做凈分。《攝大乘論》中說：『依他的體類從兩種熏習產生：一是從業和煩惱熏習產生，二是從聞法熏習產生。』論中說：『如果果報識是依他性，就是從業和煩惱熏習所生；如果出世間的聞、思、修是從聞法熏習所生。』這是就體類而言的依他。佛性論中說：『依他有兩種：一是染濁依他，二是清凈依他。染濁依他緣于分別而成，清凈依他緣于如如而成。』《攝大乘論》第二品中也同樣這樣說。這是就意義而言的依他。詳細考察前兩部論，只是說有為法是依他性，為什麼錯誤地說無為法也是依他呢？豈不是錯誤嗎？三、真實性者（pariniṣpanna，圓成實性）。真實的體性也有兩種：一是有為，二是無為。所謂有為，是指道和聖教。道是指二智（兩種智慧）具生，教是指

【English Translation】 English version This deluded mind is of a discriminating nature. The Saṃdhinirmocana Sūtra says: 'Bodhisattvas consider discrimination to be a source of affliction.' If the term 'discrimination' is used to discriminate internal dharmas, it will either increase or decrease, destroy correct reasoning, and establish unreasonable names, which is called 'flesh affliction'. If the term 'discrimination' is used to discriminate external dust, it will give rise to desire, anger, and ignorance, which is called 'skin affliction'. If the term 'discrimination' is used to discriminate mundane and supramundane dharmas, it is called 'mind affliction'. The treatise further states: 'The Ālaya-vijñāna (storehouse consciousness) is the root of discrimination, and its very nature is discrimination.' The treatise further states: 'The consciousnesses that arise, namely the seven consciousnesses, are of a discriminating nature.' The Laṅkāvatāra Sūtra says 'the nature of delusion'. The Suvarṇaprabhāsa Sūtra says 'thinking and discrimination'. The Mahāprajñāpāramitopadeśa says: 'A Bodhisattva with right view considers all thoughts to be wrong thoughts, even thinking about Nirvāṇa (liberation) and thinking about the meaning of the Buddha are also like this.' The Mahāprajñāpāramitopadeśa further says: 'All thoughts and discriminations arise from what is unreal, false, and inverted, hence they are of a discriminating nature.' Second, distinguishing paratantra (dependent nature). Generally speaking, only conditioned form and mind are its substance. Specifically speaking, there are also two types: one is defiled paratantra, and the other is pure paratantra. These are also the two kinds of karmic retribution, mundane and supramundane. Defiled paratantra refers to the karmic retribution of the three realms arising from seeds perfumed by karma and afflictions, which is called the defiled aspect. Pure paratantra refers to the unconditioned merits arising from seeds perfumed by hearing the Dharma, which is called the pure aspect. The Saṃdhinirmocana Sūtra says: 'The nature of paratantra arises from two kinds of perfuming: one arises from perfuming by karma and afflictions, and the other arises from perfuming by hearing the Dharma.' The treatise says: 'If the consciousness of karmic retribution is of a paratantra nature, it arises from perfuming by karma and afflictions; if supramundane hearing, thinking, and cultivation arise from perfuming by hearing the Dharma.' This refers to paratantra in terms of its nature. The Buddha-nature Treatise says: 'There are two kinds of paratantra: one is defiled paratantra, and the other is pure paratantra. Defiled paratantra is formed by discrimination, and pure paratantra is formed by suchness.' The second chapter of the Saṃdhinirmocana Sūtra also says the same. This refers to paratantra in terms of its meaning. Examining the previous two treatises in detail, they only say that conditioned dharmas are of a paratantra nature. Why mistakenly say that unconditioned dharmas are also paratantra? Isn't that a mistake? Third, pariniṣpanna (perfected nature). The true nature also has two types: one is conditioned, and the other is unconditioned. Conditioned refers to the path and the sacred teachings. The path refers to the simultaneous arising of the two wisdoms, and the teachings refer to

