Chinese
复虽观色如聚沫。亦不舍离如来色身相好。受如浮泡。亦不于诸如来禅定三摩地三摩钵底出生妙乐中不起方便。想如阳焰。亦不于诸如来智中不起胜想。行如芭蕉。亦不于一切佛法行中而无所行。识如幻士。亦不于如来三业智为先导中而无所行。如是一切所行。悉无障碍。 复次诸经皆说。应知慧及方便。是诸菩萨正所行行。是故诸菩萨于彼无数一切行中。常所发起慧及方便。观想修作长时无间。如是即得十二分位。是诸地位得安立已。彼彼位中胜上功德皆悉具足。所言十二分位者。谓信解行地乃至佛地。此等地中但除佛地。自余皆是异生及菩萨摄。此中信解行地者。未能证得二无我理。一向发起坚固信解。魔不能动。彼信解力亦未能观唯识实性。但于坚固信解法中。立解行地。又诸地中。随应各具无数三摩地总持解脱神通等诸功德。 如宝云经说。安立四种顺决择分。而彼四位。有软中上智光明出。此四皆观诸法无我。是中若有软品智光明生。是为暖位。彼所证定名为明得。若有中品智光明生。是为顶位。彼所证定名为明增。若有最上外无对碍智光明生。于心分位离能取相。是名忍位。彼所证定名一分入。若于能取所取相中悉无所得。以无二智。决定印彼二取相空。是为世第一位。彼所证定名为无间。 现代汉语译本： 即使观色如聚沫（水泡），也不舍离如来色身的相好庄严。观受如浮泡（水上的气泡），也不因此不在诸如来的禅定、三摩地（专注）、三摩钵底（等持）所生的妙乐中发起方便（善巧）。观想如阳焰（海市蜃楼），也不因此不在诸如来的智慧中发起殊胜的念想。观行如芭蕉（中空），也不因此在一切佛法修行中无所作为。观识如幻士（魔术师），也不因此不在如来身语意三业的智慧引导下无所作为。像这样，一切所行，都没有障碍。 进一步说，各种经典都说，应该了解智慧和方便，是诸菩萨真正修行的行为。因此，诸菩萨在那无数的一切行为中，常常发起智慧和方便，观想、修行、实践，长时间不间断。这样就能得到十二个分位。这些地位安立之后，在各个地位中，殊胜的功德都完全具备。所说的十二个分位，是指信解行地乃至佛地。这些地中，除了佛地，其余都是凡夫和菩萨所摄。这其中，信解行地是指，未能证得二无我（人无我和法无我）的道理，只是坚定地发起牢固的信解，魔不能动摇。他们的信解力也未能观照唯识的真实体性，只是在坚固的信解法中，建立解行地。而且，在各个地中，相应地各自具备无数的三摩地（专注）、总持（记忆和理解）、解脱、神通等各种功德。 如《宝云经》所说，安立四种顺决择分（顺于抉择真理的部分）。而这四个位次，有软、中、上三种智慧光明出现。这四种都是观察诸法无我。其中，如果产生软品的智慧光明，这是暖位。他所证得的禅定名为明得。如果产生中品的智慧光明，这是顶位。他所证得的禅定名为明增。如果产生最上、外无对碍的智慧光明，在心识分位上离开能取相（能认知的主体），这是名忍位。他所证得的禅定名一分入。如果在能取所取相（能认知的主体和被认知的客体）中都没有所得，用无二智（不二的智慧），决定印证那二取相是空性的，这是世第一位。他所证得的禅定名为无间。
English
English version: Though contemplating form as a mass of foam, one does not abandon the marks and characteristics of the Tathagata's (如来) [Thus Come One] physical body. Though experiencing sensation as a floating bubble, one does not fail to generate skillful means (方便) [upaya] within the wondrous bliss arising from the Tathagatas' (如来) [Thus Come One] dhyana (禅定) [meditation], samadhi (三摩地) [concentration], and samapatti (三摩钵底) [attainment]. Though perceiving thought as a mirage (阳焰), one does not fail to generate superior thoughts within the wisdom of the Tathagatas (如来) [Thus Come One]. Though viewing action as a banana tree (芭蕉) [hollow], one does not fail to engage in all the practices of the Buddhadharma (佛法) [Buddha's teachings]. Though recognizing consciousness as an illusionist (幻士), one does not fail to act under the guidance of the Tathagata's (如来) [Thus Come One] wisdom, which precedes his three karmas (三业) [actions of body, speech, and mind]. Thus, all actions are without obstruction. Furthermore, all sutras (经) state that wisdom (慧) [prajna] and skillful means (方便) [upaya] should be known as the proper conduct of all Bodhisattvas (菩萨) [enlightenment beings]. Therefore, Bodhisattvas (菩萨) [enlightenment beings] constantly generate wisdom (慧) [prajna] and skillful means (方便) [upaya] within those countless actions, contemplating, thinking, practicing, and cultivating them continuously for a long time. In this way, they attain twelve stages. Once these stages are established, superior merits