Chinese
说是为了特别说明。各自的证悟表达被加持就是证悟表达。讲述过去的历史就是如此这般发生过。以一些基础为缘而制定的就是话题的基础。所宣讲的广大无边就是非常广大。对于信仰等生起的状况就是本生传。简要地说明一个意义，之后再次说明它的解释就是确定地说明。奇妙的，说明精华意义的就是奇特部类。果的法是，不同于经部。续部是行续、事续、瑜伽续、能者续。方便智慧二无别，父母二无别。内道密咒即大瑜伽。它的文字书本等等是。能者依靠外在的洁净而修行菩提相符的行续、事续、瑜伽三者是能者续的法乘，由于没有取舍而修行菩提的方便智慧二无别三者是内道密咒的法乘，称为六续，它的文字等是。证悟的法也有四种，总的来说明生起次第和圆满次第是，意义的自性。证悟的法是地道生起次第和圆满次第，具有陀罗尼和三摩地智慧的精华。是慈悲的自性，具有无量的方便方法。说明十地是，那些的所依广大，那也是极喜地、离垢地、发光地。发焰地、极难胜地、现前地、远行地。不动地、善慧地、法云地。这样说到。八千颂大疏中说，因为成为功德的所依，所以是地。声闻和独觉的八地，以及菩萨的十地。第一是，中品般若经中说，种姓地，第八地，见地，薄地，离贪地，已作证悟地，声闻地，独觉地，这些是声闻和独觉的地。宝鬘论中说，如声闻乘中，宣说声闻地有八地。同样在大乘中，菩萨地有十地。这样说到。最初的加行道是确定三个法乘各自的种姓地。对此，二万颂般若经中说，白色完全
English
It is said for special explanation. The expression of each person's realization being blessed is the expression of realization. Telling the past history is how it happened. What is established based on some foundations is the basis of the topic. What is taught extensively and infinitely is very extensive. The way faith and so on arise is the Jataka tales. Briefly explaining one meaning, and then explaining its interpretation again is to explain definitively. Wonderful, explaining the essence of meaning is the wonderful category. The law of the fruit is, different from the Sutra Pitaka. Tantra is Action Tantra, Performance Tantra, Yoga Tantra, Capable One Tantra. Skillful means and wisdom are inseparable, father and mother are inseparable. Inner Tantra is the Great Yoga. Its letters, books, etc. are. The Capable One relies on external cleanliness to practice the three practices of Action Tantra, Performance Tantra, and Yoga Tantra that are in accordance with enlightenment, which is the vehicle of the Capable One Tantra. Because there is no acceptance or rejection, the three inseparable skillful means and wisdom for practicing enlightenment are the vehicle of Inner Tantra, called the Six Tantras, and its letters, etc. are. There are also four types of realization Dharma. Generally speaking, the generation stage and the completion stage are, the nature of meaning. The Dharma of realization is the stages of the path, the generation stage and the completion stage, which have the essence of Dharani and Samadhi wisdom. It is the nature of compassion, with immeasurable skillful means. Explaining the ten grounds is, those supports are vast, that is also the Joyful Ground, the Immaculate Ground, the Luminous Ground. The Flaming Ground, the Very Difficult to Conquer Ground, the Manifest Ground, the Far Reaching Ground. The Immovable Ground, the Good Wisdom Ground, the Cloud of Dharma Ground. Thus it is said. In the Great Commentary on the Eight Thousand Verses, it is said that because it becomes the basis of merit, it is the ground. The eight grounds of Hearers and Solitary Buddhas, and the ten grounds of Bodhisattvas. The first is, in the Intermediate Mother Sutra, the lineage ground, the eighth ground, the seeing ground, the thin ground, the ground free from attachment, the ground of accomplished realization, the Hearer ground, the Solitary Buddha ground, these are the grounds of Hearers and Solitary Buddhas. In the Precious Garland, it is said that as in the Hearer Vehicle, it is said that there are eight Hearer grounds. Similarly, in the Great Vehicle, there are ten Bodhisattva grounds. Thus it is said. The initial path of accumulation is the lineage ground because it determines the three vehicles separately. In this regard, the Twenty Thousand Verses Prajna Sutra says, white completely
