Chinese
。一者三昧乐意生身。谓第三第四第五地。二者如实知诸法相意生身。谓于第八地。三者种类无作行意生身。诸师释不同。一师云。约三学别地。三地是定。若约六度五地是定。故云三四五名三昧乐受意生身。第六地般槃若现前。故六七八地名如实觉知诸行智意生身。而言第八者举其终也。九地已上名种类无作行意生身。第二师云。第一略初二地。故言三四五。第二亦略初二。故云第八地。理实而言。第一通前五地。第二通六七八三地。第三通九十二地。第三师云。次第二于第八地。则知第一七地已还而唯云三四五者。此中略先后也。以实而言。第一通前七地。第二唯第八地。第三九十二地。又四卷楞伽云。第一名三昧乐受乐生身。今依佛性论。真谛师释胜鬘经。三种意生身者。是三乘种性圣人。入初地已上受意生身。故名三种。非是楞伽经中三昧乐等三种意生身也。故佛地论云。有有生死者是三种圣人意所身。无有生死者是三种圣人意所生最后身依生。梁论八地已上是有有生死。金刚菩萨是无有生死。此二生死既佛性论皆言三种圣人。故知三乘种姓至八地已上受有有生死。从本种姓为名。名罗汉辟支大力菩萨。故楞伽经第七卷云。大慧声闻辟支佛于第八地菩萨中。乐着寂灭三昧乐门醉。故不能善知。唯息见随自相同 现代汉语译本 一者三昧乐意生身（Samadhi Bliss Mind-Made Body）。指的是第三、第四、第五地（Bhumi）。 二者如实知诸法相意生身。指的是第八地。 三者种类无作行意生身。诸位法师的解释不同。一位法师说：从三学的角度区分不同地（Bhumi），第三、第四、第五地是禅定。如果从六度的角度，第五地是禅定。所以说第三、第四、第五地名为三昧乐受意生身。第六地般若智慧现前，所以第六、第七、第八地名为如实觉知诸行智意生身。而说第八地，是举其终点。第九地以上名为种类无作行意生身。 第二位法师说：第一种略去了最初的二地（Bhumi），所以说第三、第四、第五地。第二种也略去了最初的二地，所以说第八地。实际上，第一种贯通前五地，第二种贯通第六、第七、第八这三地，第三种贯通第九到第十二地。 第三位法师说：第二种在第八地，那么可知第一种在第七地及以下，而只说第三、第四、第五地，这是省略了先后。实际上，第一种贯通前七地，第二种唯有第八地，第三种贯通第九到第十二地。 另外，四卷本《楞伽经》（Lankavatara Sutra）说：第一种名为三昧乐受乐生身。现在依据《佛性论》（Buddha Nature Treatise）。真谛法师解释《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）说，三种意生身，是三乘（Triyāna）种性的圣人，进入初地（Bhumi）以上所受的意生身，所以名为三种。不是《楞伽经》中的三昧乐等三种意生身。所以《佛地论》（Buddhabhūmi Sūtra）说：‘有有生死者’是三种圣人意所身，‘无有生死者’是三种圣人意所生最后身依生。梁论认为第八地以上是有有生死，金刚菩萨是无有生死。这两种生死既然《佛性论》都说是三种圣人，可知三乘种姓到第八地以上受有有生死。从本来的种姓为名，名为阿罗汉（Arhat）、辟支佛（Pratyekabuddha）、大力菩萨（Mahasattva）。所以《楞伽经》第七卷说：大慧（Mahamati），声闻（Śrāvaka）、辟支佛（Pratyekabuddha）在第八地菩萨中，乐着寂灭三昧乐门醉，所以不能善知，唯息见随自相同。
English
English version The first is the Samadhi Bliss Mind-Made Body. This refers to the third, fourth, and fifth Bhumis (grounds/stages). The second is the Mind-Made Body that truly knows the characteristics of all dharmas. This refers to the eighth Bhumi. The third is the Effortless Action Mind-Made Body of various kinds. The interpretations of the masters differ. One master says: Distinguishing the different Bhumis from the perspective of the Three Learnings (Triśikṣā), the third, fourth, and fifth Bhumis are dhyana (meditation). If from the perspective of the Six Perfections (Pāramitā), the fifth Bhumi is dhyana. Therefore, it is said that the third, fourth, and fifth Bhumis are called the Samadhi Bliss Feeling Mind-Made Body. In the sixth Bhumi, prajna (wisdom) manifests, so the sixth, seventh, and eighth Bhumis are called the Mind-Made Body of truly knowing the wisdom of all actions. And saying the eighth Bhumi is to cite its end point. The ninth Bhumi and above are called the Effortless Action Mind-Made Body of various kinds. The second master says: The first type omits the first two Bhumis, so it says the third, fourth, and fifth Bhumis. The second type also omits the first two Bhumis, so it says the eighth Bhumi. In reality, the first type encompasses the first five Bhumis, the second type encompasses the