Chinese
不了解就是听闻也不满足，讲经说法也是以法布施的善根，甚至对菩提也不希求，就是没有杂染的法布施，成办清净自他相续的善根，就是清净一切佛刹，受用行持就是，直至未圆满一切智之间，永远也不会厌倦，就是不会厌倦无量轮回，声闻独觉的心有害就是安住于知惭有愧，这些也是没有傲慢的自性，即五种相。第四是十二种清净，声闻独觉地极度超离就是，安住于森林，无上菩提也不贪求就是少欲，即使获得一切智也不生傲慢就是知足，对甚深法坚定信解的忍辱就是，如实宣说清净戒律，对于所学的一切没有顾虑就是不舍弃学处，不生贪欲心就是，呵斥欲望的功德，对一切法没有现前作意就是，涅槃之心，不执着内外诸法就是普舍所有，不对安住于名言识者用心就是，心不退怯，不对一切事物作意就是，对一切事物没有执着，这样十种是清净的。第五地是从舍弃十种开始，如此化生以及，剃发身着袈裟就是，舍弃与在家者交往，心想这些有情将成为我的福德安乐之因，不应对此生起悭吝心就是，舍弃贪恋自己的家即舍弃悭吝，声闻独觉的心是喧嚣，舍弃于彼出生的处所，不能如实照见内外诸法就是，依次赞叹自己，不能如实随见外法就是轻蔑他人，舍弃诽谤，杀生等就是，如果对善趣也加以阻断，更何况是圣道和菩提呢，舍弃不善业道十种，而
English
Not understanding is not being satisfied with hearing, and teaching the Dharma is also the virtue of giving the Dharma. Even without hope for Bodhi, it is the pure Dharma giving, and accomplishing the virtue of purifying the minds of oneself and others is purifying all Buddha-fields. Practicing and acting is never becoming weary until the completion of omniscience, which is not being weary of immeasurable samsara. Harming the minds of hearers and self-realizers is dwelling in shame and embarrassment. These are also the nature of non-arrogance, which are the five aspects. The fourth is the twelve purities, which are extremely surpassing the grounds of hearers and self-realizers, which is dwelling in the forest. Not desiring even the unsurpassed Bodhi is having few desires. Even if one attains omniscience, not being arrogant is being content. The patience of firmly believing in the profound Dharma is truly teaching the pure precepts. Not having any concerns about everything one learns is not abandoning the training. Not generating desire is reviling the qualities of desire. Not having manifest intention towards all dharmas is the mind of Nirvana. Not grasping internal and external dharmas is giving up all possessions. Not applying the mind to those who abide in consciousness is not being discouraged. Not thinking about all things is not having attachment to all things. Thus, these ten are pure. The fifth ground begins with abandoning ten things, such as being born miraculously, and shaving one's head and wearing robes, which is abandoning association with householders. Thinking that these sentient beings will become the cause of my happiness and well-being, one should not generate a miserly mind, which is abandoning attachment to one's own home, that is, abandoning miserliness. The minds of hearers and self-realizers are noisy, abandoning the place of birth there. Not truly seeing internal and external dharmas is praising oneself in turn. Not truly seeing external dharmas is despising others, abandoning slander. Killing and so on, if even the happy realms are interrupted, what need is there to mention the noble path and Bodhi? Abandoning the ten paths of unwholesome actions, and
Chinese
未见生起我慢与骄傲之法，是为舍弃我慢，舍弃骄傲，诸事物不可得，是为舍弃颠倒，舍弃恶念即怀疑，未见三毒之事物，是为忍耐烦恼，舍弃随心所欲。如是所说之当舍弃之十法，彻底舍弃后，方能如实获得第五地。第六地是：成就多少对治，以及完全舍弃当舍弃之法，方能获得第六地？答：成就六对治，舍弃六当舍弃，方能获得。当成就之对治法即是六度。因为不是菩提道，所以舍弃喜爱弟子声闻之心，因为是菩提道，所以是喜爱麟角喻独觉之勇士，因为不是菩提道，所以舍弃畏惧利他之心，因为不是菩提心，所以乞丐乞讨时，心不沮丧，因为不是菩提道，所以即使舍弃一切财产，心中也无不悦，自己贫穷也不舍弃乞讨者，从发起最初之心后，猛烈行布施，不做有情众生，因此第六地显现，如实获得。第七地有二：舍弃过患之方式，以及圆满功德之方式。第一是二十：不执著我与有情，不执著命，不执著补特伽罗，因为我等彼等事物无有实物所依。不执著断灭与常恒，因为任何法不生，故不转为常断。不做相之想，因为一切烦恼无有所依。不视为因，因为彼见解未如实随见。不执著蕴、界、处，因为彼等法自性为空。不以贪执三界而安住与耽著，因为彼等无有实物。心不应全然沮丧与懈怠，因为一切遍计所执之事物之法，色等自相之空性是
English
Not seeing any dharma that gives rise to pride and arrogance is abandoning pride, abandoning arrogance, all things are unattainable, is abandoning perversion, abandoning evil thoughts, namely doubt, not seeing the nature of the three poisons, is enduring afflictions, abandoning self-will. These ten dharmas to be abandoned as described above, after completely abandoning them, one can truly attain the fifth ground. The sixth ground is: How many antidotes are accomplished, and by completely abandoning the dharmas to be abandoned, can one attain the sixth ground? Answer: Accomplishing six antidotes, and abandoning six to be abandoned, one can attain it. The dharma of antidotes to be accomplished is the six perfections. Because it is not the path to enlightenment, abandoning the mind that delights in disciples and hearers, because it is the path to enlightenment, it is the brave one who delights in solitary realizers like rhinoceros horns, because it is not the path to enlightenment, abandoning the mind