Chinese
中说：声闻乘中，未曾开示菩萨的发愿和行持回向，如何能成为大乘？因此，第二（地的体性）分二：总的地的词义是：为了无量有情轮回的缘故。为了具足无量功德的极喜等，具有从上向上的行进，所以称为地，譬如地基一样。《经庄严论》中说：为了无量有情不灭的缘故，对于无量的那一切，为了再再具有向上行进的缘故，因此，那一切本身即是地。这是总的解释。第二、各自的词义是：从声闻的差别中获得殊胜的欢喜，在《经庄严论》中说：对于菩提也接近，并且见到成办有情义利，生起极大的欢喜，因此称为极喜。没有毁坏戒律和作意小乘的垢染，因为远离破戒和散乱的垢染，所以称为离垢地。以等持的力量，对于自他能说，能说之义能成办，是为大法的光明，因为能作，所以是发光地。以与菩提分相顺的无我智慧焚烧二障，如彼论云：如此菩提分相顺法，极为明亮如光明，与其相应故，此地亦如是，焚烧二者故，具有发光。在成熟有情的时候，不为他人的邪说所动摇自己的心，这二者难以调伏。有情成熟，并且守护自己的心，因此，有智慧者难以调伏，所以称为难调伏。轮回和涅槃二者现前，并且不住于任何处，依靠般若波罗蜜多，轮回和涅槃，现前显现，故名为地。远离了执着相的处所，并且与趋向佛地的唯一行道相关联，因为与唯一行道相关联，所以认为是远行地。从相和自性中，没有勤作的念头，因为不为二种作意所动摇，所以必定称为不动地。四种别别正知的智慧
English
From the [text]: In the Hearer Vehicle, the aspiration and conduct dedication of Bodhisattvas are not taught. How could it become the Great Vehicle? Therefore, the second (nature of the grounds) has two parts: The general meaning of the word "ground" is: It is for the sake of the countless sentient beings' samsara. Because of possessing the countless qualities such as the Joyful, and having the progression from higher to higher, it is called a ground, like a foundation. The Ornament of the Sutras says: Because of the countless and indestructible beings, for those countless ones, because of repeatedly having upward progression, therefore, those themselves are considered grounds. That is the general explanation. Second, the individual meanings are: Having obtained a joy that is particularly superior to that of the Hearers, the Ornament of the Sutras says: Also being close to enlightenment, and seeing the accomplishment of the benefit of sentient beings, great joy arises, therefore it is called the Extremely Joyful. Because there is no defilement of broken morality and attention to the Lesser Vehicle, because it is free from the defilement of broken vows and distraction, it is called the Immaculate Ground. With the power of samadhi, one can speak to oneself and others, and the meaning of what is spoken can be accomplished. It is the great light of Dharma, and because it can act, it is the Illuminating Ground. Because the wisdom of selflessness, which is in accordance with the aspects of enlightenment, burns away the two obscurations, as that very text says: Thus, the Dharma in accordance with the aspects of enlightenment, is extremely clear like light. Because it is endowed with that, this ground is also like that, burning away the two, it has radiance. When ripening sentient beings, one's own mind is not disturbed by the wrong teachings of others, these two are difficult to tame. Sentient beings are ripened, and one's own mind is also protected, therefore, it is difficult for the wise to tame, so it is called the Difficult to Tame. Samsara and Nirvana are both manifest, and one does not abide in anything. Relying on the Prajnaparamita, Samsara and Nirvana, appear manifestly, therefore it is called a ground. Having gone far from the place of clinging to characteristics, and being connected to the single path of going to the Buddha ground, because it is connected to the single path, it is considered the Far-Going Ground. From characteristics and intrinsic nature, there is no thought of effort, because it is not moved by the two kinds of attention, it is definitely called the Immovable Ground. The wisdom of the four individual correct knowledges.
