Cheng Weishi Lun, Fascicle 8
云何證得二種轉依？
How are the two kinds of transformation of the basis realized?
謂十地中修十勝行、斷十重障、證十真如，二種轉依由斯證得。
Namely, in the ten grounds one cultivates ten excellent practices, severs ten kinds of obstruction and realizes ten true suchnesses, and the two kinds of transformation of the basis are realized through this.
言十地者，一、極喜地，初獲聖性，具證二空，能益自、他，生大喜故。
Speaking of the ten grounds: first, the ground of Great Joy, because one first attains the holy nature, fully realizes the two emptinesses, can benefit self and others, and gives rise to great joy.
二、離垢地，具淨屍羅，遠離能起微細毀犯煩惱垢故。
Second, the ground of Freedom from Defilement, because one is complete in pure sila (precepts) and is far removed from the stains of afflictions that give rise to subtle violations.
三、發光地，成就勝定，大法總持，能發無邊妙慧光故。
Third, the ground of Light-Emitting, because one accomplishes superior concentration and the total retention of the great Dharma, and can emit boundless wondrous wisdom light.
四、焰慧地，安住最勝菩提分法，燒煩惱薪，慧焰增故。
Fourth, the ground of Blazing Wisdom, because one dwells securely in the most excellent factors of awakening, burns the firewood of afflictions, and the blaze of wisdom increases.
五、極難勝地，真、俗兩智行相互違，合令相應極難勝故。
Fifth, the ground of Extremely Difficult to Conquer, because the practices of the two wisdoms, true and conventional, contradict each other, and making them accord is extremely difficult to master.
六、現前地，住緣起智，引無分別最勝般若令現前故。
Sixth, the ground of Manifestation, because one abides in the wisdom of dependent arising and brings the most excellent prajna without discrimination into manifestation.
七、遠行地，至無相住功用後邊，出過世間二乘道故。
Seventh, the ground of Far-Reaching Practice, because one reaches the far end of the effort of abiding in the signless and goes beyond the path of the two worldly vehicles.
八、不動地，無分別智任運相續，相、用煩惱不能動故。
Eighth, the ground of Immovability, because non-discriminating wisdom continues spontaneously and afflictions of characteristic and function cannot move it.
九、善慧地，成就微妙四無閡解，能遍十方善說法故。
Ninth, the ground of Good Wisdom, because one accomplishes the subtle and wondrous four unobstructed understandings (the four unobstructed knowledges) and can preach the Dharma well throughout the ten directions.
十、法雲地，大法智雲含眾德水，蔽如空麁重，充滿法身故。
Tenth, the ground of Dharma Cloud, because the great Dharma-wisdom cloud contains the water of many virtues, covers coarse heaviness like space, and fills the Dharma body.
如是十地，總攝有為、無為功德以為自性。
These ten grounds comprehensively include conditioned and unconditioned merits as their nature.
與所修行為勝依持，令得生長，故名為地。
They serve as excellent supports for the practices cultivated, enabling them to grow, and so are called grounds.
十勝行者，即是十種波羅蜜多。
The ten excellent practices are the ten paramitas.
施有三種：謂財施、無畏施、法施。戒有三種：謂律儀戒、攝善法戒、饒益有情戒。忍有三種：謂耐怨害忍、安受苦忍、諦察法忍。精進有三種：謂被甲精進、攝善精進、利樂精進。靜慮有三種：謂安住靜慮、引發靜慮、辦事靜慮。般若有三種：謂生空無分別慧、法空無分別慧、俱空無分別慧。方便善巧有二種：謂迴向方便善巧、拔濟方便善巧。願有二種：謂求菩提願、利樂他願。力有二種：謂思擇力、修習力。智有二種：謂受用法樂智、成熟有情智。
Giving has three kinds: giving of wealth, giving of fearlessness and giving of the Dharma. Precepts have three kinds: the precepts of restraint, the precepts of gathering good dharmas and the precepts of benefiting sentient beings. Patience has three kinds: patience in enduring harm from enemies, patience in accepting suffering and patience in examining the Dharma. Diligence has three kinds: armor-donning diligence, diligence in gathering good and diligence in benefiting and delighting. Meditation has three kinds: abiding meditation, inducing meditation and work-accomplishing meditation. Prajna has three kinds: non-discriminating insight into the emptiness of beings, non-discriminating insight into the emptiness of dharmas and non-discriminating insight into both emptinesses. Skillful means has two kinds: skillful means of dedication and skillful means of deliverance. Vow has two kinds: the vow to seek Bodhi and the vow to benefit and delight others. Power has two kinds: the power of discernment and the power of cultivation. Wisdom has two kinds: wisdom of enjoying the joy of the Dharma and wisdom of maturing sentient beings.
