English
English version And there is additional effort (prayoga). Because there is additional effort in the absence of characteristics (animitta), one is unable to effortlessly manifest appearances and lands. This obstructs the path of non-effort (anabhogacarya) of the eighth ground (Acalābhūmi). Upon entering the eighth ground, this obstruction can be permanently severed. Ninth, the obstruction of unwillingness to act for the benefit of others. This refers to a portion of the co-emergent aspect of the knowledge obscuration (jñeyāvaraṇa) that causes one to be unwilling to diligently practice for the benefit and happiness of sentient beings, and instead to delight in cultivating one's own benefit. This obstructs the four unimpeded understandings (catasra pratisaṃvidā) of the ninth ground (Sādhumatībhūmi). Upon entering the ninth ground, this obstruction can be permanently severed. Tenth, the obstruction of not having attained mastery over all phenomena. This refers to a portion of the co-emergent aspect of the knowledge obscuration that causes one to lack mastery over all phenomena. This obstructs the great cloud of Dharma wisdom (mahādharmamegha-jñāna) of the tenth ground (Dharmameghābhūmi), as well as the activities contained and arising from it. Upon entering the tenth ground, this obstruction can be permanently severed. Although one attains mastery over phenomena on this ground, there remain residual obstructions that prevent it from being considered ultimate. These include subtle co-emergent knowledge obscurations and seeds of afflictive obscurations that arise spontaneously. When the vajra-like concentration (vajropamasamādhi) manifests, all of these are instantly severed, and one enters the ground of the Tathāgata (Tathāgatabhūmi). Therefore, there are eleven obstructions on the path to the ground of Buddhahood (Buddhabhūmi). The ten suchnesses (tathatā) are: First, pervasive suchness. This refers to the suchness that is revealed by the two emptinesses (dvisūnyatā), because there is no phenomenon that it does not pervade. Second, supreme suchness. This refers to the suchness that possesses boundless qualities, because it is the most supreme of all phenomena. Third, superior-flow suchness. This refers to the teachings that flow from this suchness, because they are extremely superior to other teachings. Fourth, unappropriated suchness. This refers to the suchness that is not bound by anything, because it is not appropriated by ego-grasping (ātmagraha) or other such things. Fifth, suchness without difference in kind. This refers to the suchness that has no difference in kind, unlike the eyes and other things that have differences in kind. Sixth, suchness without defilement or purity. This refers to the suchness whose nature is without defilement, and it cannot be said that it becomes pure later. Seventh, suchness without difference in phenomena. This refers to the suchness that, although there are many teachings and various establishments, is actually without difference. Eighth, suchness without increase or decrease. This refers to the suchness that is free from the clinging to increase or decrease, and does not increase or decrease with defilement or purity. This is also called the suchness that is the basis for mastery over appearances and lands. This refers to the fact that if one attains this suchness, one has mastery over the manifestation of appearances and lands. Ninth, suchness that is the basis for mastery over wisdom. This refers to the fact that if one attains this suchness, one attains mastery over unimpeded understanding (pratisaṃvidā). Tenth, suchness that is the basis for mastery over actions. This refers to the fact that if one attains this suchness, one universally has mastery over all miraculous actions and the power of retention (dhāraṇīsamādhi). --------------------------------------------------------------------------------
