Chinese
当略述学道双运的十地之体相，即于《金刚心庄严续》中云：何为十地？即极喜地，离垢地，发光地，焰慧地，难胜地，现前地，远行地，不动地，善慧地，法云地。一切地皆一义，即是智慧之义。智慧亦是无所有，无烦恼，无文字，有意义，本来清净，无垢，光明，离言说之义。如是说。是故一切地皆是智慧，亦是证悟本初之实相的方式。所证之实相，即是无有能取所取之戏论，自之体性于一切显现之光明，以实相不变之方式而恒常存在故为有意义。彼本体自性未曾被任何突发之垢染所染污故为本来清净。于彼，瑜伽士之识以无烦恼之体性证悟彼，并以与之体性相同之方式显现之道之智慧，乃为一切善法之基础故名为地。极喜地等之体性总相如从波罗蜜多之经论中所说一般，故此处暂且不述。不共之义即是此：融乐圆满转为自性俱生喜乐而主要受用之故为极喜地。于彼之上，断除风和分别之垢染而主要受用之故为离垢地。从方便之方面，风息皆转为智慧而主要受用之故为发光地。从智慧之方面，风息皆转为智慧而主要受用之故为焰慧地。根与境俱之风息转为智慧，任何外缘亦难胜彼而主要受用之故为难胜地。脉皆清净之坛城轮显现而主要受用之
English
Now, let me briefly explain the characteristics of the ten bhumis of the union of learning. As it is said in the Vajra Heart Ornament Tantra: What are the ten bhumis? They are the Joyful Bhumi, the Immaculate Bhumi, the Illuminating Bhumi, the Blazing Bhumi, the Difficult to Conquer Bhumi, the Manifest Bhumi, the Far-Reaching Bhumi, the Immovable Bhumi, the Good Intelligence Bhumi, and the Cloud of Dharma Bhumi. All the bhumis have the same meaning, which is the meaning of wisdom. Wisdom is also without anything, without afflictions, without letters, meaningful, primordially pure, without stains, luminous, and beyond expression. Thus it is said. Therefore, all the bhumis are wisdom, and they are also the way to realize the primordial state. The state to be realized is without any elaboration of grasping and being grasped, the luminosity in which one's own nature appears in all aspects, and it is meaningful because it always exists in an unchanging way. Because that very nature has never been stained by any sudden impurities, it is primordially pure. In that, the wisdom of the yogi, characterized by the absence of afflictions, realizes it, and the wisdom of the path that arises in a way that is similar to it is called a bhumi because it is the basis of all virtuous dharmas. The general characteristics of the Joyful Bhumi and so on are as described in the Paramita scriptures, so they will not be discussed here for the time being. The uncommon meaning is this: Because the complete melting bliss is transformed into the nature of co-emergent joy and is mainly used, it is the Joyful Bhumi. On top of that, because the stains of wind and conceptualization are removed and mainly used, it is the Immaculate Bhumi. From the aspect of means, because all the winds are transformed into wisdom and mainly used, it is the Illuminating Bhumi. From the aspect of wisdom, because all the winds are transformed into wisdom and mainly used, it is the Blazing Bhumi. Because the wisdom of the winds of the senses and objects is transformed, and it is difficult for any external conditions to overcome it, and it is mainly used, it is the Difficult to Conquer Bhumi. Because the mandala wheel of all the purified channels is manifested and mainly used,
Chinese
显现于外。由于断除了无烦恼的三种显现的细微垢染，远远超越了有，所以是远远超越。由于主要行持不动摇、无变迁的身体，所以是不动摇之地。由于宣说与所化众生各自的想法相符，并且只会变得美好的佛法之智慧，所以是美好的智慧。由于心如虚空般广阔，被大乐的云朵覆盖，降下通达一切所知之智慧的雨水，所以是法之云。这后面的三个地，细微的三种显现也按照非常严重的程度顺序，安立为身语意之地。略说十地的功德，以及将此安立为十二智慧地，也出自该续部。如是所说：诸色之中唯一胜，禅定之中自在母，智慧到彼岸为尊，地与到彼岸是力。四梵住及大自在，威权炽盛与四念，诸根以及诸力等，随念六者成何事，应当修习善安住，彼即薄伽梵唯一，菩提分法七支性，唯一圆满而成就。三十二相殊胜相，超离世间之大道，八支圣道如是说，十力之中第十力，佛法自性之所住，菩提方面大法蕴，差别之法三十七，究竟安住之等持，九地而住即如是，四种摄事大物摄，以摄众生而摄持，四种各别正知等，如是不护亦无惧，大劫之中无所畏，成为殊胜之自体性，以及四种无色之禅定，无量亦复如是说。菩提之胜妙生处，四谛之法宣说者，烦恼有情不合品，有漏无漏之胜者，彼即薄伽梵瑜伽，自在之中胜自在，众生之主众生怙，殊胜自性语自在，世俗。
English