that fears benefiting others, because it is not the mind of enlightenment, when beggars beg, the mind is not discouraged, because it is not the path to enlightenment, even if one gives away all possessions, there is no displeasure in the mind, even if one is poor, one does not abandon beggars, from the moment of generating the initial mind, one intensely practices giving, not acting as sentient beings, therefore the sixth ground manifests, and one truly attains it. The seventh ground has two aspects: the way to abandon faults, and the way to perfect qualities. The first is twenty: not clinging to self and sentient beings, not clinging to life, not clinging to person, because self and those things have no real basis. Not clinging to annihilation and permanence, because no dharma arises, therefore it does not turn into permanence or annihilation. Not making the perception of signs, because all afflictions have no basis. Not regarding it as a cause, because that view is not truly seen. Not clinging to aggregates, elements, and sources, because those dharmas are empty in nature. Not abiding and clinging by clinging to the three realms, because those are without substance. The mind should not be completely discouraged and lazy, because the emptiness of the self-characteristics of all imputed phenomena, such as form, is
Chinese
因为完全成就的自性是空性而非不空。三宝以事物为对境的见解无法见到三宝，因此，不要对三宝的事物抱有执着，因为这是不缘的智慧之见。不要对戒律抱有执着。如果有人争辩说“一切法皆是空性”与“空性的体性”相违背，那么“一切法皆是空性”与“空性的体性”相违背的过失是断绝且不存在的。如是，二十者，对于处于第七地的菩萨，断绝其障碍之因，从而获得远远超越第七地的果位。第二，功德圆满之相有二十：了知以空性的事物，事物也以空性，空以空性，空性于空性，而了知第二空性，这是空性之；了知不对一切法作意，这是无相之；了知不住于三界众生，这是无愿之解脱门，即了知三解脱门；圆满十善业道，即身语意三轮完全清净；获得对一切众生的大悲心，这是大悲；清净一切众生之刹土，即对一切众生没有傲慢和轻蔑；对一切法没有虚构，这是一切法平等性；一切法皆是极度无分别的智慧，即了知唯一真实之理；了知名和色不生，这是了知不生；无勤作之忍，这是不生忍；法性无有周遍行持，即诸法以无二之体性而示现唯一之相；对一切法没有分别，即摧毁一切分别；断除声闻、独觉的一切见解，即舍弃小乘之念，声闻、独觉之见；舍弃习气和连接；舍弃一切烦恼，即舍弃烦恼；一切种智之智慧，即是止观必定生起之地，也是精通胜观之地；对三界没有贪恋。
English
Because the nature of complete accomplishment is emptiness and not non-emptiness. The view of the Three Jewels that focuses on objects cannot see the Three Jewels, therefore, do not be attached to the objects of the Three Jewels, because this is the vision of non-objective wisdom. Do not be attached to the view of morality. If someone argues that "all dharmas are emptiness" contradicts "the nature of emptiness," then the fault of "all dharmas are emptiness" contradicting "the nature of emptiness" is cut off and does not exist. Thus, the twenty, for the bodhisattva on the seventh ground, cutting off the cause of his obstacles, thereby obtaining the fruit of far surpassing the seventh ground. Second, the aspects of perfect merit are twenty: knowing that with the object of emptiness, the object is also with emptiness, emptiness with emptiness, emptiness in emptiness, and knowing the second emptiness, this is the emptiness of; knowing not to pay attention to all dharmas, this is the signless of; knowing not to abide in sentient beings of the three realms, this is the gate of liberation of the wishless, that is, knowing the three gates of liberation; perfecting the ten virtuous paths of action, that is, the three wheels of body, speech, and mind are completely pure; obtaining great compassion for all sentient beings, this is great compassion; purifying the pure land of all sentient beings, that is, having no arrogance or contempt for all sentient beings; having no fabrication for all dharmas, this is the equality of all dharmas; all dharmas are the wisdom of extreme non-discrimination, that is, knowing the one true principle; knowing that name and form do not arise, this is knowing non-arising; the forbearance of non-effort, this is the forbearance of non-arising; the nature of dharma has no pervasive conduct, that is, all dharmas show the one aspect of non-duality; having no discrimination for all dharmas, that is, destroying all discriminations; reversing all views of hearers and solitary realizers, that is, abandoning the thought of the Lesser Vehicle, the views of hearers and solitary realizers; abandoning habits and connections; abandoning all afflictions, that is, abandoning afflictions; the wisdom of all-knowingness, that is, the ground where calm abiding is sure to arise, and also the ground of being skilled in insight; having no attachment to the three realms.