此十性者，施以無貪及彼所起三業為性；戒以受學菩薩戒時三業為性；忍以無瞋、精進、審慧及彼所起三業為性；精進以勤及彼所起三業為性；靜慮但以等持為性；後五皆以擇法為性，說是根本、後得智故。有義：第八以欲、勝解及信為性，願以此三為自性故。
As for the nature of these ten: giving takes non-greed and the three kinds of karma it arouses as its nature; precepts take the three kinds of karma at the time of receiving and training in the bodhisattva precepts as their nature; patience takes non-anger, diligence, discerning insight and the three kinds of karma they arouse as its nature; diligence takes effort and the three kinds of karma it arouses as its nature; meditation takes only equipoise as its nature; the latter five all take discernment of dharmas as their nature, said to be fundamental and subsequently attained wisdom. One view: the eighth takes desire, resolute understanding and faith as its nature, because vow takes these three as its own nature.
此說自性，若並眷屬，一一皆以一切俱行功德為性。
This speaks of own-nature; if one includes the retinue, each one takes all concurrent merits as its nature.
此十相者，要七最勝之所攝受，方可建立波羅蜜多。
These ten characteristics: only when supported by seven kinds of supremacy can paramitas be established.
一、安住最勝，謂要安住菩薩種性；二、依止最勝，謂要依止大菩提心；三、意樂最勝，謂要悲愍一切有情；四、事業最勝，謂要具行一切事業；五、巧便最勝，謂要無相智所攝受；六、迴向最勝，謂要迴向無上菩提；七、清淨最勝，謂要不為二障間雜。
First, supremacy of abiding, namely one must abide in the bodhisattva lineage; second, supremacy of reliance, namely one must rely on the great Bodhi mind; third, supremacy of intention, namely one must have compassion for all sentient beings; fourth, supremacy of activity, namely one must fully carry out all activities; fifth, supremacy of skillful means, namely one must be supported by signless wisdom; sixth, supremacy of dedication, namely one must dedicate to unsurpassed Bodhi; seventh, supremacy of purity, namely one must not be mixed with the two obstructions.
若非此七所攝受者，所行施等非到彼岸。
If giving and so on are not supported by these seven, what is practiced is not reaching the other shore.
由斯施等十對波羅蜜多，一一皆應四句分別。
Therefore the ten paramitas of giving and so on should each be analyzed in four alternatives.
此但有十不增減者，謂十地中對治十障、證十真如，無增減故。
There are only ten, with no increase or decrease: because in the ten grounds one counteracts ten obstructions and realizes ten true suchnesses, with no increase or decrease.
復次，前六不增減者，為除六種相違障故，漸次修行諸佛法故，漸次成熟諸有情故，此如餘論廣說應知。又施等三增上生道，感大財體及眷屬故；精進等三決定勝道，能伏煩惱、成熟有情及佛法故，諸菩薩道唯有此二。又前三種饒益有情，施彼資財、不損惱彼、堪忍彼惱而饒益故。精進等三對治煩惱，雖未伏滅，而能精勤修對治彼諸善加行，永伏永滅諸煩惱故。又由施等不住涅槃，及由後三不住生死，為無住處涅槃資糧，由此前六不增不減。
Furthermore, the first six have no increase or decrease: because they remove six kinds of contradictory obstruction, because they progressively cultivate the Buddha-dharmas, and because they progressively mature sentient beings; one should know this as extensively explained in other treatises. Moreover, the three of giving and so on are the path of superior birth, because they bring a great body of wealth and retinue; the three of diligence and so on are the path of definite superiority, because they can subdue afflictions, mature sentient beings and Buddha-dharmas; the bodhisattva paths are only these two. Moreover, the first three benefit sentient beings by giving them wealth, not harming or troubling them and enduring their troubles. The three of diligence and so on counteract afflictions: although not yet subdued or extinguished, one can diligently cultivate the good preparatory practices that counteract them, permanently subduing and extinguishing afflictions. Moreover, by giving and so on one does not abide in nirvana, and by the latter three one does not abide in birth and death; these are the provisions for the nirvana of no abiding, and so the first six neither increase nor decrease.