無等聖教。言無為者有垢無垢二種真如。攝大乘雲。若說四凈凈此說屬真實清凈。由本性無垢道緣緣一切清凈法四皆品類攝。問曰。向說分別但是境心不說無為。何故攝論有為無為三乘道果分別所作。大品經中復說。乃至一法過於涅槃。我亦說彼如幻如化。答曰。論云無為者。非謂證智所證二空真如是無為。所言無為但是分別所作。經云涅槃如幻如化。亦是妄心顯現涅槃。而非聖智所證涅槃。故此無為及說涅槃攝分別性三論所破涅槃義者。目前妄心分別涅槃也。涅槃經中及大乘經論佛與菩薩所證涅槃。目前證智所得真如涅槃。俟諸來哲達斯邪正勿謬濫也。問曰。前說依他但是有為。非無為者。何故般若論云。于實爲了因。實即實相真如。無為由了因得。應是依他。云何無為非依他性。答曰。夫是依他必從種子生因而生。真如本有非生因生。故非依他。而彼真如藉緣而顯說有了因。攝大乘雲。四德本來是有。不從種子生。從因作名故名種子。問曰。真實性中有垢無垢二種真如體是無為。可說真實道及正教體是有為。云何亦說為真實性。答曰。真實性道及正四品類有垢無垢無變異義。為真實性道及正教雖是有為。無倒義故為真實性。問曰。依他性中三乘聖道名凈品依他。真實性中亦說聖道為真實性。此二何殊。答曰。凈品

【現代漢語翻譯】現代漢語譯本無等聖教（無與倫比的聖教）。所說的『無為』，有有垢真如和無垢真如兩種。《攝大乘論》中說：『如果說四種清凈，這種清凈屬於真實清凈。由於本性無垢，以及道之因緣，一切清凈法四者都屬於同一範疇。』問：前面說分別只是針對境和心，沒有提到無為。為什麼《攝大乘論》中對有為、無為、三乘道果都進行了分別？《大品經》中又說：『乃至有一個法超過涅槃，我也說它如幻如化。』答：論中說的『無為』，不是指證智所證的二空真如是無為，所說的無為只是分別所產生的。經中說涅槃如幻如化，也是妄心顯現的涅槃，而不是聖智所證的涅槃。因此，這種無為以及所說的涅槃，都屬於分別的性質。三論所破的涅槃之義，是目前妄心分別的涅槃。而《涅槃經》中以及大乘經論中，佛與菩薩所證的涅槃，是目前證智所得到的真如涅槃。希望各位學者明辨邪正，不要混淆。問：前面說依他只是有為，不是無為。為什麼《般若論》中說：『對於真實，是爲了因。』真實即實相真如，無為由了因所得，應該是依他。為什麼說無為不是依他性？答：凡是依他，必定是從種子生，因緣而生。真如本來就存在，不是由生因所生，所以不是依他。而真如憑藉因緣而顯現，所以說有了因。《攝大乘論》中說：『四德本來就有，不是從種子生，因為因緣的作用而得名，所以稱為種子。』問：真實性中有有垢真如和無垢真如兩種，本體是無為。可以說真實道和正教的本體是有為。為什麼也說它們是真實性？答：真實性的道和正教四品類，具有有垢無垢、無變異的意義，所以是真實性。道和正教雖然是有為，但因為沒有顛倒的意義，所以是真實性。問：依他性中，三乘聖道稱為凈品依他。真實性中，也說聖道是真實性。這兩者有什麼區別？答：凈品