sixth, seventh, and eighth Bhumis, and the third type encompasses the ninth to twelfth Bhumis. The third master says: The second type is in the eighth Bhumi, then it can be known that the first type is in the seventh Bhumi and below, and only says the third, fourth, and fifth Bhumis, which is an omission of the order. In reality, the first type encompasses the first seven Bhumis, the second type is only the eighth Bhumi, and the third type encompasses the ninth to twelfth Bhumis. Furthermore, the four-fascicle Lankavatara Sutra says: The first type is called the Samadhi Bliss Feeling Joy-Born Body. Now, according to the Buddha Nature Treatise. Master Paramartha explains the Śrīmālādevī Siṃhanāda Sūtra, saying that the three types of Mind-Made Bodies are the sages of the Three Vehicle (Triyāna) lineages, who receive the Mind-Made Body upon entering the first Bhumi and above, so they are called three types. They are not the three types of Mind-Made Bodies such as Samadhi Bliss in the Lankavatara Sutra. Therefore, the Buddhabhūmi Sūtra says: 'Those with existence and death' are the bodies intended by the three types of sages, and 'those without existence and death' are the final bodies relied upon by the three types of sages. The Liang commentary believes that the eighth Bhumi and above have existence and death, and the Vajra Bodhisattva (Vajrasattva) has no existence and death. Since both types of existence and death are said in the Buddha Nature Treatise to be the three types of sages, it can be known that the Three Vehicle lineages receive existence and death from the eighth Bhumi and above. Named from their original lineage, they are called Arhat, Pratyekabuddha, and Mahasattva. Therefore, the seventh fascicle of the Lankavatara Sutra says: Mahamati, the Śrāvakas and Pratyekabuddhas among the Bodhisattvas of the eighth Bhumi are intoxicated with the bliss of the Samadhi of extinction, so they cannot know well, and only cease seeing and follow their own similarities. --------------------------------------------------------------------------------
Chinese
相熏习障碍。故随人无我见过。故以分别心名为涅槃。而不能知诸法寂灭。大慧菩萨白佛言。世尊说声闻辟支佛。入第八地寂灭乐门。如来后说。声闻辟支佛不知但是自心分别。后说。声闻得人无我而不得法无我空。若如是说。声闻辟支佛尚未能证初地之法。何况八地寂灭乐门。佛告大慧。声闻有二。言八八地寂灭门者。此是先修菩萨行者随声闻地。还依本心修菩萨行同入八地寂灭门。非增上慢寂灭声闻。以彼不能入菩萨行。未曾觉知三界唯心。未曾修行菩萨诸法。未曾修行诸波罗蜜十地之行。是故决定寂灭声闻不能证彼菩萨所行寂灭乐门。问。何故得生死名。答。通名变易生死者转变改易。若生若死。并是就相为名。别名方便因缘。此二约用。有有无有对后为名。故佛性论云。有有生死如上流般阿那含人。于第二生中般涅槃者余有一生故。故名有有。无有生死是变易生死最后身。故复更无生死。故名．无有也。问。约位判云何。答。若约顿悟八地已上受变易生。由此已上烦恼不起无容更受分段生故。若渐悟者七地已还亦受变易。若约四种据通而言位位皆有。若据位别唯依梁论。二十二无明感十一粗报中。初八无月感四粗重。是方便生死。故知方便在前四地。次六无明感三粗重。是因缘生死。故知因缘在五六七地。次 现代汉语译本 相互熏习产生障碍，所以随顺于人无我的错误见解。因此以分别心为涅槃，而不能了知诸法寂灭的真谛。大慧菩萨对佛说：‘世尊您说声闻（Śrāvaka，听闻佛法而修行的弟子）和辟支佛（Pratyekabuddha，独自悟道的修行者）进入第八地的寂灭乐门。但如来您后来又说，声闻和辟支佛不知道一切都只是自心的分别。您还说，声闻证得了人无我，却没有证得法无我空。