English
Having understood its meaning, even if the three thousand worlds are filled with flames, one can bear it and seek the Dharma. Obtain twelve million merits. Able to obtain the rebirth of Indra, the lord of the gods. The wisdom in the great stage of the small path is the fourth bhumi, the radiating one. Abandoned the forty-six afflictions of the great of the small of the cultivation to be abandoned in the three realms of the desire realm, the form realm, and the formless realm. Understands the meaning of the nature of reality being completely without attachment. At that time, because there is no self-grasping, one understands that there is no self-grasping in the dharmadhatu. Obtain one hundred and twenty million merits. Able to obtain the rebirth of the king of the gods of non-contention. The special wisdom in the small stage of the middle path is the fifth bhumi, the extremely difficult to train. Abandoned the forty-six afflictions of the great of the middle of the cultivation to be abandoned in the three realms of the desire realm, the form realm, and the formless realm. Understands the meaning of the nature of reality being completely pure. Obtain twelve million merits. Able to obtain the rebirth of the king of the gods of Tushita. The special wisdom in the middle stage of the middle path is the sixth bhumi, the manifest one. Abandoned the forty-six afflictions of the middle of the middle of the cultivation to be abandoned in the three realms of the desire realm, the form realm, and the formless realm. Understands the meaning of the nature of reality being completely pure. Obtain one hundred and twenty million merits. Able to obtain the rebirth of the king of the gods of Paranirmitavasavartin. The special wisdom in the great stage of the middle path is the seventh bhumi, the far-gone. Abandoned the forty-six afflictions of the small of the middle of the cultivation to be abandoned in the three realms of the desire realm, the form realm, and the formless realm. Understands the meaning of the nature of reality being without difference. Although the Buddha's teachings are widely spoken in sutras and treatises, one understands that their meaning is without difference in the dharmadhatu. Obtain one hundred and twenty trillion merits. Able to obtain the rebirth of the king of the gods of Paranirmitavasavartin. The special wisdom in the small stage of the great path is the eighth bhumi, the immovable. Abandoned the forty-six afflictions of the great of the small of the cultivation to be abandoned in the three realms of the desire realm, the form realm, and the formless realm. Understands the state of the nature of reality being without increase or decrease, non-conceptual, and having power over pure lands. Obtain merits equal to the dust particles of one great thousand world. Able to obtain the rebirth of Brahma, the lord of the thousand worlds. The special wisdom in the middle stage of the great path is the ninth bhumi, the good intelligence. Abandoned the forty-six afflictions of the middle of the small of the cultivation to be abandoned in the three realms of the desire realm, the form realm, and the formless realm.
Chinese
断除。通达如实了知诸法自性的智慧，证得自在之位。获得十万俱胝大千世界微尘数之功德。能受持二千世界之主大梵天之生。本体是大乘禅定道之大乘之时的殊胜智慧。第十地是法云地。断除的差别是断除三界修断小之又小四十六种。证悟的差别是证悟于法性事业自在之位。功德的差别是获得与不可说之又不可说佛刹微尘数相等之功德。受生的差别是能受持三千大千世界之主大自在天子之生。而且有能力受生为彼等之王，但并非受生所遍及。凡是彼等之王，也并非安住于菩萨之彼等地，因为有些是各自之异生积累广大福德，有些显现为如来之化身，故说为利益有情之方式。此外，在此三地获得四自在。第八地，烦恼意转依故，获得无分别，五根转依故，获得清净刹土自在。第九地，分别意识转依故，获得不可思议智慧自在。第十地，意识之基础阿赖耶识转依故，获得圆满事业自在，因为能示现为利他所作十二行等，与佛相同。然而，就自方而言，从断证之决定而言，并非相同，如《宝性论》等中所说，以地基和微尘为例。因为有金刚喻定之恒常边际智慧所能摧毁之细微所断。以此衡量，也能知晓显宗密宗之佛与真实考察之差别等。如是之功德，虽以界之上的障碍消除之力而新见，然并非先前没有而后来新产生，因为如是功德及其他无量功德本来自成，故各自新见界，是因更加清净而显现之故，如是说。
English
Having abandoned. Realizing the wisdom that correctly understands the nature of all phenomena, one attains the state of mastery. One obtains merits equal to the number of dust particles in ten hundred thousand great thousands of worlds. One is able to take birth as the great Brahma, the lord of two thousand worlds. The essence is the special wisdom of the great stage of the great Mahayana meditation path. The tenth bhumi is the cloud of dharma. The distinction of abandonment is that one abandons the forty-six smallest of the small that are to be abandoned through meditation in the three realms. The distinction of realization is that one realizes the state of mastery over the activity of dharmata. The distinction of qualities is that one obtains qualities equal to the number of dust particles in unspeakable and even more unspeakable Buddha-fields. The distinction of taking birth is that one is able to take birth as the great Ishvara, the lord of the great thousandfold trichiliocosm. Moreover, one has the