English
English version Sixfold ignorance senses three coarse burdens, resulting in existence with birth and death. Therefore, it is known that 'existence with existence' is in the eighth, ninth, and tenth Bhumis (grounds or stages of a Bodhisattva's path). Next, twofold ignorance senses one coarse burden, resulting in existence without birth and death. Therefore, it is known that 'existence without existence' is the Vajra (diamond) position. If it is expedient means and conditions, then there is existence with birth and death, arising and ceasing within its own Bhumi. If there is no existence with birth and death, it obstructs the Buddha-ground, which is severed by the Vajra. The reason for this is that the ten Bhumis are stages of learning, so the obstruction within one's own Bhumi is severed within that Bhumi. The Buddha-ground is without stages of learning, so the obstruction of the Buddha-ground is severed by the Vajra. Question: If, as previously stated, expedient means and conditions are transformation-based expedient means and conditions, not true birth and death, why is it said that the coarse burden retribution sensed is transformation-based? Answer: If it is in the position of gradual enlightenment through expedient means and conditions, it is called segmented coarse burden retribution. Looking at it from a later perspective, the first four Bhumis are similar to ordinary beings. Ignorance increases, and it is far from the transformation-based birth and death of the eighth Bhumi and above, serving as its expedient means. The fifth, sixth, and seventh Bhumis are similar to the two vehicles (Sravakas and Pratyekabuddhas) and newly practicing Bodhisattvas, cultivating the non-outflow path, also serving as an auxiliary cause for the transformation-based changes sensed by the eighth Bhumi and above. The latter two are the true transformation-based body. Master Huiyuan said: 'It is said that the two births and deaths each have six layers.' The so-called six layers of segmentation are the three layers of evil paths and the three layers of good paths. Question: What are the three layers of evil paths? Answer: First, the segmented evil karma received by ordinary beings is the cause, and the four abodes (the abodes of seeing one place, desire-love, form-love, and existence-love) are the condition. Second, the segmented evil karma received by the ten faiths is the cause, the four abodes are the condition, and compassion and vows are the auxiliary. Third, the segmented evil karma received from the stage of nature and above, up to the first Bhumi, is the cause, compassion and vows are the primary condition, and the four abodes are the auxiliary. These three layers constitute the segmentation of evil paths. Question: What are the three layers of segmentation of good paths? Answer: First, the segmented good karma received by ordinary beings, the two vehicles, and the ten faiths of the Mahayana is the cause, and the four abodes are the condition. Second, the segmented good karma received by those who understand and practice the stage of nature is the cause, the four abodes are the primary condition, and compassion and vows are the auxiliary. Third, the segmented good karma received on the Bhumis is the cause, compassion and vows are the primary condition, and the four abodes are the auxiliary. These three layers constitute the segmentation of good paths. The so-called six layers of transformation-based birth and death are the three layers of event-consciousness and the three layers of deluded consciousness. Question: What are the three transformations of event-consciousness? Answer: --------------------------------------------------------------------------------
