English
Thereafter, one obtains limitless dharanis, samadhis, and miraculous powers, as well as a state of sharp faculties, and possesses immeasurable skillful means. Subsequently, due to the long accumulation of merit in the past and the simultaneous ripening of the fruits of familiarizing oneself with suchness, at the path of seeing, one directly sees the wisdom of non-conceptual dharmata, along with immeasurable post-attainment qualities, which will arise on a single seat. The qualities in both meditative equipoise and post-attainment, even those of the great supreme dharma of the path of accumulation, cannot compare to even one hundredth or one thousandth of it. Thus, on the path of seeing, one sees the nature of dharmata, and understands all the characteristics of the analytical aspect that are free from elaboration, thereby severing imputations. However, one does not fully realize all the characteristics of the permanent and stable aspects of complete ascertainment by one's own power, but rather realizes them by relying on the words of the Buddha. When that path arises in the continuum, one abandons the three doors of body, speech, and mind of samsara, and accomplishes the mind-made body with conforming marks and examples, and simultaneously perfects all the abandonments and realizations of the Hearers and Solitary Realizers. Afterwards, it is possible for that path of seeing to remain for a long time in post-attainment, and these all belong to the path of seeing itself. Noble Bodhisattvas, due to their skillful means and mastery of miraculous powers, sometimes remain in the path of seeing for many kalpas, and it is not contradictory to have divisions such as dividing each of the great, medium, and small paths of seeing into three, making nine divisions, and it is indeed a great wonder. It is said that such a thing is impossible for the path of seeing of the Lesser Vehicle, which seems reasonable. The path of seeing together with its post-attainment takes up half of the first ground, and the latter half of the first ground is the path of meditation. From the second to the tenth ground are also paths of meditation, and there are limitless classifications regarding their abandonments, realizations, differences in qualities, and how to practice activities. These are extensively taught in the Noble Ten Grounds Sutra, in the questions of Inexhaustible Intelligence in the Noble Jewel Heap Sutra, and in other vast sutras such as the Explanatory Sutra on the Intention.
Chinese
应当知晓。如果不能那样，就应当专注于任何一部经藏，并且从至尊的《宝性论》和《辨中边论》等论典中获取详细的解释。其他如《入中论》中所述等，因为存在增、减、错三种情况，所以似乎不值得信赖。这里稍微提一下十地的体性。嘉察大师曾说：菩萨见地极清净，戒律极其纯洁平等住，于法离我相续及诸染，清净各别无我慢，刹那获智得舍性，净诸刹土成熟有情，智者大能身圆满，定能善巧灌顶者。如是所说之义是：初地极喜地，因为现量证悟法性，所以见地极清净，并且真实获得无分别的智慧。总的来说，在所有地中都要完全修习十度，但在此地主要是修习布施度。在二地，身语且不说，就连心细微的过患也不可能存在，并且自然而然地趋入无过患的状态，不需要努力，所以说戒律极其纯洁，也就是修习戒律的波罗蜜多。三地，一般来说，禅定、无色定等世间禅定，之前就已经获得，但此处菩萨们独有的行境，虽然与外道、声闻、缘觉等人不共，但与禅定、无色定等同类的，具有世间禅定之类别的无量禅定，已经修成并且安住，意思是说，在此地对圣教法的信心更加增上，然而对法的贪恋稍微没有断除。四地，获得菩萨们不共的，不离无量无边的三十七道品，并且舍弃对能说所说之法的差别我慢，以及执着于一
English
It should be known. If that is not possible, then one should focus on any Sutra Pitaka, and obtain detailed explanations from treatises such as the Jewel Ornament of Liberation and the Distinguishing Middle from Extremes. Other teachings, such as those found in the famous Introduction to the Middle Way, seem unreliable because they contain additions, omissions, and errors. Here, I will briefly mention the nature of the ten bhumis. Gyaltsap Rinpoche said: Bodhisattvas have perfectly pure views, Their discipline is extremely pure and they abide in equanimity, They abandon self-attachment to the Dharma, their continuum, and all defilements, They are completely pure, without separate pride, They attain instantaneous wisdom and equanimity, They purify the fields and ripen sentient beings, They are wise, powerful, and have a complete body, And they are certainly skilled in bestowing empowerment. As it is said, the meaning is: The first bhumi, the Joyful One, because of directly realizing the nature of reality, has perfectly pure views and truly attains non-conceptual wisdom. In general, in all the bhumis, all ten perfections are fully practiced, but here, the main practice is generosity. In the second bhumi, not to mention body and speech, even the slightest mental faults are impossible to exist, and one naturally enters a state of faultlessness without effort, so it is said that discipline is extremely pure, that is, practicing the perfection of discipline. The third bhumi, in general, worldly samadhis such as dhyana and the formless absorptions have already been attained, but here, the unique realm of Bodhisattvas, although not shared with non-Buddhists, Shravakas, and Pratyekabuddhas, is similar to dhyana and the formless absorptions, and countless samadhis of the category of worldly samadhis have been accomplished and abide, meaning that here, faith in the teachings of the scriptures increases even more, but the attachment to the Dharma has not been completely abandoned. The fourth bhumi, one obtains the unique qualities of Bodhisattvas, the immeasurable and inseparable thirty-seven factors of enlightenment, and abandons the pride of difference between the object of expression and the expression itself, as well as clinging to one.
