English
Furthermore, the definition comes from the Ornament of the Sutras: Because of being close to enlightenment, and seeing the accomplishment of the meaning of sentient beings, extreme joy arises, therefore it is called the Extremely Joyful Ground. Thus it is. The distinction of abandonment is abandoning one hundred and twelve views to be abandoned. The distinction of realization is realizing the meaning of the pervasiveness of Dharmata. The mundane qualities are that in one instant, one enters into one hundred samadhis and arises from them. One sees the faces of one hundred Buddhas. One knows that one is blessed by one hundred Buddhas. One goes to one hundred Buddha-fields. One shakes one hundred Buddha-fields. One illuminates one hundred Buddha-fields. One opens one hundred Dharma doors. One ripens one hundred sentient beings. One shows abiding for one hundred eons. One enters into the wisdom's gaze upon one hundred past and future limits. One shows one hundred bodies. One obtains the showing of each body being surrounded by a hundredfold retinue of perfect retinue. The distinction of predominance is that the perfection of generosity is predominant. The distinction of taking birth is being able to take birth as the king of Jambudvipa. Similarly, the second ground, the Immaculate Ground, its essence is that which is a special wisdom in the small, small stage of the Mahayana path of cultivation, which serves as the basis of qualities. Definition: Because of being free from the stains of dissipation, negligence, and effort, it is called the Immaculate Ground. Thus it is. The distinction of abandonment is abandoning forty-six of the great, great cultivations to be abandoned of the three realms. The distinction of realization is realizing the meaning of the ultimate meaning of Dharmata. The mundane qualities are obtaining twelve thousand qualities. The distinction of predominance is that the perfection of ethics is predominant. The distinction of taking birth is being able to take birth as the king, the universal monarch, who rules the four continents. The third ground, the Illuminating Ground, its essence is that which is a special wisdom in the small, medium stage of the Mahayana path of cultivation, which serves as the basis of qualities. Definition: Because it accomplishes the great light of the Dharma, it is called the Illuminating Ground. Thus it is. The distinction of abandonment is abandoning forty-six of the great, medium cultivations to be abandoned of the three realms. The distinction of realization is realizing the excellence of the meaning of the Dharmata's homogeneous cause. Its meaning is that what was previously heard becomes the meaning of the homogeneous cause of the realization of Dharmata, and even if three thousand worlds are filled with pits of fire, one can carry them and seek the Dharma. Mundane
Chinese
获得十二俱胝的功德。主要殊胜之处是安忍波罗蜜多为主。受生的殊胜之处是能够获得帝释天的受生。第四地焰慧地，本体是大乘修道小品的大的阶段的特殊智慧，作为功德的所依。定义：如此菩提分法，极贪如光。与其相应故，此地是，第二焚烧发光者。舍断的殊胜之处是舍断三界修断的大品的小品四十六种。证悟的殊胜之处是证悟法性无所执着的意义。彼时因无我执，故证悟于法界无我执。世俗的功德获得十二俱胝。主要殊胜之处是精进波罗蜜多为主。受生的殊胜之处是能够获得无诤天王的受生。第五地极难胜地，本体是大乘修道中品的的小的阶段的特殊智慧，作为功德的所依。定义：令诸有情皆成熟，亦为守护自心故，具慧者说极难胜，是故名为极难胜。舍断的殊胜之处是舍断三界修断的中品的大的四十六种。证悟的殊胜之处是证悟法性无二的意义。世俗的功德获得十二千俱胝。主要殊胜之处是禅定波罗蜜多为主。受生的殊胜之处是能够获得兜率天王的受生。第六地现前地，本体是大乘修道中品的中品的阶段的特殊智慧，作为功德的所依。定义：依于般若波罗蜜多，轮回以及寂灭，二者现前之故，名为现前之地位。舍断的殊胜之处是舍断三界所有的修断的中品四十六种。证悟的殊胜之处是证悟法性极清净的意义。世俗的功德获得十二百俱胝。主要殊胜之处是智慧的波罗蜜多
English
