English
Because there are no entanglements of wife and family, one does not cling to the three realms of samsara, like giving a great life force. Having completed the act of generosity in this way, it is the meaning of not having manifested intimacy. Realizing the great realm of Dharma, approaching self-benefit bodhi, and seeing that both self and other benefits can be achieved for the benefit of many sentient beings. Just as a poor person encounters a treasure of jewels, great joy arises, it is the Extremely Joyful Ground. On the second ground, practicing the Dharma of the Bodhi-paksha-dharmas, accumulating merit, guarding vows, and treating all sentient beings without discrimination, abiding in the three kinds of ethics that benefit others. Because of non-virtue, one delights in the sinful Dharma of samsara, and because of the lack of compassion, one delights in the heartless Shravaka Hinayana. Without these two stains, it is the Stainless Ground, or because the precepts are complete, even in dreams one does not commit evil deeds of discipline, therefore it is stainless. On the third ground, when practicing virtue, one is not interrupted by suffering, even if beaten and harmed by others, one does not become angry, because the harmer is emptiness and selflessness. If the profound meaning is taught, one is not afraid, and with faith and joy, one accepts the Dharma, without evil thoughts, completing the three kinds of patience of endurance. Liberated from the karma of Shravakas and Pratyekabuddhas, the aggregates of samadhi are completely purified, becoming a place of great wisdom light. Without regard for body and life, seeking the Dharma, dispelling the darkness of ignorance of oneself and others, one is a light-maker with the ability to generate wisdom. On the fourth ground, vowing to achieve perfect Bodhi for the sake of sentient beings, putting on armor, and continuously hearing and thinking, this is the nature of accumulating merit, subduing sentient beings with skillful means, and causing them to abide in virtue, completing the three kinds of diligence that benefit others. Because of practicing the Bodhi-paksha-dharmas, wisdom like fire arises, and in order to burn afflictions like moths, it is mobile. The fifth ground is the samadhi of non-discrimination and the cessation of feeling and perception, which is the meditation of abiding in the bliss of the present Dharma. By means of samadhis such as auspicious increase, one can obtain all the greatness of the Buddhas, therefore it is the manifestation of accomplishing the Dharma of qualities. Through meditation, one obtains the six supernormal knowledges, and with miraculous powers, one makes sentient beings happy.
Chinese
我以了解他人心意，说法与之心意相符，使之从不善转向行善，这是圆满了安住于利益众生的三种禅定。通过修习超越声闻缘觉的四圣谛，即使从无分别的智慧禅定中也不会退失。利益有情众生的行为也不间断，这二者并重。对于不滞留于轮回和涅槃两边的智慧，要修习清净，这是非常困难的，所以是难修之处。第六地精通内明佛经之义，精通自利和他利，以及工巧明两种，通达为他之义，以及声明和因明两种，能以三种智慧摧伏外道论敌。安住于不滞留于轮回和涅槃两边的智慧，自然而然地进入无相的智慧，并安住于其中。现见缘起无生灭之义，所以是现见之处。第七地无论做多少善事，都与一切众生共同分享，并回向给无上大菩提，因此其果报是无量的，像这样的方便已经圆满，努力和。以勤奋进入的相已经达到究竟。已经走了很长的路，接近于走向无相的唯一道路，所以是已经走了很长的路。第八地以与禅定相伴的智慧之力，见到内外诸法皆空且无我，因此不会对其产生贪执，这是因为遍计所执的力量和精进占主导地位，即使智慧较小，也能凭借串习的力量不费力地成就善法，这是因为禅定之力无法被与此不相符的吝啬等所动摇，所以是力量。通过。相的1，无相的勤奋的1。二者都压倒了，无论如何也无法动摇，所以是不动摇的。第九地发愿无论我生于何处，都不离菩提心，并且为了所有众生的利益，不间断地进行波罗蜜多的行为。因为获得了法1、义1、词1、辩才1、各11、各11四种正知，所以。
