English
And thereby eliminate. In general, the afflictions that cause rebirth, and in particular, the afflictions arising from desire that serve to accomplish the benefit of others, are not deliberately abandoned. Because for the sake of others, it is necessary to become the cause of taking birth in samsara. So, how does it become the cause of taking birth in samsara? The reason is that the motivation is compassion, and the aspiration generated by it is the same as the karma that propels the future life. And the motivation of time, the karma generated by the attachment to the aggregates of the future life, is the same as the karma of accomplishment. However, the karma that binds to samsara does not change, because "Seeing the truth, there is no pulling; without desire, there is no rebirth," as stated in the commentary on the Dependent Arising Sutra. Therefore, the Bodhisattva does not deliberately abandon, but transforms those causes of rebirth for the sake of others into the path of attaining enlightenment. Apart from these, all the afflictions recognized in the desire realm, the form realm, and the formless realm, that is, the three realms, must be abandoned. In particular, all the conceptually imputed obscurations of knowledge that belong to the category of what is to be abandoned on the path of seeing, as well as the obstacles such as sinking and excitement that hinder entering into meditative absorption and the actual basis of the formless realm, and the seeds and manifestations of many obstacles such as karmic obscurations, are all prevented at the time of the path of seeing, that is, abandoned. Furthermore, immediately upon attaining the first ground, one is free from the five fears. The five fears are: the fear of having no livelihood, the fear of having no virtues, the fear of death, the fear of bad destinies, and the fear of timidity in the assembly. He does not have these. On this ground, the impure body, speech, and mind of samsara are abandoned, and the five faculties such as the eyes are transformed, so that the first mental body with conforming marks and signs is obtained. On the path of seeing, the nature of reality is seen, and all the characteristics of the decisive aspect that is free from elaboration are clearly realized, while the pervasive aspect is constant and stable. The nature of all aspects is not fully realized by one's own power, but it can be realized by relying on the scriptures. Such is the nature of the path of seeing, the wisdom of equipoise.
Chinese
了知以圆满行为来展示的清净戒律，以及正确的活命方式是：如法寻求衣物等，断除一切邪命，了知清净的活命方式。这三者是使他人信服的支分。正确的精进是：通过修习次第断除修习所要断除的剩余障碍。正确的正念是：不忘止观等之因，不区分沉掉之时。正确的等持是：断除入定的障碍，以及现量等障碍。这三者是清净障碍的支分。如是八者聚集是修道的体性，各个部分是它的支分。以见道后得及俱分与第一地的半部分结合，应当了知第一地后半部分是修道。第四，宣说功德有九种，第一是地的转变方式：即使获得了现量证悟无我的智慧，但只要不能有意识地安住于细微的堕罪分别念，那么就仍然是第一地。断除它就是第二地。从那以后，只要能够同时入于一切世间禅定，并且能够忆持所听闻的一切意义，就被认为是第三地。从那以后，获得菩提分法之自在，能够多次安住，并且断除对入定之贪恋以及对教法之贪恋，就是第四地。从那以后，依靠修习四谛之义，获得对心的自在，对于轮回和涅槃不偏向一方，也不显现一方，就是第五地。从那以后，同样地，与声闻独觉不共的世俗谛之如是性，以及胜义谛之如是性的缘起流转还灭次第，以及通过极度修习其安住方式之法而获得寂灭法界之入定，从而不厌离轮回，并且显现法界，就是第六地。除此之外，第七地即使伴随着精勤的努力，也能恒常安住于无相等持之中。
English
Knowing the pure discipline that demonstrates perfect conduct, and the correct way of life is: seeking clothes and so on in accordance with the Dharma, abandoning all wrong livelihoods, and knowing the pure way of life. These three are the limbs that make others believe. Correct effort is: gradually abandoning the remaining obscurations to be abandoned through meditation. Correct mindfulness is: not forgetting the causes of calm abiding and so on, and not distinguishing between times of sinking and excitement. Correct samadhi is: abandoning the obscurations of absorption, as well as the obscurations of direct perception and so on. These three are the limbs for purifying obscurations. Thus, the gathering of all eight is the nature of the path of meditation, and each part is its limb. The path of seeing, together with its subsequent attainment, is combined with half of the first ground, and it should be known that the latter half of the first ground is the path of meditation. Fourth, there are nine explanations of qualities, the first is the way of transition between grounds: even if one has attained the wisdom of directly realizing selflessness, as long as one cannot consciously abide in the subtle aspects of falling thoughts, then one is still on the first ground. Abandoning that is the second ground. From then on, as long as one can simultaneously enter into all worldly samadhis, and can retain all the meanings of what one has heard, it is considered to be the third ground. From then on, having obtained mastery over the dharmas of the aspects of enlightenment, being able to abide in them many times, and abandoning attachment to entering into samadhi and attachment to the Dharma of scriptures, is the fourth ground. From then on, relying on meditating on the meaning of the four truths, having obtained mastery over the mind, not being biased towards either samsara or nirvana, and not manifesting either, is the fifth ground. From then on, similarly, the suchness of conventional truth, which is uncommon to solitary realizers, and the order of dependent origination, arising and ceasing, of the suchness of ultimate truth, and obtaining absorption into the realm of Dharma by extremely meditating on the Dharma of its abiding, thereby not being weary of samsara, and manifesting the realm of Dharma, is the sixth ground. Other than that, on the seventh ground, even with diligent effort, one can always abide in signless samadhi.