Gains twelve kotis of merits. The main distinction is that the perfection of patience is predominant. The distinction of taking birth is the ability to take birth as Indra. The fourth bhumi, the Radiant, its essence is the special wisdom of the great stage of the small path of Mahayana meditation, which serves as the basis of qualities. Definition: Thus, the dharmas in harmony with enlightenment are like a light that intensely craves. Because it is endowed with that, that bhumi is the second, radiating light by burning. The distinction of abandonment is the abandonment of the forty-six small of the great abandonments of the three realms. The distinction of realization is the realization of the meaning of the nature of reality without any clinging. At that time, because there is no clinging to self, one realizes that there is no clinging to self in the realm of phenomena. The mundane qualities are obtained twelve kotis. The main distinction is that the perfection of diligence is predominant. The distinction of taking birth is the ability to take birth as the king of the Gods of No Conflict. The fifth bhumi, the Very Difficult to Train, its essence is the special wisdom of the small stage of the middle path of Mahayana meditation, which serves as the basis of qualities. Definition: Since it fully ripens all sentient beings, and also protects one's own mind, the intelligent ones say it is very difficult to train, therefore it is called Very Difficult to Train. The distinction of abandonment is the abandonment of the forty-six great of the middle abandonments of the three realms. The distinction of realization is the realization of the meaning of the nature of reality as non-dual. The mundane qualities are obtained twelve thousand kotis. The main distinction is that the perfection of meditation is predominant. The distinction of taking birth is the ability to take birth as the king of the Gods of Tushita. The sixth bhumi, the Manifest, its essence is the special wisdom of the middle stage of the middle path of Mahayana meditation, which serves as the basis of qualities. Definition: Relying on the perfection of wisdom, samsara and nirvana, because both are manifested, it is called the bhumi of Manifestation. The distinction of abandonment is the abandonment of the forty-six middle abandonments of all three realms. The distinction of realization is the realization of the meaning of the nature of reality as completely pure. The mundane qualities are obtained twelve hundred kotis. The main distinction is the perfection of wisdom.
Chinese
多。 生的特点是能够持有化乐天神的国王的生。 第七地远行地，本体是大乘修道中品之大时期的特殊智慧，作为功德的所依。 定义：因为与唯一行道相关联，所以称为远行地。 唯一行道是安住于道路上努力息灭的第八地，因为与此相关联，所以远离轮回。 断除的特点是断除了欲界、色界、无色界三界中修所断的中品之小四十六种烦恼。 证悟的特点是证悟了法性无有差别的意义。 其意义是，虽然佛陀的教法在经和广经中多有阐述，但证悟了法界无有差别的意义。 世俗的功德获得了十二俱胝百千亿的功德。 殊胜的特点是方便波罗蜜多殊胜。 受生的特点是能够持有他化自在天王的生。 第八地不动地，本体是大乘修道大品之小时期的特殊智慧，作为功德的所依。 定义：因为对两种意识不动摇，所以称为不动地。 两种意识是指有相的意识和无相的意识。 断除的特点是断除了欲界、色界、无色界三界中修所断的小品之大四十六种烦恼。 证悟的特点是证悟了法性无有增减，以及不分别和清净刹土的自在之处。 世俗的功德获得了与一百万大千世界的微尘数量相等的功德。 殊胜的特点是力量波罗蜜多殊胜。 受生的特点是能够持有千之主宰梵天的生。 第九地善慧地，本体是大乘修道大品之中时期的特殊智慧，作为功德的所依。 定义：各自正确认识智慧善良，此地即是善慧地。 断除的特点是断除了欲界、色界、无色界三界中修所断的小品之中四十六种烦恼。 证悟的特点是证悟了法性于智慧自在之处。 世俗的功德获得了十万俱胝大千世界的微尘数量的功
Chinese