English
Through understanding the minds of others, teaching the Dharma in accordance with their minds, and turning them from non-virtue to virtue, one perfects dwelling in the three samadhis that benefit sentient beings. By meditating on the Four Noble Truths that transcend the Hearers and Solitary Realizers, one does not degenerate even from the wisdom samadhi of non-conceptualization. The activity of benefiting sentient beings is also continuous, and these two are given equal importance. To cultivate and meditate on the wisdom that does not abide in the extremes of samsara and nirvana is extremely difficult, so it is a difficult place to cultivate. On the sixth ground, being skilled in the meaning of the inner science of the scriptures means being skilled in self-benefit and benefiting others, as well as the two crafts, understanding the meaning for others, and the two of grammar and logic, perfecting the three wisdoms that defeat the opponents who refute non-Buddhists. Abiding in the wisdom that does not abide in the two extremes of samsara and nirvana, and naturally entering into the wisdom of no characteristics, and abiding in it greatly. Directly seeing the meaning of dependent arising without arising or ceasing, so it is the place of direct seeing. On the seventh ground, whatever virtue is done, whether much or little, is shared with all sentient beings and dedicated to the unsurpassed great Bodhi, so its fruit is immeasurable, and such means are perfected, effort and. The characteristics of entering through diligence have reached the ultimate. Having gone a long way, one is close to the single path of going to the characteristic-less, so it is having gone a long way. On the eighth ground, with the power of wisdom accompanied by samadhi, one sees that the inner and outer phenomena are empty and selfless, so attachment to them does not arise, because the power of complete imputation and diligence are dominant, even if wisdom is small, one can accomplish virtuous deeds effortlessly by the force of habit, because the power of samadhi cannot be shaken by miserliness and so on, which are incompatible with it, so it is power. Through. The characteristic of 1, the diligence of the characteristic-less 1. Both overwhelm, and cannot be moved in any way, so it is immovable. On the ninth ground, one prays that wherever I am born in future lives, I will not be separated from the mind of Bodhi, and that for the benefit of all sentient beings, I will continuously engage in the conduct of the perfections. Because one has attained the four correct knowledges of Dharma 1, meaning 1, term 1, eloquence 1, each 11, each 11.
Chinese
成为大地的堪布，转变为善妙的普知，拥有善妙的智慧。在十地时，通达诸法之体性空性，于菩萨之中，以大法之受用而广大受用，圆满了智慧之波罗蜜多。其总持与三摩地如云般遍布一切。从那之中降下法雨，如浸润寺庙屋顶，生长一切草木一般，以智慧与慈悲如云般，向众生降下法雨，从而生起如善妙之苗芽。因此，被称为法云大地，这些都完全圆满了。为了开启寂止，以慈悲之索牵引痛苦之众生。为此，十方诸佛以面容和手，或者以大光明灌顶，广布化身，策励利益众生之事。不住于寂灭涅槃之边，安住于决定善妙之果菩提。由于任何事物都无法阻碍，是无有障碍之道，从根本上摧毁了障碍，如金刚一般。以无垢之三摩地，殊胜之圣妙智慧。断绝了极细微的所知障，即佛之障碍的相续，最终安住于决定之义之中。并且想要安住于此。所依之身有法身、报身、化身三者，智慧如明镜。（ཆོས，Dharmakāya，法身，法身）平等性智。（ལོངས，Saṃbhogakāya，报身，报身）妙观察智。事业。（སྤྲུལ，Nirmāṇakāya，化身，化身）是四种功用的自性。三身之中，法身安住于平等性中，色身二者安住于后得之位。佛陀是法身安住于平等性，仅此而已，而二色身显现于眷属和所化众生清净与不清净之前，被认为是假立的。离戏论本身即是法身，而二色身也是如此。仅仅在世俗中清净，世间智者所安住之处也是眷属的显现。༈ 以光芒普照来成熟所调伏的众生，并且法的显现如同光明一般，照亮一切，因此佛地被称为普光明地，安立于此地。༈ 如果确定地考察意义之实相，则仅仅是引导所化众生的意义。自己地的状态必定是从果位上达到究竟的