ability to take birth as the king of those, but it is not pervaded by taking birth. Also, not all who are the king of those abide in those bhumis of bodhisattvas, because some are ordinary beings who have accumulated great merit, and in some, they appear as emanations of the Tathagata, so it is said to be the way of benefiting sentient beings. Furthermore, in these three bhumis, one obtains four powers. On the eighth bhumi, by the transformation of the afflicted mind, one obtains non-conceptualization, and by the transformation of the five senses, one obtains mastery over pure realms. On the ninth bhumi, by the transformation of the conceptual mind-consciousness, one obtains mastery over inconceivable wisdom. On the tenth bhumi, by the transformation of the alaya-consciousness, the basis of mind-consciousness, one obtains mastery over perfect activity, because one is able to show the twelve deeds and so on for the benefit of others, which is similar to the Buddha. However, from one's own perspective, in terms of the certainty of abandonment and realization, they are not the same, as explained in the Uttaratantra and so on, with the example of the ground and dust particles. Because there are subtle objects to be abandoned that can be destroyed by the diamond-like wisdom of the constant extreme. By measuring this, one can also know the differences between the Buddhas of sutra and tantra and the actual examination. Such qualities, although newly seen by the power of removing the obscurations on the element, are not newly born later without having existed before, because such qualities and other immeasurable qualities are naturally present from the beginning, so the new seeing of the element is because it appears due to becoming more and more pure, so it is said.
Chinese
大智者在《宗义宝藏论》中如此说道。第五，无学道：自己的证悟达到究竟，这就是无学道的体性，词义是，从梵语词汇“Nistha Marga” (梵文天城体：निष्ठा मार्ग，梵文罗马拟音：niṣṭha mārga，汉语字面意思：究竟之道)而来。因为能使所断之物断除，所知之物了知达到究竟，所以称为究竟或无学道。
English
The great scholar said so in the Treasury of Tenets. Fifth, the path of no more learning: One's own realization reaches the ultimate, which is the nature of the path of no more learning. The meaning of the term comes from the Sanskrit word "Nistha Marga" (梵文天城体：निष्ठा मार्ग，梵文罗马拟音：niṣṭha mārga，汉语字面意思：Ultimate Path). Because it enables the abandonment of what is to be abandoned and the knowledge of what is to be known to reach the ultimate, it is called the ultimate or the path of no more learning. Classification: There are two types: temporary path of no more learning and ultimate path of no more learning. The first is: the path of no more learning of Hearers and Solitary Realizers, because it is accompanied by going upwards, it is the nature of the path and the imputation of the fruit. The second is: the ground of no more learning of the Great Vehicle, because from that above, there is no other obtainable in the pervasion of abandonment and realization, so it is the imputation of the path and the nature of the fruit. Its essence is to rely on the vajra-like samadhi, to completely abandon, exhaust, and not generate the afflictions together with their imprints, and to attain the ultimate wisdom that knows, that is, to obtain the ultimate nature of complete abandonment and wisdom, which is the nature of the Buddha ground. The name is the eleventh ground, the Ground of Universal Light. Classifying this, there are the three Kayas as the basis, the four wisdoms as the support, and the immeasurable collection of qualities and activities, together with the power to possess them. First, in terms of the basis, there are also two types: the Dharmakaya that ultimately benefits oneself and the Rupakaya that ultimately benefits others. The first is: the wisdom of the realm's naturally pure nature, and the wisdom of the path's temporarily purified two obscurations, the two are inseparably united by nature, and the wisdom like the sky with two purities, free from all stains, manifests, which has the same meaning as the truths of cessation and path in the mindstream of the Buddhas and Aryas. The second is divided into two: the Sambhogakaya and the Nirmanakaya. The first is: without moving from the wisdom of such a Dharmakaya, the place 1 is definitely in Akanishta Ghanavyuha, the teacher 2 is definitely the great Vairochana, the Sambhogakaya blazing with the glory of marks and signs, the retinue 3 is definitely the pure disciples, only the Bodhisattvas of the ten bhumis, the Dharma 4 is definitely the Dharma wheel of the Great Vehicle, the time 5 is definitely the constant and continuous wheel, because it possesses these five certainties.
Chinese
的色身是：本体是从刚刚所说的报身的因缘所生。时间是恒常不间断，直到有世间存在。处所是与虚空边际相同的所化众生所住之处，以何种方式与何种根器相适应，就以无上的利益和安乐来成办事业，因此，事业是唯一成办利益有情之事。对此也有