are fully possessed in each of them. The twelve stages are: the stage of faith and understanding (信解行地), up to the Buddha stage (佛地) [Buddhahood]. Among these stages, except for the Buddha stage (佛地) [Buddhahood], the rest are included within ordinary beings and Bodhisattvas (菩萨) [enlightenment beings]. The stage of faith and understanding (信解行地) refers to those who have not yet realized the principle of the two non-selves (二无我) [absence of self in persons and phenomena], but firmly generate steadfast faith and understanding, which cannot be moved by Mara (魔) [demon]. Their power of faith and understanding has not yet been able to contemplate the true nature of mere consciousness (唯识实性), but they establish the stage of understanding and practice within the steadfast faith and understanding of the Dharma (法) [teachings]. Moreover, in each stage, countless samadhis (三摩地) [concentrations], dharanis (总持) [retention], liberations (解脱), supernormal powers (神通), and other merits are possessed accordingly. As stated in the Ratnamegha Sutra (宝云经), four kinds of heat stages (顺决择分) are established. Within these four stages, soft, medium, and superior wisdom lights emerge. All four contemplate the non-self of all dharmas (诸法无我) [phenomena]. Among them, if a soft wisdom light arises, it is the Warmth Stage (暖位). The samadhi (禅定) [meditation] attained is called 'Attainment of Clarity' (明得). If a medium wisdom light arises, it is the Peak Stage (顶位). The samadhi (禅定) [meditation] attained is called 'Increase of Clarity' (明增). If a supreme, unobstructed wisdom light arises, separating from the appearance of the grasper (能取相) [subject] in the mind, it is called the Forbearance Stage (忍位). The samadhi (禅定) [meditation] attained is called 'Partial Entry' (一分入). If nothing is obtained in the appearance of the grasper (能取相) [subject] and the grasped (所取相) [object], and the emptiness of the two appearances is decisively sealed with non-dual wisdom (无二智), it is the World's Supreme Stage (世第一位). The samadhi (禅定) [meditation] attained is called 'Uninterrupted' (无间). --------------------------------------------------------------------------------
Chinese
从此无间入唯识性。此中总略。如是等说。皆是信解行地所摄。 复次十地即十分位。彼初地者。从前世第一法无间初心得入见道。既获圣性生大欢喜。是故说此名欢喜地。此能分证二无我理。得法无性真实智生。一切分别戏论悉离。此中能断一百一十二见所断惑。余修所断三界总有一十六惑如应而断。此位菩萨得平等智。自利利他。于施波罗蜜多而得圆满。安住三摩地。乃至未能远离微细毁犯垢染。若能分得进居二地。 彼二地者。能离一切犯戒垢染。是故说此名离垢地。此位菩萨能正远离微细犯戒垢染。于戒波罗蜜多而得圆满。乃至未能成就胜三摩地三摩钵底及闻总持。若能分得进居三地。彼三地者。能发无量胜智光明。是故说此名发光地。此位菩萨普尽获得胜三摩地及闻总持。堪忍诸苦。于忍波罗蜜多而得圆满已。于一切三摩钵底爱心中舍。乃至未能广修菩提分法。若能分得进居四地。 彼四地者。菩提分法慧焰。能烧诸烦恼薪。是故说此名焰慧地。此位菩萨已离缺减语意分别。善修无缺减菩提分法。于精进波罗蜜多而得圆满。乃至未能作四谛观。若能分得进居五地。 彼五地者。于生死涅槃。以善方便观察平等。极难中胜是胜修习。是故说此名难胜地。此位菩萨于四圣谛中。能善观 现代汉语译本：从此处无间断地进入唯识的体性。这里总括地、简略地说了这些，都是信、解、行三个阶段所包含的内容。 其次，十地就是十分位。初地菩萨，从前世最后阶段的第一法之后，无间断地以最初的发心进入见道。既然获得了圣者的体性，就生起极大的欢喜。因此说这叫做欢喜地。