【English Translation】 English version The Unequalled Holy Teaching. What is meant by 'unconditioned' (Wuwei) are the two kinds of Suchness (Zhenru): defiled Suchness and undefiled Suchness. The Mahāyānasaṃgraha (Compendium on the Great Vehicle) says: 'If one speaks of the fourfold purity, this speaking belongs to true purity. Because of the intrinsic absence of defilement and the causal conditions of the path, all four kinds of pure dharmas are included in the same category.' Question: Earlier, it was said that discrimination (fenbie) only concerns objects (jing) and mind (xin), and does not mention the unconditioned. Why does the Mahāyānasaṃgraha differentiate between the conditioned (youwei), the unconditioned, and the fruits of the three vehicles (sancheng daoguo)? Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Large Perfection of Wisdom Sutra) says: 'Even if there is a dharma that surpasses Nirvana (Nirvana), I would say that it is like an illusion (huan) or a transformation (hua).' Answer: The 'unconditioned' mentioned in the treatise does not refer to the two emptinesses (er kong) Suchness (Zhenru) realized by the wisdom of realization (zhengzhi), which is unconditioned. The so-called unconditioned is merely produced by discrimination. The sutra says that Nirvana is like an illusion or a transformation, which is also Nirvana manifested by the deluded mind (wangxin), and not the Nirvana realized by the wisdom of the sages (shengzhi). Therefore, this unconditioned and the Nirvana spoken of both belong to the nature of discrimination. The meaning of Nirvana refuted by the Three Treatise School (Sanlun), is the Nirvana discriminated by the current deluded mind. The Nirvana realized by the Buddhas and Bodhisattvas in the Nirvana Sutra and the Mahayana sutras and treatises is the Suchness Nirvana attained by the current wisdom of realization. May all future scholars discern between right and wrong and not confuse them. Question: Earlier, it was said that dependent nature (yita) is only conditioned and not unconditioned. Why does the Prajñāpāramitā treatise say: 'Regarding reality (shili), it is the determining cause (liaoyin).' Reality is the real aspect (shixiang) Suchness (Zhenru). The unconditioned is obtained through the determining cause, so it should be dependent. Why is it said that the unconditioned is not of dependent nature? Answer: Whatever is dependent must arise from seeds (zhongzi) and be produced by causes and conditions (yinyuan). Suchness is originally existent and not produced by a cause of arising, so it is not dependent. However, Suchness manifests through conditions, so it is said to have a determining cause. The Mahāyānasaṃgraha says: 'The four virtues (side) are originally existent and do not arise from seeds. They are named 'seeds' because of the function of causes and conditions.' Question: Within true reality (zhenshixing), there are two kinds of Suchness, defiled and undefiled, whose substance is unconditioned. It can be said that the substance of the true path (zhenshi dao) and the correct teaching (zhengjiao) is conditioned. Why are they also said to be true reality? Answer: The four categories of the true path and the correct teaching within true reality have the meaning of being defiled or undefiled and unchanging, so they are true reality. Although the path and the correct teaching are conditioned, they are true reality because they have the meaning of being without inversion (wudao). Question: Within dependent nature, the holy path of the three vehicles is called pure category dependent (jingpin yita). Within true reality, the holy path is also said to be true reality. What is the difference between these two? Answer: Pure category

依他通三乘道亦該三智。真實性中所說聖道唯取大乘。佛菩薩所起二智聖道為真實性。不取二乘所起聖道亦非菩薩加行道也。問曰。二乘無流及菩薩加行雲何非真實性也。答曰。雖是無流。正是顛倒分別非真實性。涅槃經云。聲聞緣覺所有思惟皆是虛妄。菩薩思惟悉是真實。智度論云。菩薩于諸法空無所得知一切思惟皆是邪思惟。勝鬘經云。法者一乘道。此前經論但明菩薩中后二智為真實性。思惟及一乘。非謂加行智也。是故但取初地已上至於佛果中后二智為真實性。不顛倒故。問曰。二乘聖道及菩薩加行望于界內能除惑障滅四顛倒。云何說顛倒不說真實性。答曰。二乘聖道雖離人著。猶是法倒。入大便舍。菩薩加行體是分別。至佛即除。故非真實。攝大乘雲。得此智時余智悉滅。得此智者謂佛一乘中后二智。余智滅者三乘分別加行智滅。攝論復說。二十二無明地地之中皆滅三障。所滅業障謂三乘加行智也。問曰。分別性中七八諸識說名分別。依他性中七八諸識名依他。有何差別。答曰。七八諸識體正是一。以義差別說有二性。若取七八諸識緣塵顛倒義邊為分別性。此謂無體情有分別。若取七八諸識體是果法因緣生義為依他性。此謂有體因緣所生。問曰。分別性中具攝似根塵識十八界。依他中因緣所生根塵識。真實性