Chinese
因为能够讲经说法，所以各自具有纯正的智慧。那个地方是优良的智慧。在法界智慧无别的虚空之中，以总持和三摩地为二门，听闻如同雨云般普及。如云般的二者是虚空的法，因为普及的缘故是法之云。如是说。关于决定为十地，因为有应断除的非烦恼性的十种无明，所以为了对治它们而决定为十地。《中边分别论》中说：法界中的无明，是非烦恼性的十种障碍，十地是各种不相符之对治，这些都是教义。如是说。圣菩萨们因为需要圆满十度波罗蜜多，所以也决定为十地。第三，获得地的功德，以及第四，地的差别，因为这里担心文字繁多，所以没有说。༈。第五总义，大乘道之决定的生起方式有两种，即以方便决定的生起方式和以时间决定的生起方式。第一种是，果位一切智，不是从因贪婪享乐中产生，譬如想要牛奶却在牛角上摩擦一样。从因不齐全中，一切智也不会产生，譬如没有种子等就不会产生果实一样。因此，依靠上面所说的自性次第和增长次第这两种，依靠因二资粮和见解二谛，以及道五和地十而达到究竟，从而获得果位二身等。如《庄严经论》中说：如宝藏和树木一样，这两种自性应当了解，对于无始自性安住者，完全接受是最殊胜的。如是说。《道灯论》中说：没有方便的智慧，不会使未生起者生起，没有智慧的方便，智者不会寂灭。如是说。《庄严经论》中说：法身简而言之，是从智慧王之积聚中产生，色身简而言之，是从福德积聚中真实产生。如是说。以智慧不住于有，以慈悲不住于寂灭。如是说。具有二义的佛陀。如是说。第二，时间决定的生起方式。《庄严经论》。
English
Because of being able to teach the Dharma, each possesses pure wisdom. That place is excellent wisdom. In the indivisible space of the Dharmadhatu wisdom, with Dharani and Samadhi as the two doors, hearing spreads like rain clouds. The two like clouds are the Dharma of the sky, because of spreading, it is the cloud of Dharma. Thus it is said. Regarding the determination of the ten Bhumis, because there are ten non-afflictive ignorances to be abandoned, therefore, to counteract them, the ten Bhumis are determined. In the Madhyantavibhaga it says: Ignorance in the Dharmadhatu, is ten non-afflictive obscurations, the ten Bhumis are the antidotes to various incompatible aspects, these are the teachings. Thus it is said. Because the noble Bodhisattvas need to perfect the ten Paramitas, therefore, it is also determined as the ten Bhumis. Third, the merits of obtaining the Bhumis, and fourth, the distinctions of the Bhumis, are not mentioned here because of the fear of many words. ༈. Fifth general meaning, there are two ways in which the Mahayana path is definitely generated: the way of definite generation through means and the way of definite generation through time. The first is that the fruit, omniscience, does not arise from the cause of greedy enjoyment, just as rubbing on a horn when wanting milk. Omniscience will also not arise from incomplete causes, just as fruit does not arise without seeds, etc. Therefore, relying on the above-mentioned natural order and the order of increase, relying on the two accumulations of cause and the two truths of view, and the five paths and ten Bhumis are completed, thereby obtaining the two Kayas of fruit, etc. As it says in the Ornament of the Sutras: Like a treasure and a tree, these two natures should be understood, for those who abide in beginningless nature, complete acceptance is the most supreme. Thus it says. As it says in the Lamp for the Path: Without wisdom of means, it will not cause the unarisen to arise, without means of wisdom, the wise will not be pacified. Thus it says. As it says in the Ornament of the Sutras: The Dharmakaya, in brief, arises from the accumulation of the King of Wisdom, the Rupakaya, in brief, truly arises from the accumulation of merit. Thus it says. With wisdom not abiding in existence, with compassion not abiding in peace. Thus it says. The Buddha possessing two meanings. Thus it is said. Second, the way of definite generation through time. Ornament of the Sutras.
