English
Etc. are afflictive obscurations. For wisdom, the nature of the three wheels' clinging to truth and the unlabelled, unindicated, which becomes the grasper and the grasped, is the obscuration of knowledge; therefore, one is liberated from both of these. Moreover, when the wisdom of the past is first attained, the simultaneous cessation of what is to be abandoned, together with its seeds, occurs at the same time. Through the wisdom of individual self-realization, the two selflessnesses are directly realized, and thus, a great joy never before experienced is attained, which is the utterly joyous one. At this time, in a single instant, one knows that one has met the faces of a hundred Buddhas and been blessed, and one also emanates a hundred emanations, showing them for a hundred eons. The wisdom of insight enters into a hundred states of past and future. One enters into and arises from a hundred samadhis. One ripens a hundred sentient beings. One shakes a hundred buddhafields and illuminates them with light. One opens a hundred doors of Dharma and manifests a hundred bodies, each surrounded by retinues. In future existences, one will be able to take birth as a wheel-turning monarch who rules Jambudvipa, and it is taught that one can also take other births as one wishes. At this time, one possesses the eightfold noble path, namely: right view, right livelihood, right effort, right mindfulness, right concentration, right speech, right action, and right understanding, which are the eight limbs of the path, as stated in the Letter to a Friend. Furthermore, although the ten bhumis are established in relation to removing the ten stains of the ten perfections, one primarily practices each of the ten perfections while also accomplishing the remaining ones. Moreover, they are divided into nine based on the three levels of the path of cultivation: small, medium, and large. The smallest of the small is the second bhumi, the stainless one, which is the perfection of discipline, etc. For all those below, by analogy, one should know how to combine the ten bhumis and the ten perfections. The medium of the small is the third bhumi, the illuminating one, and the largest of the small is the fourth bhumi, the radiant one. The ripening of these three is that the first becomes a golden wheel-turning monarch, the second becomes Indra, the lord of the gods, and the third obtains birth as the king of the gods of Tushita. The smallest of the medium is the fifth bhumi, the very difficult to train, the medium of the medium is the sixth bhumi, the manifest one, and the largest of the medium is the seventh bhumi, the far-going one. These three also respectively become: the first is born in Tushita, the second in Nirmāṇarati, and the third becomes the king of the Paranirmita-vaśavartin gods. The smallest of the large is the eighth bhumi, the immovable one, the medium of the large
Chinese
第九地善慧，伟大的第十地法云。这三者中，第一者成为大天梵天，第二者成为大梵天，第三者成为净居天之主。其中，第二地有十二千种功德，第三地有十二万种功德，第四地有十二千万种功德，第五地有十二千亿种功德，第六地有十二万亿种功德，第七地有十二兆亿种功德，第八地获得等同于一个大千世界微尘数的瞻仰佛陀等功德。第九地获得等同于无数个大千世界十万亿微尘数的功德。第十地于一瞬间显现瞻仰等同于不可说之又不可说佛土微尘数的极微尘数的佛陀等十二种功德。上面在讲述十地功德时，虽然说以转轮王等次第执持圣者天王们的生世，但并非所有该类别的国王都遍在于那些地位，因为凡夫积累了巨大的福德，以及如来佛的化身也如此显现，从而行利生之事。而且，从第一地以上就获得了对寿命的自在，虽然没有对生死的希冀和恐惧，但据说也会为了引导众生而示现生老病死的表象。五道之终极，无学道是所学之事完结之时。声闻乘认为从赡部洲的刹帝利或婆罗门种姓中成佛，而大乘则认为，在超越五净居天之后，有大自在天之色究竟天，声闻圣者无法投生于此，因此在那里成佛后，才示现在赡部洲成佛之相。无学道的体性是三身五智的自性，从地的角度来说，是十一地普光地，是因位乘的顶端，化身地的终点。此外，寂护论师认为以波罗蜜多自道也能执持密咒金刚，这只是总的意义。而且，显宗和密宗的佛陀在形相方面不同
