Chinese
中间次第受生。第四、资粮的差别是：普通菩萨以无数劫所积聚的资粮的量，证得地的菩萨们每一刹那都能成办，七地以下的菩萨圣者们能成办一千劫的资粮，清净地的菩萨们能在一刹那成办。未得灌顶的菩萨九地以下以无数劫的资粮，得到灌顶的菩萨们每一刹那都能成办。此外，三地比声闻缘觉的行境，没有变成世间的等持，也能入于相似的禅定和无色禅定等，但不是三界所摄的等持。此处是唯独菩提萨埵的行境之等持。之后，声闻和缘觉们全部连名字和少许方面也不了解而愚昧的，十万个不同的等持，从每一刹那入定，从七地获得。也因为知晓那些等持的行境，能以智慧的力量胜伏所有的声闻缘觉。此地，除了为了成办他利之支分而自在的烦恼之外，烦恼障的习气全部在此地极为清净。此地之究竟地，所有名相执着的分别念全部清净，以俱生一类的阿赖耶识，能示现前往十方所有佛刹的身体。特别是十地的时候，得到十方诸佛以大光明现前灌顶，对此没有顺不顺的差别，唯独在此地获得，在其他地不可能获得。此外，寿命自在等十自在稍微小的是从获得极喜地开始获得的，十大自在是手的自在，即佛陀的右手放在该菩萨的头顶上，授记说你将成就如是这般的佛陀，并一起在第八不动地获得。
English
In between, they gradually take rebirth. Fourth, the distinction of accumulations is: the amount of accumulations accumulated by ordinary Bodhisattvas in countless eons, Bodhisattvas who have attained the ground can accomplish in each moment, Bodhisattva Aryas below the seventh ground can accomplish the accumulations of a thousand eons, and Bodhisattvas who abide on the pure ground can accomplish it in one moment. Even the accumulations of countless eons by Bodhisattvas below the ninth ground who have not received empowerment, those Bodhisattvas who have received that empowerment can accomplish in each moment. Moreover, the third ground is more than the realm of practice of Hearers and Solitary Realizers, and even if they enter into worldly Samadhi that is similar to concentration and formless concentration, etc., it is not Samadhi that is included in the three realms. Here, it is Samadhi that is solely the realm of practice of Bodhisattvas. After that, all the Hearers and Solitary Realizers do not understand even the name and a little aspect, and become ignorant. From entering into hundreds of thousands of different Samadhis from each moment, it is obtained from the seventh ground. Also, because they know the realms of practice of those Samadhis, they can subdue all Hearers and Solitary Realizers with the power of wisdom. On this ground, except for the afflictions that are empowered as a branch for accomplishing the benefit of others, all the latent tendencies of the afflictive obscurations are extremely purified on this ground. On the ultimate grounds of this ground, all the conceptualizations of name-grasping are purified, and with the Alaya consciousness of the same kind, they can show the body that goes to all the Buddha-fields in the ten directions. In particular, at the time of the tenth ground, they receive the great light of the ten directions of Buddhas' manifest empowerment, and there is no distinction of conformity or non-conformity to this, it is only obtained on this ground, and it is impossible to obtain on other grounds. Furthermore, the ten freedoms, such as freedom over life, are obtained from the attainment of the Joyful Ground, and the ten great freedoms are the freedom of the hand, that is, the Buddha's right hand is placed on the crown of the Bodhisattva's head, and it is prophesied that you will attain Buddhahood like this, and together they are obtained on the eighth Immovable Ground.
