English
By applying this and that, one obtains this and that fruit, and by obtaining that ground, it is shown that the perfection becomes the ultimate power. Therefore, first, a sentient being, with great compassion, remembers the sentient beings of the three realms, and generates the mind of enlightenment for their benefit. From the time of practicing the four, three, and twelve paths of accumulation, one practices the ten perfections, both subtle and gross. Even giving is limited to just giving small material things. Morality is striving not to be defiled by the three precious trainings. Patience is also cultivated through the armor of diligence, and diligence is also undertaken from the perspective of not being distracted by mindfulness and awareness. Meditation is also cultivated from the perspective of simply making the general meaning the object of the mind. Wisdom also enters through the discriminating wisdom that believes in selflessness. Therefore, the path becomes power. In the path of joining, when one realizes the selflessness of phenomena and persons through the four parts of ascertainment, the six perfections also become power. For each of these perfections, there are four aspects: its own nature, its divisions, its dissimilar aspects, its accomplishing limbs, and the fruit that is obtained. The nature of giving is to give without attachment to anything. The divisions are: material giving, Dharma giving, and refuge giving. Material giving also has three aspects: giving, complete giving, and great giving. Giving is giving immediate clothes, food, and small wealth. These are possessed from the path of accumulation and become power. Complete giving is giving away kingdom, children, and so on, which is the object of practice up to the level of patience. Great giving is giving away one's own body, eyes, life, flesh, and blood, starting from the path of seeing. Therefore, the power of all three types of giving is perfected from the path of seeing. Dharma giving is from giving letters to liberating the mindstream. The power of whatever one is capable of in the three paths of accumulation, joining, and seeing is the root, and it does not depend on gain except for becoming a cause for the liberation of others. Refuge giving is: saving from samsara is also the same as Dharma giving, and saving from harm is: a type of causing others to be free from suffering. Saving from life
Chinese
是赎回必定被杀的敌人和屠夫手中的生命。这也与道路的高低情况相结合。不和合的方面是吝啬，对那些事物懈怠而不努力，对布施又后悔，并且舍不得那些事物的各个部分。成就的支分是三轮完全清净的智慧，即布施的对境、布施者和财物三者在胜义中无自性，这在最初修行时只是以智慧增广，最终圆满时，在对境和有境聚合的情况下，不需要生起对治，而是任运显现。它的果实首先是极喜地，这个名称也有三个理由来舍弃应舍弃之物：三界的垢染完全清净，所证悟的是：见到胜义谛而证悟，没有戏论的垢染。所见的是显现见到如来而听闻佛法。又一种方式是，因为是布施波罗蜜多力量圆满的地，所以以布施的财物使对境欢喜，以福德使自己欢喜的果实，所以也称为极喜地。如是证悟和见到的禅定的垢染得以清净，所以是第二地，在那里持戒波罗蜜多的力量圆满，也就是持戒的自性是没有邪淫的垢染。种类是：利益有情的戒律，摄集善法的戒律，和律仪戒三种。这也应按照道路高低的次第，以智慧的精进来结合。不和合的方面是邪淫的垢染，即具有邪恶的贪欲。成就的支分是三轮完全清净，对其增广应按照智慧程度的次第。果实的自性是无垢，也是因为禅定的垢染得以清净，并且持戒的力量圆满，所以邪淫的垢染完全清净。波罗蜜多的定义也是如此。如是舍弃禅定的垢染后，完全修习精进，所以是第三地发光地，在那里安忍波罗蜜多。
English
It is the redemption of life from the hands of an enemy certain to be killed and a butcher. This is also combined with the high and low circumstances of the path. The discordant aspect is miserliness, being lazy and not striving for those things, regretting generosity, and being unwilling to give up the various parts of those things. The limb of accomplishment is the mind of complete purity of the three spheres, namely, the object of generosity, the giver, and the three substances knowing that they are without inherent existence in the ultimate sense. This is only expanded by mind at the time of the first action, but at the time of completion, in the state of the union of object and subject, it arises spontaneously without the need to generate an antidote. Its fruit is first the Joyful Ground, and that name also has three reasons for abandoning what should be abandoned: the defilements of the three realms are completely purified, and what is realized is: seeing the ultimate truth, there is no defilement of elaboration in realization. What is seen is to see the face of the Tathagata directly and hear the Dharma. In another way, because it is the ground where the power of the perfection of generosity is complete, it is also called the Joyful Ground because the object is pleased by the