Manifested outwardly. Because the subtle stains of the three appearances without afflictions have been abandoned, it is far superior to existence, hence it is far superior. Because it mainly practices the unwavering, unchanging body, it is the immovable ground. Because it teaches the Dharma with wisdom that corresponds to the thoughts of each individual to be tamed and only becomes good, it is good wisdom. Because the mind is as vast as the sky, covered by clouds of great bliss, and rains down the rain of wisdom that penetrates all knowable things, it is the cloud of Dharma. In these latter three grounds, the subtle three appearances are also established as the grounds of body, speech, and mind according to the order of very severe intensity. Briefly, the qualities of the ten grounds, and the establishment of these as the twelve wisdom grounds, also come from that tantra. As it is said: Among forms, the only supreme, In concentration, the sovereign mother, Wisdom beyond is the most honored, The ground and going beyond are strength. The four great abodes of Brahma, Power blazing supremely, and the four mindfulnesses, The faculties and the powers, And whatever becomes the six recollections, Should be cultivated and well-established, That is the only Bhagavan, The seven limbs of the Bodhi divisions, Will be completely perfected in one. The thirty-two supreme marks, The great path beyond the world, The eightfold noble path is thus spoken of, The tenth of the ten powers, The abode of the nature of the Buddha's Dharma, The great Dharma aggregates of the Bodhi side, The thirty-seven divisions, The samadhi of ultimate abiding, Abiding in the nine grounds is just so, The four great objects of gathering gather, Gathering by gathering sentient beings, The four individual correct knowledges, Likewise, without protection and without fear, Fearless in the great kalpa, Becoming the supreme self-nature, And the two sets of four formless meditations, The immeasurable is also spoken of thus. The supreme birth place of Bodhi, The proclaimer of the four truths, The non-concordant qualities of afflicted beings, The superior of the contaminated and uncontaminated, That is the Bhagavan Yoga, The supreme sovereign among the sovereigns, The lord of beings, the protector of beings, The supreme self-nature, the lord of speech, Conventional.
Chinese
所有的言说和声音，都改变了使用的范围。不可言说且远离戏论，空性等同虚空，无与伦比。词语的终结，声音的种种安立，都应理解为世间的俗谛。那时，通过身体等的区分，对各地进行了命名。身就变成了化身，获得了圆满的受用。如金刚身一样，也安立了智慧身等。无边身和大身，珍宝身是发光的，莲花身是光明的，一切身是行善的。要证悟的业之身，也可以分为三种。那即是薄伽梵瑜伽，菩提心是光明的。普光的大地，具有太阳轮的光辉。第二是甘露之光，月亮的光是光明的。第三是虚空之光，如虚空般善妙地安住。金刚之光遍及一切地方，第四是令人喜悦的。以坚定的意念修行，被宣称为金刚。第五是珍宝之光，善妙地安住在灌顶之中。第六是莲花持，如莲花般显现。自性即是法性清净，没有我，也没有执持。第七是业地，佛陀的事业广大。第八是无譬喻，没有譬喻。第九是离譬喻，一切譬喻都融入其中。第十是智慧之光，佛地是无上的。第十一是全知性，大地是光明的。第十二是各自的自证，瑜伽智慧是圆满的。这些大地，对于诸佛来说是究竟的。佛与佛法，所说的瑜伽智慧，一切都是无边无上的。法界平等与不平等。如是说，应理解为世间的俗谛。以上是十地的功德，获得了圆满佛陀的一切功德。从“那时”开始，被认为是显示地的差别，身是化身和报身两种，在这两种身中也显示八身，其中耶
English
All expressions and sounds change the scope of their usage. Unspeakable and free from elaboration, emptiness is equal to space, incomparable. The end of words, the various establishments of sounds, should all be understood as worldly conventions. At that time, through the distinctions of body and so on, names were given to the various lands. The body becomes a manifestation body, and perfect enjoyment is attained. Like the vajra body, the wisdom body and so on are also established. The infinite body and the great body, the precious body is radiant, the lotus body is luminous, and the all-encompassing body performs good deeds. The body of action to be realized can also be divided into three types. That is the Bhagavan Yoga, the mind of enlightenment is luminous. The great land of all-encompassing light possesses the splendor of the sun's mandala. The second is called the light of nectar, the light of the moon is luminous. The third is called the light of space, abiding well like space. The vajra light pervades all places, the fourth is delightful. Through the practice of steadfast intention, it is proclaimed as vajra. The fifth is the light of jewels, abiding well in empowerment. The sixth is the lotus holder, appearing like a lotus. By nature, the Dharma is pure, without self and without grasping. The seventh is the land of action, the deeds of the Buddha are vast. The eighth is the incomparable, there is no comparison for it. The ninth is the separation from