English
English version: The Paratantra (the dependent nature of all phenomena) and the defiled and undefiled dharmas are mutually dependent. Defilement refers to the illusory Parikalpita (the imputed nature, the nature of things as they are conceptualized). Purity refers to the true Parinishpanna (the perfected nature, the ultimate nature of reality). 'Transformation' refers to the transformation of abandonment and the transformation of attainment of the two aspects. By repeatedly cultivating non-discriminating wisdom, one severs the coarse habitual tendencies of the two obscurations (the obscuration of afflictions and the obscuration of knowledge) in the Alaya-vijnana (the base consciousness). Therefore, one can transform and abandon the Parikalpita on the Paratantra, and one can transform and attain the Parinishpanna within the Paratantra. By transforming afflictions, one attains great Nirvana (ultimate liberation). By transforming the obscuration of knowledge, one realizes unsurpassed enlightenment. Establishing the meaning of Vijnaptimatra (Consciousness-only) is for sentient beings to attain such a result of the two transformations. Or, the basis is the Suchness of Vijnaptimatra, which is the basis of Samsara (cyclic existence) and Nirvana. Foolish people are deluded by this Suchness, and therefore, from beginningless time, they suffer the pain of Samsara. Sages, free from delusion, awaken to this Suchness, and then attain Nirvana, obtaining ultimate bliss. By repeatedly cultivating non-discriminating wisdom, one severs the coarse habitual tendencies of the two obscurations in the Alaya-vijnana. Therefore, one can transform and attain dependence as in Samsara, and one can transform and attain dependence as in Nirvana. This is the nature of Suchness, free from defilement. Although Suchness is inherently pure, it also has the nature of being defiled. Therefore, when separating from defilement, it is provisionally called 'new purity'. This new purity is called 'transformation of the basis'. In the stage of cultivation, one severs obscurations and attains realization. Although one can also attain Bodhi (enlightenment) in this stage, it is not what the meaning of this verse intends to show. The meaning of the verse only shows the transformation of the nature of Vijnaptimatra. The complete state of the Two Vehicles (Sravakayana and Pratyekabuddhayana) is called the Liberation Body, while in the Great Sage (Mahamuni, referring to the Buddha), it is called the Dharmakaya (Dharma Body). How does one realize the two transformations of the basis? It is by cultivating the Ten Supreme Practices in the Ten Bhumis (the ten stages of a Bodhisattva's path), severing the Ten Heavy Obscurations, and realizing the Ten Suchnesses. The two transformations of the basis are realized by this. The Ten Bhumis are: 1. Pramudita-bhumi (the Joyful Ground). One initially attains the nature of a noble being, fully realizing the two emptinesses (the emptiness of self and the emptiness of phenomena), and is able to benefit oneself and others, generating great joy. 2. Vimala-bhumi (the Stainless Ground). One possesses pure morality, staying far away from the subtle transgressions that can arise from afflictive defilements. 