Chinese
第七地长久修习以上，由于是四种果的波罗蜜多，所以没有差别。方便的波罗蜜多，是为了众生的利益，即使行于应断除的烦恼，也没有顾忌，并且成为自他之利。因此，方便的波罗蜜多是转变成力量的果。第八地，力量的波罗蜜多变得稳固且成为力量。对于此地的菩萨，除了佛的加持之外，即使是天人等世间以及声闻、缘觉和菩萨的神变，也不能动摇他。无论安住于何种显现的禅定，无论对其做什么，都不能动摇。因此，由于无边的禅定自然成就，也被称为不动地。也被称为力量的波罗蜜多。由于不退转于寂静的终点，所以称为不退转地。为了利益众生，经中说被佛的慈悲所策动。第九地，愿的波罗蜜多圆满，以四种无碍解，一切自他之利自然成就。在利他事业上不需要勤作，而且安住的禅定也因为证得远离所缘的广大智慧而无需勤作。由于四种无碍解显现，所以称为善慧，因为一切自他之利无需勤作而显现，所以是愿的波罗蜜多。第十地，智慧的波罗蜜多成为力量，因为圆满了地和一切波罗蜜多的力量。为了菩萨功德圆满，也称为法云地。在波罗蜜多中，第十地也被称为如来或如如。也被称为佛地。此时，无边无际的诸佛所说的法没有不听闻的。不满足和疲倦也不存在。利益无量众生也没有懈怠。十地的菩萨具有证悟无增无减法界的力量。
English
Beyond the prolonged practice of the seventh ground, there is no distinction because they are the four resultant perfections. The perfection of skillful means is acting even in afflictions that should be abandoned for the sake of sentient beings, without hesitation, and it becomes beneficial for oneself and others. Therefore, the perfection of skillful means is the result of becoming strength. On the eighth ground, the perfection of strength itself becomes stable and becomes strength. For that bodhisattva, apart from the blessings of the Buddhas, even the miraculous powers of the worlds including gods, as well as those of the Shravakas, Pratyekabuddhas, and Bodhisattvas, cannot shake him. Whatever Samadhi of appearance he abides in, whatever is done to it, cannot shake him. Therefore, because the Samadhi free from extremes is spontaneously accomplished, it is also called the Immovable. It is also called the Perfection of Strength. Because it does not turn back from the end of peace, it is called the Irreversible Ground. It is taught in the Sutras that it is urged by the compassion of the Buddhas for the sake of benefiting beings. On the ninth ground, the perfection of aspiration is completely fulfilled, and with the fourfold perfect knowledge, all benefits for oneself and others are spontaneously accomplished. There is no need for effort in activities for the benefit of others, and the Samadhi of meditative equipoise is also free from effort because of attaining the great wisdom that is free from objects. Because the fourfold perfect knowledge manifests, it is called Excellent Intelligence, and because all benefits for oneself and others arise without effort, it is the Perfection of Aspiration. On the tenth ground, the Perfection of Wisdom becomes strength, because the strength of all the grounds and perfections is perfected. Because the qualities of the Bodhisattva are perfectly complete, it is also called the Cloud of Dharma. In the perfections, the tenth ground is also spoken of as the Tathagata or Suchness. It is also spoken of as the Buddha Ground. At that time, there is no Dharma spoken by the limitless Buddhas that is not heard. There is no contentment or weariness, and there is no laziness in benefiting limitless sentient beings. The Bodhisattva of the tenth ground has the power to realize the sphere of Dharma that is without increase or decrease.