comparison, all comparisons are absorbed into it. The tenth is the light of wisdom, the Buddha-ground is unsurpassed. The eleventh is omniscience itself, the great land is luminous. The twelfth is the self-awareness of each individual, the yoga wisdom is complete. These great lands are ultimately for the Buddhas. The Buddha and the Buddha-dharma, whatever is spoken of as yoga wisdom, all are infinite and supreme. The Dharma realm is equal and unequal. Thus it is said, it should be understood as worldly conventions. The above are the qualities of the ten grounds, attaining all the qualities of the perfect Buddha in a similar way. From "At that time" onwards, it is considered to show the differences of the grounds, the body is the two bodies of manifestation and enjoyment, and in these two bodies, eight bodies are also shown, among which Ye
Chinese
智慧之身是毗卢遮那佛。无边之身是勇士、勇母、忿怒尊、忿怒母、使者、侍者等等。大身是遍主金刚萨埵。一切身是于三界中显现一切法的身。在那四个身之上，加上金刚、宝、莲花、业，每一个身坛城八尊也都是身、语、意金刚的差别。意法身是那些身的处所，即光明地。对此以清净供养，如所有尽所有智是周遍光之地。以清净显现故，为安乐之自性，是甘露光。以清净获得故，为离戏究竟之故，是虚空光。是悦意大乐，因为永不改变，是金刚光。诸佛屡屡灌顶之智慧，从中生出功德所欲，是珍宝光。大贪欲之乐为自性，然无我所，且不为执取所染，如莲花不为水所湿，是莲花光。成办一切佛之事业故，是事业光。自性无法以任何譬喻来表示，且所体验的是俱生智，是无譬喻之地。第九个“离譬喻”是翻译的错误，因为与前面重复了。因此，应当解释为更深一层的意义，因为是遍一切相之智慧，所以从譬喻的一切地界中的任一方面都可以表示，所以是遍一切譬喻之地。了知一切所知之法性故，是智慧光之地。自性光明究竟之光明，其自性是遍知者，是全知之地。那遍一切相，也远离二取之法，成为无有矛盾聚合之过失，那是无法以他者来表示，唯有自己才能证悟，是自证之地。这十地之功德，以及从十地本身分出的十二地，以及安住于地的身坛城八尊，这些向上也象征着圆满佛陀的无学双运，向下也象征着从极喜地开始的功德次第。
English
The body of wisdom is Vairochana. The boundless body includes heroes, heroines, wrathful deities, wrathful mothers, messengers, attendants, and so on. The great body is the all-pervading Vajrasattva. The all-encompassing body manifests all dharmas in the three realms. On top of those four bodies, adding Vajra, Jewel, Lotus, and Karma, each of the eight mandalas of the body also has the distinctions of body, speech, and mind vajras. The mind dharma body is the abode of those bodies, which is the ground of clear light. By pure offerings to it, knowing all that exists, it is the ground of all-pervading light. By pure appearance, it is the nectar light because of its nature of bliss. By pure attainment, it is the light of space because it is the ultimate freedom from elaboration. It is pleasing great bliss, and because it never changes, it is the vajra light. From the wisdom of the Buddhas' repeated empowerments, virtues and desires arise, it is the jewel light. The bliss of great desire is its nature, yet it is without self-grasping and is not stained by attachment, like a lotus unstained by water, it is the lotus light. Because it accomplishes all the actions of the Buddhas, it is the karma light. Its nature cannot be represented by any example, and what is experienced is co-emergent wisdom, it is the ground without example. The ninth, "without example," is a mistake in translation, because it repeats the previous one. Therefore, it should be explained as a deeper meaning, because it is the wisdom of all aspects, so it can be represented from any aspect of the ground of all examples, so it is the ground of all examples. Knowing the nature of all knowable things, it is the ground of wisdom light. The ultimate clear light that is naturally clear, its nature is the all-knowing one, it is the ground of omniscience. That which is all-encompassing is also free from the phenomena of dualistic appearance, becoming without the fault of contradictory aggregates, it cannot be represented by others and can only be realized by oneself, it is the ground of self-awareness. These qualities of the ten grounds, and the twelve grounds divided from the ten grounds themselves, and these eight mandalas of the body abiding on the ground, these upwardly also symbolize the non-learning union of the complete Buddha, and downwardly also symbolize the succession of qualities from the Joyful Ground onwards.