generosity of giving, and the self is pleased by merit. Thus, since the defilement of the samadhi of realization and seeing is purified, it is the Second Ground, where the power of the perfection of ethics is complete, and the nature of ethics itself is without the defilement of immorality. The categories are: the ethics of benefiting sentient beings, the ethics of gathering virtuous dharmas, and the three vows of ethics. This should also be combined with the skill of wisdom according to the order of the high and low paths. The discordant aspect is the defilement of immorality, which is accompanied by evil desire. The limb of accomplishment is the complete purification of the three spheres, and its expansion should be according to the order of the degree of wisdom. The nature of the fruit, called stainless, is also because the defilement of samadhi is purified, and the power of ethics is complete, so the defilement of immorality is completely purified. The definition of perfection is also the same. Thus, having abandoned the defilement of samadhi and completely practiced diligence, it is the Third Ground, the Luminous Ground, where the perfection of patience is.
Chinese
是说安忍的力量圆满。也就是安忍的自性是不错乱，以道的差别而有高低数量之分。种类是通达甚深法性，因此那个地没有怯懦，以及为了自他之利益而不惜身语之痛苦，是成办利益之安忍。他人以痛苦来损害，也视其为成就佛法之助缘而不动心，是不回击之安忍，共有三种。相违品是对于以上三种无法安忍而心生错乱。成就之支分是三轮完全清净，从最初业者于证悟上增长，直到最后自生显现之间。果是第三地因安忍力圆满之故，称为发光，是说禅定之力量圆满，身之相好光明炽盛。之后，禅定之力量为了利益有情而普遍散发并清净佛土，称为发光，因此其上精进力圆满。其中精进之自性是对于应成办之事毫无懈怠。种类是对一切白色善法方面精进，以及对于成为道之障碍者精进断除，以及为了有情之利益而精进。相违品是懈怠懒惰等。成就之支分是三轮清净增长。果是第四地发光，是说禅定力量精通达到顶点，以及利他之事业全部在此因上圆满，既是精进之果也是精进之究竟。此后之四地是不安住粗分所知障，因为彼即是道之故，是由专注之门而行道。也是因为是次第趣入之道之故。其中道理有五种，即分别二谛，相违品与对治品之差别，等持与后得之差别，以及于等持中，胜义谛之真如是圣智之境，是离言思之境，是智慧之行境，以及虽不为所断之烦恼所染污，却仍有习气。
English
It is said that the power of patience is complete. That is, the nature of patience itself is not confused, and there are high and low numbers due to the difference in paths. The types are that there is no cowardice in that land because of understanding the profound Dharma nature, and that one does not spare the suffering of body and speech for the benefit of oneself and others, which is the patience of accomplishing benefits. Even if others harm you with suffering, seeing it as an aid to accomplishing the Dharma and not being moved, is the patience of not retaliating, there are three types in total. The opposite is being unable to endure the above three and becoming confused. The limb of accomplishment is the complete purification of the three spheres, from the initial practitioner increasing in realization to the final self-arising manifestation. The result is that the third ground is called 'Light-Maker' because the power of patience is complete, which means that the power of samadhi is complete, and the marks and signs of the body are radiant. After that, the power of samadhi universally radiates for the benefit of sentient beings and purifies the Buddha land, which is called 'Radiating Light', therefore the power of diligence is complete on it. The nature of diligence itself is that there is no laziness in the matter to be accomplished. The types are diligence in all white virtuous aspects, diligence in abandoning those who become obstacles to the path, and diligence for the benefit of sentient beings. The opposite is idleness and laziness. The limb of accomplishment is the increase of the purification of the three spheres. The result is the fourth ground, Radiating Light, which means that the power of samadhi is proficient and reaches the peak, and all activities for the benefit of others are completed on this cause, which is both the result of diligence and the ultimate of diligence. The four grounds after that are non-abiding gross obscurations of knowledge, because that itself is the path, it is walking the path through the door of focus. It is also because it is the path of gradual entry. There are five reasons for this, namely distinguishing the two truths, the difference between opposites and antidotes, the difference between equipoise and subsequent attainment, and in equipoise, the suchness of ultimate truth is the object of holy wisdom, the object beyond words and thoughts, the object of the conduct of wisdom, and although it is not defiled by the afflictions to be abandoned, it still has habitual tendencies.