【現代漢語翻譯】現代漢語譯本依他起性通於三乘之道，也包含三種智慧（三智：一切智、道種智、一切種智）。但在真實性（真實不變的體性）中所說的聖道，只取大乘的聖道。佛和菩薩所生起的后得智和根本智這兩種智慧的聖道，才被認為是真實性。不取二乘（聲聞乘和緣覺乘）所生起的聖道，也不是菩薩的加行道。問：二乘的無漏道以及菩薩的加行道，為什麼不是真實性呢？答：雖然是無漏道，但正是顛倒分別，所以不是真實性。《涅槃經》說：『聲聞和緣覺的所有思惟都是虛妄的，菩薩的思惟全部是真實的。』《智度論》說：『菩薩對於諸法空性，沒有絲毫執著，知道一切思惟都是邪思惟。』《勝鬘經》說：『法只有一乘道。』這些經論只是說明菩薩的根本智和后得智是真實性，思惟和一乘道，不是指加行智。因此，只取初地以上的菩薩，乃至佛果的根本智和后得智為真實性，因為它們不顛倒。問：二乘的聖道以及菩薩的加行道，相對於界內（欲界、色界、無色界）來說，能夠去除煩惱障礙，滅除四種顛倒（常、樂、我、凈），為什麼只說顛倒，而不說真實性呢？答：二乘的聖道雖然脫離了對人的執著，但仍然是對法的顛倒執著，就像進入廁所后又捨棄一樣。菩薩的加行道的體性是分別，到了佛的境界就去除了，所以不是真實性。《攝大乘論》說：『得到這種智慧的時候，其餘的智慧全部滅除。』得到這種智慧的人，指的是佛的一乘道中的根本智和后得智。其餘的智慧滅除，指的是三乘的分別加行智滅除。《攝論》又說：『二十二種無明地，每一地都滅除三種障礙（煩惱障、業障、報障）。』所滅除的業障，指的是三乘的加行智。問：在分別性中，第七識（末那識）和第八識（阿賴耶識）被稱為分別。在依他起性中，第七識和第八識被稱為依他，有什麼差別呢？答：第七識和第八識的體性本來就是一個，因為意義上的差別，所以說有二性。如果從第七識和第八識緣取塵境的顛倒意義方面來說，就是分別性，這是指沒有實體的虛妄分別。如果從第七識和第八識的體性是果法，由因緣所生的意義方面來說，就是依他起性，這是指有實體的因緣所生。問：在分別性中，完全包含相似的根、塵、識這十八界。在依他起性中，因緣所生的根、塵、識，以及真實性

【English Translation】 English version 'Paratantra' (依他起性, dependent nature) encompasses the paths of the Three Vehicles (三乘, three vehicles) and also includes the Three Wisdoms (三智: 一切智, wisdom of all phenomena; 道種智, wisdom of the path; 一切種智, wisdom of all aspects). However, the Holy Path mentioned in 'Parinispanna' (真實性, perfected nature) only refers to the Holy Path of the Mahayana (大乘, Great Vehicle). The two wisdoms (后得智 and 根本智, subsequent wisdom and fundamental wisdom) arising from Buddhas and Bodhisattvas are considered 'Parinispanna'. The Holy Path arising from the Two Vehicles (二乘, Two Vehicles - Sravaka and Pratyekabuddha) is not included, nor is the 'Prayoga-marga' (加行道, path of application) of Bodhisattvas. Question: Why are the 'Anasrava-marga' (無漏道, path of no outflows) of the Two Vehicles and the 'Prayoga-marga' of Bodhisattvas not considered 'Parinispanna'? Answer: Although they are 'Anasrava', they are precisely based on distorted discriminations and are therefore not 'Parinispanna'. The 'Nirvana Sutra' (涅槃經) states: 'All thoughts of Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers) are false; all thoughts of Bodhisattvas are true.' The 'Mahaprajnaparamita Sastra' (智度論) states: 'Bodhisattvas, regarding the emptiness of all dharmas, have no attachment and know that all thoughts are wrong thoughts.' The 'Srimala Sutra' (勝鬘經) states: 'The Dharma is the One Vehicle Path (一乘道).' These sutras and treatises only clarify that the 'Jnana' (根本智, fundamental wisdom) and 'Prsthalabdha-jnana' (后得智, subsequent wisdom) of Bodhisattvas are 'Parinispanna'. 'Thinking' and the 'One Vehicle' do not refer to 'Prayoga-jnana' (加行智, wisdom of application). Therefore, only the 'Jnana' and 'Prsthalabdha-jnana' from the first 'Bhumi' (初地, first ground) onwards to the 'Buddha-phala' (佛果, fruit of Buddhahood) are considered 'Parinispanna', because they are not distorted. Question: The Holy Path of the Two Vehicles and the 'Prayoga-marga' of Bodhisattvas can remove afflictions and obstacles within the 'Dhatu' (界內, within the realms of desire, form, and formless), and eliminate the four inversions (四顛倒, permanence, pleasure, self, and purity). Why do you only speak of distortion and not of 'Parinispanna'? Answer: Although the Holy Path of the Two Vehicles is free from attachment to persons, it is still distorted in its attachment to dharmas, like entering and then abandoning a toilet. The nature of the 'Prayoga-marga' of Bodhisattvas is discrimination, which is removed upon reaching Buddhahood, so it is not 'Parinispanna'. The 'Mahayana-samgraha' (攝大乘論) states: 'When this wisdom is attained, all other wisdoms are extinguished.' The one who attains this wisdom refers to the 'Jnana' and 'Prsthalabdha-jnana' in the One Vehicle Path of the Buddha. The extinction of other wisdoms refers to the extinction of the discriminating 'Prayoga-jnana' of the Three Vehicles. The 'Samgraha' further states: 'In each of the twenty-two grounds of ignorance, the three obstacles (三障, afflictive, karmic, and retributive) are extinguished.' The karmic obstacle that is extinguished refers to the 'Prayoga-jnana' of the Three Vehicles. Question: In 'Parikalpita' (分別性, the imagined nature), the seventh consciousness (末那識, Manas-vijnana) and the eighth consciousness (阿賴耶識, Alaya-vijnana) are called discrimination. In 'Paratantra', the seventh and eighth consciousnesses are called dependence. What is the difference? Answer: The nature of the seventh and eighth consciousnesses is originally one, but due to the difference in meaning, it is said to have two natures. If we consider the distorted meaning of the seventh and eighth consciousnesses grasping at objects, it is 'Parikalpita', which refers to unreal discrimination without substance. If we consider the nature of the seventh and eighth consciousnesses as the fruit of Dharma, arising from causes and conditions, it is 'Paratantra', which refers to the substantial arising from causes and conditions. Question: 'Parikalpita' completely encompasses the eighteen 'Dhatus' (十八界, realms) of similar roots, dust, and consciousness. In 'Paratantra', the roots, dust, and consciousness arising from causes and conditions, and 'Parinispanna'