Chinese
。一阿罗汉辟支佛所受变易事识中生空观为因。无明住地为缘。二种性解行所受变易事识中法空观为正因。无明住地为缘。三地上所受变易事识中非有无息相之解为正因。无明住地为缘。约此三重为事识中。三重变易生死如何。答。一地前所受变易妄识中。一切妄想依真观以为因。无明住地以为缘。三八地已上所受变易妄识中。唯真无妄息想观以为正因。无明住地为缘。约此三重为妄识中三重变易生死。下卷云。若依终教地前留惑受分段身。于初地中永断一切烦恼使种。亦不分彼分别俱生。于所知障中亦断一分粗品正使。是故地上受变易身。至金刚位。十者依大乘同性经有三种十地。声闻十地缘觉十地佛十地。为摄引小乘同于大乘终教之义故作此说。其十地名等具如疏说。又有差别。十地相广如梁论修时章释。记云。彼经亦名一切佛行入智毗卢遮那藏说经有二卷中引初卷也。修时章者。此引彼论第十一卷修时章第五。如彼论云。若见真如即入清净意行地。从初地至十地同得此名。清净意行人自有四种。初一从道立名。谓清净意行后三从别立名。谓有相行无相行无功用行。此清净意人从第六地以还说名有相行。乃至第七地是无相行有功用。乃至若人入八地有无相行无功用未成就。若八地圆满于八地无相行无功用已成。于 一、阿罗汉（Arhat，已证得涅槃的圣人）和辟支佛（Pratyekabuddha，无师自悟的圣人）所承受的变易事识（转变和变化的意识）中，以生空观（对一切事物皆无自性的体悟）为因，无明住地（根本无明的驻留之处）为缘。 二、种性解行（具有特定根性并依此修行）者所承受的变易事识中，以法空观（对一切法皆无自性的体悟）为正因，无明住地为缘。 三、地上菩萨（已证得初地及以上果位的菩萨）所承受的变易事识中，以非有无息相之解（对既非有也非无的寂灭状态的理解）为正因，无明住地为缘。 就这三重变易事识而言，什么是三重变易生死（三种不同的转变和变化的生死）？ 答：一、地前（初地之前）所承受的变易妄识（虚妄的意识）中，一切妄想都以依真观（依赖于真如的观照）为因，无明住地为缘。 三、八地已上（八地及以上）所承受的变易妄识中，唯有真无妄息想观（纯粹真实的、没有虚妄念头的寂灭观照）为正因，无明住地为缘。 就这三重而言，什么是妄识中的三重变易生死？ 下卷说：‘如果依据终教（最终的教义），地前（初地之前）的修行者仍然留有迷惑，承受分段身（由业力决定的、有生有死的身体），那么在初地中，将永远断除一切烦恼使种（烦恼的种子），无论是分别生起的还是俱生而来的。对于所知障（对真理的认知障碍），也断除一部分粗品的正使（根本烦恼）。’因此，地上菩萨承受变易身（转变和变化的身体），直到金刚位（最坚固的果位）。 十、依据《大乘同性经》，有三种十地：声闻十地（声闻乘的十个阶段）、缘觉十地（缘觉乘的十个阶段）、佛十地（佛乘的十个阶段）。为了摄引小乘，使其与大乘终教的意义相同，所以这样说。这十地的名称等，都如疏中所说。还有一些差别。十地之相，广如梁论《修时章》的解释。 记中说：‘这部经也名为《一切佛行入智毗卢遮那藏说经》，有两卷，这里引用的是初卷。’《修时章》是指引用彼论第十一卷的《修时章》第五。如彼论所说：‘如果见到真如（事物的真实本性），就进入清净意行地（清净意念的修行阶段）。’从初地到十地，都得到这个名称。清净意行人自身有四种：第一种从道立名，称为清净意行；后三种从差别立名，称为有相行（有形象的修行）、无相行（无形象的修行）、无功用行（无造作的修行）。这种清净意人，从第六地及以前，被称为有相行；乃至第七地是无相行有功用；乃至如果有人进入八地，有无相行无功用未成就；如果八地圆满，在八地无相行无功用已经成就。
English
1. In the transformation and change of consciousness (事识, shìshí) experienced by Arhats (阿罗汉, Āluóhàn, enlightened beings who have attained Nirvana) and Pratyekabuddhas (辟支佛, Pìzhīfó, enlightened beings who attain enlightenment on their own without a teacher), the contemplation of emptiness of self (生空观, shēngkōng guān, the realization that all things are without inherent existence) is the cause, and the dwelling place of ignorance (无明住地, wúmíng zhùdì, the fundamental abode of ignorance) is the condition. 2. In the transformation and change of consciousness experienced by those who practice according to their inherent nature (种性解行, zhǒngxìng jiěxíng), the contemplation of emptiness of phenomena (法空观, fǎkōng guān, the realization that all dharmas are without inherent existence) is the direct cause, and the dwelling place of ignorance is the condition. 3. In the transformation and change of consciousness experienced by Bodhisattvas on the grounds (地上, dìshàng, Bodhisattvas who have attained the first Bhumi or higher), the understanding of the state of neither existence nor non-existence cessation (非有无息相之解, fēi yǒu wú xīxiāng zhī jiě, understanding of the state of cessation that is neither existent nor non-existent) is the direct cause, and the dwelling place of ignorance is the condition. Regarding these three types of transformation and change of consciousness, what are the three types of transformation and change of birth and death (三重变易生死, sānchóng biànyì shēngsǐ, three different types of transformation and change in birth and death)? Answer: 1. In the transformation and change of deluded consciousness (妄识, wàngshí, false consciousness) experienced before the grounds (地前, dìqián, before the first Bhumi), all delusions take the contemplation relying on true suchness (依真观, yī zhēn guān, contemplation relying on true reality) as the cause, and the dwelling place of ignorance as the condition. 