English
Because it is a merit, it is not mentioned from the aspect of generosity. Having abandoned all the defilements of immoral conduct, one obtains the name of perfecting the pāramitā of morality. Because one cannot practice like patience, etc., it is said that one mainly practices the pāramitā of morality. In short, the merits of the lower ones are also present in the higher ones, etc. One should understand by analogy through this order. Although this ground is mainly established as the path of seeing, immediately upon arising from the initial samādhi, it is the path of cultivation. However, this ground obtains all the powers of its own merits in the path of seeing. Because all the objects to be abandoned within one's share are abandoned there, they are included in the path of seeing. Fourth, the path of cultivation is divided into three: great, medium, and small, and each of these is divided into three, so there are nine in total. The remaining nine grounds are each applied to one, from the smallest of the small path of cultivation, the second ground, to the greatest of the great, the tenth ground. Among these, the second ground is called the Immaculate Ground because it is free from the defilements of immoral conduct. The characteristic of realization is realizing the supreme meaning, seeing the self-luminous nature of the dharmadhātu, and striving to accomplish the removal of all obscurations of the dharmadhātu. The characteristic of abandonment is abandoning the medium of the great non-afflictive obscurations, as well as the king who has dominion over the four continents of maturation, and twelve thousand similarities with the qualities of the first ground and others. On this ground, the pāramitā of morality is mainly practiced. At the time of abandonment, one should use the first and this one to infer, and one should also understand the lower ones. As long as one cannot grasp worldly samādhi and all the meanings of learning, that is the second ground. The third ground is called the Illuminating Ground because it illuminates the light of the vast Dharma for oneself and others. Realization is the supreme meaning of the causal agent, knowing that the realization of the dharmadhātu and the scriptures arise mutually dependent on each other, because the scriptures are the causal agent of the dharmadhātu, one recognizes that learning is the most supreme, and one is even willing to offer in fire for the sake of a single verse, etc. One mainly practices dhyāna and abhijñā, one obtains Śakra as the maturation, and one's merits increase a hundred thousandfold. One mainly practices patience. As long as samāpatti and Dharma
Chinese
因此，只要不能仅仅放下心态，那就是第三地。第四地是指，在此主要修持菩提方面的法，以菩提之光焚烧二障的丛林，从而发出光芒。据说第三地和第四地这二者，会出现红色光芒的征兆，并且会广泛蔓延。证悟是指没有完全的执着，因为通达了无戏论的智慧，远离了能取所取，所以获得了菩提之方面，从而避免了焚烧经典等法。异熟是无诤之国王，功德获得百俱胝倍。主要行持精进。只要通过修持四谛，对轮回和涅槃等产生趋向于一和显现趋向之心，并且不能放下，就不能恒常修持以方便摄持的菩提方面，那就是第四地。第五地是指，做有情之事，并且自己的心不动摇，不被相违品所动摇而守护，做难做之事，所以称为极难胜。在此地，详细行持四谛。证悟是指证悟无异体之义，以心和想法完全清净的十种如如来证悟平等性。异熟是兜率天的天王，功德获得千俱胝倍，主要行持禅定波罗蜜多。只要对轮回感到厌倦，并且不能随心所欲地安住于无相之等持中，那就是第五地。第六地是指，由于现前了轮回和寂灭平等性的法性，所以称为现前，或者由于显现趋向于佛法，所以称为现前趋向。在此地，主要修持缘起。证悟是指证悟并非完全染污和完全清净之义，因为法界自性光明，自性完全清净之故。证悟任何完全染污和完全清净之法，从本以来未成立。异熟是化乐天的自在天王，善于变化，功德获得十二百千俱胝倍。主要行持智慧波罗蜜多。只要不能在一切时处无相安住
English
Therefore, as long as one cannot simply let go of the mind, that is the third ground. The fourth ground refers to mainly meditating on the aspects of enlightenment here, burning the thicket of the two obscurations with the light of enlightenment, thereby emitting light. It is said that for both the third and fourth grounds, the sign of red light will appear and will spread widely. Realization means there is no complete clinging, because one has understood the wisdom of non-proliferation, being separated from the grasper and the grasped, so one has obtained the aspects of enlightenment, thereby avoiding burning scriptures and other dharmas. The Vipaka is the king of non-contention, and merit is obtained a hundred kotis of times. Mainly practicing diligence. As long as one cultivates the four truths, one's mind turns towards samsara and nirvana, and one cannot let go of the mind that tends towards one and the manifest, and one cannot constantly cultivate the aspects of enlightenment that are grasped by skillful means, that is the fourth ground. The fifth ground refers to doing the work of sentient beings, and one's own mind does not waver, and one is not distracted by opposing factors, and one protects, and one does what is difficult to do, so it is called 'extremely difficult to conquer'. In this ground, the four truths are practiced in detail. Realization means realizing the meaning of non-differentiation, and realizing equality with the ten suchnesses of completely pure mind and thought. The Vipaka is the king of the gods of Tushita, and merit is obtained a thousand kotis of