中佛與菩薩根塵及諸。此三何別。答曰。分別性中根塵識者。乃從人法二我妄心生。愛憎斷常定有無。妄心變異似根塵識。斯乃情有理無。譬如闇藤顯現似蛇而實無蛇。依他性中根塵識者。乃從本識諸界染凈種子因緣而生。斯乃因緣有法。譬如晝時見彼實藤四塵成也。真實性中根塵識者。是佛菩薩報身功德陰界入法二智種子而生。又是法界所流證實無倒。譬如真金稱兩等住。此中所說之種十八界。前一凡夫境界。后二聖智境界。複次前一染分。第二二分。第三唯凈。

攝大乘義章卷第四

【現代漢語翻譯】現代漢語譯本：中佛（中等根器的佛）與菩薩的根、塵及識，這三者有何區別？回答是：在分別性中，根、塵、識是從人法二我（執著于個體和現象）的虛妄心所生，產生愛憎、斷常、定有無等觀念。虛妄心變異顯現出類似根、塵、識的現象，這只是情識上的有，道理上並不存在。譬如在黑暗中將藤蔓看成蛇，實際上並沒有蛇。

在依他性中，根、塵、識是從本識（根本意識）中諸界的染凈種子因緣和合而生，這是因緣和合而有的法。譬如在白天看到真實的藤蔓，由四大（地、水、火、風）和合而成。

在真實性中，根、塵、識是佛菩薩報身（為教化眾生而示現的果報之身）的功德、陰（五蘊）、界（十八界）、入（十二入）、法（一切事物）以及二智（根本智和后得智）的種子所生。這是從法界流出，真實不虛。譬如真金的重量，無論何時稱量都是一樣的。

這裡所說的種子和十八界，前一種是凡夫的境界，后兩種是聖智的境界。進一步說，前一種屬於染分，第二種染凈二分都有，第三種唯屬於清凈。 English version: What are the differences between the sense organs (根, root), sense objects (塵, dust), and consciousness (識, consciousness) of a middle-level Buddha (中佛) and a Bodhisattva? The answer is: In the discriminated nature (分別性), sense organs, sense objects, and consciousness arise from the deluded mind of the two selves (人法二我, attachment to the individual and phenomena), giving rise to concepts of love and hate, permanence and impermanence, definite existence and non-existence. The deluded mind's variations manifest phenomena similar to sense organs, sense objects, and consciousness, but this is only emotional existence, not logical existence. For example, in the darkness, a vine appears to be a snake, but there is actually no snake.