3. Prabhakari-bhumi (the Luminous Ground). One accomplishes superior Samadhi (meditative concentration) and the great Dharani (the ability to remember and understand the teachings), and is able to emit boundless light of wondrous wisdom. 4. Archishmati-bhumi (the Radiant Ground). One abides in the most supreme limbs of enlightenment, burning the fuel of afflictions, and increasing the flame of wisdom. 5. Sudurjaya-bhumi (the Very Difficult to Conquer Ground). The practices of the two wisdoms, conventional and ultimate, contradict each other, making it extremely difficult to harmonize them. 6. Abhimukhi-bhumi (the Face-to-Face Ground). One abides in the wisdom of dependent origination, drawing forth the non-discriminating, most supreme Prajna (wisdom), causing it to manifest. 7. Duramgama-bhumi (the Far-Reaching Ground). One reaches the end of the function of abiding in the non-conceptual, surpassing the path of the Two Vehicles. --------------------------------------------------------------------------------
Chinese
不动地。无分别智任运相续相用。烦恼不能动故。九善慧地。成就微妙四无碍解。能遍十方善说法故。十法云地。大法智云含众德水。蔽如空粗重充满法身故。如是十地总摄有为无为功德。以为自性。与所修行为胜依持令得生长故名地。十胜行者。即是十种波罗蜜多。施有三种。谓财施无畏施法施。戒有三种。谓律仪戒摄善法戒饶益有情戒。忍有三种。谓耐怨害忍安受苦忍谛察法忍。精进有三种。谓被甲精进摄善精进利乐精进。静虑有三种。谓安住静虑引发静虑辨事静虑。般若有三种。谓生空无分别慧法空无分别慧俱空无分别慧。方便善巧有二种。谓回向方便善巧拔济方便善巧。愿有二种。谓求菩提愿利乐他愿。力有二种。谓思择力修习力。智有二种。谓受用法乐智成熟有情智。此十性者。施以无贪及彼所起三业为性。戒以受学菩萨戒时三业为性。忍以无嗔精进审慧及彼所起三业为性。精进以勤及彼所起三业为性。静虑但以等持为性。后五皆以择法为性。说是根本后得智故。于中第八以欲胜解及信为性。愿以此三为自性故。此说自性。并眷属一一皆以一切俱行功德为性。此十相者。要七最胜之所摄受方可建立波罗蜜多。一安住最胜。谓要安住菩萨种性。二依止最胜。谓要依止大菩提心。三意乐最胜。谓要悲愍一切有情 现代汉语译本 不动地（Achala Bhumi）。无分别智（Nirvikalpa-jnana）任运相续相用。烦恼不能动故。九善慧地（Sadhumati Bhumi）。成就微妙四无碍解（Catur-pratisamvit）。能遍十方善说法故。十法云地（Dharmamegha Bhumi）。大法智云含众德水。蔽如空粗重充满法身故。如是十地总摄有为无为功德。以为自性。与所修行为胜依持令得生长故名地。 十胜行者。即是十种波罗蜜多（Paramita）。施有三种。谓财施（Dana）无畏施（Abhaya-dana）法施（Dharma-dana）。戒有三种。谓律仪戒（Samvara-sila）摄善法戒（Kusaladharma-samgraha-sila）饶益有情戒（Sattvarthakriya-sila）。忍有三种。谓耐怨害忍（Kshanti）安受苦忍（Adhivasanakshanti）谛察法忍（Dharmanidhyanakshanti）。精进有三种。谓被甲精进（Sannaha-virya）摄善精进（Kusaladharma-samgraha-virya）利乐精进（Sattvarthakriya-virya）。静虑有三种。谓安住静虑（Sthita-dhyana）引发静虑（Utpadaka-dhyana）辨事静虑（Vyavasthapana-dhyana）。般若有三种。谓生空无分别慧（Pudgala-sunyata-nirvikalpa-prajna）法空无分别慧（Dharma-sunyata-nirvikalpa-prajna）俱空无分别慧（Ubhayasunyata-nirvikalpa-prajna）。方便善巧有二种。谓回向方便善巧（Parinamana-upaya-kausalya）拔济方便善巧（Nirharana-upaya-kausalya）。愿有二种。谓求菩提愿（Bodhi-pranidhana）利乐他愿（Sattvarthakriya-pranidhana）。力有二种。谓思择力（Vimamsa-bala）修习力（Bhavana-bala）。智有二种。谓受用法乐智（Paribhogasukha-jnana）成熟有情智（Sattvaparipaka-jnana）。 此十性者。施以无贪及彼所起三业为性。戒以受学菩萨戒时三业为性。忍以无嗔精进审慧及彼所起三业为性。精进以勤及彼所起三业为性。静虑但以等持为性。后五皆以择法为性。说是根本后得智故。于中第八以欲胜解及信为性。愿以此三为自性故。此说自性。并眷属一一皆以一切俱行功德为性。 此十相者。要七最胜之所摄受方可建立波罗蜜多。一安住最胜。谓要安住菩萨种性。二依止最胜。谓要依止大菩提心。三意乐最胜。谓要悲愍一切有情。
English
English version Achala Bhumi (Immovable Ground). The spontaneous and continuous function of Nirvikalpa-jnana (Non-discriminating Wisdom). Because afflictions cannot move it. Sadhumati Bhumi (Ground of Good Wisdom). Accomplishing the subtle Fourfold Unimpeded Exegesis (Catur-pratisamvit). Because it can skillfully expound the Dharma throughout the ten directions. Dharmamegha Bhumi (Cloud of Dharma Ground). The great Dharma-wisdom cloud contains the water of numerous virtues, covering the coarse and heavy aspects like the sky, filling the Dharmakaya (Dharma Body). Thus, these ten grounds encompass all conditioned and unconditioned merits, taking them as their nature. They