Chinese
再者，心调伏以及获得佛眼，即是对一切无碍的智慧，以及对六处住于舍的智慧，不是贪著之地。随欲前往其他刹土，即是随欲前往其他刹土。在那样的眷属轮中显现身，即是在一切眷属轮中，我的自性是空性与二十。那二十圆满，即是唯一趋入之路的第八地，以及因为关联而远离的第七地。第八地是八种遍净，即以他心智的通达，知晓有情的心和心所，是知晓一切有情之意的业。为了见佛，以神变的通达，从佛刹到佛刹，是通达慈爱的业。为了成熟安住于转轮王地的有情，舍弃那个世间界，并且不因此而生骄慢心，即是如所见般成办佛之净土的业。为了如实地对法身进行如实的观察，对法进行恭敬承侍，即是谁见法，谁就见佛，以如是之方式，是开示佛陀的业。安住于十力，知晓一切有情的圆满根器，是不知晓殊胜与非殊胜的业。以无所缘的方式，令一切有情心生欢喜，是清净胜者之刹的业。安住于如幻三摩地，做一切应做之事，但其心对任何法都不执著，不是虚假的，即是安住于如幻，是进入的业。以何种方式能使有情成熟，就以何种方式如愿地受生，是于有生中取生的业，这八种业宣说修习圆满，是因为相和勤奋二者之想的动摇。第八地是不可动摇的。第九地是十二种遍净的清净，为了圆满六度，如是如是的愿
English
Furthermore, the taming of the mind and the attainment of the Buddha-eye are: the unobstructed wisdom towards all things, and the wisdom of abiding in equanimity towards the six sense bases, which is not a place of attachment. Going to other fields as desired, is going to other fields as desired. Showing the body in that circle of retinues, is that in all circles of retinues, my essence is emptiness and twenty. The completion of those twenty is the eighth bhumi, the path of singular approach, and the seventh bhumi that is far away because of connection. The eighth bhumi is the eightfold purification, namely, knowing the minds and mental factors of sentient beings with the clairvoyance of knowing others' minds, is the karma of knowing the minds of all sentient beings. In order to see the Buddha, going from Buddha-field to Buddha-field with the clairvoyance of miraculous power, is the karma of understanding loving-kindness. In order to ripen sentient beings who abide in the realm of the wheel-turning king, abandoning that world-realm and not being arrogant because of it, is the karma of accomplishing the pure land of the Buddha as seen. In order to thoroughly examine the Dharmakaya as it truly is, to respectfully serve the Dharma, namely, whoever sees the Dharma sees the Buddha, in this way, is the karma of revealing the Buddha. Abiding in the ten powers, knowing the complete faculties of all sentient beings, is the karma of not knowing what is superior and what is not. Making all sentient beings happy with a non-objective manner is the karma of purifying the realm of the victorious ones. Abiding in the illusion-like samadhi, doing all that needs to be done, but his mind is not attached to any dharma, is not false, that is, abiding in the illusion-like, is the karma of entering. In whatever way sentient beings can be ripened, in that way, taking birth as desired, is the karma of taking birth in existence, these eight kinds of karma are declared to be completely studied and practiced, because of the movement of the two concepts of sign and effort. The eighth bhumi is the immovable one. The ninth bhumi is the purification of the twelvefold purification, in order to complete the six perfections, such and such aspirations.