English
Having become the abbot of the earth, transforming into the excellent omniscience, possessing excellent wisdom. At the tenth ground, having comprehended the nature of all dharmas as emptiness, within the bodhisattvas, extensively enjoying the great enjoyment of dharma, perfecting the perfection of wisdom. May all dharanis and samadhis spread like clouds. From that, may the rain of dharma fall, like soaking the temple roof and growing all plants, with wisdom and compassion like clouds, may the rain of dharma fall upon sentient beings, thereby giving rise to sprouts like virtue. Therefore, it is called the great land of the Dharma Cloud, and these are completely perfected. In order to open up tranquility, the rope of compassion pulls suffering beings. For this reason, the faces and hands of the Buddhas of the ten directions, or the empowerment of great light, spread vast emanations, and urge the benefit of beings. Not abiding at the edge of peaceful nirvana, but abiding in the definitely excellent fruit of enlightenment. Since nothing can hinder it, it is the unobstructed path, destroying obstacles from the root, like a vajra. With immaculate samadhi, supreme and sacred wisdom. Severing the continuum of the extremely subtle obscuration of knowledge, that is, the obscuration of the Buddha, and ultimately abiding in the definitive meaning. And also wanting to abide in this. The support body has three: Dharmakaya, Sambhogakaya, and Nirmanakaya, wisdom like a mirror. (ཆོས，Dharmakāya，法身，Dharmakaya) Equality wisdom. (ལོངས，Saṃbhogakāya，报身，Sambhogakaya) Discriminating wisdom. Activity. (སྤྲུལ，Nirmāṇakāya，化身，Nirmanakaya) Is the nature of the four functions. Among the three bodies, the Dharmakaya abides in equality, and the two form bodies abide in the post-attainment position. The Buddha is the Dharmakaya abiding in equality, only this, and the two form bodies appear before the retinue and the pure and impure beings to be transformed, and are considered to be falsely established. The absence of elaboration itself is the Dharmakaya, and the two form bodies are also the same. Only pure in the conventional sense, the place where worldly wise men abide is also the appearance of the retinue. ༈ Spreading light to mature the beings to be tamed, and the appearance of the Dharma is like light, illuminating everything, so the Buddha Land is called the Land of Universal Light, and is established in this land. ༈ If one examines the reality of meaning with certainty, it is only the meaning of guiding the beings to be tamed. The state of one's own land must be ultimately attained from the fruit.
Chinese
认为是这个意思。༈。事部、行部、瑜伽部，大瑜伽和随瑜伽的道位是，如实地在修法之中宣说，要知道暂时的道位。༈。内外密咒各自的究竟果位，认为是决定的意义的道位是，如实地是导师自己在果位之中结合的。༈。因为无造作无上的上师本来安住而功德圆满的，所说的地和道也是，如实地安住和依靠，菩提心，入于意义并做到究竟，是智慧道。༈。具有阿底资格的法器功德圆满，顿悟顿脱。༈。具有阿底资格的，如果慧力弱小不是立誓者，是安住于证悟之地的第一阶段。时有时无，是安住的体验，第二是不动摇地安住。第三是了知轮涅平等的体验，使道达到究竟。第四是远离道的勤作，安住于大乐之中，是任运成就的智慧体验。༈。这四种体验，实际上没有可区分的，从证悟串习而稳固的方法。以四种意义的体验次第生起的次第，确定是正直的教证。如《见种种》等所引，金刚持大士自己在秘密品第五品中所说。༈。《分别梵志续》中，以念诵之王义，使现前安住的口诀续部，即词句道中说，串习的助缘，被称为道和地，虽然经文开显广大，但因为过于广说，慧小者难以获得，慧大者难以总摄，因此我见依靠三身教证，稍微阐明我所见的意义，梵志心要成就。将此安立于你，以此愿你断除对于道位的疑惑。༈。对于像你一样的，具有究竟资格的瑜伽士们，称作“喜饶，我的信件”并依次传授。༈。虽然众生都有我和佛的资格，但因为特别地修持自心，喜饶我被加持而获得菩提。这样，对于具有平等资格的众生，如同断绝资格一般的众生