English
Wisdom arises that knows things to be like illusions. It is realized that all apprehended phenomena, which are entirely encompassed by afflictions, are without inherent existence. And there is meditation-born wisdom that includes even the subtle clinging to that lack of inherent existence. By meditating in this way, the wisdom of the preceding appearance increases and expands, which is called the peak of the path of joining. Like the top of a flourishing tree, if moved by a great wind of distraction, it will sway and not gain stability. When the appearance greatly expands from the first light of dawn, it is like the appearance of the second light of dawn, which appears yellow. Because the appearance of wisdom expands, it is called the expansion of appearance. Here, with regard to the reality of the meaning of names, wisdom arises that knows things to be like illusions. Although the phenomena of the object of apprehension, which are completely purified, are realized to be without inherent existence, they still possess the taint of clinging to that lack of inherent existence. Thus, in both heat and peak, the five faculties, such as faith, are cultivated, and one gains mastery over meditating on the path. By continuously cultivating that path, one obtains acceptance that accords with the meaning of the profound dharma of non-arising, and so it is called the acceptance of the path of joining. It is like the appearance of the third light of dawn, with its red radiance. Wisdom arises that knows the names of all phenomena to be emptiness, and so it is called being one-sided with the meaning of suchness. Here, although all the knowledge of clinging to reality in the appearance of the minds of ordinary beings is realized to be without inherent existence, there is still subtle clinging to it. By meditating on that, many samadhis, such as going bravely, arise, and because it becomes the supreme of worldly paths, it is called the supreme worldly dharma of the path of joining. Wisdom arises that knows all phenomena of meaning to be emptiness. Without rising from that seat, one can generate the path of seeing, which is the path beyond the world, and so it is called uninterrupted samadhi. It is like the sun about to rise. Here, the clinging of the minds of the noble ones realizes that all phenomena are imputed to be without inherent existence, and that wisdom itself is also realized to be without inherent existence. And there is meditation-born wisdom that includes even the subtle clinging to that. Thus, in both acceptance and supreme worldly dharma, the five powers, such as faith, are cultivated. One possesses the power not to be overcome by opposing factors, but rather to subdue them. From here on, it is accumulation.
Chinese
在加行道中没有现量见到法性，以信解的方式修持，因此称为信行地。资粮道也从信行地宣说了现观，在无上瑜伽的场合也应当这样理解。由此圆满了第一无数劫的资粮。这样圆满了异生道之后，第三个见道是：在法最胜之后，没有其他心识间隔，现量无碍地见到法性之真实的见道产生。摧毁一切由遍计所作忽然的遮蔽之黑暗，就像在多年积累的黑暗房间里出现灯的光明一样，黑暗消散。这是出世间道的开始，称为初地极喜地，因为新见到法性，接近菩提，并且知道能够成办自他广大利益，所以产生殊胜的欢喜。此地的功德是：证悟的特点是获得了周遍法界之义，因为法界没有差别，所以见到自他平等。断除的特点是断除属于非烦恼性的无明之障，分为大小十种，断除其中的最大的，或者断除与二障之品类相应的第一个恶趣之因。断除与恶趣之烦恼品类相应的一切品类。现行所断是：断除一切烦恼品类相应的大中小。只是象征性地说断除坏聚见、戒禁取、疑，即见断三结。断除见断的十种或一百零八种烦恼的种子。称为生于如来种姓。菩萨安住于此地开始称为见地清净。像住在无明之壳中一样进行清净。刚刚获得此地就远离五种怖畏，即没有活命的怖畏，没有段落的怖畏，即没有他人恶语的怖畏，死亡的怖畏，恶趣的怖畏，以及在眷属中没有羞愧的怖畏。它的异熟果是：成为统治赡部洲的转轮圣王。他想要发起精进，因此出家后不
English
In the stage of joining, the nature of reality is not directly seen. Since it is practiced through faith, it is called the "Land of Practice through Faith." The path of accumulation is also explained from the perspective of the Land of Practice through Faith, from the perspective of manifest enlightenment. In the context of unsurpassed yoga, it should be understood in the same way. Thus, the accumulation of the first countless eons is completed. Having thus completed the path of ordinary beings, the third, the path of seeing, is: after the supreme dharma, without interruption by other minds, the path of seeing arises, directly and without obstruction seeing the truth of the nature of reality. Destroying all the darkness of sudden obscurations made by conceptualization is like the darkness dissipating when the light of a lamp appears in a dark room that has been accumulated for many years. This is the beginning of the path beyond the world, and it is called the first ground, the Joyful Ground, because of newly seeing the nature of reality, being close to enlightenment, and knowing that one can accomplish vast benefits for oneself and others, thus generating special joy. The qualities of this ground are: the special feature of realization is that one obtains the meaning of pervading all of the dharmadhatu. Because the dharmadhatu has no difference, one sees self and others as equal. The special feature of abandonment is that one abandons the obscurations of non-afflictive ignorance, which are classified into ten