Chinese
以种种化现之事业成熟有情，是为果。其障碍为，对于所闻之义，如其字面而行，以及智慧狭小，被称为障碍。于此，本体为六度。名称则有十，四度是从智慧度中分别出来的缘故。其中，智慧度是出世间无分别之智慧，彼智慧次第断除一切障碍。方便，愿，力，智度，则为出世间道之果所得之智慧所摄。若智慧度为最胜，为何不是无分别？智慧度中有从无分别智慧之果所得之智慧，彼智慧断除证悟，自身亦极度享受于法，亦使他者成熟，此二者在无分别中皆无，因此智慧度不是无分别。诸度之障碍已述竟。其后需要宣说地，因此，对于诸地也如次第般，普遍利益最胜义，如是广说。其中，地有十：极喜地，离垢地，发光地，焰慧地，极难胜地，现前地，远行地，不动地，善慧地，法云地。其中，于法界中普遍行等之义，证悟之状态的差别，是从上到上证悟之安住方式，以及从中产生之功德之基础的方式，称为诸地。其他则说，于法界中普遍行等之义而安住，以何者菩萨多安住，安住于彼彼之安住，故称地。诸地之安立为，于极喜地生起见道之故，菩萨法
English
Maturing sentient beings through the activity of various emanations is the result. Its obscuration is acting according to the literal meaning of what is heard, and small wisdom is called obscuration. Here, the substance is the six perfections. The names are ten, the four perfections are distinguished from the perfection of wisdom. Among them, the perfection of wisdom is the transcendental non-conceptual wisdom, which gradually eliminates all obscurations. The perfections of skillful means, aspiration, power, and wisdom are encompassed by the wisdom attained from the result of the transcendental path. If the perfection of wisdom is supreme, why is it not non-conceptual? In the perfection of wisdom, there is the wisdom attained from the result of non-conceptual wisdom. That wisdom cuts off realization, and oneself also intensely enjoys the Dharma, and also matures others. Both of these are absent in non-conceptuality, therefore the perfection of wisdom is not non-conceptual. The obscurations of the perfections have been explained. After that, it is necessary to explain the grounds, therefore, for the grounds as well, in order, the meaning of universally benefiting the supreme meaning, is extensively spoken. Among them, there are ten grounds: the Joyful Ground, the Stainless Ground, the Luminous Ground, the Radiant Ground, the Very Difficult to Train Ground, the Manifest Ground, the Far-Reaching Ground, the Immovable Ground, the Good Intelligence Ground, and the Cloud of Dharma Ground. Among them, the differences in the state of realization for the meaning of universally going in the realm of Dharma, etc., are called the grounds in the manner of abiding in realization from higher to higher, and in the manner of the basis of the qualities arising from it. Others say that abiding in the meaning of universally going in the realm of Dharma, etc., the place where Bodhisattvas mostly abide, is called a ground because of abiding in that particular abiding. The establishment of the grounds is that because the path of seeing arises on the Joyful Ground, the Bodhisattva's Dharma
Chinese
完全地领悟了。证悟佛法后，为了远离所有微小罪行的放逸戒律，从而成就从无垢中自然生起的殊胜戒律学处之差别。对于发光者来说，成就来世也不会退失佛法的殊胜心学处之差别。对于发光、极难调伏和现前者来说，成就以菩提分、真谛和缘起为对境的殊胜智慧学处之差别。对于其余的各个地来说，应当了知这些学处本身就是四种果。其中，对于久远行者来说，成就以精勤而安住于无相智慧。对于不动者来说，成就自然而然地安住于无相智慧，并与清净刹土一同显现。对于善慧者来说，成就以何种方式能演说佛法的各别正知功德差别。对于法云地来说，成就三摩地和陀罗尼的功德差别。所谓“周遍行等十法界”，是指菩萨十地以周遍行等方式通达法界的意义。其中，所谓“何为非烦恼性的无知，它在菩萨十地中依次以十种方式遮蔽，因为它与地相违”，意思是说，因为它与地相违背。这些地是出世间三摩地和智慧等状态的差别自性，由于它们能障碍这些的生起，所以非烦恼性的无知是相违之品。其中，不仅遮蔽了非烦恼性的无知，也遮蔽了烦恼和近烦恼。如此，对于极喜地来说，遮蔽了所有见道所断之法，如此通达周遍行的意义，是为了断除见道对真谛的一切邪分别习气。修道所断之法，是其余的各个地……
English
It is completely realized. After realizing the Dharma, in order to be free from all the lax precepts of minor offenses, thereby accomplishing the distinction of the superior precepts that arise naturally from the immaculate. For the Illuminator, the distinction of accomplishing the superior mind training that will not be lost from the Dharma even in future lives. For the Radiant, the Extremely Difficult to Tame, and the Manifest, the distinction of accomplishing the superior wisdom training that focuses on the aspects of enlightenment, the truth, and dependent origination. For the remaining grounds, it should be understood that these trainings themselves are the four kinds of fruits. Among them, for those who have gone far, the accomplishment of abiding in signless wisdom with diligence. For the Immovable, the accomplishment of spontaneously abiding in signless wisdom, together with the manifestation