Chinese
从。经历了无数百千的苦行，积累了无数的善根，经历了无数的时间，为了无数的障碍得以消除，所有障碍的无垢，获得了遍知。如同打开珍宝器皿一般，佛陀亲自开示了佛陀之境。如是说。菩萨行持无数的难行，积累无数的二资粮，以及所有二障完全清净，因此获得一切智需要无数的时间。根器敏锐且精进迅速者，需三大阿僧祇劫方能圆满。在胜解行地需一个阿僧祇劫，在七个不净地需一个阿僧祇劫，在三个清净地需一个阿僧祇劫。如果不是被懈怠和不善中断，情况并非如此。否则，不一定需要三大阿僧祇劫才能圆满。《入行论》中说：如是堕罪力大者，菩提心力大者二者，若作轮回之引导，则证地需时久远。如是说。无数不是指无法计算的无数，而是指数字的六十一个位置的名称。如《俱舍论释》中说：一十百千万亿和，兆亿百万十亿九，其他位置单数有九。垓、秭、穰、沟、涧、正、载。极、恒河沙、阿僧祇、那由他、不可思议、无量大数，初与大不可思议连用，八是不及中间的数。如是六十个位置。如是说。八个不完整的是，在《福德力宝经》中说：意义相同的名称是四个无限，两个两个地做可以补足。也有这样说的。第七个是果，总纲中说：三身自然成就，是究竟的果。如是说。因此，对于断证圆满的佛陀来说，远离了烦恼和痛苦，以及相等等一切束缚，自我和我所空性，从有边的束缚中解脱。无有明暗，一切
English
From. Having undergone countless hundreds of thousands of austerities, accumulated countless merits, experienced countless times, in order for countless obscurations to be exhausted, the stainlessness of all obscurations, omniscience is attained. Just as a precious vessel is opened, the Buddha himself revealed the state of Buddhahood. Thus it is said. The deeds of a Bodhisattva are immeasurable and difficult to practice, accumulating immeasurable two accumulations, and since all two obscurations are completely purified, it takes immeasurable time to attain omniscience. Those with sharp faculties and swift diligence are said to complete it in three countless eons. One countless eon is needed on the ground of adhimukticaryābhūmi, one on the seven impure grounds, and one countless eon on the three pure grounds. If it is not interrupted by laziness and non-virtue, it is not so. Otherwise, it is not certain that three countless eons are needed to complete it. As it is said in the Bodhicaryāvatāra: "Thus, those with great power of downfall and those with great power of Bodhicitta, if they guide the cycle of rebirth, it will take a long time to attain the ground." Thus it is said. Countless does not mean countless that cannot be counted, but the name of the sixty-one positions of numbers. As it is said in the Abhidharmakośabhāṣya: "One, ten, hundred, thousand, ten thousand, million, billion, trillion, and nine. The other positions are nine single numbers. Trillion, quadrillion, quintillion, sextillion, septillion, octillion, nonillion. Extreme, Ganges sand, Asamkhya, Nayuta, Inconceivable, Immeasurable Great Number, the beginning is used with Great Inconceivable, eight is not as good as the middle number. Thus, there are sixty positions." Thus it is said. The eight incomplete ones are, as it is said in the Sutra of the Power of Merit Jewel: "Names with the same meaning are four immeasurable, which can be completed by doing two by two." It is also said that way. The seventh is the fruit, as it is said in the General Principles: "The spontaneous accomplishment of the three bodies is considered the ultimate fruit." Thus it is said. Therefore, for the Buddha who has perfected abandonment and realization, he is free from all bonds such as afflictions and sufferings, and characteristics, empty of self and what belongs to self, liberated from the bondage of existence. Without clarity or obscurity, everything
Chinese
因此，由于智慧的显现，从无有的边际中解脱。《宝性论》中说：“非为造作任运成，非由他缘能证悟，具足智慧慈悲力，具二利之佛陀。”因此，果是三身，智慧，慈悲和事业。前者是八识转为三身，如《金光明经》中说：“入的识的转变，成为化身的显现。住在阿赖耶识的意被驯服，示现圆满报身。阿赖耶识的识被驯服，获得法身。因此，所有如来的三身是任运成就。化身与所有佛陀的行为一致。报身与所有佛陀的意趣一致。法身与所有佛陀的身一致。”这样，三身无别，随所应化而利益所化众生。《集经》中说：“三十二相具足力，无有边际。为众生宣说殊胜之法。”第二是智慧，如《般若经》中说：“圆满正等觉的佛陀，依于对一切法无障碍的智慧。”《经庄严论》中说：“诸佛是现量眼，恒时无始地观照。”也就是，如所有性的智慧，尽所有性的智慧，和无别智慧。第一种，如《广大般若经》中说：“在一切形式中，没有未见，未闻，未知，未领会的。”《中品般若经》中说：“如来正等觉，对于十方世界的众生之心的摄持和散乱，如实了知法性之支分。对于具有贪欲的众生之心，如实了知其具有贪欲。同样，对于离贪欲，嗔恨和愚痴的众生之心也是如此。对于轻浮的心。