3. In the transformation and change of deluded consciousness experienced from the eighth ground and above (八地已上, bādì yǐshàng, the eighth Bhumi and above), only the contemplation of true, non-deluded, cessation of thought (真无妄息想观, zhēn wú wàng xīxiǎng guān, pure and true contemplation of cessation of thought without delusion) is the direct cause, and the dwelling place of ignorance is the condition. Regarding these three, what are the three types of transformation and change of birth and death in deluded consciousness? The lower volume says: 'If, according to the final teaching (终教, zhōngjiào, the ultimate teaching), practitioners before the grounds still retain delusion and experience segmented bodies (分段身, fēnduàn shēn, bodies with a beginning and end determined by karma), then in the first ground, they will forever cut off all seeds of afflictions (烦恼使种, fánnǎo shǐzhǒng, seeds of afflictions), whether they arise from discrimination or are innate. Regarding the obstacles to knowledge (所知障, suǒzhī zhàng, obstacles to knowing the truth), they also cut off a portion of the coarse fundamental afflictions (正使, zhèngshǐ, fundamental afflictions).' Therefore, Bodhisattvas on the grounds experience transformation bodies (变易身, biànyì shēn, bodies of transformation and change) until the Vajra position (金刚位, jīngāng wèi, the adamantine position). 10. According to the Mahayana Tathagatagarbha Sutra (大乘同性经, Dàchéng Tóngxìng Jīng), there are three types of ten grounds: the ten grounds of Sravakas (声闻, Shēngwén, Hearers), the ten grounds of Pratyekabuddhas, and the ten grounds of Buddhas (佛, Fó). This is said to incorporate the meaning of the final teaching of the Mahayana for the Hinayana. The names of these ten grounds are as described in the commentary. There are also some differences. The characteristics of the ten grounds are explained in detail in the Liang Treatise's chapter on the stages of practice (修时章, xiūshí zhāng). The commentary says: 'This sutra is also called the Sutra on the Treasury of Vairocana's Explanation of All Buddha's Practices Entering Wisdom (一切佛行入智毗卢遮那藏说经, Yīqiè Fó Xíng Rù Zhì Pílúzhēnà Zàng Shuō Jīng), which has two volumes, and this quotes the first volume.' The 'chapter on the stages of practice' refers to the fifth chapter of the eleventh volume of that treatise. As that treatise says: 'If one sees true suchness (真如, zhēnrú, the true nature of things), one enters the ground of pure intention practice (清净意行地, qīngjìng yìxíng dì, the stage of practice of pure intention).' From the first ground to the tenth ground, one obtains this name. Practitioners of pure intention have four types: the first is named from the path, called pure intention practice; the latter three are named from distinctions, called practice with characteristics (有相行, yǒuxiàng xíng, practice with form), practice without characteristics (无相行, wúxiàng xíng, practice without form), and practice without effort (无功用行, wú gōngyòng xíng, practice without effort). This practitioner of pure intention, from the sixth ground and before, is called practice with characteristics; even the seventh ground is practice without characteristics with effort; even if someone enters the eighth ground, practice without characteristics without effort is not yet accomplished; if the eighth ground is complete, practice without characteristics without effort is already accomplished in the eighth ground. --------------------------------------------------------------------------------