Cheng Weishi Lun, Fascicle 8
九、智自在所依真如：謂若證得此真如已，於無礙解得自在故。
Ninth, the suchness on which sovereignty of wisdom depends: once one realizes this suchness, one attains sovereignty in unimpeded understanding.
十、業自在等所依真如：謂若證得此真如已，普於一切神通作業、總持定門皆自在故。
Tenth, the suchness on which sovereignty of action and so on depend: once one realizes this suchness, one has sovereignty over all spiritual powers, actions and dharani-and-concentration gates universally.
雖真如性實無差別，而隨勝德假立十種。
Although the nature of suchness in reality has no differences, ten are nominally established according to supreme virtues.
雖初地中已達一切，而能證行，猶未圓滿，為令圓滿，後後建立。
Although in the first ground one has already penetrated everything, the realizing practice is still not perfect, and for the sake of perfecting it, later ones are established in succession.
如是菩薩於十地中，勇猛修行十種勝行，斷十重障，證十真如，於二轉依便能證得。
Thus the Bodhisattva, in the ten grounds, courageously cultivates ten supreme practices, severs ten layers of obstruction, realizes ten suchnesses, and thereby can realize the two transformations of the basis.
轉依位別，略有六種。
The stages of the transformation of the basis are, in brief, of six kinds.
一、損力益能轉：謂初、二位，由習勝解及慚、愧故，損本識中染種勢力，益本識內淨種功能，雖未斷障種，實證轉依，而漸伏現行，亦名為轉。
First, the transformation by decreasing power and increasing capacity: this refers to the first and second stages, in which, through the habit of superior understanding and through shame and conscience, the power of the defiled seeds in the root consciousness is reduced, and the capacity of the pure seeds within the root consciousness is increased; although the seeds of the obstruction have not yet been severed and the transformation of the basis is not truly realized, the manifest action is gradually subdued, and this is also called transformation.
二、通達轉：謂通達位，由見道力，通達真如，斷分別生二障麁重，證得一分真實轉依。
Second, the transformation by penetration: this refers to the stage of penetration, in which, through the power of the path of seeing, one penetrates suchness, severs the coarse heaviness of the two obstructions produced by discrimination, and realizes a portion of the true transformation of the basis.
三、修習轉：謂修習位，由數修習十地行故，漸斷俱生二障麁重，漸次證得真實轉依。《攝大乘》中說通達轉在前六地。有無相觀，通達真、俗間雜現前，令真、非真現、不現故。說修習轉在後四地。純無相觀長時現前，勇猛修習，斷餘麁重，多令非真不顯現故。
Third, the transformation by cultivation: this refers to the stage of cultivation, in which, through repeated cultivation of the practices of the ten grounds, one gradually severs the coarse heaviness of the two innate obstructions, and gradually realizes the true transformation of the basis. The Compendium of the Mahayana says that the transformation by penetration is in the first six grounds, where with contemplation of signs one penetrates truth and convention mingled before one, making truth and non-truth present or not present. It says that the transformation by cultivation is in the last four grounds, where pure contemplation of the signless is present for a long time, and with courageous cultivation, one severs the remaining coarse heaviness, making non-truth mostly not appear.
四、果圓滿轉：謂究竟位，由三大劫阿僧企耶，修集無邊難行勝行，金剛喻定現在前時，永斷本來一切麁重，頓證佛果圓滿轉依，窮未來際利樂無盡。
Fourth, the transformation of perfect fruit: this refers to the ultimate stage, in which, through three great asamkhyeya kalpas (countless time), one cultivates and gathers boundless, hard-to-practice supreme practices, and when the vajra-like concentration appears, one permanently severs all the coarse heaviness from the beginning and at once realizes the perfect transformation of the basis of the Buddha fruit, benefiting and gladdening beings without end to the end of the future.
五、下劣轉：謂二乘位，專求自利，厭苦、欣寂，唯能通達生空真如，斷煩惱種，證真擇滅，無勝堪能，名下劣轉。
Fifth, the inferior transformation: this refers to the stage of the two vehicles, which seek only their own benefit, are weary of suffering and delight in stillness, and can only penetrate the suchness of the emptiness of self, sever the seeds of affliction, and realize true cessation through discernment, without superior capacity; this is called the inferior transformation.