Chinese
门皆自在故。虽真如性实无差别。而随胜德假立十种。虽初地中已达一切。而能证行犹未圆满。为令圆满后后建立。如是菩萨于十地中勇猛修行十种胜行。断十重障证十真如。于二转依便能证得。转依位别略有六种。一损力益能转。谓初二位。由习胜解及惭愧故。损本识中染种势力。益本识中净种功能。虽未断障种实证转依。而渐伏现行亦名为转。二通达转。在通达位。由见道力通达真如。断分别生二障粗重。证得一分真实转依。三修习转。谓修习位。由数修习十地行故。惭断俱生二障粗重。渐次证得真实转依。四果圆满转。谓究竟位。由三大劫阿僧企耶修习无边难行胜行。金刚喻定现在前时。永断本来一切粗重。顿证佛果圆满转依。穷未来际利乐无尽。五下劣转。谓二乘位。专求自利厌苦欣寂。唯能通达生空真如。断烦恼种证真如择灭。无胜堪能名下劣转。六广大转。谓大乘位。为利他故趣大菩提。生死涅槃俱无欣厌。具能通达二空真如。双断所知烦恼障种。顿证无上菩提涅槃。有胜堪能名广大转。此中意说广大转依。舍二粗重而证得故。转依义别略有四种一能转道。此复有二。一能伏道谓伏二障随眠势力。令不引起二障现行。此通有漏无漏二道加行根本后得三智。随其所应渐顿伏彼。二能断道。谓能永断二障随眠 现代汉语译本： 因为一切法门都是自在的缘故。虽然真如的体性实际上没有差别，但为了随顺殊胜的功德而假立十种地。虽然在初地菩萨时已经通达一切法，但能证的行持还没有圆满。为了使之圆满，所以在后面各地上建立不同的修行。像这样，菩萨在十地中勇猛地修行十种殊胜的行持，断除十重障碍，证得十种真如，在两种转依上便能证得。 转依的位次差别略有六种： 一、损力益能转：指初地和二地。由于修习殊胜的胜解和惭愧，减损本识中染污种子的势力，增益本识中清净种子的功能。虽然没有断除障碍的种子，实际证得转依，但逐渐调伏现行也称为转。 二、通达转：在通达位（指见道位）。由于见道的力量通达真如，断除分别产生的两种障碍的粗重，证得一部分真实的转依。 三、修习转：指修习位。由于多次修习十地的行持，逐渐断除俱生两种障碍的粗重，逐渐证得真实的转依。 四、果圆满转：指究竟位（指佛果位）。由于三大阿僧祇劫修习无边艰难的殊胜行持，金刚喻定现在前时，永远断除本来一切粗重，顿时证得佛果圆满的转依，穷尽未来际利益安乐无有穷尽。 五、下劣转：指二乘位。专门寻求自己的利益，厌恶痛苦欣求寂静，只能通达生空真如（Śūnyatā，空性），断除烦恼种子，证得真如择灭（Nirvāṇa，涅槃），没有殊胜的堪能，称为下劣转。 六、广大转：指大乘位。为了利益他人而趣向大菩提（Bodhi，觉悟），对于生死和涅槃都没有欣喜和厌恶，能够通达人空和法空两种真如，同时断除所知障和烦恼障的种子，顿时证得无上菩提涅槃，具有殊胜的堪能，称为广大转。 这里所说的意思是广大转依，舍弃两种粗重而证得的缘故。 转依的意义差别略有四种： 一、能转道：这又分为两种： （一）能伏道：指调伏两种障碍的随眠势力，使之不引起两种障碍的现行。这包括有漏和无漏两种道，以及加行位、根本位和后得位的三种智慧，根据情况逐渐或顿然调伏它们。 （二）能断道：指能够永远断除两种障碍的随眠。
English
English version: Because all Dharma gates are free and unconstrained. Although the nature of Suchness (Tathatā) is essentially without difference, ten grounds (Bhūmi) are provisionally established according to superior virtues. Although one has already understood everything in the first ground, the practice of realization is not yet complete. In order to make it complete, subsequent establishments are made on later grounds. Thus, Bodhisattvas vigorously cultivate ten kinds of superior practices in the ten grounds, sever ten heavy obstacles, and realize ten kinds of Suchness (Tathatā), and are then able to realize the two transformations (Āśraya-parāvṛtti). The differences in the stages of transformation are roughly six types: 1. Transformation of Diminishing Power and Increasing Ability: This refers to the first and second grounds. Due to the cultivation of superior understanding and shame, the power of defiled seeds in the fundamental consciousness (Ālaya-vijñāna) is diminished, and the function of pure seeds in the fundamental consciousness is increased. Although the seeds of obstacles have not been severed, and the actual transformation has been realized, gradually subduing the manifest actions is also called transformation. 2. Transformation of Thorough Understanding: This is in the stage of thorough understanding (referring to the stage of seeing the path). Due to the power of seeing the path, one thoroughly understands Suchness (Tathatā), severs the grossness of the two obstacles arising from discrimination, and realizes a portion of the true transformation. 3. Transformation of Cultivation: This refers to the stage of cultivation. Due to repeatedly cultivating the practices of the ten grounds, one gradually severs the grossness of the two co-arisen obstacles, and gradually realizes the true transformation. 