後唯四者，為助前六令修滿足不增減故，方便善巧助施等三，願助精進，力助靜慮，智助般若，令修滿故，如《解深密》廣說應知。
The latter are only four: because they help the first six to complete their cultivation without increase or decrease; skillful means helps the three of giving and so on, vow helps diligence, power helps meditation, and wisdom helps prajna, enabling their cultivation to be complete; one should know this as extensively explained in the Samdhinirmocana.
十次第者，謂由前前引發後後，及由後後持淨前前。又前前麁，後後細故，易難修習次第如是。
The ten in order: because each earlier one induces the later one, and because each later one upholds and purifies the earlier one. Also, the earlier ones are coarse and the later ones subtle, so the order of ease and difficulty in cultivation is thus.
釋總別名如餘處說。
The explanation of general and particular names is as spoken of elsewhere.
此十修者有五種修：一、依止任持修；二、依止作意修；三、依止意樂修；四、依止方便修；五、依止自在修。依此五修，修習十種波羅蜜多皆得圓滿，如《集論》等廣說其相。
These ten have five kinds of cultivation: first, cultivation relying on upholding; second, cultivation relying on attention; third, cultivation relying on intention; fourth, cultivation relying on skillful means; fifth, cultivation relying on mastery. Relying on these five cultivations, one cultivates the ten paramitas and all attain perfection, as their characteristics are extensively explained in the Abhidharmasamuccaya and elsewhere.
此十攝者，謂十一一皆攝一切波羅蜜多，互相順故，依修前行而引後者，前攝於後，必待前故，後不攝前，不待後故。依修後行，持淨前者，後攝於前，持淨前故，前不攝後，非持淨故。若依純雜而修習者，展轉相望應作四句。
As for the ten including one another: each of the ten includes all the paramitas, because they accord with one another; when one cultivates the earlier practice and induces the later, the earlier includes the later, because the later necessarily depends on the earlier, and the later does not include the earlier, because the earlier does not depend on the later. When one cultivates the later practice to uphold and purify the earlier, the later includes the earlier, because it upholds and purifies the earlier, and the earlier does not include the later, because it does not uphold and purify. If one cultivates according to pure or mixed, looking at one another in turn one should make four alternatives.
此實有十而說六者，應知後四第六所攝，開為十者，第六唯攝無分別智，後四皆是後得智攝，緣世俗故。
These really are ten but are said to be six: one should know that the last four are included in the sixth; when opened into ten, the sixth includes only non-discriminating wisdom, and the last four are all included in subsequently attained wisdom, because they take the conventional as object.
此十果者，有漏有四，除離繫果；無漏有四，除異熟果。而有處說具五果者，或互相資或二合說。
The ten fruits: with outflows there are four, excluding the fruit of separation; without outflows there are four, excluding the fruit of vipaka. But some places say they have five fruits, either because they support one another or because two are spoken of together.
十與三學互相攝者，戒學有三：一、律儀戒，謂正遠離所應離法；二、攝善法戒，謂正修證應修證法；三、饒益有情戒，謂正利樂一切有情。此與二乘有共、不共，甚深廣大，如餘處說。
The ten and the three trainings include one another: the training in precepts has three: first, the precepts of restraint, namely properly staying away from what should be avoided; second, the precepts of gathering good dharmas, namely properly cultivating and realizing what should be cultivated and realized; third, the precepts of benefiting sentient beings, namely properly benefiting and delighting all sentient beings. These have both common and uncommon aspects with the two vehicles, are profound and vast, and are as spoken of elsewhere.