六、廣大轉：謂大乘位，為利他故，趣大菩提。生死涅槃俱無欣、厭，具能通達二空真如，雙斷所知、煩惱障種，頓證無上菩提、涅槃。有勝堪能，名廣大轉。
Sixth, the vast transformation: this refers to the stage of the Mahayana, which for the sake of benefiting others heads for great bodhi. It has neither delight nor weariness toward birth and death or nirvana, can fully penetrate the suchness of the two emptinesses, severs both the cognitive and afflictive obstruction seeds, and at once realizes unsurpassed bodhi and nirvana. Having superior capacity, it is called the vast transformation.
此中意說廣大轉依，捨二麁重而證得故。
What is intended here is the vast transformation of the basis, realized through abandoning the two kinds of coarse heaviness.
轉依義別，略有四種：
The meanings of the transformation of the basis are, in brief, of four kinds:
一、能轉道，此復有二：一、能伏道，謂伏二障隨眠勢力，令不引起二障現行，此通有漏、無漏二道，加行、根本、後得三智，隨其所應，漸頓伏彼。
First, the path that transforms; this again has two: first, the path that subdues, which subdues the power of the latent tendencies of the two obstructions so that the manifest action of the two obstructions is not aroused. This is common to both defiled and undefiled paths and to the three wisdoms of application, root and subsequent attainment, which as is fitting subdue these gradually or suddenly.
二、能斷道，謂能永斷二障隨眠。此道定非有漏加行，有漏曾習、相執所引，未泯相故；加行趣求所證、所引，未成辦故。
Second, the path that severs, which can permanently sever the latent tendencies of the two obstructions. This path is certainly not the defiled path of application, since the defiled is led by past habit and clinging to signs and has not yet eliminated signs; and since application strives toward what is to be realized and led, it has not yet been accomplished.
有義：根本無分別智，親證二空所顯真理，無境相故，能斷隨眠；後得不然，故非斷道。
One view holds that the root non-discriminating wisdom, directly realizing the truth manifested by the two emptinesses, has no objective appearance, and so can sever the latent tendencies; the subsequently attained wisdom is not like this, and so is not a path of severing.
有義：後得無分別智，雖不親證二空真理，無力能斷迷理隨眠，而於安立、非安立相，明瞭現前，無倒證故，亦能永斷迷事隨眠。
Another view holds that the non-discriminating wisdom of subsequent attainment, although it does not directly realize the truth of the two emptinesses and has no power to sever the latent tendencies that are deluded about principle, is nonetheless clear and present with regard to established and non-established appearances, realizing without inversion, and so can also permanently sever the latent tendencies that are deluded about phenomena.
故《瑜伽》說：修道位中，有出世斷道；世、出世斷道。無純世間道，能永害隨眠。是曾習故，相執引故。
So the Yogacarabhumi says: in the stage of the path of cultivation there is a supramundane path of severing; there is a mundane and supramundane path of severing. There is no purely mundane path that can permanently destroy latent tendencies, because it is based on past habit and led by clinging to signs.
由斯理趣，諸見所斷，及修所斷，迷理隨眠，唯有根本無分別智，親證理故，能正斷彼；餘修所斷迷事隨眠，根本、後得俱能正斷。
By this reasoning, the latent tendencies deluded about principle, whether severed by seeing or by cultivation, are rightly severed only by root non-discriminating wisdom, since it directly realizes principle; the other latent tendencies severed by cultivation, deluded about phenomena, can be rightly severed by both root and subsequent attainment.
二、所轉依，此復有二：一、持種依，謂本識。由此能持染、淨法種，與染、淨法俱為所依，聖道轉令捨染得淨；餘依他起性，雖亦是依，而不能持種，故此不說。
Second, what is transformed as basis; this again has two: first, the basis that holds seeds, namely the root consciousness. Because it can hold the seeds of defiled and pure dharmas, it serves as basis for both defiled and pure dharmas, and the holy path transforms it so that it abandons the defiled and attains the pure. The other dependent nature also serves as basis but cannot hold seeds, so it is not mentioned here.
