English
Practice with extra diligence. The great powerful one of the gods is wise, and can avert the attachment of desire. Thus, it has twelve kotis of qualities, and takes the birth of the lord of the gods, Indra. The fourth ground is: From the Ornament of the Sutras: 'Thus, the dharmas that are in accordance with enlightenment, are like a light that burns intensely. Because that ground possesses that, it radiates light by burning the two.' So it is said. From the Precious Garland: 'The fourth is called the Radiant Ground, because it produces the light of true wisdom, and especially because it meditates on all the aspects of enlightenment. By the ripening of that, one becomes a god-king, free from extremes. It is a wise one who thoroughly generates the view of the perishable aggregates, and completely destroys them.' Thus, one obtains twelve kotis of qualities like the previous one, and takes the birth of the king of the Yama gods. The fifth ground is: From the Ornament of the Sutras: 'Because it completely ripens sentient beings, and also protects one's own mind, it is difficult for the wise to tame. Therefore, it is said to be difficult to tame.' So it is said. From the Precious Garland: 'The fifth is very difficult to tame, because it is very difficult for everyone to overcome. Because it is wise in knowing the subtle meanings of the noble truths, etc. By the ripening of that, one becomes the god-king of the Tushita heaven.' Thus, it has twelve thousand kotis of qualities, and becomes the king of the Tushita heaven. The sixth ground is: From the previous one: 'Because it relies on the Perfection of Wisdom, samsara and nirvana, because these two become manifest here, it is said to be the Manifest Ground.' So it is said. From the Precious Garland: 'The sixth is called Manifest, because it is manifest in the Buddha's teachings. Because of the habituation of shamatha and vipashyana, it increases the attainment of cessation. By the ripening of that, one becomes the king of the gods of Paranirmita-vasavartin.' Thus, it has twelve hundred kotis of qualities, and is the king of the gods of Nirmāṇarati. The seventh ground is: From the previous one: 'Because it is connected to the one path, it is considered to be a ground that has been traveled for a long time.' Or, from the latter one: 'The seventh is the one that has gone far, because it possesses the number of those who have gone far. Why? Because in every instant, it enters into cessation. By the ripening of that, one becomes the lord of the gods of power.'
Chinese
如是。功德有十二万俱胝。并且成为自在变化的国王。第八地是：如前者所说，因两种作意不动摇之故，确实称为不动地。如后者所说，同样第八地是年轻之地，不动是因不分别，不动如是身语意，行境不可思议。其异熟果报是，成为千世界之主梵天。如是。功德是等同于一千大俱胝微尘数的，例如能见到佛陀等。第九地是：如前者所说，各别正智善妙慧，此地是贤善之智慧。如后者所说，第九地是贤善之，名为智慧如王位，何以故各别正智，获得故此为善妙慧。其异熟果报是，成为二千世界之主大梵天。众生所思所问，阿罗汉等不能夺取。如是。功德是等同于无数大俱胝十万微尘数的，例如能见到佛陀等。第十地是：如前者所说，如云般二者虚空界，遍布之故名为法云。如后者所说，第十是法云，因降下殊胜之法雨，菩萨于佛陀之，光芒加持而灌顶故。其异熟果报是，成为净居天之主。无量智慧境之主，是自在天之殊胜者。如是。功德是能于不可说又不可说佛土微尘数般的极微尘数中，于每一刹那见到十二位佛陀等。此外，于第一地时，了悟心性光明之体性遍及一切众生，从而证悟自他平等之菩提心。于第二地时，了悟此乃所证悟中最殊胜者，从而精进净除烦恼垢染。于第三地时，了悟所闻之法与法界体性相符，即使三千大千世界化为一片火海也能超越，从而听闻佛法。于第四地时，
English
Thus. The qualities are twelve hundred thousand kotis. And one becomes the king of transformation and power. The eighth ground is: As the former says, because of two perceptions being unmoving, it is definitely called the Immovable. As the latter says, likewise the eighth is the ground of youth, the Immovable is because it does not conceptualize, the Immovable likewise body, speech, and mind, the sphere of activity is inconceivable. The ripening result of that is, one becomes the Brahma, the lord of a thousand worlds. Thus it is. The qualities are equal to the number of atoms of one hundred thousand great kotis, such as seeing the face of the Buddha, etc. The ninth ground is: As the former says, individually correct knowledge, good intelligence, that ground is good intelligence. As the latter says, the ninth ground is