are called 'grounds' because they provide a superior support for the practices being cultivated, enabling them to grow. The ten superior practices are the ten Paramitas (Perfections). Giving (Dana) has three aspects: material giving (Dana), fearlessness giving (Abhaya-dana), and Dharma giving (Dharma-dana). Morality (Sila) has three aspects: the morality of discipline (Samvara-sila), the morality of gathering wholesome dharmas (Kusaladharma-samgraha-sila), and the morality of benefiting sentient beings (Sattvarthakriya-sila). Patience (Kshanti) has three aspects: patience in enduring harm from enemies (Kshanti), patience in accepting suffering (Adhivasanakshanti), and patience in contemplating the Dharma (Dharmanidhyanakshanti). Diligence (Virya) has three aspects: armor-like diligence (Sannaha-virya), diligence in gathering wholesome dharmas (Kusaladharma-samgraha-virya), and diligence in benefiting and bringing joy to sentient beings (Sattvarthakriya-virya). Dhyana (Meditation) has three aspects: abiding dhyana (Sthita-dhyana), generating dhyana (Utpadaka-dhyana), and discerning dhyana (Vyavasthapana-dhyana). Prajna (Wisdom) has three aspects: non-discriminating wisdom of the emptiness of self (Pudgala-sunyata-nirvikalpa-prajna), non-discriminating wisdom of the emptiness of dharmas (Dharma-sunyata-nirvikalpa-prajna), and non-discriminating wisdom of the emptiness of both (Ubhayasunyata-nirvikalpa-prajna). Skillful means (Upaya-kausalya) has two aspects: skillful means of dedication (Parinamana-upaya-kausalya) and skillful means of deliverance (Nirharana-upaya-kausalya). Vows (Pranidhana) has two aspects: the vow to seek Bodhi (Bodhi-pranidhana) and the vow to benefit and bring joy to others (Sattvarthakriya-pranidhana). Strength (Bala) has two aspects: the strength of discernment (Vimamsa-bala) and the strength of cultivation (Bhavana-bala). Wisdom (Jnana) has two aspects: the wisdom of enjoying the Dharma bliss (Paribhogasukha-jnana) and the wisdom of maturing sentient beings (Sattvaparipaka-jnana). The nature of these ten is as follows: Giving has as its nature non-greed and the three karmas arising from it. Morality has as its nature the three karmas at the time of receiving and learning the Bodhisattva precepts. Patience has as its nature non-anger, diligence, careful wisdom, and the three karmas arising from them. Diligence has as its nature effort and the three karmas arising from it. Dhyana has only samadhi (concentration) as its nature. The latter five all have discernment of dharmas as their nature, because they are said to be fundamental and subsequent wisdom. Among them, the eighth has desire, understanding, and faith as its nature. Vows have these three as their nature. This speaks of their nature, and each of their retinues also has all concurrent merits as their nature. These ten aspects: only when embraced by the seven supreme qualities can the Paramitas be established. First, the supreme quality of abiding: which means abiding in the Bodhisattva lineage. Second, the supreme quality of reliance: which means relying on the great Bodhicitta (Mind of Enlightenment). Third, the supreme quality of intention: which means having compassion for all sentient beings. --------------------------------------------------------------------------------