如果这样说，声闻和辟支佛尚未能证得初地的法，更何况是八地的寂灭乐门呢？’ 佛告诉大慧：‘声闻有两种。所说的进入第八地寂灭门，是指那些先前修行菩萨行的人，随顺于声闻地，然后又依于本心，修菩萨行，一同进入八地的寂灭门。而不是那些增上慢的寂灭声闻。因为他们不能进入菩萨行，未曾觉知三界唯心，未曾修行菩萨的各种法门，未曾修行诸波罗蜜（Pāramitā，到彼岸）和十地之行。所以，决定寂灭的声闻不能证得菩萨所行的寂灭乐门。’ 问：‘为什么会有生死之名？’答：‘通称的变易生死，是指转变改易，无论是生还是死，都是就现象而言的名。别称的方便因缘，这两种是就作用而言，有有和无有是针对后者而说的。所以《佛性论》说，有有生死就像上流的阿那含（Anāgāmin，不还果）人，在第二生中般涅槃（Parinirvana，完全的涅槃），因为还余有一生，所以称为有有。无有生死是指变易生死的最后身，所以不再有生死，因此称为无有。’ 问：‘按照修行位次来判断，又该如何？’答：‘如果按照顿悟来说，八地以上的菩萨接受变易生，因为到了这个阶段，烦恼不再生起，不可能再接受分段生。如果按照渐悟来说，七地及以下的菩萨也会接受变易生。如果按照四种生死来说，从普遍意义上讲，每个位次都有。如果按照位次差别来说，则只依据《梁论》。二十二种无明感召十一种粗报中，最初八种无明感召四种粗重，这是方便生死。所以知道方便生死在前四地。其次六种无明感召三种粗重，这是因缘生死。所以知道因缘生死在五六七地。’
English
English version Mutual conditioning creates obstacles. Therefore, they follow the mistaken view of 'no-self of persons'. Thus, they regard the discriminating mind as Nirvana (Nirvāṇa), and are unable to know the quiescence of all dharmas. Mahamati (Mahāmati) Bodhisattva (Bodhisattva) said to the Buddha (Buddha): 'World Honored One, you said that Śrāvakas (Śrāvaka, 'hearers' or disciples who learn from the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, 'solitary Buddhas' who attain enlightenment on their own) enter the gate of the bliss of quiescence in the eighth ground. But later, you said that Śrāvakas and Pratyekabuddhas do not know that everything is merely the discrimination of their own minds. You also said that Śrāvakas attain the 'no-self of persons' but not the 'emptiness of dharmas'. If this is the case, Śrāvakas and Pratyekabuddhas have not yet been able to realize the dharma of the first ground, let alone the bliss of quiescence in the eighth ground.' The Buddha said to Mahamati: 'There are two kinds of Śrāvakas. The saying about entering the gate of quiescence in the eighth ground refers to those who previously practiced the Bodhisattva path, followed the Śrāvaka ground, and then relied on their original mind to practice the Bodhisattva path, entering the gate of quiescence in the eighth ground together. It does not refer to those Śrāvakas who are arrogant and attached to quiescence. Because they cannot enter the Bodhisattva path, have never realized that the three realms are mind-only, have never practiced the various dharmas of the Bodhisattva, and have never practiced the Pāramitās (Pāramitā, perfections) and the practices of the ten grounds. Therefore, Śrāvakas who are determined to attain quiescence cannot realize the bliss of quiescence practiced by Bodhisattvas.' Question: 'Why are there names for birth and death?' Answer: 'The general term 'changeable birth and death' refers to transformation and alteration. Whether it is birth or death, it is named in terms of phenomena. The specific term 'expedient causes and conditions' refers to function. 