二、迷悟依，謂真如。由此能作迷、悟根本，諸染、淨法依之得生，聖道轉令捨染得淨。餘雖亦作迷悟法依，而非根本，故此不說。
Second, the basis of delusion and awakening, namely suchness. Because it can serve as the root of delusion and awakening, all defiled and pure dharmas arise depending on it, and the holy path transforms it so that it abandons the defiled and attains the pure. Others also serve as basis of dharmas of delusion and awakening but are not the root, so they are not mentioned here.
三、所轉捨，此復有二：一、所斷捨，謂二障種。真無間道現在前時，障、治相違，彼便斷滅，永不成就，說之為捨。彼種斷故，不復現行妄執我、法。
Third, what is transformed by abandoning; this again has two: first, abandonment by severing, namely the seeds of the two obstructions. When the true uninterrupted path appears, the obstruction and its remedy are mutually opposed, and the former are severed and extinguished, never again accomplished, and this is called abandoning. Because of that severing, one no longer falsely clings to self and dharmas.
所執我、法，不對妄情，亦說為捨。由此名捨遍計所執。
The self and dharmas that were clung to, no longer facing false feeling, are also said to be abandoned. For this reason it is called abandoning the completely imagined nature.
二、所棄捨，謂餘有漏、劣無漏種。金剛喻定現在前時，引極圓、明純淨本識，非彼依故，皆永棄捨。
Second, abandonment by discarding, namely the remaining defiled seeds and inferior undefiled seeds. When the vajra-like concentration appears, it leads to the perfectly bright and utterly pure root consciousness, which is not the basis of these, and so they are all permanently discarded.
彼種捨已，現有漏法及劣無漏，畢竟不生；既永不生，亦說為捨。由此名捨生死劣法。
After discarding them, defiled dharmas and inferior undefiled ones are ultimately not produced; since they are permanently not produced, this too is called abandoning. For this reason it is called abandoning the inferior dharmas of birth and death.
有義：所餘有漏法種及劣無漏，金剛喻定現在前時，皆已棄捨，與二障種俱時捨故。
One view holds that the remaining seeds of defiled dharmas and the inferior undefiled ones are all already discarded when the vajra-like concentration appears, being abandoned at the same time as the seeds of the two obstructions.
有義：爾時猶未捨彼，與無間道不相違故。菩薩應無生死法故；此位應無所燻識故，住無間道應名佛故；後解脫道應無用故。
Another view holds that at that time they are not yet abandoned, because they do not oppose the uninterrupted path. The Bodhisattva should be free of dharmas of birth and death; this stage should be without a perfumed consciousness; dwelling in the uninterrupted path should be called a Buddha; and the later path of liberation should be without use.
由此應知，餘有漏等，解脫道起，方棄捨之。第八淨識，非彼依故。
From this one should know that the remaining defiled dharmas and so on are discarded only when the path of liberation arises. The pure eighth consciousness is not the basis of these.
四、所轉得，此復有二：
Fourth, what is transformed and attained; this again has two:
一、所顯得，謂大涅槃。此雖本來自性清淨，而由客障覆令不顯。真聖道生，斷彼障故，令其相顯名得涅槃。此依真如離障施設，故體即是清淨法界。
First, what is manifested and attained, namely great nirvana. Although it is originally pure by nature, it is covered by adventitious obstructions so that it does not appear. When the true holy path arises, because it severs those obstructions, it makes its aspect appear, which is called attaining nirvana. This is established in dependence on suchness being free of obstruction, so its substance is just the pure dharma realm.
涅槃義別，略有四種：
The meanings of nirvana are, in brief, of four kinds:
一、本來自性清淨涅槃，謂一切法相真如理，雖有客染而本性淨，具無數量微妙功德，無生無滅，湛若虛空，一切有情平等共有，與一切法不一不異。離一切相、一切分別，尋思路絕，名言道斷，唯真聖者自內所證，其性本寂，故名涅槃。
First, the nirvana that is originally pure in nature: this is the suchness-principle of all dharmas' characteristics, which, although having adventitious defilements, is pure in its original nature, endowed with countless subtle and wondrous merits, without arising or ceasing, serene like space, shared equally by all sentient beings, neither one with nor different from all dharmas. It is free of all marks and all discriminations, the path of thought and reflection is cut off, the path of names and words is severed, and it is realized within only by the truly holy; because its nature is originally still, it is called nirvana.