Chinese
。十种自在是：寿命自在，心自在，资具自在，业自在，生自在，愿自在，信解自在，神变自在，智慧自在，法自在。那些的意义应当在其他地方了解。第五个是功德的差别：第一地有十二百种功德，同样地，第二地有一千种功德，第三地有十万种功德，第四地有一亿种功德，第五地有极广大，第六地有言说周遍，第七地有引导的。每一个都有十二种功德，这些都是在不清净的第七地所希求的。然后，第八地获得三千大千世界，也就是十万个十万的微尘数的微尘；第九地获得无量佛土，如同地的微尘数的微尘；第十地获得无量佛土，如同十个百千俱胝的微尘数的微尘。第九地和第十地这两者，那些功德无法用数字来衡量，因此那些功德的量是就信解而言说的。此外，十二百种功德是：在第一地获得一百个彼性三摩地并且入定，见到一百个佛，也正确地了知那些的加持，震动佛土，前往一百个佛的刹土，用光照亮一百个世界，用一百个化身使百千众生完全成熟，住留一百个劫，对于前后际的一百个劫生起神通，彻底地宣说一百个法门，并且示现一百个具有眷属的身体。像这样，第二地等等，要知道将前面的数字和这十二种<种类>依次结合。第十地法云地的功德是超越限量的，因为为了与所化众生的想法相符而转法轮等等的作为，是为了显示与如来本身相符，如《宝性论》所说：最后的有者的菩萨是语的
English
. The ten powers are: power over life, power over mind, power over resources, power over karma, power over birth, power over aspirations, power over faith, power over miracles, power over wisdom, and power over Dharma. The meaning of these should be understood elsewhere. The fifth is the distinction of qualities: the first ground has twelve hundred qualities, and similarly, the second ground has a thousand qualities, the third has a hundred thousand, the fourth has a hundred million, the fifth has great expanse, the sixth has speech pervasion, and the seventh has guidance. Each of these has twelve qualities, which are desired on the impure seventh ground. Then, the eighth ground obtains the dust of three thousand million worlds, that is, the dust of ten hundred thousand dusts; the ninth ground obtains countless Buddha fields, like the dust of the earth's fine dust; and the tenth ground obtains countless Buddha fields, like the dust of ten hundred thousand dusts. The ninth and tenth grounds, those qualities cannot be measured by the place of numbers, so the measure of those qualities is spoken of in terms of faith. Furthermore, the twelve hundred qualities are: on the first ground, one obtains a hundred suchness samadhis and enters into samadhi, sees a hundred Buddhas, and also correctly knows the blessings of those, shakes the Buddha field, goes to a hundred Buddha lands, illuminates a hundred worlds with light, fully ripens a hundred thousand beings with a hundred emanations, abides for a hundred kalpas, arises with clairvoyance for a hundred kalpas of the past and future, thoroughly teaches a hundred Dharma doors, and also manifests a hundred bodies with a hundred retinues. In this way, for the second ground and so on, one should know to combine the preceding numbers with these twelve <types> in sequence. The qualities of the tenth ground, the cloud of Dharma, are beyond measure, because the deeds of turning the wheel of Dharma and so on in accordance with the thoughts of the beings to be tamed are to show that they are in accordance with the Tathagata himself, as it says in the Uttaratantra: The Bodhisattva of the last existence is the speech of
Chinese
事业与愿望相符而宣说佛法，以及示现种种色身的化身等，还有，利他之行极其伟大，行走和站立等等的种种行为，也都可以。对于任何应调伏的众生，以何种方式、何种方法调伏，这位菩萨都能如实、如理地完全了知。因此，对于如虚空般无边无际的无量众生，时时刻刻不费吹灰之力，任运自成，无处不在、无碍地行事的具慧菩萨，为了使那些需要调伏的众生完全成熟，为了成办他们各自的利益，其事业真实无谬地进行。此外，十地菩萨的事业进行的方式，是相对于使他人完全成熟而言的，与如来们一样。并且，将作为所化之机的众生从轮回的苦海中解救出来，在世间任运自成且永不间断，是平等的，这是为了获得六神通和十自在等殊胜功德。在利他方面与佛相同，但在自利断证功德方面，差别极大，譬如大地与微尘的差别。关于出家方面的菩萨，在《经庄严论》中说：对于一切地的具慧者来说，出家的方式有三种：从堪布、阿阇黎等处如法获得戒律，以及从初地以上，断尽见道所断的果，不会发生堕落，这是自然获得的，是与前者不同的出家方式。还有像在殊胜的化身佛塔前示现出家，也是一种方式。第五，关于受生方式的差别：具慧菩萨们的受生方式，比安住于胜解行地的众生更好，会转生到欲界善趣。此外，获得圣者地时，会转生到恶趣。
English
The activity accords with aspirations and teaches the Dharma, and manifests various forms of emanations of the form body, etc. Also, great is the conduct of benefiting others, and various behaviors such as walking and standing, etc., are all possible. For any being to be tamed, the way and means by which they are tamed, that bodhisattva knows fully and truly as it is appropriate. Therefore, for the infinite beings as vast as the sky, at all times, without effort, spontaneously, everywhere, and without obstruction, that wise bodhisattva, in order to fully ripen those who need to be tamed, the activity of accomplishing the benefit of their respective beings is truly and infallibly carried out. Furthermore, the way in which the activity of the tenth-ground bodhisattva proceeds is in relation to the complete maturation of others, and is the same as the Tathagatas. Moreover, rescuing beings who are to be tamed from the ocean of suffering of samsara, in the world, is spontaneous and continuous, and is equality itself, this is in order to obtain the six superknowledges and the ten powers, etc., and special qualities. In benefiting others, they are the same as the Buddhas, but in terms of the qualities of self-benefit, cessation, and realization, the difference is extremely great, like the difference between the earth and a dust particle. Regarding the bodhisattva in the aspect of ordination, in the Ornament of the Sutras it says: For all the wise ones on all the grounds, there are three ways of ordination: obtaining the assembly of vows properly from the Khenpo, Acharya, etc., and from the first ground onwards, the result of exhausting the faults abandoned by the path of seeing, without the occurrence of downfalls, which is naturally obtained, is one way of ordination different from the former. Also, like showing ordination in front of a pure stupa of supreme emanation, is also one way. Fifth, regarding the difference in the manner of taking birth: The manner of taking birth of wise bodhisattvas is better than those who abide in the stage of adhimukti-carya, and they will be reborn in the good realms of the desire realm. Furthermore, when obtaining the ground of the noble ones, they will be reborn in the lower realms.