'Having-having' and 'non-having' are named in relation to the latter. Therefore, the Treatise on Buddha-nature says that 'having-having birth and death' is like an Anāgāmin (Anāgāmin, 'non-returner') who is going upstream, attaining Parinirvana (Parinirvana, complete Nirvana) in the second life, because there is one life remaining, it is called 'having-having'. 'Non-having birth and death' refers to the final body of changeable birth and death, so there is no more birth and death, therefore it is called 'non-having.' Question: 'How should it be judged according to the stages of practice?' Answer: 'If judged according to sudden enlightenment, Bodhisattvas above the eighth ground receive changeable birth, because at this stage, afflictions no longer arise, and it is impossible to receive segmented birth again. If judged according to gradual enlightenment, Bodhisattvas in the seventh ground and below also receive changeable birth. If judged according to the four kinds of birth and death, generally speaking, every stage has them. If judged according to the differences in stages, it is only based on the Liang Treatise. Among the eleven kinds of coarse retribution caused by the twenty-two kinds of ignorance, the first eight kinds of ignorance cause four kinds of coarse heaviness, which is expedient birth and death. Therefore, it is known that expedient birth and death are in the first four grounds. The next six kinds of ignorance cause three kinds of coarse heaviness, which is birth and death due to causes and conditions. Therefore, it is known that birth and death due to causes and conditions are in the fifth, sixth, and seventh grounds.' --------------------------------------------------------------------------------
Chinese
六无明感三粗重。是有有生死。故知有有在八九十地。次二无明感一粗重。是无有生死。故知无有是金刚位。若是方便及因缘并有有生死自地起自地断。若无有生死障佛地金刚断。所以尔者十地是学位故自地障自地断。佛地无学位故佛地障金刚断。问。若如前说方便因缘乃是变易方便因缘非正生死。何故皆言所感粗重报是变易耶。答。若是渐悟方便因缘位中即是分段名粗重报。若望后说初之四地相同凡夫。无明增强远与八地已上变易生死为其方便。五六七地相同二乘及初修菩萨。修无流道亦与八地已上所感变易为资助因也。若后二种正变易体。慧远师云。说二生死各有六重。所言分段六重者。恶道三重与善道三重也。问。恶道三重如何。答。一凡夫所受分段恶业为因。四住地为缘。二十信所受分段恶业为因。四住地为缘。悲愿为随助。三种性已上乃至初地所受分段恶业为因。悲愿为正缘。四住地为随助。约此三重为恶道分段。问。善道三重分段如何。答。一凡夫二乘大乘十信所受分段善业为因。四住地为缘。二种性解行所受分段善业为因。四住地为正缘。悲愿为随助。三地上所受分段善业为因。悲愿为正缘。四住地为随助。约此三重为善道分段。所言变易生死六重者。事识三重及妄识三重。问。事识三重变易如何。答 现代汉语译本 六无明感三粗重，是有有生死。故知有有在八九十地。次二无明感一粗重，是无有生死。故知无有是金刚位。若是方便及因缘并有有生死，自地起自地断。若无有生死，障佛地金刚断。所以尔者，十地是学位故，自地障自地断。佛地无学位故，佛地障金刚断。 问：若如前说，方便因缘乃是变易方便因缘，非正生死。何故皆言所感粗重报是变易耶？ 答：若是渐悟方便因缘位中，即是分段名粗重报。若望后说，初之四地相同凡夫，无明增强，远与八地已上变易生死为其方便。五六七地相同二乘及初修菩萨，修无流道，亦与八地已上所感变易为资助因也。若后二种正变易体。慧远师云：‘说二生死各有六重。’所言分段六重者，恶道三重与善道三重也。 问：恶道三重如何？ 答：一，凡夫所受分段恶业为因，四住地（指见一处住地、欲爱住地、色爱住地、有爱住地）为缘。二，十信所受分段恶业为因，四住地为缘，悲愿为随助。三，种性已上乃至初地所受分段恶业为因，悲愿为正缘，四住地为随助。约此三重为恶道分段。 问：善道三重分段如何？ 答：一，凡夫、二乘、大乘十信所受分段善业为因，四住地为缘。二，种性解行所受分段善业为因，四住地为正缘，悲愿为随助。三，地上所受分段善业为因，悲愿为正缘，四住地为随助。约此三重为善道分段。所言变易生死六重者，事识三重及妄识三重。 问：事识三重变易如何？ 答：