times, and mainly practicing the perfection of meditation. As long as one is weary of samsara and cannot abide in the signless samadhi as one wishes, that is the fifth ground. The sixth ground refers to the fact that the nature of the equality of samsara and nirvana has become manifest, so it is called manifest, or because it appears to tend towards the Dharma of the Buddha, so it is called manifest tendency. In this ground, dependent origination is mainly meditated upon. Realization means realizing the meaning of not being completely defiled and completely purified, because the Dharmadhatu is naturally luminous and naturally completely pure. Realizing that any completely defiled and completely purified dharma has not been established from the beginning. The Vipaka is the lord of the gods of Paranirmita-vasavartin, who is good at transformation, and merit is obtained twelve hundred thousand kotis of times. Mainly practicing the perfection of wisdom. As long as one cannot abide in the signless in all situations
Chinese
第六地到那时为止。第七地是：与获得不生唯一道的极大忍位无间相联，远离了相和勤作，故名远行地。于此，一刹那间入于灭定，又从灭定中起。证悟的是无有差别的意义，即经部等法之相无有差别。异熟是成为他化自在天的天王，获得功德百俱胝千俱胝十万俱胝十二。主要行持方便波罗蜜多。只要无相任运成就而不能安住，那之前都是第七地。而且，第六地及以下，不情愿地与相杂染。第七地虽然没有相，但安住于无相，即是有勤作。总的来说，虽然不与相杂染，但舍弃勤作之时，容易与相的分别念相杂。获得第八地后，相的分别念彻底不生，是无勤任运成就。如是，第七地具有清净增上意乐，称为无垢七地。是圆满第二个无数劫的资粮。第八地是：对于有相无相之法，不起取舍之念，不为等持所动，故名不动地。于此，主要行持净土，获得不生之法的大忍。虽然初地现量证悟无生，但必须从彼等持中起身，因此，此无生稍微未能安忍，故不称为获得大忍。获得此地之后，安住于无生等持中，任何时候都不用起身，是获得大忍。在此也能成就殊胜的意生身，以及显示不可思议的，由无明习气地和无漏业所造的死亡和转生。异熟是成为千世界之主的梵天。获得与三千大千世界微尘数相同的功德。主要行持如所有愿皆成就的愿波罗蜜多，以无数十万俱胝等的愿力成办有情之义利。证悟的是增减
English
The sixth bhumi is up to that point. The seventh bhumi is: being inseparably connected to obtaining the great forbearance of the path of non-arising of the one vehicle, and being far removed from characteristics and effort, it is called the bhumi of far going. Here, in a single instant, one enters into cessation and arises from it. What is realized is the meaning of non-difference, that is, the characteristics of the Dharma, such as the sutras, are without difference. The fruition is that one becomes the king of the gods, the master of others' emanations, and obtains twelve billion trillion hundred thousand trillion qualities. One mainly practices the perfection of means. As long as one cannot abide in the effortless accomplishment of the absence of characteristics, that is the seventh bhumi. Moreover, up to the sixth bhumi, one is unwillingly mixed with characteristics. In the seventh bhumi, although there are no characteristics, one abides in the absence of characteristics, that is, with effort. In general, although one is not mixed with characteristics, when one abandons effort, one becomes prone to being mixed with the conceptualization of characteristics. After obtaining the eighth bhumi, the conceptualization of characteristics never arises, and it is effortless and spontaneously accomplished. Thus, the seventh bhumi has pure higher intention and is called the immaculate seventh bhumi. It is the completion of the accumulation of the second countless eon. The eighth bhumi is: for any phenomena with or without characteristics, there is no arising of the thought of acceptance or rejection, and because one does not move from equanimity, it is called the immovable bhumi. Here, the purification of the field is mainly practiced, and great forbearance of the unborn Dharma is obtained. Although the unborn is directly realized in the first bhumi, one must rise from that equanimity, therefore, that unborn is slightly not endured, so it is not called obtaining great forbearance. After obtaining this, one never has to rise from abiding in the equanimity of the unborn, which is obtaining great forbearance. Here, the special mind-made body is also accomplished, and the inconceivable death and transference, created by the ground of ignorance and habitual tendencies, and the uncontaminated karma, are also shown. The fruition is that one becomes Brahma, the lord of a thousand worlds. One obtains qualities equal to the number of dust particles in a billion three-thousand-fold worlds. One mainly practices the perfection of aspiration, which accomplishes all wishes, and one benefits sentient beings with countless hundreds of thousands of trillions of aspirations. What is realized is increase and decrease.
Chinese
了悟无碍之义，即使在完全烦恼和彻底清净时，也了知法界不会增减。因此，由于没有获得显示无相任运成就以及刹土和眷属之坛城的能力，所以了悟从四种灌顶中获得对无分别智慧的自在，以及对清净刹土的自在之地位。断除与烦恼方面相符的一切恶趣，而显现的普遍行为则是断除一切。据说，断除与所知障方面相符的恶趣，就像住在卵壳或中间的薄膜中一样。只要没有获得对四种各别正知之自在，就一直是第八地。第九地是：由于具有四种各别正知之智慧，所以称为善慧。主要行利益成熟有情之事。证悟是从四种灌顶中获得对四种各别正知之自在，因此了悟为获得对法界智慧之自在的地位。异熟转成二千俱胝之主宰的梵天。功德获得与无量世界十万俱胝之微尘数量相等的功德。主要行以智慧和禅定之大威力摧伏一切魔军之力量的到彼岸，从而获得意力、增上意力等菩萨十力。只要不能完全证悟法身，就一直是第九地。第十地是：被陀罗尼和禅定的法云所覆盖，所以在所化之刹土中产生利乐之庄稼，所以称为法云。证悟是从四种灌顶中如佛一般随心所欲地以各种化身利益有情，因此了悟为获得对法界之自在的地位。异熟是转成名为大自在天之天子，成为净居天之主宰。功德是获得与十方不可说之刹土中不可说之极微尘数量相等的功德。获得随顺遍知一切所知之智慧，主要行智慧到彼岸。烦恼的习气和潜在的声