二、有餘依涅槃，謂即真如出煩惱障，雖有微苦所依未滅，而障永寂，故名涅槃。
Second, nirvana with remainder: this is just suchness emerging from the afflictive obstruction; although there is still a slight basis of suffering that has not been extinguished, the obstruction is permanently stilled, and so it is called nirvana.
三、無餘依涅槃，謂即真如出生死苦，煩惱既盡，餘依亦滅，眾苦永寂，故名涅槃。
Third, nirvana without remainder: this is just suchness emerging from the suffering of birth and death; the afflictions are exhausted and the remaining basis is also extinguished, and since all suffering is permanently stilled, it is called nirvana.
四、無住處涅槃，謂即真如出所知障，大悲般若常所輔翼。由斯不住生死涅槃，利樂有情，窮未來際，用而常寂，故名涅槃。
Fourth, nirvana without fixed abode: this is just suchness emerging from the cognitive obstruction, always assisted by great compassion and prajna. Because of this it does not abide in birth and death or in nirvana, benefits and gladdens sentient beings to the end of the future, is constantly still in its function, and so is called nirvana.
一切有情，皆有初一，二乘無學，容有前三，唯我世尊可言具四。
All sentient beings have the first; the two vehicles of no more learning may have the first three; only our World-Honored One can be said to have all four.
如何善逝有有餘依？雖無實依，而現似有；或苦依盡，說無餘依，非苦依在，說有餘依。是故世尊可言具四。
How can the Well-Gone One have nirvana with remainder? Although there is no real basis, there appears to be one; or the basis of suffering is exhausted and it is called without remainder, but it is not that the basis of suffering is present and it is called with remainder. So the World-Honored One can be said to have all four.
若聲聞等有無餘依，如何有處說彼非有？
If Shravakas and others have nirvana without remainder, why do some places say they do not?
有處說彼都無涅槃，豈有餘依彼亦非有？
In some places it is said they all have no nirvana; is it then that nirvana with remainder is not for them either?
然聲聞等身、智在時，有所知障，苦依未盡，圓寂義隱，說無涅槃；非彼實無煩惱障盡所顯真理有餘涅槃，爾時未證無餘圓寂，故亦說彼無無餘依；非彼後時滅身、智已，無苦依盡無餘涅槃。或說二乘無涅槃者，依無住處，不依前三。
It is that when the body and wisdom of Shravakas and others are still present, they have the cognitive obstruction, the basis of suffering is not exhausted, the meaning of perfect stillness is hidden, and so it is said they have no nirvana; it is not that they truly lack the nirvana with remainder manifested by the truth that arises when the afflictive obstruction is exhausted, and at that time they have not yet realized nirvana without remainder, so it is also said they have no nirvana without remainder; it is not that afterward, when their body and wisdom are extinguished, they have no nirvana without remainder through exhaustion of the basis of suffering. Or when it is said that the two vehicles have no nirvana, it relies on the nirvana without fixed abode and does not rely on the first three.