Chinese
即使业力完全不存在，也会因愿力的力量，为了利益他人而转生恶趣；即使获得了禅定的心，也会因慈悲心的力量而从禅定中返回，并因等持的力量而转生欲界；以及因自在力的力量而化身到兜率天等处，这四种都是所希望的。此外，在信行地的加行道顶位，可以获得等持之身。但实际上并未获得意生身，因为五根尚未转变。对于圣者而言，也是从初地开始，不净的五根发生转变，并获得意之自性的身体，从而成就自显的圆满净土，以及安住于不可估量的等持之乐，这是不净七地的状态。无需任何征相和勤作，就能通达一切法的自性，并以具足相好的殊胜身体，以及与下密严刹土相符的方式行持，这是第八地和第九地的状态。从第十地开始，就能显现出无有任何边际和分别的，本初俱生智的大乐，并获得大光明灌顶，从而能够前往真实的密严刹土等等，并能获得在那里利益他人的事业，如同佛陀一般，因此被称为佛地。此外，从第七地开始，就能在每一刹那，证得胜义谛的止灭，并获得入定和出定的能力。大乘行者在获得第八地之前，虽然还存在少许烦恼意的习气，但从获得第八地开始，就会转变对自我的执着，以及烦恼的意，因此，在那之前的菩萨们，为了能够自在地变化出不可思议的化身，会示现化身之根本与化身之众无二无别地遍布一切刹土，并且能够示现供养的物品和不可估量的刹土。第六，意生身的差别是：小乘的阿罗汉在获得无余涅槃时，刚舍弃粗大蕴身之后，首先获得低劣的意生身，并在寂静的法界中安住，而诸佛
English
Even if karma is completely non-existent, one may be born in the lower realms for the sake of others due to the power of aspiration; even if one has attained the mind of meditative absorption, one may return from meditative absorption due to the power of compassion and be born in the desire realm due to the power of samadhi; and one may be born as an emanation body in Tushita and other places due to the power of mastery. These four are what is desired. Furthermore, one obtains the body of samadhi from the peak of the path of joining in the stage of practice of faith. However, one has not actually obtained the mind-body, because the five faculties have not been transformed. For the noble ones, from the first bhumi onwards, the impure five faculties are transformed, and the body of the nature of mind is obtained, thereby accomplishing the perfect pure land of self-appearance, and dwelling in immeasurable bliss of samadhi, which is the state of the seven impure bhumis. Without any signs or effort, one understands the essence of all phenomena, and engages in the supreme body adorned with excellent marks and signs, and in accordance with the Akaniṣṭha dense array of fields, which is the state of the eighth and ninth bhumis. From the tenth bhumi onwards, one manifests the great bliss of primordial co-emergent wisdom, which is free from any partiality or division, and obtains the supreme empowerment of great light, thereby being able to travel to the actual dense array of fields, and obtaining the activity of benefiting others there, which is similar to that of the Buddhas, and therefore it is called the Buddha-bhumi. Furthermore, from the seventh bhumi onwards, one obtains the ability to enter and arise from the ultimate cessation of true reality in each moment. Although there is still a slight trace of the lineage of afflicted mind until the Mahayana practitioner attains the eighth bhumi, from the attainment of the eighth bhumi onwards, the habitual tendencies of self-grasping and afflicted mind are transformed. Therefore, the Bodhisattvas before that, in order to be able to freely transform inconceivable emanations, show the root of the emanation and the assembly of emanations as inseparable, pervading all realms, and are able to show offerings and immeasurable realms. Sixth, the difference of the mind-body is: when the Arhat of the Hinayana attains nirvana without remainder, immediately after abandoning the gross aggregates, he first obtains the inferior mind-body, and abides in the peaceful realm of reality, while the Buddhas