In the dependent nature (依他性), sense organs, sense objects, and consciousness arise from the pure and impure seeds of the realms in the fundamental consciousness (本識, fundamental consciousness) through causal conditions. This is a dharma that exists due to causal conditions. For example, seeing a real vine in the daytime, formed by the four elements (四大, earth, water, fire, and wind).

In the perfected nature (真實性), sense organs, sense objects, and consciousness arise from the seeds of merit, skandhas (陰, five aggregates), realms (界, eighteen realms), entrances (入, twelve entrances), dharmas (法, all things), and the two wisdoms (二智, fundamental wisdom and subsequent wisdom) of the Reward Body (報身, body of reward manifested to teach sentient beings) of Buddhas and Bodhisattvas. This flows from the Dharma Realm and is truly without error. For example, the weight of real gold remains the same no matter when it is weighed.

The seeds and the eighteen realms mentioned here, the first type is the realm of ordinary beings, and the latter two are the realms of holy wisdom. Furthermore, the first belongs to the defiled aspect, the second has both defiled and pure aspects, and the third belongs only to the pure.

【English Translation】 English version: What are the differences between the sense organs (根, root), sense objects (塵, dust), and consciousness (識, consciousness) of a middle-level Buddha (中佛) and a Bodhisattva? The answer is: In the discriminated nature (分別性), sense organs, sense objects, and consciousness arise from the deluded mind of the two selves (人法二我, attachment to the individual and phenomena), giving rise to concepts of love and hate, permanence and impermanence, definite existence and non-existence. The deluded mind's variations manifest phenomena similar to sense organs, sense objects, and consciousness, but this is only emotional existence, not logical existence. For example, in the darkness, a vine appears to be a snake, but there is actually no snake.

In the dependent nature (依他性), sense organs, sense objects, and consciousness arise from the pure and impure seeds of the realms in the fundamental consciousness (本識, fundamental consciousness) through causal conditions. This is a dharma that exists due to causal conditions. For example, seeing a real vine in the daytime, formed by the four elements (四大, earth, water, fire, and wind).

In the perfected nature (真實性), sense organs, sense objects, and consciousness arise from the seeds of merit, skandhas (陰, five aggregates), realms (界, eighteen realms), entrances (入, twelve entrances), dharmas (法, all things), and the two wisdoms (二智, fundamental wisdom and subsequent wisdom) of the Reward Body (報身, body of reward manifested to teach sentient beings) of Buddhas and Bodhisattvas. This flows from the Dharma Realm and is truly without error. For example, the weight of real gold remains the same no matter when it is weighed.

The seeds and the eighteen realms mentioned here, the first type is the realm of ordinary beings, and the latter two are the realms of holy wisdom. Furthermore, the first belongs to the defiled aspect, the second has both defiled and pure aspects, and the third belongs only to the pure. 現代漢語譯本：中佛（中等根器的佛）與菩薩的根、塵及識，這三者有何區別？回答是：在分別性中，根、塵、識是從人法二我（執著于個體和現象）的虛妄心所生，產生愛憎、斷常、定有無等觀念。虛妄心變異顯現出類似根、塵、識的現象，這只是情識上的有，道理上並不存在。譬如在黑暗中將藤蔓看成蛇，實際上並沒有蛇。

在依他性中，根、塵、識是從本識（根本意識）中諸界的染凈種子因緣和合而生，這是因緣和合而有的法。譬如在白天看到真實的藤蔓，由四大（地、水、火、風）和合而成。

在真實性中，根、塵、識是佛菩薩報身（為教化眾生而示現的果報之身）的功德、陰（五蘊）、界（十八界）、入（十二入）、法（一切事物）以及二智（根本智和后得智）的種子所生。這是從法界流出，真實不虛。譬如真金的重量，無論何時稱量都是一樣的。

這裡所說的種子和十八界，前一種是凡夫的境界，后兩種是聖智的境界。進一步說，前一種屬於染分，第二種染凈二分都有，第三種唯屬於清凈。