又說彼無無餘依者，依不定性二乘而說，彼才證得有餘涅槃，決定迴心求無上覺，由定願力留身久住，非如一類入無餘依。謂有二乘深樂圓寂，得生空觀親證真如，永滅感生煩惱障盡，顯依真理有餘涅槃，彼能感生煩惱盡故，後有異熟無由更生，現苦所依任運滅位。餘有為法既無所依，與彼苦依同時頓捨，顯依真理無餘涅槃，爾時雖無二乘身智，而由彼證可說彼有。此位唯有清淨真如，離相湛然寂滅安樂，依斯說彼與佛無差，但無菩提利樂他業，故復說彼與佛有異。
As for saying that they have no nirvana without remainder, this is said in reference to the two vehicles of indeterminate nature: having just realized nirvana with remainder, they surely turn their minds toward unsurpassed awakening and by the power of firm vows remain in the body for a long time, unlike one kind who enter nirvana without remainder. That is, there are two-vehicle practitioners who deeply delight in perfect stillness, attain the contemplation of the emptiness of self and directly realize suchness, permanently extinguish the afflictive obstruction that can induce birth, and manifest nirvana with remainder based on the truth; because the afflictions that can induce birth are exhausted, the later ripening of results has no way to be born again, and at the moment the basis of present suffering naturally ends, the other conditioned dharmas, having no basis, are discarded at once together with that basis of suffering, manifesting nirvana without remainder based on the truth; though at that time they have no body or wisdom of the two vehicles, by what they realized, they can be said to have it. At this stage there is only pure suchness, free of marks, serenely still and blissful, and in reliance on this it is said that they are no different from the Buddha; only they lack the work of benefiting others through bodhi, so it is also said they differ from the Buddha.
諸所知障，既不感生，如何斷彼，得無住處？彼能隱覆法空真如，令不發生大悲般若，窮未來際，利樂有情。故斷彼時顯法空理，此理即是無住涅槃，令於二邊，俱不住故。
Since all cognitive obstructions do not induce birth, how does severing them attain nirvana without fixed abode? They can conceal the suchness of the emptiness of dharmas and prevent great compassion and prajna from arising, to the end of the future benefiting and gladdening beings. So when they are severed, the principle of the emptiness of dharmas is manifested, and this principle is nirvana without fixed abode, since it makes one abide in neither extreme.
若所知障，亦障涅槃，如何斷彼，不得擇滅？
If the cognitive obstruction also obstructs nirvana, why does severing it not attain cessation through discernment?
擇滅離縛，彼非縛故。
Cessation through discernment is freedom from bondage, and these are not bondage.
既爾，斷彼寧得涅槃？
If so, how does severing them attain nirvana?
非諸涅槃皆擇滅攝。不爾，性淨應非涅槃。能縛有情住生死者，斷此說得擇滅無為。諸所知障不感生死，非如煩惱能縛有情，故斷彼時不得擇滅；然斷彼故，法空理顯，此理相寂，說為涅槃，非此涅槃擇滅為性。故四圓寂諸無為中，初、後即真如，中二擇滅攝。
It is not that all nirvanas fall within cessation through discernment. If it were so, nature-purity would not be nirvana. What can bind sentient beings in birth and death, when severed, is called attaining cessation through discernment, the unconditioned. The cognitive obstructions do not induce birth and death and do not bind sentient beings as the afflictions do, so when they are severed one does not attain cessation through discernment; yet because they are severed, the principle of the emptiness of dharmas is manifested, this principle is still in aspect, and it is called nirvana, but this nirvana does not have cessation through discernment as its nature. So among the four perfect stillnesses and unconditioned dharmas, the first and last are just suchness, and the middle two fall within cessation through discernment.
若唯斷縛得擇滅者，不動等二，四中誰攝？
If only severing bondage attains cessation through discernment, among the four, which includes the unmoving and the other one?
非擇滅攝，說暫離故；擇滅無為，唯究竟滅。有非擇滅，非永滅故。
They are not included in cessation through discernment, since they are said to be a temporary separation; cessation through discernment as unconditioned is only ultimate cessation. There is cessation not through discernment, since it is not permanent extinction.
或無住處亦擇滅攝，由真擇力，滅障得故。擇滅有二：一、滅縛得，謂斷感生煩惱得者；二、滅障得，謂斷餘障而證得者。故四圓寂諸無為中，初一即真如，後三皆擇滅，不動等二，暫伏滅者，非擇滅攝；究竟滅者，擇滅所攝。
Or nirvana without fixed abode also falls within cessation through discernment, since through the power of true discernment one attains extinction of obstruction. Cessation through discernment is of two kinds: first, attained by extinguishing bondage, meaning attained by severing the afflictions that induce birth; second, attained by extinguishing obstruction, meaning realized by severing the other obstructions. So among the four perfect stillnesses and unconditioned dharmas, the first is just suchness and the last three are all cessation through discernment; the unmoving and the other one, extinguished only temporarily by subduing, are not included in cessation through discernment, and the ultimately extinguished are included in cessation through discernment.