Chinese
以前也没有。在此仅为略作理解，贪恋经教之法从根本上就是错误的，但信心不是减弱而是增长。第五地是：为了证悟声闻缘觉们连名字和少许方面都未证悟的四谛之义的种种差别，以及证悟无边际的入离之真如。作为其成就之义，以无生、平等性等十种平等性的方式，破除了自他器情一切都执着为异体的相续，从而舍弃了相续中的我慢。第六地是：通过对低于缘觉及不共的世俗如是性，以及胜义如是性的缘起入离次第及其状态非常熟悉，从而舍弃了将一切烦恼和清净分别看待的我慢，证悟一切清净为空性之理，获得了比以前更加殊胜的差别。第七地是：虽然有精进的努力，但依靠恒常安住于无相三昧的威力，刹那刹那间生起菩提分法三十七品等无量法门的力量，前六地作为因，此地作为果的安立也由此产生。如果将七地从自身内部划分，也安住于道和果的体性中。前六地虽然不希望有相的分别念，但也有产生的时候，而此地则没有这种情况，除非是想要生起，否则就能安住于无相之中。第八地是：无需勤作，无相自然成就而安住，因为这个原因，证悟和智慧不会中断，因此获得了不退转和无生法忍的大忍。此地因为无需勤作，所以被称为舍。由于是同一自性清净的俱生，能够在十方一切佛刹中同时显现身体，因此获得了清净刹土的自在。第九地是：获得四种无碍解，如与无量众生的想法相同地宣说佛法等，使众生完全成熟。
English
It was not there before either. Here, just for a slight understanding, craving for the Dharma of the scriptures is fundamentally wrong, but faith is not diminished but increased. The fifth bhumi is: In order to realize the various differences in the meaning of the Four Noble Truths, which the Hearers and Solitary Realizers have not realized even in name or in a small aspect, and to realize the infinite Suchness of entering and departing. As the meaning of its accomplishment, in the manner of ten kinds of equality such as non-arising and equality, it eliminates the clinging to all self and other vessels and essences as different continuums, thereby abandoning the pride in the continuum. The sixth bhumi is: By becoming very familiar with the interdependent order of entering and departing of the conventional Suchness, which is uncommon to those below the Solitary Realizers, and the ultimate Suchness, and its state, one abandons the pride of viewing all afflictions and purification as separate, and realizes the emptiness of all purification, obtaining a distinction that is even more superior than before. The seventh bhumi is: Although there is diligent effort, by the power of constantly abiding in the Samadhi without characteristics other than that, the power to generate limitless Dharma doors such as the thirty-seven factors of enlightenment in the continuum moment by moment is obtained, and the establishment of the previous six bhumis as the cause and this bhumi as the result also arises from this. If the seven bhumis are divided from within themselves, they also abide in the nature of the path and the fruit. In the first six bhumis, although one does not want conceptual thoughts with characteristics, there are times when they arise, but in this bhumi, such a thing does not arise, so unless one wants to generate them, one can abide in the absence of characteristics. The eighth bhumi is: Without effort, the absence of characteristics is naturally accomplished and one abides, and for that reason, realization and wisdom are uninterrupted, therefore one obtains the great patience of non-retrogression and non-arising Dharma. This bhumi is called equanimity because it is without effort. Because it is the same naturally pure coemergent, one can simultaneously manifest bodies in all Buddha-fields in the ten directions, therefore one obtains the freedom to purify the fields. The ninth bhumi is: One obtains the four analytical knowledges, such as teaching the Dharma in accordance with the thoughts of limitless beings, causing beings to be completely ripened.