Chinese
之故。具有无量之力量，因此比喻命名为法之云。如所有和尽所有之智两种力量达到顶峰是智慧之波罗蜜多。善逝之身语意功德事业之一切也无不可能，乃任运成就，故也称为大菩提。十地相续之最后，或名为普光之地，于此五部佛之大圆满报身灌顶，经部深奥诸经中如是说。因此，行持波罗蜜多之果也次第为十地。十地各自之阶段中，波罗蜜多即转为彼之力量。因此，于行持之事物上确定说，乃是道路高低之菩萨们，无论行持何种行持之事物，也超不出彼十或六波罗蜜多之故。因此，于发愿之时，即使是少许之布施，也圆满了六波罗蜜多，经文口诀诸法中如是宣说。以十地之名也显示了修习之等持。第一地时，等持自性现前。其下之等持乃是信乐见解之等持，证悟法性自性显现之等持，如虚空之中央般，命名为极喜。所知障粗大之垢染清净，如头部之疼痛般，故等持为无垢。第三地时，等持自行锻炼而发光。第四地时，等持力量圆满，即发光芒。第五地时，因修学真谛无别而难修。第六地时，真谛无别之义现前。第七地时，于彼之上也远离了专注执取，故为远离。第八地时，等持彼者之等持力转为力量，故如虚空般不动摇。第九地时，以四种各别之正知门径，止观无别达到究竟，舍弃细微之所知障，是为善慧。第十地时，于觉察细微之细微，难以领悟之时，圣道八支之意趣和事业一切无偏颇地显现，乃任运成就。
English
Therefore. Possessing immeasurable power. Therefore, it is metaphorically named the cloud of Dharma. The two knowledges of suchness and the extent of suchness, when their power reaches its peak, are the perfection of wisdom. All the deeds of the Sugata's body, speech, mind, qualities, and activities are unimpeded and spontaneously accomplished, hence it is also called the Great Enlightenment. The last of the continuous ten bhumis, or the one called the Ground of Universal Light, is where the great enjoyment body of the five Buddha families is empowered, as stated in the profound sutras. Therefore, the result of practicing the perfections is also the ten bhumis in sequence. In each of the ten bhumis, the perfections become the power of that stage. Therefore, the objects of practice are determined to be the practices of bodhisattvas on the higher and lower paths, and no matter what objects of practice they engage in, they do not go beyond the ten or six perfections. Therefore, at the time of aspiration, even a small act of generosity is said to complete the six perfections, as stated in the scriptures and instructions. The ten bhumis also indicate the samadhi of meditation. On the first bhumi, the nature of samadhi itself manifests. The samadhis below that are samadhis that admire the view, samadhis that realize the nature of reality itself, and are named 'Great Joy' as they are like the center of the sky. The gross obscurations of knowledge are purified, like a headache being relieved, hence the samadhi is without defilement. On the third bhumi, the samadhi shines by training its own skill. On the fourth bhumi, the power of samadhi is complete, and it radiates light. On the fifth bhumi, it is difficult to train because one is learning the indivisibility of truth. On the sixth bhumi, the meaning of the indivisibility of truth is realized. On the seventh bhumi, even on that, one is free from focused grasping, so it is far-reaching. On the eighth bhumi, the samadhi itself becomes the power of meditative equipoise, so it is as unmoving as the sky. On the ninth bhumi, through the four individual correct knowledges, shamatha and vipashyana are perfected without separation, and the subtle obscurations of knowledge are abandoned, which is excellent intelligence. On the tenth bhumi, at the time of perceiving the subtle of the subtle, which is difficult to understand, all the intentions and activities of the eightfold noble path appear impartially and are spontaneously accomplished.
Chinese
此外，如前所述，被称为法云。这指示了等持。通过“次第行进”指示了时间，从作为所依之补特伽罗发起菩提心开始，在此，资粮道四、加行道三、见道十二也次第行进，最终清净业障，得见化身佛面。加行道的四种决择分也次第行进，最终于一刹那间现证见道，清净烦恼障，开始得见报身。从那之后，经历一个无数大劫。然后如前所述，第二个无数劫时，次第行进十地，如同阶梯一般，不依赖下层则无法生起上层，不依赖下层则无法进入上层，通过次第行进的力量，从第九地以下，能清净粗大的所知障，因此道的自性也是等持，其他一切都成为它的助伴，因此是一个无数劫。然后第十地法云，为了清净细微的所知障而行进至终点，时间是三个无数大劫。或者，见道以下，第八地以下，第十地和三个无数劫。守护的戒律是：律仪戒、饶益有情戒、摄善法戒这三种，在菩萨戒二十颂等中广说。果是想要成就无上菩提。所谓无上，即十地圆满，三种解脱门的等持力圆满。那时，一切法都成为二取不存的自性，如同虚空般不变，与内外之事物不相违，一切对治法也都被它摧毁，能取所取无别，所知能知无别，不住于相，是金刚喻定。连最细微的执着也不存在，故称为普光。所要获得的果报是任运成就，界与智慧无别，故称为法身。因此是究竟圆满。菩提是指断证二者，断证圆满，连最细微的所知障也不存在，故为“菩”。证悟圆满，最强大的对治，如金刚喻定。