既所知障亦障涅槃，如何但說是菩提障？說煩惱障但障涅槃，豈彼不能為菩提障？應知聖教依勝用說，理實俱能通障二果。
Since the cognitive obstruction also obstructs nirvana, why is it said only to be an obstruction to bodhi? And since the afflictive obstruction is said only to obstruct nirvana, is it not also able to be an obstruction to bodhi? One should know that the holy teaching speaks according to the main function, but in principle both can obstruct both fruits.
如是所說四涅槃中，唯後三種，名所顯得。
Among the four nirvanas thus described, only the last three are called what is manifested and attained.
二、所生得，謂大菩提。此雖本來有能生種，而所知障礙故不生；由聖道力，斷彼障故，令從種起，名得菩提。起已相續，窮未來際。此即四智相應心品。
Second, what is produced and attained, namely great bodhi. Although it originally has seeds that can produce it, because the cognitive obstruction blocks it, it does not arise; through the power of the holy path, since the obstruction is severed, it arises from its seeds, and this is called attaining bodhi. Once arisen, it continues to the end of the future. This is the mental category associated with the four wisdoms.
云何四智相應心品？
What is the mental category associated with the four wisdoms?
一、大圓鏡智相應心品：謂此心品，離諸分別，所緣、行相，微細難知，不忘不愚，一切境相，性相清淨，離諸雜染，純淨圓德，現種依持，能現、能生身、土智影，無間無斷，窮未來際，如大圓鏡，現眾色像。
First, the mental category associated with the Great Mirror Wisdom: this mind is free of all discriminations, its objects and modes are subtle and hard to know, it does not forget and is not ignorant, its nature and aspect with respect to all objects are pure, free of all defilements, a pure and perfect virtue; it is what manifested seeds depend on and uphold, can manifest and produce the shadows of body, land and wisdom, is uninterrupted and without cessation to the end of the future, like a great round mirror that reflects many images.
二、平等性智相應心品：謂此心品，觀一切法，自、他有情，悉皆平等。大慈悲等，恆共相應，隨諸有情所樂，示現受用身、土，影像差別。妙觀察智不共所依，無住涅槃之所建立，一味相續，窮未來際。
Second, the mental category associated with the Wisdom of Equality: this mind observes all dharmas, self and other sentient beings, as all equal. It is constantly associated with great compassion and the like, and in accordance with what sentient beings enjoy, it manifests the differences of the enjoyment body and land and the shadow images. It is the uncommon basis of the Wisdom of Wondrous Observation, established by nirvana without fixed abode, continuing in a single flavor to the end of the future.
三、妙觀察智相應心品：謂此心品，善觀諸法自相、共相，無礙而轉。攝觀無量總持定門，及所發生功德珍寶。於大眾會，能現無邊作用差別，皆得自在，雨大法雨，斷一切疑，令諸有情皆獲利樂。
Third, the mental category associated with the Wisdom of Wondrous Observation: this mind skillfully observes the particular and general characteristics of all dharmas, operating without obstruction. It includes the contemplation of immeasurable gates of dharani and concentration and the precious merits produced by them. In great assemblies it can manifest boundless differences of activity, all with sovereignty, pouring down the great Dharma rain, severing all doubts and causing all sentient beings to gain benefit and joy.
四、成所作智相應心品：謂此心品，為欲利樂諸有情故，普於十方，示現種種變化三業，成本願力所應作事。
Fourth, the mental category associated with the Wisdom of Accomplishing What Is to Be Done: this mind, for the sake of benefiting and gladdening sentient beings, universally in the ten directions manifests various transformations of the three karmas, accomplishing what should be done by the power of the original vow.
如是四智相應心品，雖各定有二十二法，能變、所變種現俱生，而智用增，以智名顯。
Although each of these four categories associated with wisdom surely has twenty-two dharmas, with the seeds and manifestations of the transforming and the transformed arising together, the function of wisdom is predominant, and so it is named after wisdom.
故此四品，總攝佛地一切有為功德皆盡。
So these four categories altogether include all conditioned merits of the Buddha ground without remainder.