English
The ninth ground is Good Intelligence. The great tenth ground is Cloud of Dharma. Of these three, the first becomes the great god Brahma, the second becomes the great Brahma, and the third becomes the lord of the Pure Abode gods. Of these, the second has twelve thousand qualities, the third has twelve hundred thousand, the fourth has twelve million, the fifth has twelve billion, the sixth has twelve trillion, and the seventh has twelve quadrillion qualities. The eighth obtains qualities such as beholding the face of the Buddha, equal to the dust of one great thousand world systems. The ninth obtains qualities equal to the number of dust particles of ten trillion immeasurable great thousand world systems. The tenth manifests in a single instant the twelve qualities such as beholding the face of the Buddhas equal to the number of extremely fine particles equal to the number of dust particles of unspeakable and again unspeakable Buddha fields. Above, when explaining the qualities of the ten grounds, although it is said that one holds the births of the noble kings of the gods in the order of wheel-turning kings, etc., it is not the case that all kings of those classes pervade those positions, because ordinary beings have accumulated great merit, and the emanations of the Tathagatas also appear in this way, thus performing the deeds of benefiting beings. Moreover, from the first ground onwards, one obtains mastery over life, and although there is no hope or fear of birth and death, it is also said that one shows the appearance of birth, aging, sickness, and death merely as an appearance to guide beings. The ultimate of the five paths, the path of no more learning, is the time when the things to be learned are exhausted. The Hearers believe that enlightenment comes from the kshatriya or brahmin caste of Jambudvipa, while the Mahayana believe that after surpassing the five Pure Abodes, there is the Akanishta of the Great Powerful One, a place where Hearer Arhats cannot be born, so after becoming enlightened there, they then show the manner of becoming enlightened in Jambudvipa. The nature of the path of no more learning is the nature of the three bodies and five wisdoms, and from the point of view of the ground, it is the eleventh ground, All-Illuminating, which is the pinnacle of the causal vehicle, the end of the emanation body ground. Furthermore, Abbot Shantarakshita believes that one can also hold the vajra of mantra by the path of the Paramitas themselves, which is only the general meaning. Moreover, the Buddhas of Sutra and Tantra differ in terms of form.
Chinese
也相同。调伏所化之方法，事业与刹土和行境，以及地道之安立等的差别虽然有，但若依意义衡量，则法界并不超出周遍一切之范围。其中，略述金刚乘之地的差别：普光、甘露光、虚空光、金刚光、珍宝光、莲花持、业之光、无譬喻、离譬喻、一切智、各自体性清净之地，如是宣说十二地，即是五部、五智慧、方便智慧二者而著称。其中，具有无执著之智慧与无所缘之大悲者，乃是十二无执著莲花者，并且由彼之加持力，无量之胜者坛城无勤任运而生，故第十三地为文字轮大集会之地。续部《意集经》中说：希求心，大种辨别，大气呼出，大灌顶获得，弥勒巴说，以波罗蜜多乘之自道不能成佛，然需密咒之道阶。那若巴说，虽以波罗蜜多乘能成佛，然密咒与彼二者之差别是，十一地者仍然需入密咒道，以速道成就佛果。如是，诸佛之金刚三自性乃是菩提心，彼即是种性之心、因之心、果之心，并非各自不同，当知法性周遍一切。佛之自性是不可思议之故，说是思虑无法衡量。如是，了知法宝之功德，彼即是了知诸佛之教法，了知彼即是了知宗派，彼即是了知从轮回中以何救护之体性。根本：僧伽自性具足觉智解脱二者，声闻缘觉入地之士夫双四或，八亚圣子地之安住一切者，自地之功德说不能尽也，然道与救护之自性乃是殊胜之法，法是从导师所生彼之修持之，友或修学之所依处乃是僧伽故，三宝即是救护之境。
English