Chinese
也是有权能的。第十地是，因为获得了神通等殊胜的力量，以及禅定和陀罗尼（藏文：གཟུངས་，梵文天城体：धारणी，梵文罗马拟音：dhāraṇī，汉语字面意思：总持）的无量门，所以有权能示现圆满的法身，以及示现兜率天（藏文：དགའ་ལྡན་）的出生等各种化身。最初获得此地后不久，就会出现大光明灌顶，之后就能证悟三世一切诸佛的身语意的秘密，并以自力现量见到善逝的自性，与诸佛的事业一同行持。从获得初地开始，不清净的身体就会转舍，成就意生身和自显的圆满净土，从圆满七地结束时开始，就能受用以殊胜相好庄严的胜妙身，以及与色究竟天（藏文：འོག་མིན་སྡུག་པོ་བཀོད་པ）相应的净土，到了十地，就能真实前往色究竟天（藏文：སྡུག་པོ་བཀོད་པ）的净土，在十地之末，于色究竟天（藏文：འོག་མིན་）的净土中，修持金刚喻定（藏文：རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན་），从而在报身的所依上现前圆满成佛。因此，在那十地的各个阶段中，示现于三界中出生等，三界有情行持利他之方式，应当了知那一切都是幻化。在色究竟天（藏文：འོག་མིན་）成佛之后，大多会示现十二事业的仪轨，十地菩萨自己的化身也能示现一切诸佛的事业，还有一种情况是，色究竟天（藏文：འོག་མིན་）中的十地者也在行持，而从兜率天（藏文：དགའ་ལྡན་）到菩提树（藏文：བྱང་ཆུབ་ཀྱི་སྙིང་པོ）之间，也出现他的化身，从何时在色究竟天（藏文：འོག་མིན་）获得成佛开始，在此也示现获得菩提和转法轮等事业。果位佛的住持方式是，法身无为的智慧以法性的方式周遍轮涅一切诸法，虽然不显现不清净的显现，但却了知其自性，并
English
also has the power. The tenth ground is because of obtaining the extraordinary power of clairvoyance and so on, and the immeasurable doors of samadhi and dharani (藏文：གཟུངས་，梵文天城体：धारणी，梵文罗马拟音：dhāraṇī，汉语字面意思：holding), therefore, one has the power to manifest the complete Dharmakaya, and to manifest various emanations such as showing birth in Tushita (藏文：དགའ་ལྡན་). Soon after initially attaining this ground, the empowerment of great light will occur, and thereafter one will realize the secrets of body, speech, and mind of all Buddhas of the three times, and directly see the nature of the Sugata by one's own power, and act together with the activities of all Buddhas. From the time of attaining the first ground, the impure body will be transformed, and the mind-made body and the perfectly pure self-appearing realm will be accomplished. From the end of the seventh ground, one will enjoy the supreme body adorned with excellent marks and signs, and the pure land corresponding to Akanishta (藏文：འོག་མིན་སྡུག་པོ་བཀོད་པ). In the tenth ground, one will actually go to the pure land of Akanishta (藏文：སྡུག་པོ་བཀོད་པ). At the end of the ten grounds, in that very pure land of Akanishta (藏文：འོག་མིན་), one will accomplish the Vajra-like Samadhi (藏文：རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན་), and thus manifest complete enlightenment on the basis of the Sambhogakaya. Therefore, in those stages of the ten grounds, showing birth in the three realms, etc., the way of benefiting sentient beings in the three realms, one should know that all of that is emanation. After attaining Buddhahood in Akanishta (藏文：འོག་མིན་), one will mostly show the manner of the twelve deeds, and the emanation of the tenth-ground Bodhisattva himself can also show all the deeds of the Buddhas, and in another way, the tenth-ground person in Akanishta (藏文：འོག་མིན་) is also practicing, and his emanation also appears from Tushita (藏文：དགའ་ལྡན་) to the Bodhi tree (藏文：བྱང་ཆུབ་ཀྱི་སྙིང་པོ), and from the time when one attains Buddhahood in Akanishta (藏文：འོག་མིན་), here also one shows the deeds of attaining Bodhi and turning the wheel of Dharma, etc. The way of abiding of the resultant Buddha is that the Dharmakaya, the non-elaborate wisdom, pervades all phenomena of samsara and nirvana in the manner of Dharmata, and although impure appearances do not arise, it knows their nature, and