English
The immediate condition. Since consciousness (Tibetan: ཤེས་པ་) does not cease for a moment and is separated, the arising of the subsequent moment is the immediate condition. Definition: Paratan (Tibetan: པ་ར་ཏན་ཞེས།). It relies on other conditions and consciousness reveals it. It is divided into two: The other-dependent of arising is what arises from the minds of sentient beings, which are compounded phenomena arising from co-emergence and conditions. The dependent other-dependent is: Dependent on that, the four uncompounded phenomena arising from causes and conditions, namely: separate cessation, non-separate cessation, space, and suchness. Third, the explanation of the perfectly established. Its essence is: The dharma nature of other-dependent, all of which are free from the duality of grasper and grasped. Why is it called perfectly established? For example, it is similar to water, space, and gold. Whether the water is turbid or clear, the blue-green nature of the water does not come from anywhere, nor does it go anywhere. Gold is also the same, whether the blacksmith hammers it or not, its yellow nature does not go anywhere, nor does it come from anywhere. Space is also the same, whether it is clear or not, the clear nature of space does not come from anywhere, nor does it go anywhere. Likewise, the dharma nature, the realm of dharma, even if the Buddha reveals it in the world, it does not come from anywhere, and even if it is not revealed, it does not go anywhere. The definition is: Parinithan (Tibetan: པ་རི་ནི་ཐན་ཞེས་པ་), suchness and true wisdom do not change, and it is completely perfected and accomplished in a non-inverted manner, hence it is the nature of perfect accomplishment. It is divided into two: The unchanging perfectly established is the dharma nature of all dharmas. The non-inverted perfectly established is the wisdom of reason that realizes the dharma nature without inversion. Furthermore, all that is imputed as existent on non-existent dharmas is imputation. All that arises from causes and conditions is other-dependent. It is not imputed by non-inverted thought, and all that does not arise from causes and conditions is perfectly established. The meaning of the twenty-two divisions of the bodhisattva's generation of bodhicitta is stated in the Ornament of Realization: It is also earth, gold, moon, fire, treasure and jewel source, sea, vajra, mountain, medicine, friend, wish-fulfilling jewel, sun, song, king, treasury and highway, mount, adorned water, lute, river, cloud.
Chinese
的种类。共有二十二种。如是说。这二十二种譬喻，是从意乐到法身之间的。如果与五道相合，具有意乐犹如大地，是所有白法的基础之物。具有胜解犹如黄金，直至菩提亦不变异。具有增上意乐犹如新月，所有善法皆得增长。此三者为资粮道小、中、大三品，以最初的地位所摄。具有加行犹如火，焚烧遮蔽一切智三者的薪柴。此为加行道所摄。布施波罗蜜犹如大宝藏，令一切有情皆得满足。持戒犹如珍宝之源，是功德珍宝所依之物。安忍犹如大海，一切不悦意降临亦不动摇。精进犹如金刚，以坚不可摧而坚固。静虑犹如山王，不为所缘之散乱所动。智慧犹如良药，平息烦恼之疾病。方便犹如善知识，于一切时处皆不舍弃有情之利益。愿犹如如意宝，如所祈愿之果皆得成就。力犹如日光，令所化有情皆得成熟。般若波罗蜜犹如法之妙音，宣说令所化有情生起意乐之法。如是十者依次为极喜地等十地所摄，是见道与修道之行境。具有神通犹如大国王，以威力无碍而成办他利。具有福德与智慧犹如仓库，成为众多资粮之宝藏。与菩提分法相合之法和
English
of the kinds. There are twenty-two types. Thus it is said. These twenty-two metaphors are from aspiration to the Dharmakaya. If combined with the five paths, having aspiration is like the earth, it is the basis of all white dharmas. Having conviction is like gold, it does not change until enlightenment. Having higher aspiration is like the waxing moon, all virtuous dharmas will increase. These three are the small, medium, and large of the path of accumulation, included in the first stage of work. Having application is like fire, burning the firewood that obscures the three aspects of omniscience. This is included in the path of application. Generosity paramita is like a great treasure, satisfying all sentient beings. Discipline is like the source of jewels, it is the basis of the qualities of jewels. Patience is like the great ocean, it does not waver even when all unpleasant things befall it. Diligence is like a vajra, it is strong because it is indestructible. Samadhi is like the king of mountains, it is not moved by the