good, called intelligence like a regent, because individually correct knowledge, having attained this, is good intelligence. The ripening result of that is, one becomes the Great Brahma, the lord of two thousand worlds. When sentient beings' thoughts are questioned, Arhats etc. cannot take it away. Thus it is. The qualities are equal to the number of atoms of ten hundred thousand countless great kotis, such as seeing the Buddhas, etc. The tenth ground is: As the former says, like clouds, the two elements of space, because of pervading, it is called the Cloud of Dharma. As the latter says, the tenth is the Cloud of Dharma, because it rains the sacred Dharma, the Bodhisattva is empowered by the Buddha's rays. The ripening result of that is, one becomes the lord of the Pure Abode gods. The lord of the realm of immeasurable wisdom, is the supreme of the great powerful ones. Thus it is. The qualities are that in the Buddha-fields that cannot be expressed, and even the inexpressible number of atoms, one sees twelve Buddhas etc. in every moment. Furthermore, in the first ground, realizing that the essence of the mind itself, the luminosity, pervades all sentient beings, one realizes the mind of enlightenment, the equality of self and others. In the second ground, realizing that this is the most supreme of those to be realized, one makes effort to purify the defilements of the realms. In the third ground, realizing that what is heard is in accordance with the nature of the Dharma realm, even if the three thousand worlds become one flame, one transcends it and listens to the Dharma. In the fourth ground,
Chinese
通过认识到没有我执，从而舍弃对法的贪执。第五，通过认识到自己和他人的相续中的界性没有差别，从而认识到所有佛陀都具有十种清净的意乐。十种清净是功德、学处、道、知晓非道、三十七道品和成熟有情。前两种以身语意各计数三次。第六，通过认识到界性自性清净，从而遣除对轮回和涅槃的一切取舍执着。第七，通过认识到界性没有差别，从而遣除一切相执。第八，通过认识到自性精华没有损减和增益，从而获得对不生之法的极度清净的殊胜忍。第九，通过认识到界性本身具有四种自性智慧，从而能自在智慧。第十，通过认识到界性本身是事业圆满的来源，从而获得对四种自在的自主权。四种自在是：中边论中说：“周遍利乐最胜义，同因义之最胜性，无有执持义与，无有差别之义性，无减无增之义与，自在即是四相处。”什么是呢？现观庄严论中说：“意与执与分别故，无分别与净土等，自在即是四种性，自在彼于不动等，三地之上有四种，一有二种余各一，自在即是如是许。”也就是说，染污意的处所转变，从而获得对无分别的自在，以及执着五根识的处所转变，从而获得对清净刹土的自在，这两种是第八地。意根识的处所转变，从而获得对四种正知正念的自在，以及获得对事业圆满的自在，从而成熟有情，这是第九地。第十地是，分别念，也就是意识的显现，阿赖耶识的处所转变，从而获得对如镜智慧的自在，从而以大事业使佛陀和事业处所的事业变得相似。宝性论中说：此菩萨之行境，后得如是
English
By realizing the absence of self-grasping, one abandons attachment to the Dharma. Fifth, by realizing that the element in one's own and others' continuums is without difference, one realizes that all Buddhas are equal in the ten pure intentions. The ten purities are qualities, disciplines, paths, knowing what is not the path, the thirty-seven factors of enlightenment, and maturing sentient beings. For the first two, three are counted each by body, speech, and mind. Sixth, by realizing that the element is naturally pure, one reverses all grasping of acceptance and rejection in samsara and nirvana. Seventh, by realizing that the element is without difference, one reverses all grasping at characteristics. Eighth, by realizing that there is no decrease or increase of faults or qualities in the essence itself, one attains the supreme and utterly pure forbearance of the unborn Dharma. Ninth, by realizing that the element itself inherently possesses four distinct awarenesses, one gains mastery over wisdom. Tenth, by realizing that the element itself is the source of perfect activity, one obtains self-sovereignty over the four powers. The four powers are: From the Madhyāntavibhāga: "The meaning of the supreme benefit that goes everywhere, the very best of the meaning of the like cause, the meaning of having no complete grasping, and the very meaning of having no difference, and the meaning of having no decrease and no increase, power is the place of four aspects." What are they? From the Ornament of the Sutras: "Because of mind, grasping, and discrimination, non-discrimination and pure lands, etc., power is of four kinds; that power is on the three immovable grounds, etc., there