Chinese
获得十地之位，初地到六地虽然不希望生起有相的分别念，但有时也会生起。而在此地，因为不会像那样生起，所以如果生起希求之心，就能安住于无相的境界。之后，以无勤无相而自然成就安住的理由，证悟和智慧不会中断，因此不会退转，获得不生之法的广大忍耐是第八地。之后，获得四种各别正知，能够同时在十方一切佛土中授记，并且随顺一切众生的心念而说法，使他们欢喜是第九地。之后，以自力现见圆满的法身如来藏，并且证悟一切佛的语、意秘密是第十地。因此，要知道这些功德如同各自的地位中所说的那样，从有无之中了解是否获得该地，从而了解各地的从低到高的提升方式。之后，在没有获得对于所有应知的事物，无论有多少，都能同时无碍地了知的智慧之前，都是菩萨，获得之后就是真正的圆满佛陀。然而，因为第十地能够示现与真正佛陀相符的事业，所以被称为圆满佛陀之地。第二，证悟的差别。《中边分别论》中说：‘又，在等持中证悟法性，于后得位中安立引导决定的方式，是第一地证悟法界周遍之义，证悟自他一切法性皆为普遍之理。第二地则为殊胜之义而证悟，见法界自性光明，心想为了成就自身法界的殊胜，远离一切障碍而努力。第三地则证悟为同因之义的殊胜，从证悟法界而生起经典，又从经典而证悟法界，因此经典是法界的同因，听闻此经则知是殊胜之法。
English
Having attained the position of the ten Bhumis, although one does not wish to generate the conceptualization of characteristics in the first six Bhumis, there are times when it arises. But in this Bhumi, because it does not arise in that way, one can abide in the state of non-characteristics unless one generates a desire. After that, because of the reason for effortlessly and spontaneously abiding in non-characteristics, the realization and wisdom are uninterrupted, therefore one does not regress, and obtaining great forbearance in the Dharma of non-arising is the eighth Bhumi. After that, obtaining the four individual perfect knowledges, being able to simultaneously prophesy in all Buddha-fields of the ten directions, and teaching the Dharma in accordance with the thoughts of all sentient beings, causing them joy, is the ninth Bhumi. After that, directly seeing the complete Dharmakaya Tathagatagarbha through one's own power, and realizing the secrets of the body, speech, and mind of all Buddhas is the tenth Bhumi. Therefore, one should know whether or not one has obtained that Bhumi from the presence or absence of those qualities as described in each of their respective positions, and thereby understand how the Bhumis progress from lower to higher. After that, until one has obtained the wisdom of knowing all knowable things, no matter how many, simultaneously and without obstruction, one is a Bodhisattva; upon obtaining that, one is a true complete Buddha. However, because the tenth Bhumi is able to demonstrate activities that are in accordance with a true Buddha, it is called the Bhumi of a complete Buddha. Second, the difference in realization. From the Madhyantavibhāga: 'Also, realizing the Dharmata in Samadhi, establishing the way to lead to certainty in the post-meditation state, is the first Bhumi realizing the meaning of the Dharmadhatu's pervasiveness, realizing that the Dharmata of oneself and others is the principle of universality. The second Bhumi realizes it for the meaning of excellence, seeing the self-luminous nature of the Dharmadhatu, thinking that in order to accomplish the excellence of one's own Dharmadhatu, one should strive to be free from all obscurations. The third Bhumi realizes it as the excellence of the meaning of the common cause, scriptures arise from the realization of the Dharmadhatu, and the Dharmadhatu is realized from the scriptures, therefore the scriptures are the common cause of the Dharmadhatu, and hearing this scripture, one knows it is the excellent Dharma.'