Chinese
第五和第十地之间依次修习。其中，第五地修习真谛无别，世俗谛和胜义谛的体性不同，二者瞬间平等非常困难。就像一个人不能同时进行磨糌粑和吹笛子两件事一样。虽然不能不修习无别双运的意义的体性，但因为非常困难，所以称为难修。那是禅定的朋友，以等持的力量为主，因此也包括在禅定的波罗蜜多中。体性是不依赖于对境的理智。种类是压制不善之力的禅定，增上功德的禅定，以及成办无漏善法的禅定。这三种也分为止观和事业三方面。止通过现证等成就圣者的功德，观通过摧毁轮回的过患，事业通过圆满众生的利益而转变。不相顺的方面是因对境而散乱。成就的支分是三轮清净，即没有所修和能修。果是达到究竟，所以第五是难修地，从修习真谛无别后，不相顺的对治无别而显现。因此，这也是波罗蜜多的果，并且其力量也在此圆满。第六地智慧波罗蜜多转为力量，其中智慧的体性是无碍地进入所知境。种类是了知总相空性和无我，了知自相事物之因缘不灭，以及了知二者双运。不相顺的方面是智慧邪谬，即执着于一方的邪分别之集合。成就的支分是三轮清净，即智慧自身的体性。下方各地的建立只是此地的部分道路，而此地本身是意义的体性。果是真谛无别的意义显现，因为智慧的力量达到究竟，并且所知的才能圆满，所以显现。因此，在该地，如上所述，粗大的三种所知障不再存在。
English
One gradually trains between the fifth and tenth grounds. Furthermore, on the fifth ground, training in the non-duality of truth is extremely difficult because the characteristics of conventional and ultimate truths are different, and it is very difficult to equalize them in an instant. Although it is impossible for one person to do both grinding tsampa and playing the flute, it is impossible not to train in the essence of indivisible union, but because it is very difficult, it is called difficult to train. That is a friend of meditation, mainly through the power of samadhi, so it is also included in the perfection of meditation. Its essence is intelligence that does not depend on an object. Its types are meditation that suppresses the power of non-virtue, meditation that increases qualities, and meditation that accomplishes uncontaminated virtuous dharma. These three are also the three extremes of calm abiding, insight, and action. Calm abiding accomplishes the greatness and qualities of the noble ones, such as clairvoyance. Insight destroys the faults of existence. Action transforms the meaning of sentient beings into perfection. The unfavorable aspect is distraction due to the object. The limb of accomplishment is the complete purity of the three spheres, that is, there is no object of meditation or meditator. The result is that the fifth, the difficult to train, is perfected. Having trained in the non-duality of truth, the unfavorable antidote becomes non-dual and manifest. Therefore, it is also the result of the perfection, and its power is also perfected there. On the sixth ground, the perfection of wisdom becomes power. The essence of wisdom is to engage in the knowable without obstruction. Its types are knowing the general characteristic of emptiness and selflessness, knowing that the causes and conditions of individual characteristics of phenomena are not interrupted, and knowing the union of these two. The unfavorable aspect is corrupt wisdom, which is a collection of wrong thoughts that cling to one side. The limb of accomplishment is the complete purity of the three spheres, which is the nature of wisdom itself. The establishment of the lower grounds is only a part of the path of this ground, and this ground itself is the nature of meaning. The result is the manifestation of the meaning of the non-duality of truth, because the power of wisdom is perfected and the skill of the knowable is complete, it is manifested. Therefore, on that ground, the three gross obscurations of the knowable, as mentioned above, do not remain.