定學有四：一、大乘光明定，謂此能發照了大乘理、教、行、果，智光明故；二、集福王定，謂此自在集無邊福，如王勢力無等雙故；三、賢守定，謂此能守世、出世間賢善法故；四、健行定，謂佛菩薩大健有情之所行故。此四所緣、對治、堪能、引發、作業，如餘處說。
The training in concentration has four: first, the Mahayana light samadhi, because it can bring forth the light of wisdom that illuminates the principle, teaching, practice and fruit of the Mahayana; second, the samadhi of the king of gathering merit, because it freely gathers boundless merit, with the power of a king without equal; third, the samadhi of the worthy guardian, because it can guard worldly and supramundane worthy and good dharmas; fourth, the samadhi of heroic going, because it is what Buddhas and bodhisattvas, great heroic beings, practice. The objects, antidotes, capacities, inductions and functions of these four are as spoken of elsewhere.
慧學有三：一、加行無分別慧；二、根本無分別慧；三、後得無分別慧。此三自性、所依、因緣、所緣、行等，如餘處說。
The training in wisdom has three: first, non-discriminating wisdom of preparatory practice; second, fundamental non-discriminating wisdom; third, subsequently attained non-discriminating wisdom. The own-nature, basis, causes and conditions, objects and activities of these three are as spoken of elsewhere.
如是三慧，初二位中種具有三，現唯加行，於通達位現二種三，見道位中無加行故，於修習位七地已前，若種若現俱通三種。八地以去現二種三，無功用道違加行故，所有進趣皆用後得，無漏觀中任運起故，究竟位中現、種俱二，加行現、種俱已捨故。
Of these three wisdoms, in the first two stages the seeds have all three while the manifest is only preparatory practice; in the stage of penetration the manifest is two of the three, because there is no preparatory practice in the path of seeing; in the stage of cultivation before the seventh ground, whether seed or manifest, all three apply. From the eighth ground on the manifest is two of the three, because the effortless path contradicts preparatory practice, and all progress uses subsequently attained wisdom, arising spontaneously in outflow-free contemplation; in the ultimate stage both manifest and seed are two, because preparatory practice, both manifest and seed, has already been abandoned.
若自性攝，戒唯攝戒，定攝靜慮，慧攝後五。若並助伴，皆具相攝。若隨用攝，戒攝前三，資糧、自體、眷屬性故，定攝靜慮，慧攝後五，精進三攝，遍策三故。若隨顯攝，戒攝前四，前三如前，及守護故，定攝靜慮，慧攝後五。
If included by own-nature, precepts include only precepts, concentration includes meditation, and wisdom includes the last five. If one includes the accompanying companions, all include one another completely. If included by function, precepts include the first three, because they are the provisions, own-body and retinue, concentration includes meditation, and wisdom includes the last five; diligence is included in all three, because it urges all three. If included by manifestation, precepts include the first four, the first three as before and also because of guarding, concentration includes meditation, and wisdom includes the last five.
此十位者，五位皆具，修習位中其相最顯，然初二位，頓悟菩薩種通二種，現唯有漏，漸悟菩薩若種、若現俱通二種，已得生空無漏觀故。通達位中，種通二種，現唯無漏。於修習位七地已前，種、現俱通有漏無漏，八地以去種通二種，現唯無漏。究竟位中，若現、若種俱唯無漏。
In these ten grounds: five stages all have them, and in the stage of cultivation their characteristics are most evident; but in the first two stages, for the sudden-awakening bodhisattva, the seeds extend to both kinds and the manifest is only with outflows, while for the gradual-awakening bodhisattva, whether seed or manifest, both kinds apply, because he has already attained outflow-free contemplation of the emptiness of beings. In the stage of penetration, the seeds extend to both kinds and the manifest is only outflow-free. In the stage of cultivation before the seventh ground, seeds and manifest both extend to with-outflows and without-outflows; from the eighth ground on, seeds extend to both kinds and the manifest is only outflow-free. In the ultimate stage, whether manifest or seed, all are only outflow-free.
