English
English version: He said: Among the five meanings, this is called 'Jnana' (智识, knowledge). Thoughts and considerations of defilement and purity are called 'Vikalpa Jnana' (分别智, discriminating wisdom), just like distinguishing 'this is pure' and 'this is defiled,' hence it is called consideration. Also, because discriminating wisdom defiles the pure mind, it is called defilement. From the second Bhumi (地, stage) to the sixth Bhumi, when entering contemplation and discriminating based on reason, it can be gradually removed bit by bit, hence it is said to be gradually separated. If one reaches the seventh Bhumi, entering contemplation for a long time, this Dharma attachment will never manifest again. Just like one often needs to make an effort of will (作意, attention), and if one doesn't, one fears losing mindfulness, there is still Dharma attachment with effort of will, unable to attain effortless ease, hence it is called Dharma attachment. The third Bhumi still has discrimination between defilement and purity, 'this is pure Dharma, this is defiled Dharma,' this is discriminating wisdom. Question: Separated from what discrimination? Only separated from discriminating 'this is Dharma, this is defiled Dharma.' Upon reaching the sixth Bhumi, entering contemplation, based on reason, when separating from discrimination, it can be gradually removed bit by bit, hence it is said to be gradually separated. If one reaches the seventh Bhumi, entering contemplation for a long time, this Dharma will never manifest again, called ultimate separation. The Bhumi of possessing precepts (具戒地) is the second Bhumi. This Bhumi possesses the three pure precepts (三聚净戒). What are the three pure precepts? Answer: They are the fundamental precepts (性戒) in the third chapter of the Sutra, not violating precepts. Therefore, the expedient of no-form (无相方便) is the seventh Bhumi, constantly making an effort of will to abide in no-form contemplation. Fourth, the manifested form and non-corresponding defilement, relying on the Bhumi of freedom over form, can be separated. Describing it: It is the third of the five meanings, the manifested form consciousness (现色识). Moving the mind and manifesting the realm is called manifested form. Being able to defile the pure mind is called defilement. The meaning of corresponding is explained below. The eighth Bhumi can attain the freedom of cloud-like appearances (相云自在). The nature of form changes according to the mind, called freedom over form (色自在). Being able to purify the realm of appearances, the self-existent Suchness (自在真如). When a Bodhisattva reaches the eighth Bhumi, they are effortlessly at ease. The wisdom of what is known before the eighth Bhumi arises relying on ignorance (无明). If one reaches the eighth Bhumi, all the wisdom that arises arises from Suchness, hence it is at ease. The transformed other at ease. Or transforming the great ocean into joy, or transforming the earth into gold and other colors, hence it is said to be the freedom of the realm of appearances (相土自在). Or transforming the body to fill the void, or transforming the body like a mustard seed, or being born among animals, or being born among humans, for the sake of other beings, freely receiving birth, hence it is called at ease. Or speaking all Dharmas in one word, or speaking in one word, hence it is called Suchness. The function of the manifested form realm arises from Suchness, without. --------------------------------------------------------------------------------
Chinese
妄境界。从此永离故说现染此地能离。 论五者能心不相应染依心自在地能离故 述曰。此五意中第二转识。依于动心成能见。污净心故名能见染。至第九地得无碍智。善知众生心行稠林。自他无碍名心自在。无明碍心永不现行故能离也。 现代汉语译本 妄境界。从此永远脱离，所以说现染污，此地能够脱离。 《瑜伽师地论》说：五者，能心不相应染，依靠心自在地能够脱离。述记说：这五种意思中，第二转识，依靠动心而成能见。因为污染清净心，所以名为能见染。到达第九地得到无碍智，善于了解众生的心行稠林，自他无碍，名为心自在。无明障碍心永远不再现行，所以能够脱离。
English
English version The realm of illusory perception. From this point onward, one is forever free from it, hence it is said that the present defilement is relinquished, and this ground is capable of liberation. The *Yogācārabhūmi-śāstra* states: Fifth, the defilement of the mind that is not in accordance with reality, is relinquished by relying on the ground of mastery over the mind. The commentary states: Among these five meanings, the second, the transformed consciousness, relies on the moving mind to become the 'able-to-see'. Because it defiles the pure mind, it is called the defilement of the 'able-to-see'. Upon reaching the ninth ground, one attains unobstructed wisdom (*anāvaraṇa-jñāna*), becoming skilled at understanding the dense forest of sentient beings' mental activities. Being unobstructed with regard to oneself and others is called mastery over the mind. The mind obstructed by ignorance (*avidyā*) never manifests again, hence one is able to be free from it. --------------------------------------------------------------------------------