4. Transformation of Perfect Fruition: This refers to the ultimate stage (referring to the stage of Buddhahood). Due to cultivating boundless difficult and superior practices for three great Asamkhya kalpas, when the Vajra-like Samadhi (Vajropama-samādhi) manifests, one permanently severs all original grossness, and instantly realizes the perfect transformation of Buddhahood, benefiting and bringing joy to the endless future. 5. Inferior Transformation: This refers to the stage of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Exclusively seeking one's own benefit, detesting suffering and delighting in tranquility, one can only thoroughly understand the Suchness of the emptiness of self (Śūnyatā), sever the seeds of afflictions, and realize the cessation of Suchness (Nirvāṇa). Without superior ability, it is called inferior transformation. 6. Vast Transformation: This refers to the stage of the Great Vehicle (Mahāyāna). For the sake of benefiting others, one proceeds towards great Bodhi (Enlightenment). One has neither delight nor aversion towards Samsara (birth and death) and Nirvana (cessation of suffering). One is able to thoroughly understand the Suchness of the emptiness of both self and phenomena, simultaneously severing the seeds of both the knowledge obscurations (Jñeyāvaraṇa) and afflictive obscurations (Kleśāvaraṇa), and instantly realizes unsurpassed Bodhi and Nirvana. Possessing superior ability, it is called vast transformation. The intention here is to speak of the vast transformation, because it is attained by abandoning the two kinds of grossness. The differences in the meaning of transformation are roughly four types: 1. The Path of Transformation: This is further divided into two: (1) The Path of Subduing: This refers to subduing the latent power of the two obstacles, preventing them from causing the manifest actions of the two obstacles. This includes both the paths of conditioned (with outflows) and unconditioned (without outflows), as well as the three wisdoms of the preparatory stage, the fundamental stage, and the subsequent stage, gradually or instantly subduing them as appropriate. (2) The Path of Severing: This refers to being able to permanently sever the latent tendencies of the two obstacles. --------------------------------------------------------------------------------
Chinese
。此道定非有漏加行。有漏曾习相续所引未泯相故。加行趣求所证所引未成办故。故见所断及修所断迷理随眠。唯根本智亲证理故能正断彼。余修所断迷事随眠。根本后得皆能正断。二所转依。此复有二。一持种依。谓本识。由此能持染净法种。与染净法俱为所依。圣道转令舍染得净。余依地起性虽亦是依。而不能持种故此不说。二迷悟依。谓真如。由此能作迷悟根本。诸染净法依之得生。圣道转令舍染得净。余虽互作迷悟法依。而非根本故此不说。三所转舍。此复有二。一所断舍。谓二障种。真无间道现在前时。障治相违彼便断灭永不成就。说之为舍。彼种断故不复现行妄执我法。所执我法不对妄情。亦说为舍。由此名舍遍计所执。二所弃舍。谓余有漏劣无漏种。金刚喻定解脱道起。引极圆明能净本识。非彼依故皆欲舍弃。彼种舍已。现有漏法及劣无漏毕竟不生。既永不生亦说为舍。由此名舍生死劣法。四所转得。此复有二。一所显得。谓大涅槃。此虽本来自性清净。而由客障覆令不显。真圣道生断彼障故。令其相显。名得涅槃。此依真如离障施设。故体即是清净法界。涅槃义别略有四种。一本来自性清净涅槃。谓一切法相真如理。虽有客染而本性净。具无数量微妙功德。无生无灭堪若虚空。一切有情平等共有。与 现代汉语译本 此道必定不是有漏加行。因为有漏的曾经习染相续所引发的未泯灭的相存在。加行是趣求所证悟的，所引发的尚未成就。所以见所断以及修所断的迷理随眠（烦恼的潜在状态，与无明相关）。只有根本智（根本无分别智）亲自体证真理，才能真正断除它们。其余修所断的迷事随眠，根本智和后得智（根本智之后的智慧）都能真正断除。 二、所转依。这又有两种：一是持种依，指的是阿赖耶识（根本识）。因为阿赖耶识能够持有染污和清净的种子，与染污和清净的法都互为所依。圣道（证悟的道路）转变它，使之舍弃染污而获得清净。其余依地而起的自性虽然也是所依，但不能持有种子，所以这里不谈论。二是迷悟依，指的是真如（事物的真实本性）。因为真如能够作为迷惑和觉悟的根本，各种染污和清净的法都依靠它而产生。圣道转变它，使之舍弃染污而获得清净。其余虽然也互相作为迷惑和觉悟的法，但不是根本，所以这里不谈论。 三、所转舍。这又有两种：一是所断舍，指的是二障（烦恼障和所知障）的种子。当真无间道（直接断除烦恼的智慧）现在前时，障碍与对治相互违背，障碍便会断灭，永远不会成就，这叫做舍。因为障碍的种子断灭了，就不会再出现妄执我法（错误地认为存在‘我’和‘法’）的情况。所执著的‘我’和‘法’与虚妄的情感不对应，也可以说是舍。因此，这被称为舍遍计所执（普遍计度的执着）。二是所弃舍，指的是其余有漏（有烦恼）和低劣的无漏（没有烦恼）的种子。金刚喻定（像金刚一样坚固的禅定）的解脱道生起，引出极其圆满的光明，能够净化阿赖耶识。因为这些种子不是金刚喻定的所依，所以都想要舍弃。这些种子舍弃后，现有的有漏法和低劣的无漏法毕竟不会产生。既然永远不会产生，也可以说是舍。因此，这被称为舍生死劣法（舍弃生死轮回的低劣之法）。 四、所转得。这又有两种：一是所显得，指的是大涅槃（究竟的解脱）。这虽然本来就自性清净，但由于客尘（外来的烦恼）的覆盖而不能显现。真正的圣道产生，断除这些障碍，使其相显现，叫做获得涅槃。这依靠真如，远离障碍而设立，所以本体就是清净法界。涅槃的意义区别，略有四种：一是本来自性清净涅槃，指的是一切法相的真如理。虽然有客尘染污，但本性清净，具有无数微妙功德，无生无灭，堪比虚空。一切有情（众生）平等共有，与