are four kinds; one has two kinds, and the others each, power is desired one by one." That is, the place of the afflicted mind is transformed, thereby gaining power over non-discrimination, and the place of the five sense consciousnesses of grasping is transformed, thereby gaining power over pure realms, these two are on the eighth ground. The place of the mind consciousness is transformed, thereby mastering the four distinct correct awarenesses and gaining power over perfect activity, thereby maturing sentient beings, this is the ninth ground. The tenth is that the place of the basis of all, the consciousness of the basis of all, the appearance of conceptual thought, that is, the consciousness, is transformed, thereby gaining power over mirror-like wisdom, thereby making the activity of the Buddhas and the activity of the place of activity similar through great activity. From the Uttaratantra: This conduct of the Bodhisattva, subsequent attainment is thus
Chinese
如来们和，为了真实救度众生，在世间是平等的。如是说。第八地是平等性和个别觉察，第九地是事业成就，第十地是获得如镜之智等四智的自在后，最终各种习气的阿赖耶识转依之际，获得法界智的自在而成佛。十地最终以大光明灌顶。如《经庄严论》所说：获得最后禅定后，以大光明灌顶，获得如金刚般的禅定，以分别念不可摧毁，转依异处而至究竟，无一切垢染，安住于此，为利一切众生而精进修持，获得一切种智的无上果位。如是说。第十地菩萨在对十方诸佛作广大供养后，十方诸佛的眉间毫相放出光明，融入该菩萨的顶门。由此，获得如金刚般等先前未得的无数禅定，细微的所知障也得以清净，从而成佛。显示内外的差别是：道理是怎样的呢？十一个有学的地都是光明，是化身地，以因的乘来安立。在金刚乘中，以功德的种类来区分，有十二地等无数的安立。在波罗蜜多乘中，此时先前的界转为菩提，一切法都包含在无垢的状态和无分别的智慧中。如《三身成就》所说：除了无垢真如和无分别智外，诸佛没有其他的法。如是说。其中，离垢之身是法性自性身，其自性之无分别智的力量等相是法身，该智慧于十地菩萨显现为具足相好之身是报身，该智慧于其他所化众生显现为随应调伏之身是化身，该智慧在轮回未空之际相续不断是
English
The Tathagatas and, in truly liberating sentient beings, are equal in the world. Thus it is said. The eighth bhumi is equality and individual discernment, the ninth is accomplishment of activity, and the tenth is attaining mastery over the four wisdoms such as mirror-like wisdom. Finally, as soon as the alaya-vijnana, the basis of various habitual tendencies, is transformed, one attains mastery over the wisdom of the dharmadhatu and becomes a Buddha. The ten bhumis are ultimately consecrated by great light. As it says in the Ornament of the Sutras: Having attained the last meditation, consecrated by great light, a samadhi like a vajra, not destroyed by conceptualization, having reached the end by transforming to another state, immaculate from all obscurations, abiding in which all sentient beings, strive diligently for the benefit of, attain the unsurpassed state of all-knowing. Thus it says. As soon as that tenth bhumi makes great offerings to the Buddhas of the ten directions, a collection of rays of light arises from the urna hair of all the Buddhas of the ten directions, and it sets on the crown of that bodhisattva. Thus, one obtains countless hundreds of thousands of samadhis, such as the vajra-like, which were not previously obtained, and even subtle obscurations of knowledge are purified, and one becomes a Buddha. Showing the difference between inner and outer: How is the reason? The eleven bhumis of learning are all light, it is the nirmanakaya bhumi, established by the vehicle of cause. In the Vajrayana, by distinguishing the types of qualities, there are countless establishments such as the twelve bhumis. In the Paramita Vehicle, at that time the previous element is transformed into bodhi, and all dharmas are considered to be contained in a state of stainlessness and non-conceptual wisdom alone. As it says in the Accomplishment of the Three Kayas: Other than immaculate Suchness and non-conceptual wisdom, the Buddhas have no other dharma. Thus it is said. Among them, the body free from defilements is the dharmata-svabhavakaya, and the aspect of the power etc. of the non-conceptual wisdom of its nature is the dharmakaya, and that wisdom appearing to the tenth bhumi bodhisattva as adorned with marks and signs is the sambhogakaya, and that wisdom appearing to other disciples as whatever tames them is the nirmanakaya, and that wisdom is continuous as long as samsara is not empty.