of pure lands. For the Good Intelligence, the accomplishment of the distinction of the qualities of individual correct knowledge by which one can expound the Dharma. For the Cloud of Dharma, the accomplishment of the distinction of the qualities of samadhi and dharani. The so-called "Ten Realms of Dharma, such as All-pervading Conduct," refers to the meaning of the Ten Bodhisattva Grounds penetrating the Dharma Realm in ways such as All-pervading Conduct. Among them, the so-called "What is non-afflicted ignorance, which obscures the Ten Bodhisattva Grounds in ten ways in order, because it is contrary to the grounds," means that it is contrary to the grounds. These grounds are the nature of the distinctions of supramundane samadhi and states such as wisdom, and because they hinder the arising of these, non-afflicted ignorance is the opposing factor. Among them, not only is non-afflicted ignorance obscured, but also afflictions and near afflictions. Thus, for the Joyful Ground, all that is to be abandoned by the path of seeing is obscured, thus understanding the meaning of all-pervading conduct, in order to abandon all the latent tendencies of wrong views on the truths of the path of seeing. The dharmas to be abandoned by the path of cultivation are the remaining grounds...
Chinese
都将舍弃。那些即使没有舍弃，也如同舍弃了一样， 不会对菩萨们造成任何烦恼。为了那个意义，用偈颂说道：具有大方便者，烦恼转为菩提之助伴，轮回亦是寂静之自性，因此如来不可思议。要知道。因为经中说，十地对于十度是依次更加殊胜的，所以很明显，与此不相符的悭吝等，也是依次舍弃的。如果其他烦恼也障碍，那么为什么说诸地唯有非烦恼性的无知才障碍呢？因为是不共的缘故。那唯独是对菩萨们获得涅槃造成障碍，对声闻等则不是。比如，声闻和独觉们虽然有它，也能解脱，而菩萨们则不能，因此是不共的。虽然说它障碍诸地，但它不仅仅是障碍诸地，由于烦恼对声闻等和菩萨们是相同的，所以在菩萨的诸地上，对它的障碍，既没有安立，也没有遮止，即使没有说，也不会从障碍中返回。另有人说，由于声闻等和菩萨们是相同的，所以非烦恼性的无知是特别说为障碍诸地，而烦恼是顺带有的，所以没有说。但烦恼对声闻等和菩萨们本来就是相同的，所以不能说是顺带有的。另有人说，诸地的无知之障碍，即使是声闻们的非烦恼性无知，也不会障碍解脱。比如，声闻们虽然有诸地的无知，也能获得解脱。而对于菩萨们来说，由于它成为获得涅槃的障碍之因，所以才说是烦恼性的。那不是这样的，因为经中说：非烦恼性之障碍有十种。因此这样说。初地是对法界周遍行之
English
are abandoned. Even if those are not abandoned, it is as if they have been abandoned, They do not cause any affliction to the Bodhisattvas. For that very meaning, it is said in verse: For those endowed with great means, afflictions turn into aids for Bodhi, Samsara is also of the nature of peace, therefore the Tathagata is inconceivable. Know this. Because it is said in the scriptures that the ten Bhumis are successively more excellent for the ten Paramitas, it is obvious that miserliness and other opposing factors are also abandoned successively. If other afflictions also obstruct, then why is it said that only non-afflictive ignorance obstructs the Bhumis? Because it is uncommon. That alone becomes an obstacle for Bodhisattvas to attain Nirvana, but not for Sravakas and others. For example, even though Sravakas and Pratyekabuddhas have it, they can be liberated, but not Bodhisattvas, therefore it is uncommon. Although it is said that it obstructs the Bhumis, it is not only obstructing the Bhumis, because afflictions are the same for Sravakas and others and Bodhisattvas, so on the Bhumis of Bodhisattvas, there is neither establishment nor prohibition of its obstruction, even if it is not said, it will not return from obstruction. Others say that since Sravakas and others and Bodhisattvas are the same, non-afflictive ignorance is specifically said to obstruct the Bhumis, but afflictions are incidental, so they are not mentioned. But afflictions are originally the same for Sravakas and others and Bodhisattvas, so it cannot be said that they are incidental. Others say that the obstruction of ignorance of the Bhumis, even if it is the non-afflictive ignorance of the Sravakas, does not obstruct liberation. For example, even though Sravakas have the ignorance of the Bhumis, they can attain liberation. But for Bodhisattvas, because it becomes the cause of obstructing the attainment of Nirvana, it is said to be afflictive. That is not so, because it is said in the scriptures: There are ten kinds of non-afflictive obstructions. Therefore, it is said. The first Bhumi is the one that pervades the Dharmadhatu.