Chinese
为了一个四句偈的意义，也乐于跳入三千大千世界的火坑，并且领悟到第四句是无所执着的意义。因为通达了远离能取所取、无有戏论的智慧法界，所以获得菩提分法。第五地是领悟到自他相续的法界没有差别。第六地是领悟到遍一切染污和清净不是清净的意义，因为法界自性清净，所以通达了没有遍一切染污和清净。第七地是领悟到没有差别的意义，因为通达了一切法的法界以无相的方式没有差别。第八地是领悟到没有减少和增多的意义，因为通达了遍一切染污和清净永远没有增多和减少。被称为四种自在的处所，也就是第八地是于法界无分别智自在的处所，并且因为获得了如所希望般显现佛刹眷属庄严的神通，所以是于清净自在。这二者是第八地。第九地是于各别正知自在，第十地是于后得如所欲地以化身成办有情利乐，所以是于业自在。这些是在入定中修习法界，于后得中必定生起十种引导的方式。此外，从布施波罗蜜多等十波罗蜜多，也是从第一地特别行持布施波罗蜜多到第十地特别行持智慧波罗蜜多之间，十地特别行持十波罗蜜多。第三，异熟受持方式的差别是，在众多世间界中受持异熟身的方式是，安住于第一地大多会变成赡部洲的自在主，从那之后依次是四大洲，三十三天，无诤天，兜率天，乐变化天，他化自在天的国王，千世界之主，二千世界之主梵天，以及净居天的
English
For the sake of one four-line verse, one is also willing to jump into a fire pit of three thousand great thousand worlds, and realizes that the fourth line is the meaning of non-attachment. Because one understands the wisdom dharma realm that is free from grasping and being grasped, and without elaboration, one obtains the dharmas of the path to enlightenment. The fifth bhumi is the realization that the dharma realms of one's own and others' continuums are not different. The sixth bhumi is the realization that all defilements and purifications are not pure, because the dharma realm is pure in its own nature, so one understands that there are no all defilements and purifications. The seventh bhumi is the realization of the meaning of non-difference, because one understands that the dharma realm of all dharmas is non-different in the manner of no characteristics. The eighth bhumi is the realization of the meaning of no decrease and no increase, because one understands that all defilements and purifications never increase or decrease. It is called the place of the four kinds of mastery, that is, the eighth bhumi is the place of mastery over the non-conceptual wisdom of the dharma realm, and because one has obtained the power to display the adornments of the Buddha-field retinue as one wishes, it is mastery over purity. These two are the eighth bhumi. The ninth bhumi is mastery over individual correct knowledge, and the tenth bhumi is mastery over karma because one accomplishes the welfare of sentient beings with emanations as one wishes in the post-meditation state. These are the ten ways of guiding that will definitely arise in the post-meditation state by meditating on the dharma realm in meditative equipoise. Furthermore, from the ten perfections such as the perfection of generosity, from the first bhumi, especially practicing the perfection of generosity, to the tenth bhumi, especially practicing the perfection of wisdom, the ten bhumis especially practice the ten perfections. Third, the difference in the way of holding the ripening is that the way of holding the ripening body in many world realms is that those who abide in the first bhumi mostly become the sovereign of Jambudvipa, and from then on, in order, the four continents, the Thirty-three Gods, the Heaven of No Conflict, the Tushita Heaven, the Heaven of Delightful Transformation, the king of the Heaven of Others' Emanations, the lord of a thousand worlds, the Brahma of two thousand worlds, and the lords of the Pure Abodes.