此十因位有三種名：一名遠波羅蜜多，謂初無數劫，爾時施等勢力尚微，被煩惱伏，未能伏彼，由斯煩惱不覺現行。二名近波羅蜜多，謂第二無數劫，爾時施等勢力漸增，非煩惱伏，而能伏彼，由斯煩惱故意方行。三名大波羅蜜多，謂第三無數劫，爾時施等勢力轉增，能畢竟伏一切煩惱，由斯煩惱永不現行，猶有所知微細現種及煩惱種，故未究竟。
These causal stages of the ten have three names: the first is called the distant paramita, namely in the first incalculable kalpa, when the power of giving and so on is still slight, subdued by afflictions and not yet able to subdue them, so that afflictions manifest unnoticed. The second is called the near paramita, namely in the second incalculable kalpa, when the power of giving and so on gradually increases, not subdued by afflictions but able to subdue them, so that afflictions act only deliberately. The third is called the great paramita, namely in the third incalculable kalpa, when the power of giving and so on increases further and can ultimately subdue all afflictions, so that afflictions never manifest, though subtle manifestations and seeds of the cognitive obstruction and seeds of afflictions remain, so it is not yet ultimate.
此十義類差別無邊，恐厭繁文，略示綱要。
The meanings and categories of these ten are boundless; fearing tedious text, I show only a brief outline.
十於十地雖實皆修，而隨相增，地地修一。
Although the ten are all really cultivated in the ten grounds, according to which aspect increases, one is cultivated in each ground.
雖十地行有無量門，而皆攝在十到彼岸。
Although the practices of the ten grounds have immeasurable gates, they are all included in the ten paramitas.
十重障者：
The ten kinds of obstruction:
一、異生性障，謂二障中分別起者，依彼種立異生性故。
First, the obstruction of the nature of ordinary beings, namely those of the two obstructions that arise by discrimination, because the nature of ordinary beings is established depending on those seeds.
二乘見道現在前時，唯斷一種，名得聖性；菩薩見道現在前時，具斷二種，名得聖性。
When the two vehicles' path of seeing arises, they sever only one kind and are said to attain the holy nature; when the bodhisattva's path of seeing arises, he fully severs both kinds and is said to attain the holy nature.
二真見道現在前時，彼二障種必不成就，猶明與闇定不俱生，如秤兩頭低昂時等，諸相違法理必應然，是故二性無俱成失。
Second, when the true path of seeing arises, the seeds of those two obstructions are certainly not accomplished, just as light and darkness definitely do not arise together, and as both ends of a scale rise and fall at the same time; in all contradictory dharmas the principle must be thus, so there is no fault of the two natures being accomplished together.
無間道時已無惑種，何用復起解脫道為？
At the time of the uninterrupted path there are already no seeds of delusion; why must the path of liberation arise again?
斷惑證滅，期心別故。
Because cutting off delusions and realizing cessation is discriminated by expectation.
為捨彼品麁重性故，無間道時雖無惑種，而未捨彼無堪任性，為捨此故，起解脫道，及證此品擇滅無為。
Because one is to abandon the coarse heaviness of that grade; at the time of the uninterrupted path, although there are no seeds of delusion, one has not yet abandoned that lack of capacity, and in order to abandon it, one gives rise to the path of liberation and to the realization of the unconditioned cessation by discernment of that grade.
雖見道生亦斷惡趣諸業果等，而今且說能起煩惱是根本故，由斯初地說斷二愚及彼麁重。
Although the arising of the path of seeing also severs the karmic fruits of the evil destinies and so on, here only what can give rise to afflictions is spoken of, because it is the root; for this reason, in the first ground, the severing of two kinds of ignorance and their coarse heavinesses is spoken of.