distraction of the object. Wisdom is like medicine, it pacifies the disease of afflictions. Skillful means is like a virtuous friend, it never abandons the benefit of sentient beings in all situations. Aspiration is like a wish-fulfilling jewel, the desired result is achieved as desired. Strength is like the sun, it ripens all sentient beings to be tamed. Prajna paramita is like the sound of Dharma, it teaches the Dharma that arouses the aspiration of sentient beings to be tamed. Thus, the ten are included in the ten bhumis such as the Joyful One, and are the objects of the path of seeing and the path of meditation. Having clairvoyance is like a great king, accomplishing the benefit of others with unobstructed power. Having merit and wisdom is like a treasury, becoming a treasure of many accumulations. Dharma and
Chinese
具有（持戒）就像大路一样，因为一切圣者都已行过并且随之而行。具有慈悲和胜观就像乘具一样，无论在轮回还是涅槃中都不会堕落，而是轻松地前进。具有总持和无畏就像取之不尽的水源一样，因为能够掌握听过和未听过的法而不穷尽。这样五者被菩萨的特殊道所涵盖。具有佛法的花园就像听到美妙的音乐一样，悦耳地向渴望解脱的所化众生宣说。具有唯一行道就像河流的延续一样，利益他人的事业不会衰退。具有法身就像云朵一样，通过示现住在兜率天等方式，利益众生的事业都依赖于它。这样三者被佛地所涵盖。这样二十二者从最初的菩萨地开始，直到佛地为止都被涵盖。此外，从地的界限方面来区分有四种：具有信解的，具有增上意乐的，具有异熟的，以及断除障碍的发心。其中第一种是：被信解行地所涵盖的那些。第二种是：从第一地到第七地之间。第三种是：从第八地到第十地之间。第四种是：佛地。因此，如前所说：发心于诸地，信解增上意乐，以及异熟另有说，如是断除诸障碍。这样说道。菩萨十地的词义是：接近菩提并且看到能够成办众多有情的事情而极度欢喜（极喜地）。即使断除了微小的堕罪，也无有从根本戒律中破戒的污垢（离垢地）。获得超越声闻和缘觉地的禅定之蕴完全清净，成为大智慧光明之处（发光地）。焚烧烦恼，菩提之方的火焰光芒四射（焰慧地）。修习超越声闻和缘觉的四圣谛，对于轮回和涅槃都不安住的智慧完全清净，修行和禅修极其困难（难胜地）。依靠智慧波罗蜜多，对于轮回和涅槃都不安住，并且
English
Having (discipline) is like a great road, because all the noble ones have traveled and followed it. Having compassion and insight is like a vehicle, without falling into either samsara or nirvana, but proceeding easily. Having retention and fearlessness is like an inexhaustible source of water, because one can grasp the Dharma that has been heard and not heard without depletion. Thus, these five are encompassed by the special path of the Bodhisattva. Having a garden of Dharma is like hearing beautiful music, proclaiming sweetly to those who desire liberation. Having a single path of travel is like the continuation of a river, the work of benefiting others does not diminish. Having the Dharmakaya is like a cloud, through showing dwelling in Tushita heaven and so on, the work of benefiting sentient beings depends on it. Thus, these three are encompassed by the Buddha-ground. Thus, these twenty-two are encompassed from the first Bodhisattva-ground up to the Buddha-ground. Furthermore, from the aspect of the boundaries of the grounds, there are four distinctions: having faith and understanding, having increased intention, having fruition, and the generation of mind that abandons obscurations. Among these, the first is: those encompassed by the ground of conduct through faith. The second is: from the first ground to the seventh ground. The third is: from the eighth ground to the tenth ground. The fourth is: the Buddha-ground. Therefore, as previously stated: The mind generation in the grounds, faith and increased intention, and fruition are said to be different, likewise abandoning all obscurations. Thus it is said. The meaning of the words of the ten Bodhisattva grounds are: being close to enlightenment and seeing that one can accomplish the affairs of many sentient beings, being extremely joyful (Extremely Joyful Ground). Even if one cuts off minor downfalls, there is no defilement of breaking the root vows (Immaculate Ground). Obtaining the accumulation of samadhi that transcends the grounds of hearers and self-realizers, being completely purified, becoming a place of great wisdom and light (Luminous Ground). Burning afflictions, the flames of the direction of enlightenment radiate light (Flaming Wisdom Ground). Meditating on the four noble truths that transcend hearers and self-realizers, the wisdom that does not abide in either samsara or nirvana is completely purified, practice and meditation are extremely difficult (Difficult to Conquer Ground). Relying on the perfection of wisdom, one does not abide in either samsara or nirvana, and