Chinese
被称为见道位，即见证白色之法。入于须陀洹果，是从阿罗汉向上数第八位，故为第八位。即欲界一地，色界四禅，无色界四地的九种垢染解脱，故为阿罗汉。初见沙门果，安住于须陀洹果，即见道位。因欲界修断品大部分减弱，故一来果称为减弱位。于欲界离贪者，为不还果，即离贪位。因所作已办，故阿罗汉称为已作证位。一来果，不还果，阿罗汉所入之三位，称为声闻位，此于理解不同乘有其必要。独觉位是指独觉四果之位。此处宣说菩萨位，即从见断与修断所生的无量烦恼怖畏中救护，且彼等由低至高前进，故称为位。如《经庄严论》云：由无量生怖畏故，由无量彼等之中，由后后向上具前进，故于彼等即立为位。如是。又依于遣除悭吝等十种不顺品而安立十地。如《华严经》云：诸佛子，此十地为令十种不顺品清净故，以十度而特别区分。初地主要行布施波罗蜜，然亦尽力成办其余诸度，非不为也。如是乃至般若波罗蜜多之间，皆作如是解说。彼等十度者，如《中边分别论》云：布施持戒忍精进，禅定智慧到彼岸，方便力愿与智等，此等立为十度。如是。其所断除之十者，即悭吝，毁犯戒律，嗔恚，懈怠，散乱，恶慧，不善巧方便，障碍力，不成就愿，及所知
English
It is said to be the stage of seeing, that is, seeing the white Dharma. Entering the stream-enterer fruit is the eighth counting upwards from the Arhat, so it is the eighth stage. That is, the nine impurities of one realm of desire, four dhyanas of form, and four formless realms are liberated, hence it is the Arhat. Seeing the first fruit of a mendicant, abiding in the stream-enterer fruit, is the stage of seeing. Because most of the abandonments to be cultivated in the desire realm are weakened, the once-returner is called the stage of weakening. Being free from attachment to desire in the desire realm is the non-returner, that is, the stage of being free from attachment to desire. Because the task has been completed, the Arhat is called the stage of realizing what has been done. The three stages entered by the once-returner, the non-returner, and the Arhat are called the Hearer's stage, and there is a need to understand different vehicles. The stage of the solitary Buddha refers to the stage of all four fruits of the solitary Buddha. Here, the stage of the Bodhisattva is explained, that is, protecting from the immeasurable fears of afflictions arising from what is to be abandoned by seeing and what is to be abandoned by cultivation, and because they progress from higher to higher, it is called a stage. As it says in the Ornament of the Sutras: Because of the fear of immeasurable beings, among those immeasurable ones, because of possessing progress upwards later and later, it is considered a stage for those very ones. So it is. Furthermore, the ten stages are established in dependence on eliminating the ten unfavorable aspects such as miserliness. As it says in the Avatamsaka Sutra: O sons of the Victorious Ones, these ten stages are particularly distinguished by the ten perfections in order to purify the ten unfavorable aspects. In the first stage, the perfection of generosity is mainly practiced, but it is not that the others are not accomplished as much as possible. Thus, up to the perfection of wisdom, it is explained in a consistent manner. These ten perfections are, as it says in the Differentiation of the Middle and the Extremes: Generosity, discipline, patience, diligence, concentration, wisdom, the perfections, skillful means, power, aspiration, and wisdom, these are considered the ten perfections. So it is. The ten to be abandoned are miserliness, immoral discipline, anger, laziness, distraction, corrupt wisdom, unskillful means, obscuration of power, non-accomplishment of aspiration, and the knowable.