一、執著我法愚，即是此中異生性障；二、惡趣雜染愚，即是惡趣諸業果等。應知愚品總說為愚，後准此釋。或彼唯說利、鈍障品俱起二愚。
First, ignorance of clinging to self and dharmas, which is the obstruction of the nature of ordinary beings here; second, ignorance of defilement in the evil destinies, which is the karmic fruits of the evil destinies and so on. One should know that ignorance in general is spoken of as ignorance, and the later ones are explained likewise. Or else those are spoken of only as the two ignorances arising together in the sharp and dull grades of obstruction.
彼麁重言，顯彼二種，或二所起無堪任性，如入二定說斷苦根，所斷苦根雖非現、種而名麁重，此亦應然，後麁重言，例此應釋。
The word "coarse heaviness" shows those two kinds, or the nature of lacking capacity that arises from the two; as in entering the two samadhis it is said that the root of suffering is cut off, and although the severed root of suffering is neither manifest nor seed it is called coarse heaviness, this should be likewise, and the word coarse heaviness later should be explained by this example.
雖初地所斷實通二障，而異生性障意取所知，說十無明非染汙故；無明即是十障品愚。
Although what is severed in the first ground in truth extends to both obstructions, the obstruction of the nature of ordinary beings is meant to take the cognitive obstruction, and the ten ignorances are said to be not defiled; ignorance is the ignorance of the ten grades of obstruction.
二乘亦能斷煩惱障，彼是共故，非此所說。又十無明不染汙者，唯依十地修所斷說。
The two vehicles can also sever the afflictive obstruction, which is shared, so it is not what is spoken of here. Moreover, the ten undefiled ignorances are said only according to what is severed by cultivation in the ten grounds.
雖此位中亦伏煩惱、斷彼麁重，而非正意，不斷隨眠，故此不說。
Although in this stage afflictions are also subdued and those coarse heavinesses are severed, it is not the main intent, and the latent tendencies are not severed, so they are not mentioned here.
理實初地修道位中，亦斷俱生、所知一分，然今且說最初斷者，後九地斷，准此應知。
In principle and in truth, in the stage of cultivation in the first ground one also severs a part of the innate and the cognitive, but here only what is severed first is spoken of, and the later nine grounds should be understood by analogy.
住、滿地中時既淹久，理應進斷所應斷障，不爾三時道應無別，故說菩薩得現觀已，復於十地修道位中，唯修永滅所知障道，留煩惱障助願受生，非如二乘速趣圓寂，故修道位不斷煩惱，將成佛時方頓斷故。
While dwelling in and completing a ground, since the time is long, in principle one should proceed to sever the obstructions to be severed; it is not that the three times of the path should be without discrimination, so it is said that after bodhisattvas attain direct realization, in the stage of cultivation in the ten grounds they cultivate only the path that permanently extinguishes the cognitive obstruction, retaining the afflictive obstruction to help their vows to take rebirth, unlike the two vehicles who hasten to perfect quiescence; so in the stage of cultivation they do not sever afflictions, but will sever them all at once when about to become Buddhas.
二、邪行障，謂所知障中俱生一分及彼所起悞犯三業。
Second, the obstruction of wrong conduct, namely the part of the innate among the cognitive obstruction and the mistaken violation of the three kinds of karma it arouses.
彼障二地極淨屍羅，入二地時便能永斷，由斯二地說斷二愚及彼麁重：一、微細悞犯愚，即是此中俱生一分；二、種種業趣愚，即彼所起悞犯三業，或唯起業、不了業愚。
These obstruct the extremely pure sila of the second ground, and on entering the second ground they can be permanently severed, so in the second ground it is said that two ignorances and their coarse heavinesses are severed: first, ignorance of subtle mistaken violations, which is the part of the innate here; second, ignorance of the various paths of karma, which is the mistaken violation of the three kinds of karma that they arouse, or ignorance of only arousing karma without understanding karma.
三、闇鈍障，謂所知障中俱生一分，令所聞、思、修法忘失。
Third, the obstruction of dullness, namely the part of the innate among the cognitive obstruction that causes what has been heard, thought and cultivated to be forgotten.
彼障三地勝定、總持及彼所發殊勝三慧，入三地時便能永斷。
These obstruct the superior concentration and total retention of the third ground and the excellent three wisdoms they arouse, and on entering the third ground they can be permanently severed.