Chinese
如果舍弃了被迷乱的心，那么就能毫不费力地通过如实了知事物实相的智慧，了知一切如所有之义。譬如，当眼翳消除时，就能清晰地了知一切色相；又如，从等持的障碍中解脱出来的禅定之心，也能了知隐蔽的事物。同样，获得初地智慧，就能消除对法界周遍运行的不明了之迷蒙，因此，在其后得位时，就能毫不费力地了知法界随顺一切所知，从而获得不迷乱的殊胜智慧。 以十地舍弃十种普遍迷乱为例，如《中边分别论》中所说，以诸地舍弃所知障的力量，对如是如是之义不再迷茫，从而越来越殊胜。因此，在各自的地上，在舍弃各自应舍弃的二障之后，在那个地的阶段，为了从事与各自情况相符的成办、圆熟、清净之义，并且为了能够进入更高地的行境，而精勤于诸地的完全清净。最终，当二障及其种子习气完全清净时，在佛地就能现量照见一切所知之相，因为获得了无障的究竟智慧。关于这些地，在这些阶段中，舍弃哪些应舍弃之物，以及获得哪些清净之法，以及获得以十二百千功德为代表的哪些功德，以及如何清净五种无漏蕴，以及获得哪些转变，以及这些地的词义等等的详细分类，应从其他地方了解。此外，在每一地上，由于随顺法性平等性，无分别智慧越来越殊胜，因此，在未清净时，被能取所取所迷乱之时，显现的显现之法逐渐获得转变，宣说了许多转变的类别，简而言之，当显现为共同器世间和身体的法获得转变时，就显现为清净的刹土和身体，那时，以其为对境的五门之识也必须获得转变，因此，当它转变时，如何想
English
If one abandons the confused mind, then one can effortlessly understand all the meanings of suchness through the wisdom that realizes the true nature of things as they are. For example, when eye ailments are removed, one can clearly know all forms; and like the meditative mind that is liberated from the obscurations of meditative absorption, it can also know hidden things. Similarly, by obtaining the wisdom of the first ground, one can eliminate the confusion of not understanding the pervasiveness of the dharmadhatu, and therefore, in its subsequent attainment, one can effortlessly understand that the dharmadhatu follows all knowable objects, thereby obtaining special wisdom that is not confused. Taking the ten grounds abandoning the ten universal confusions as an example, as stated in the "Madhyantavibhāga," by the power of abandoning the obscurations of knowledge in the grounds, one becomes increasingly superior without being confused about the meaning of suchness. Therefore, on each ground, after abandoning the two obscurations that should be abandoned on their respective grounds, at that stage of the ground, one engages in the meaning of accomplishing, ripening, and purifying in accordance with their respective circumstances, and in order to be able to enter the realm of activity of the higher grounds, one strives for the complete purification of the grounds. Ultimately, when the two obscurations and their seeds, along with their habitual tendencies, are completely purified, in the Buddha ground, one will directly see all aspects of knowable objects, because one has obtained the ultimate wisdom without obscurations. Regarding these grounds, in these stages, which objects to be abandoned are abandoned, and which pure dharmas are obtained, and which qualities, represented by the twelve hundred thousand qualities, are obtained, and how the five uncontaminated aggregates are purified, and which transformations are obtained, and the detailed classifications of the etymology of these grounds, etc., should be understood from other sources. Furthermore, on each ground, due to following the equality of dharmata, the non-conceptual wisdom becomes increasingly superior, therefore, when it is not purified, when it is confused by the apprehended and the apprehender, the phenomena that appear gradually obtain transformation, and many categories of transformation are explained. In short, when the phenomena that appear as the common vessel world and the body obtain transformation, they appear as pure lands and bodies, and at that time, the five sense consciousnesses that have them as their objects must also obtain transformation, therefore, when it is transformed, how does it think?
Chinese
以增长的财富而庄严的清净佛土显现，并且获得无处不在的无量神通。五根的所依转化后，每个根都能进入一切境，并且获得根的百十二种功德的殊胜财富。性爱的感觉转化到其他地方时，安住在无漏的安乐中，见到妇女不生烦恼的财富获得，以及虚空的意识转化后，从虚空中产生一切所思之义，并且对于虚空和山岩等也能无碍地行走，以及从虚空中示现各种形象得以成就。凡夫的语言和显现在经部等中的声音的显现，声音的显现转化后，获得自在宣说无尽的法音，以及有分别的意转化后，恒时获得无碍的各别自证智，以及对于一切事业无碍的殊胜自在财富。烦恼的意转化后，受用与五根的无漏财富相应，以及获得无垢的无分别智的殊胜自在财富。所依阿赖耶识转化后，获得不住涅槃，清净佛地的殊胜自在财富。如是总而言之，在不清净的时候，如何显现，被显有和世间所摄的诸法，与法界无有差别，各自的显现转化之时，具有如是之多的转化的显现，完全清净且广大的无量财富，所以在佛地具有无漏的财富，法界的无尽之地是不可思议的。如此声闻众的功德财富能压倒一切世间，声闻众的财富被独觉压倒，但其连菩萨财富的一部分也无法比拟。一切菩萨都无法比拟如来财富的一部分，所以佛陀们的处所完全转化的财富是无法衡量的。十地相续的最后是金刚喻定。
English
The pure Buddha-fields, adorned with increasing wealth, appear, and one obtains immeasurable miraculous powers of omniscience everywhere. When the basis of the five faculties is transformed, each faculty can enter all realms, and one will obtain the excellent wealth of the hundred and twelve qualities of the faculties. When the feeling of sexual intercourse is transformed to another place, one abides in uncontaminated bliss, and the wealth of not generating afflictions upon seeing women is obtained. When the consciousness of space is transformed, all intended meanings arise from space, and one can move unimpededly through space and mountains, etc., and the ability to display various forms from space is accomplished. When the appearance of sound, which appears in ordinary speech and sutras, etc., is transformed, one gains the power to expound inexhaustible Dharma sounds. When the mind with conceptualization is transformed, one constantly obtains the unobstructed discriminating awareness wisdom and the excellent wealth of unobstructed mastery over all actions. When the afflicted mind is transformed, one enjoys in accordance with the uncontaminated wealth of the five faculties, and one obtains the excellent wealth of mastery over the stainless non-conceptual wisdom. When the basis, the alaya consciousness, is transformed, one obtains the excellent wealth of mastery over the non-abiding nirvana, the stainless state of the Buddha-ground. Thus, in short, how things appear in the impure state, all phenomena encompassed by existence and samsara are not different from the Dharmadhatu. When the appearance of each is transformed, there are so many transformed appearances, completely pure and vast, with immeasurable wealth. Therefore, in the Buddha-ground, there is uncontaminated wealth, and the inexhaustible ground of the Dharmadhatu is inconceivable. Thus, the wealth of qualities of the Shravakas overwhelms all worlds, and the wealth of the Shravakas is overwhelmed by the Pratyekabuddhas, but they cannot even match a fraction of the wealth of the Bodhisattvas. All Bodhisattvas cannot match even a fraction of the Tathagata's wealth, so the wealth of the fully transformed state of the Buddhas is said to be immeasurable. At the end of the continuum of the ten bhumis is the Vajra-like Samadhi.