此地能够部分地证悟二无我的道理，获得法无自性的真实智慧，一切分别戏论都远离了。在此地能够断除一百一十二种见所断的迷惑。其余修所断的三界总共有十六种迷惑，也相应地断除。此地的菩萨获得平等智，自利利他，在布施波罗蜜多（Dāna pāramitā，圆满的布施）上得到圆满，安住在三摩地（Samādhi，禅定）中，乃至未能远离微细的毁犯和垢染。如果能够部分地获得，就能进入二地。 二地菩萨，能够远离一切犯戒的垢染。因此说这叫做离垢地。此地的菩萨能够真正地远离微细的犯戒垢染，在持戒波罗蜜多（Śīla pāramitā，圆满的持戒）上得到圆满，乃至未能成就殊胜的三摩地、三摩钵底（Samāpatti，等至）以及闻持总持（Dhāraṇī，总持）。如果能够部分地获得，就能进入三地。三地菩萨，能够发出无量殊胜智慧的光明。因此说这叫做发光地。此地的菩萨普遍地获得殊胜的三摩地以及闻持总持，能够堪忍各种痛苦，在忍辱波罗蜜多（Kṣānti pāramitā，圆满的忍辱）上得到圆满后，对于一切三摩钵底的爱心都舍弃了，乃至未能广泛地修习菩提分法。如果能够部分地获得，就能进入四地。 四地菩萨，菩提分法的智慧火焰，能够焚烧各种烦恼的薪柴。因此说这叫做焰慧地。此地的菩萨已经远离了缺减的语意分别，善于修习无缺减的菩提分法，在精进波罗蜜多（Vīrya pāramitā，圆满的精进）上得到圆满，乃至未能作四谛观。如果能够部分地获得，就能进入五地。 五地菩萨，对于生死涅槃，以善巧方便观察平等，在极难之中殊胜，是殊胜的修习。因此说这叫做难胜地。此地的菩萨对于四圣谛中，能够善巧地观察。
English
English version: From this point, without interruption, one enters the nature of Vijñaptimātratā (唯识性, Consciousness-only). These general and brief statements encompass the stages of faith, understanding, and practice. Furthermore, the Ten Bhūmis (十地, Ten Grounds) are the ten stages. The Bodhisattva (菩萨) in the first Bhūmi, immediately after the first Dharma (法, law/phenomena) in the last moment of the previous life, enters the Path of Seeing (见道, Darśanamārga) with the initial aspiration. Having attained the nature of a noble being, great joy arises. Therefore, this is called the Pramuditā-bhūmi (欢喜地, Joyful Ground). This Bhūmi enables partial realization of the principle of the two kinds of non-self (二无我), and the true wisdom of the non-inherent existence of phenomena arises, completely free from all conceptual elaborations and play. In this Bhūmi, one can sever one hundred and twelve afflictions to be abandoned by seeing. The remaining sixteen afflictions to be abandoned by cultivation in the three realms are severed accordingly. The Bodhisattva in this stage attains the Equality Wisdom (平等智), benefiting both oneself and others, and perfects the Dāna pāramitā (布施波罗蜜多, perfection of generosity). Abiding in Samādhi (三摩地, concentration), one is still unable to completely eliminate subtle transgressions and defilements. If one can partially attain it, one can advance to the second Bhūmi. The Bodhisattva in the second Bhūmi can abandon all defilements of violating precepts. Therefore, this is called the Vimalā-bhūmi (离垢地, Stainless Ground). The Bodhisattva in this stage can truly abandon subtle defilements of violating precepts and perfects the Śīla pāramitā (持戒波罗蜜多, perfection of ethical discipline). One is still unable to achieve superior Samādhi, Samāpatti (三摩钵底, meditative absorption), and Dhāraṇī (闻持总持, retention). If one can partially attain it, one can advance to the third Bhūmi. The Bodhisattva in the third Bhūmi can emit immeasurable light of superior wisdom. Therefore, this is called the Prabhākarī-bhūmi (发光地, Luminous Ground). The Bodhisattva in this