large and small categories, abandoning the largest of these, or abandoning the first bad rebirth cause that corresponds to the category of the two obscurations. One abandons all categories that correspond to the category of afflictions of bad rebirths. The manifest abandonment is: abandoning all large, medium, and small categories that correspond to afflictions. It is only symbolic to say that one abandons the view of the aggregates, attachment to ethics and rituals, and doubt, that is, the three fetters abandoned by seeing. One abandons the seeds of the ten or one hundred and eight afflictions to be abandoned by seeing. It is called being born into the lineage of the Tathagatas. From the time a bodhisattva abides on this ground, it is called purity of view. One purifies things like dwelling in the shell of ignorance. Immediately upon obtaining this ground, one is free from five fears: the fear of not having a livelihood, the fear of not having verses, that is, the fear of others speaking badly, the fear of death, the fear of bad rebirths, and the fear of being ashamed in the assembly. Its ripening fruit is: becoming a universal monarch who rules over Jambudvipa. He wants to begin diligence, therefore, after ordaining, he does not
Chinese
如果现证神通和神变，就能现前获得百十或百十二种功德。《十地经》中说：“如果想那样，就要以怎样的精进，舍弃家和妻子以及一切受用而出家，出家之后，在顷刻、短暂、须臾之间获得百种等持。”等等这样说了。其中的百十二种是：前往百个佛土，见到百尊佛，震动百个世界，散布百种化身，入于百种等持，从百种等持中起立，为百眷属宣说佛法，安置百众生于成熟解脱，散布百道光芒，被百尊佛加持，能于百劫安住，于百劫前后际现证神通，开启百法门。在此获得随顺的相好之后，就能在更高的地上更上一层楼。安住于此地的菩萨主要修持七觉支，并且主要行持布施波罗蜜多。只要还不能以正知安住于细微的堕罪错乱之中，那就还是初地。初地以上称为修习八支圣道，一切菩提分都是平等的，因为具有增长的功德。总的来说，虽然在十地之间都要行持十度，但是每一地都与一度相结合的原因是：在初地，对于布施头和手足也极其欢喜、高兴和恭敬，因此也获得布施波罗蜜多圆满的名称，而且这也是安立在获得极其稳固的基础上，但并不是说不能超越它，布施波罗蜜多本身也会在更高的地上变得更加殊胜。在此，戒律等其他的违品，如破戒等的成分，例如在梦中希求利己作意的戒律等，会出现各种情况，因为不能像行持布施那样行持戒律等，所以说主要行持布施。在第二地，虽然能够像初地一样行持布施，并且更加殊胜，但是与初地相同的是
English
If one realizes clairvoyance and magical powers, one will manifest and attain a hundred or a hundred and twelve qualities. The Sutra of the Ten Bhumis states: "If you want that, with what kind of diligence do you abandon your home, wife, and all possessions to become a renunciate? And even after becoming a renunciate, in an instant, a short moment, a brief moment, you attain a hundred samadhis." And so on. The hundred and twelve are: going to a hundred fields, seeing a hundred Buddhas, shaking a hundred world realms, spreading a hundred emanations, entering a hundred samadhis, rising from a hundred samadhis, teaching the Dharma to a hundred retinues, establishing a hundred sentient beings in maturation and liberation, spreading a hundred rays of light, being blessed by a hundred Buddhas, abiding for a hundred kalpas, entering clairvoyance at the beginning and end of a hundred kalpas, and opening a hundred doors of Dharma. Here, having obtained the corresponding marks and signs, one goes higher and higher on the higher bhumis. The Bodhisattva who dwells on this bhumi mainly practices the seven branches of enlightenment and mainly practices the perfection of generosity. As long as one cannot remain mindful of even the subtle errors of falling, that is the first bhumi. Above this bhumi, it is called the practice of the eightfold noble path, and all aspects of enlightenment are equal, because they possess increasing qualities. In general, although all ten perfections are practiced in the ten bhumis, the reason why each bhumi is associated with one perfection is that on the first bhumi, one is extremely happy, delighted, and respectful even to give away one's head, hands, and feet, and therefore one also obtains the name of perfecting the perfection of generosity. This is established on the basis of obtaining extreme stability, but it is not that one cannot surpass it. The perfection of generosity itself becomes even more excellent on the higher bhumis. Here, the opposing factors of morality and others, such as the aspects of immoral conduct, for example, the desire for morality with self-interest in a dream, and so on, can occur in various ways. Because one cannot practice morality and so on as one can practice generosity, it is said that one mainly practices generosity. On the second bhumi, although one can practice generosity in the same way as the first bhumi, and even more excellently, what is common with the first bhumi is
Chinese
因为是功德，所以不从布施方面说，断绝所有邪淫的污垢，因此得到圆满戒律波罗蜜多的名称。因为不能像忍耐等那样行持，所以说主要行持戒律波罗蜜多。总之，下下的功德在上上也有等等，应该通过这个次第来类推了解。虽然这个地主要被安立为见道，但从最初的等持中一起身就是修道。然而，这个地获得自身功德的所有能力于见道中。因为在那里断绝了所有份内的应断之物，所以被归纳于见道。第四，修道分为大中小三种，每种又分为大中小三种，所以共有九种。其余的九地各自对应，从修道小之又小的第二地到大之又大的第十地。其中第二地，因为远离戒律邪淫的污垢，所以称为离垢地。证悟的特点是证悟殊胜的意义，见到法界自性光明，为了成就远离法界的一切障碍而努力。断除的特点是断除非烦恼障大中的，以及异熟四大洲的自在之王，和第一地的功德及其他相同之处有十二千。此地主要行持戒律波罗蜜多。断除的时候，应该用第一个和这个来类推，对于下面的也应该了解。只要不能掌握世间的禅定和听闻的所有意义，那就是第二地。第三地，因为为自他照亮广大正法的光明，所以称为发光地。证悟是同类因的殊胜意义，了知法界证悟和经论二者互相依赖而产生，因为经论是法界的同类因，所以认识到听闻最为殊胜，甚至为了一个偈颂也乐于在火中供养等等。主要行持禅定和神通，异熟获得帝释天，功德增加十万倍。主要行持忍耐。只要等持和佛法