are also the same. Although there are differences in the methods of taming the trainable, the activities, the fields, the realms of activity, and the establishment of the grounds and paths, if measured according to meaning, the realm of Dharma does not go beyond the scope of encompassing everything. Among them, briefly describe the differences of the Vajrayana grounds: the grounds of All-Pervading Light, Nectar Light, Space Light, Vajra Light, Jewel Light, Lotus Holder, Action Light, Without Example, Separate from Example, Omniscient, and the purity of individual self-nature, thus the twelve grounds are said to be known as the five families, the five wisdoms, and the two, means and wisdom. Among them, the one who possesses wisdom without attachment and compassion without focus is the twelfth, the Lotus One without Attachment, and from the blessings of that, the infinite mandala of the victorious ones arises effortlessly and spontaneously, so the thirteenth ground is the ground of the Great Assembly of Letters and Wheels. In the tantra of the Compendium of Intentions, it says: desire mind, distinguishing the great elements, exhaling the great breath, obtaining the great empowerment, Maitripa said that one cannot attain Buddhahood through the path of the Paramita Vehicle, but the path of mantra is necessary as a stepping stone. Naropa said that although one can attain Buddhahood through the Paramita Vehicle, the difference between mantra and the two is that the eleventh ground still needs to enter the mantra path and attain Buddhahood through the swift path. Thus, the three vajra nature of the Victorious Ones is the mind of enlightenment, which is the mind of lineage, the mind of cause, and the mind of result, not separate from each other, and it should be understood that the nature of Dharma pervades everything. The nature of the Buddha is inconceivable, therefore it is said that it cannot be measured by thought. Thus, knowing the qualities of the Dharma Jewel is knowing the teachings of the Buddhas, knowing that is knowing the philosophical tenets, and that is knowing the nature of what protects from samsara. Root text: The nature of the Sangha possesses both awareness and liberation, the Shravakas and Pratyekabuddhas who have entered the grounds, the four pairs of individuals, or the eight noble sons, all those who abide on the grounds of the Bodhisattvas, the qualities of one's own ground cannot be fully expressed, but the nature of the path and protection is the supreme Dharma, the Dharma arises from the teacher, and the friend or the place of learning for practicing that is the Sangha, therefore the Three Jewels are established as the object of refuge.
Chinese
此外，僧伽的自性具有八种知解脱的功德。也就是，如理智的功德，如量智的功德，内智慧观照的智的功德这三种。在此之上，加上从所断的贪障中解脱的功德，从所碍障中解脱的功德，从下劣障中解脱的功德，辨别基智的功德，以及解脱的功德这两种，总共八种。这八种圆满具备的是圣者不退转的僧伽，因此被称为僧伽的自性。声闻缘觉的知解脱比这低劣，就像它的分支一样。声闻是通过导师断除了三种一切束缚而证得入流果。意思是说，用三种毒药的对治法来压制，不会散乱于寂止一境的等持中。由于对欲望的贪执减弱，而证得一来果。断除下分五顺缚，即以对治法断除自身相续中的五毒，而证得不来果。断除上分五顺缚，即远离对所断和对治的二取执着五种，而成为阿罗汉。像这样，入流果的入者和住者两种，一来果的入者和住者两种，不来果的入者和住者两种，阿罗汉果的入者和住者两种，总共是八种补特伽罗，两两结合就是四双。独觉也有八种入者和住者，与声闻不同的是，他们知道所有生起的法都是灭法的自性，从而自己证得菩提。以上是外僧伽，内僧伽是指安住于菩萨地的所有圣众。空行者，以及依靠神通飞行者，以及从咒语中生出者，以及从业力中生出的勇士空行母护法神，具有智慧之眼者们，以及如来部、金刚部、宝生部、莲花部、事业部，这些超越世间的部族，以及异熟持明，寿命自在持明，大手印持明，任运成就持明，这些安住于地和果位的持明众。其中的珍宝是：以智慧的智慧，对一切所知无有贪执和障碍地周遍，如同珍宝一样稀有，并且具有像慈爱独子的慈悲，没有偏袒的污垢，并且以欲望来压制。