获得与数量相等。殊胜之处在于胜过祈愿的波罗蜜多。受生的殊胜之处在于能够受生于二千世界之主大梵天。第十地法云地，本体是大乘禅定道大乘之时的殊胜智慧，是功德的所依。定义：如云般二者的虚空界，因遍布之故是法云。二是陀罗尼和三摩地的二云遍布于自相续的虚空。断除的殊胜之处在于断除了三界修断微小的微小四十六种。证悟的殊胜之处在于证悟于法性事业自在的地位。世俗的功德是获得与不可言说的佛刹，又不可言说的微尘数量相等。殊胜之处在于胜过智慧的波罗蜜多。受生的殊胜之处在于能够受生于净居天的天王。这三个清净地获得四种自在，第八地烦恼意转为无分别，五门转为对清净刹土自在。第九地分别念意识转为对智慧自在。第十地意识的显现阿赖耶识转为获得事业圆满的自在，与上面所说的证悟的殊胜之处意义相同。果位密咒金刚乘的地的规矩是，在之前的十地之上，加上十一普光化身地，十二无染莲花持明报身地，十三金刚持或文字轮大集会地三地，或者十一无譬喻，十二具智慧，十三金刚持，是就三身的角度安立的。或者等等之中。《金刚藏庄严经》中说，普光，甘露光，虚空光，金刚光，珍宝光，莲花饮，业光，具譬喻，离譬喻和智慧光，一切智和各自自性清净的地，共十二地。这些也是就五身，五智，法界和智慧的角度安立的。因此，果位的地的
English
Obtained equality with the number. The special feature is that it surpasses the Paramita of aspiration. The special feature of taking birth is the ability to take birth as the great Brahma, the lord of two thousand worlds. The tenth ground, the cloud of Dharma, its essence is the special wisdom of the Great Vehicle meditation path, which is the basis of merit. Definition: Like clouds, the realm of the two skies, because of its pervasiveness, it is the cloud of Dharma. The two are the two clouds of Dharani and Samadhi that pervade the sky of one's own continuum. The special feature of abandonment is that it abandons the forty-six minor of the minor that are abandoned by the three realms of meditation. The special feature of realization is that it realizes the state of being in control of Dharma nature activities. The mundane merit is to obtain equality with the number of dust particles in the Buddha field that cannot be spoken of, and again cannot be spoken of. The special feature is that it surpasses the Paramita of wisdom. The special feature of taking birth is the ability to take birth as the king of the Pure Abode Heaven. These three pure lands obtain four freedoms, the eighth ground's affliction mind transforms into non-discrimination, and the five gates transform into freedom over the pure land. On the ninth ground, the discriminating consciousness transforms into freedom over wisdom. On the tenth ground, the manifestation of consciousness, the Alaya consciousness, transforms into obtaining the freedom of perfect activity, which has the same meaning as the special feature of realization mentioned above. The rule of the ground of the fruition secret mantra Vajrayana is that on top of the previous ten grounds, add eleven, the ground of the All-Illuminating Nirmanakaya, twelve, the ground of the Untainted Lotus Holder Sambhogakaya, and thirteen, the Vajra Holder or the ground of the Great Assembly of the Wheel of Letters, or eleven, the Unparalleled, twelve, the Possessor of Wisdom, and thirteen, the Vajra Holder, which are established from the perspective of the three bodies. Or from within, etc. In the Ornament of the Vajra Essence, it says, "All-Illuminating, Ambrosia Light, Space Light, Vajra Light, Jewel Light, Lotus Drink, Karma Light, Possessing Metaphor, Devoid of Metaphor, and Wisdom Light, Omniscient, and the ground of purity of each self-nature," which are taught as twelve grounds. These are also established from the perspective of the five bodies, five wisdoms, and the realm and wisdom. Therefore, the nature of the ground of fruition
Chinese
虽然有许多不同的地，但三身或佛的功德等，只是在对治品上安立，不像因地的道那样从高到高地行进。另外，《意集经》中说：意乐作意，大种分别，大息出入，大义获得，大精进圆满等等的名称分类。以及《大智慧续》中说：十六胜者为最初的乘。显现、增长、获得、近获得，每一个分为四，安立为十六等等，金刚乘地的种类差别，在各自的续部中说了无数。如是的土地和道，任何阶段的断证功德，依于相续的体性就是圣法，法是指学习者和非学习者的相续中的证悟功德，除此之外没有其他的自相，因此。如是，谁知晓了法宝的功德，他就知晓了佛的教法。知晓了教法，也就知晓了宗派的究竟。也知晓了从轮回中救护的体性。第三，宣说僧伽的功德，分为二：总说和别说。首先是总说：总的来说，僧伽宝的体性是了知所证悟的如所有之义，以及从所断的二障之垢中解脱的两种功德。也就是，圣声闻众，破除了对蕴等诸法常执和一体执的邪分别，知晓一切事物只是刹那和聚合的自性，通过破除对人我执的耽著境，而断除了烦恼障。独觉佛在它的基础上，了知所取从原始以来就是空性。圣菩萨众，了知总摄一切清净的诸法，从原始以来就远离一切戏论，如虚空般的体性，那时，知晓二我执的耽著境连名字也没有，从而获得无碍之力，次第断除二障。第二是别说：