Chinese
有十种障碍。为了消除这些障碍而分为十地。第一地是极喜地。《经庄严论》中说：对于菩提亲近，以及见到众生利益成就，会生起极大的欢喜，因此称为极喜地。还有《宝鬘论》中说：最初的极喜地，为了让菩萨欢喜，舍弃三种一切的结合，因为生于如来种姓。它的异熟果是，成为最殊胜的布施波罗蜜。一百个世界震动，成为赡部洲的大自在。也就是说，在一瞬间能见到一百位佛陀的容颜，知道被一百位佛陀加持，化现一百个化身，示现一百个劫的时间，对于前后一百个边际生起智慧的观照，进入并起身于一百个三摩地，成熟一百个众生，震动一百个刹土，用光芒照亮一百个刹土，开启一百个佛法的门，示现自己的一百个身体，每个身体都示现被一百个圆满的眷属围绕。能够获得统治赡部洲的转生。第二地是：从之前的地来说，《经庄严论》中说：因为远离放逸行为的努力，所以称为离垢地。还有《宝鬘论》中说：第二地称为离垢地，因为身语意的事业，十种全部没有垢染，自己安住于这些。它的异熟果是，成为最殊胜的持戒波罗蜜。成为具有光辉的七宝之主，利益众生的转轮王。也就是说，没有十不善业，行持十善业，一瞬间获得之前所说的一万两千种功德，获得统治四大部洲的转轮王的转生。第三地是：《经庄严论》中说：因为行持佛法的大光明，所以是发光地。还有《宝鬘论》中说：第三地是发光地，因为生起智慧寂静的光芒，生起禅定和神通，贪欲和嗔恨完全灭尽。它的异熟果是，安忍和
English
There are ten obscurations. In order to eliminate these obscurations, they are divided into ten bhumis. The first bhumi is the Joyful Bhumi. In the Ornament of the Sutras, it says: "Being close to enlightenment, and seeing the accomplishment of the benefit of sentient beings, great joy will arise, therefore it is called the Joyful Bhumi." Also, in the Ratnavali, it says: "The first Joyful Bhumi, in order to make the Bodhisattva rejoice, abandoning the three all-combinations, because of being born into the Tathagata lineage. Its Vipaka result is, becoming the most supreme Dana Paramita. One hundred world realms shake, becoming the great sovereign of Jambudvipa." That is to say, in one instant, one can see the faces of one hundred Buddhas, know that one is blessed by one hundred Buddhas, emanate one hundred emanations, show one hundred kalpas of time, generate wisdom vision into one hundred past and future limits, enter into and arise from one hundred samadhis, ripen one hundred sentient beings, shake one hundred buddhafields, illuminate one hundred buddhafields with light, open one hundred doors of Dharma, show one hundred bodies of oneself, and show each body surrounded by one hundred perfectly complete retinues. One will be able to take birth as a ruler of Jambudvipa. The second bhumi is: From the previous bhumi, the Ornament of the Sutras says: "Because of being free from the effort of immoral conduct, it is called the Immaculate Bhumi." Also, in the Ratnavali, it says: "The second is called the Immaculate Bhumi, because the actions of body, speech, and mind, all ten are without defilement, one abides in these oneself. Its Vipaka result is, becoming the most supreme Sila Paramita. Becoming the lord of the glorious seven jewels, a Chakravartin who benefits beings." That is to say, there are no ten non-virtuous actions, one practices the ten virtuous actions, in one instant one obtains the twelve thousand qualities previously mentioned, and one obtains birth as a Chakravartin who rules over the four continents. The third bhumi is: The Ornament of the Sutras says: "Because of performing the great light of the Dharma, it is the Luminous Bhumi." Also, in the Ratnavali, it says: "The third bhumi is the Luminous Bhumi, because the light of wisdom and peace arises, meditation and clairvoyance arise, and desire and hatred are completely exhausted. Its Vipaka result is, patience and
Chinese
精进更加行，天之大权是智者，能遮止欲望之贪着。如是，具有十二俱胝之功德，得受持天王帝释之生。第四地者，《经庄严论》云：如此菩提分法之诸法，如极焚烧之光明，以彼与彼具足故，是地焚烧二者而发光。如是说。宝鬘论云：第四名为发光地，为生真实智慧之光故，为特别修习一切菩提分法故。以彼之异熟故，远离边际而成为天王。能生极盛之坏聚见，是能摧灭一切之智者。如是，获得如前之功德十二俱胝，得受持夜摩天王之生。第五地者，《经庄严论》云：为令有情完全成熟，亦为守护自心故，是具慧者所难调伏，故说为难调伏。如是说。宝鬘论云：第五极难调伏，以一切极难胜故，为知圣谛等微细义，而生智者故。以彼之异熟故，成为兜率天之天王。如是，具有十二千俱胝之功德，成为兜率天之天王。第六地者，如前者云：依般若波罗蜜多故，轮回及涅槃，于此二者现前故，说为现前地。如是说。宝鬘论云：第六名为现前，为现前于佛法故，以串习奢摩他和毗钵舍那故，为增长获得止灭故。以彼之异熟故，成为他化自在天之天王。如是，具有十二百俱胝之功德，为化乐天之天王。第七地者，如前者云：以与唯一道相连故，认为是已久远行之地。如是，或如后者云：第七是已久远行，以具有久远行之数故，何以故，于每一刹那，彼入于止灭。以彼之异熟故，成为自在天之主。