Chinese
关于“为了意义而证悟”这件事，第一地是不离世间的智慧，是最初的轮回，被见道所摄。法界是空性，以共同的体性来说，对一个如何，对一切也同样如此。由于周遍一切而无处不在，如果未证悟法界，就像这样，法是不存在的。这句经文是法界周遍的来源。证悟，是显现的意思。通过证悟，我所是的即是他人，他人所是的即是我，这样彻底获得自他平等性，因为没有将自他和空性视为不同，所以没有自他之别的傲慢。因此，对此而言，布施波罗蜜多尤为殊胜，因此，菩萨像对待自己一样，完全投入到利益他人之中。这显示了证悟、对治和对治的果实，这三者在其他地也要了解。第二地是为了至高无上的意义，因为见到自性光明，所以与彻底证悟法界相关联。他这样想：因此，在修行上相同的情况下，我应当在一切方面完全清净，努力去实现显现的修行。经文中是这样说的。经中也说：因此，如果以智慧的方式完全修习这十善业道，就能达到声闻乘。如果在此基础上进一步修习，就能达到独觉乘。如果在此基础上进一步修习，就能使菩萨地完全清净，使波罗蜜多完全清净，使行为得以广大。如果在此基础上进一步清净，就能达到十力。因此，在修行上相同的情况下，我应当……，经中广为阐述。谁像这样想，在第二地，从“因此”开始，因此，在第二地，为了至高无上的意义而显现彻底的证悟。显现的修行是努力或行为。在一切方面完全清
English
Regarding "realizing for the sake of meaning," the first bhumi is the wisdom that transcends the world, the initial cycle, which is encompassed by the path of seeing. The dharmadhatu is emptiness; in terms of common characteristics, just as it is for one, so it is for all. Because it pervades all, it is omnipresent. If the dharmadhatu is not realized, then, like this, dharma does not exist. This verse is the source of the dharmadhatu's pervasiveness. "Realization" means to manifest. Through realization, what I am is what others are, and what others are is what I am. Thus, having thoroughly attained the equality of self and others, because emptiness is not seen as different from self and others, there is no arrogance of distinction between self and others. Therefore, for this, the paramita of generosity is especially great. Therefore, the bodhisattva, just as he treats himself, completely engages in benefiting others. This shows realization, the antidote, and the fruit of the antidote, and these three should also be understood in other bhumis. The second bhumi is for the sake of the supreme meaning, because the self-luminous nature is seen, it is associated with thoroughly realizing the dharmadhatu. He thinks like this: Therefore, in the same situation in practice, I should completely purify in all aspects and strive to accomplish manifest practice. This is what the scriptures say. The sutra also says: Therefore, if these ten virtuous paths of action are completely cultivated in the manner of wisdom, they will lead to the Hearer Vehicle. If further cultivated on this basis, they will lead to the Pratyekabuddha Vehicle. If further cultivated on this basis, they will purify the Bodhisattva Bhumi completely, purify the Paramitas completely, and expand conduct. If further purified on this basis, they will lead to the Ten Powers. Therefore, in the same situation in practice, I should... , the sutra elaborates extensively. Whoever thinks like this, on the second bhumi, starting from "Therefore," therefore, on the second bhumi, manifest thorough realization for the sake of the supreme meaning. Manifest practice is effort or action. Completely in all aspects