stage universally attains superior Samādhi and Dhāraṇī, can endure all sufferings, and having perfected the Kṣānti pāramitā (忍辱波罗蜜多, perfection of patience), relinquishes attachment to all Samāpattis. One is still unable to extensively cultivate the factors of enlightenment. If one can partially attain it, one can advance to the fourth Bhūmi. The Bodhisattva in the fourth Bhūmi, the flame of wisdom of the factors of enlightenment can burn the firewood of all afflictions. Therefore, this is called the Arciṣmatī-bhūmi (焰慧地, Radiant Ground). The Bodhisattva in this stage has abandoned deficient verbal and mental discriminations and skillfully cultivates the complete factors of enlightenment, perfecting the Vīrya pāramitā (精进波罗蜜多, perfection of diligence). One is still unable to contemplate the Four Noble Truths. If one can partially attain it, one can advance to the fifth Bhūmi. The Bodhisattva in the fifth Bhūmi observes the equality of Saṃsāra (生死, cyclic existence) and Nirvāṇa (涅槃, liberation) with skillful means, which is superior among the extremely difficult, and is a superior practice. Therefore, this is called the Sudurjayā-bhūmi (难胜地, Difficult to Conquer Ground). The Bodhisattva in this stage can skillfully contemplate the Four Noble Truths. --------------------------------------------------------------------------------
Chinese
察多所修作。于定波罗蜜多而得圆满。从顺决择分出至此地中。始得无相之行。乃至未能作缘生观。若能分得进居六地。 彼六地者胜慧具已。而能随转一切佛法胜现前门。是故说此名现前地。此位菩萨能善观察缘生之法。于慧波罗蜜多而得圆满。获无相行。乃至未能圆满是行。若能分得进居七地。彼七地者。于无功用方便道中。虽未能具。以涉远故。是故说此名远行地。此位菩萨观一切相皆如化事。真实了知相用所行悉无违碍。彼能成就无相之行。于方便波罗蜜多而得圆满。乃至未具无功用行。若能分得进居八地。 彼八地者。诸相用等悉不能动。是故说此名不动地。此位菩萨善得无相功用行。于愿波罗蜜多而得圆满。乃至未能分别一切相说法自在。若能分得进居九地。 彼九地者。具最胜慧善说诸法。是故说此名善慧地。此位菩萨得彼最胜四无碍解慧力相应。于力波罗蜜多而得圆满。乃至未能于佛刹会中随应化现说法利生自在圆满。若能分得进居十地。 彼十地者。能于无边一切世界。布大法云洒甘露雨。是故说此名法云地。此位菩萨胜智相应说法利生。作诸化事悉得自在。乃至未能于一切所知一切相中获无碍智。若能分得进居佛地。 如上诸地所有建立行相。如和合解脱经说。 现代汉语译本： 观察所修之行，在禅定波罗蜜多（Dhyana Paramita，通过禅定达到的完美）中获得圆满。从顺决择分（Anuloma-ksanti，随顺决定的智慧）而出，到达此地，才开始获得无相之行（无相的修行）。乃至未能作缘生观（Pratītyasamutpāda，观察事物相互依存的生起）。若能分得进步，则可进入第六地。 这第六地，具备殊胜的智慧，能够随顺转变一切佛法殊胜的显现之门。因此，称此地为现前地（Abhimukhi-bhumi，现前地）。此位的菩萨能够善于观察缘生之法，在智慧波罗蜜多（Prajna Paramita，通过智慧达到的完美）中获得圆满，获得无相之行。乃至未能圆满此行，若能分得进步，则可进入第七地。 这第七地，在无功用方便道（无须努力的方便之道）中，虽然未能完全具备，但因涉足遥远，所以称此地为远行地（Duramgama-bhumi，远行地）。此位的菩萨观察一切相都如幻化之事，真实了知相用所行悉无违碍。他们能够成就无相之行，在方便波罗蜜多（Upaya Paramita，通过善巧方便达到的完美）中获得圆满。乃至未具备无功用行，若能分得进步，则可进入第八地。 这第八地，诸相用等都不能动摇。因此，称此地为不动地（Acala-bhumi，不动地）。此位的菩萨善于获得无相功用行，在愿波罗蜜多（Pranidhana Paramita，通过愿力达到的完美）中获得圆满。乃至未能分别一切相说法自在，若能分得进步，则可进入第九地。 这第九地，具备最殊胜的智慧，善于宣说诸法。因此，称此地为善慧地（Sadhumati-bhumi，善慧地）。此位的菩萨获得最殊胜的四无碍解（Catur-pratisamvida，四无碍解）慧力相应，在力波罗蜜多（Bala Paramita，通过力量达到的完美）中获得圆满。乃至未能于佛刹会中随应化现说法利生自在圆满，若能分得进步，则可进入第十地。 这第十地，能够在无边的一切世界，布大法云，洒甘露雨。因此，称此地为法云地（Dharmamegha-bhumi，法云地）。此位的菩萨殊胜的智慧相应，说法利生，作诸化事都得自在。乃至未能于一切所知一切相中获得无碍智，若能分得进步，则可进入佛地。 如上诸地所有建立的行相，如《和合解脱经》所说。