English
Furthermore, as mentioned before, it is called the Cloud of Dharma. This indicates samadhi. "Progressing gradually" indicates time, starting from the moment when a person, as a basis, generates bodhicitta. Here, the four stages of the path of accumulation, the three stages of the path of preparation, and the twelve stages of the path of seeing are also traversed in sequence, ultimately purifying karmic obscurations and seeing the face of the Nirmanakaya. The four aspects of the path of preparation are also traversed in sequence, ultimately manifesting the path of seeing in an instant, purifying afflictive obscurations, and beginning to see the Sambhogakaya. From then on, one kalpa is countless. Then, as before, in the second countless kalpa, the ten bhumis are traversed in sequence. Like a ladder, the upper level cannot arise without relying on the lower level, and one cannot enter the upper level without relying on the lower level. Through the power of gradual progression, from the ninth bhumi downwards, coarse obscurations of knowledge are purified, so the essence of the path is also samadhi, and everything else becomes its companion. Therefore, it is one countless kalpa. Then, the tenth bhumi, the Cloud of Dharma, is the end of the progression for purifying subtle obscurations of knowledge, and the duration is three countless kalpas. Alternatively, below the path of seeing, below the eighth bhumi, the tenth bhumi and three countless kalpas. The discipline of guarding is: the discipline of vows, the discipline of benefiting sentient beings, and the discipline of gathering virtuous dharmas. These three are extensively explained in the twenty verses on the Bodhisattva Vows, etc. The result is the desire to attain unsurpassed enlightenment. Unsurpassed means the completion of the ten bhumis, the perfection of the power of samadhi of the three doors of liberation. At that time, all dharmas become the nature of non-duality, unchanging like the sky, not conflicting with internal and external objects, and all antidotal dharmas are also destroyed by it, with no distinction between subject and object, no distinction between knowable and knowing, and not abiding in characteristics, it is the Vajra-like Samadhi. Even the subtlest aspect of grasping does not exist, so it is called All-Illuminating. The result to be obtained is spontaneously accomplished, the realm and wisdom are inseparable, so it is called the Dharmakaya. Therefore, it is ultimately perfect. Bodhi refers to both abandonment and realization. Abandonment is perfected, so even the subtlest obscurations of knowledge do not exist, hence "Bodhi". Realization is perfected, the greatest of antidotes, like the Vajra-like Samadhi.
Chinese
以证得智慧灌顶而觉悟。所谓“成就”，是指本体上没有能成就和所成就，而是行者心识中的显现。所谓“是期望”，一般来说，由于所化众生根器的高低差别，道路有远近和数量的差别。这里，大乘对根器差的人来说，由于有道路遥远的期望，所以有时间、见解、行为和次第进入等等。果位也没有说任运成就，只是显示离戏，这些都是行者心识的期望。那么，在这里，在宣说体性的论典时，不说其自身的宗义，而说佛教的词语期望是什么呢？那是真实的，虽然说了道路体性的自宗，但由于空性总的来说是密宗，即使有未引用的词语比它更殊胜，但也就像他说的那样期望。因此，在这里的文句中，显示声闻和独觉是成就，是因为除了自宗之外，他们没有其他的。在这里，一切大乘在果位成佛上是一致的，而佛的本体是任运成就的智慧，这是行者心识的期望。对于此，所谓“没有如实证悟”，如实是指自证菩提心，真谛无别的本体，密宗的自性，远离增益和损减，对此，执着于将真谛置于一边，在境上寻求，而没有体验自证的意义。对密宗的简要开示是：如“金刚乘”等，就像所说的金刚乘的果位一样。在开示基的时候也是，数量的差别有三种，如“事续的乘”等，事部主要显示身语，主要在于事业、行为、星宿和时节。续不同于因的乘，因为基、道、果是相关的，所以是续。基，心的体性清净，远离四边，即使以道，事部的论典圆满修持，也没有从基上动摇，在道上，主要执持三部。果，即使三部金刚持现前，基的意义也是任运成就的，所以是续的决定。因此，这是将引导至果位的教法。