English
English version: Observing the practices cultivated, one attains perfection in Dhyana Paramita (Dhyana Paramita, perfection through meditation). Emerging from Anuloma-ksanti (Anuloma-ksanti, wisdom that accords with determination) and arriving at this stage, one begins to attain the practice of non-appearance (formless practice). This continues until one is unable to contemplate dependent origination (Pratītyasamutpāda, observing the interdependent arising of things). If one can progress further, one can enter the sixth Bhumi. This sixth Bhumi, possessing excellent wisdom, is able to transform all the excellent manifestations of the Buddhadharma accordingly. Therefore, this Bhumi is called Abhimukhi-bhumi (Abhimukhi-bhumi, the Bhumi of Manifestation). Bodhisattvas at this stage are able to skillfully observe the Dharma of dependent origination, attaining perfection in Prajna Paramita (Prajna Paramita, perfection through wisdom), and attaining the practice of non-appearance. This continues until one is unable to perfect this practice; if one can progress further, one can enter the seventh Bhumi. This seventh Bhumi, although not fully equipped with the path of effortless means, is called Duramgama-bhumi (Duramgama-bhumi, the Far-Reaching Bhumi) because it involves traversing a great distance. Bodhisattvas at this stage observe all appearances as illusory transformations, truly understanding that the functions and actions of appearances are without obstruction. They are able to accomplish the practice of non-appearance, attaining perfection in Upaya Paramita (Upaya Paramita, perfection through skillful means). This continues until one is unable to possess effortless practice; if one can progress further, one can enter the eighth Bhumi. This eighth Bhumi is where all appearances and functions cannot be moved. Therefore, this Bhumi is called Acala-bhumi (Acala-bhumi, the Immovable Bhumi). Bodhisattvas at this stage skillfully attain the practice of non-appearance and effortlessness, attaining perfection in Pranidhana Paramita (Pranidhana Paramita, perfection through vows). This continues until one is unable to freely preach the Dharma by distinguishing all appearances; if one can progress further, one can enter the ninth Bhumi. This ninth Bhumi possesses the most excellent wisdom and is skilled in expounding all Dharmas. Therefore, this Bhumi is called Sadhumati-bhumi (Sadhumati-bhumi, the Bhumi of Good Wisdom). Bodhisattvas at this stage attain the most excellent four kinds of unimpeded eloquence (Catur-pratisamvida, four kinds of unimpeded eloquence) corresponding to the power of wisdom, attaining perfection in Bala Paramita (Bala Paramita, perfection through power). This continues until one is unable to freely and perfectly manifest transformations and preach the Dharma to benefit beings in Buddha-fields; if one can progress further, one can enter the tenth Bhumi. This tenth Bhumi is able to spread great Dharma clouds and sprinkle sweet dew in boundless worlds. Therefore, this Bhumi is called Dharmamegha-bhumi (Dharmamegha-bhumi, the Cloud of Dharma Bhumi). Bodhisattvas at this stage correspond to excellent wisdom, preaching the Dharma to benefit beings, and all transformations are freely accomplished. This continues until one is unable to attain unimpeded wisdom in all that is known and in all appearances; if one can progress further, one can enter the Buddha Bhumi. The establishment and characteristics of all the above Bhumis are as described in the 'Samadhana-nirmocana Sutra'. --------------------------------------------------------------------------------
Chinese
又此诸地所有广说。蕴等清净及分位相。余处有文恐繁且止。 复次佛地即一分位。此佛地者。一切胜相皆悉具足。一切功德皆悉圆满。已能普尽一切边际。过此无别胜上分位。而佛地中所有功德。正使诸佛以妙言词。而亦不能称扬一分。是故当知。诸佛功德无量无边不可称计。唯佛世尊自然智观自证知故。如华严经中所说功德。亦即一分未能穷尽故。况复我今造此论者。敢以言词具赞说耶。又佛地中所有功德。总摄一切殊胜之义。如楞伽经说。 复次颂曰。 应当了知三身者 普摄诸佛一切身 最上胜义法所依 是故开显三身相 自性身及正报身 化身等三最胜上 分别诸佛所有身 初身与二为依止 已修难行希有行 百种炼磨安忍心 所有一切众善门 普能积集无遗弃 无量劫来久修习 大乘最上妙法门 一切障碍悉蠲除 尽灭无余得清净 因中所有微细障 果中智力悉拔除 譬如妙宝始开函 放净光明照一切 随顺世间现有生 历苦勤求菩提果 说法化利百千门 遍一切处善施作 如来高显复不动 安住世间大圣尊 如彼须弥众山王 观仰巍巍最高胜 大以悲心为根本 三摩地门善出生 遍三有中现其身 一切无不示生处 现代汉语译本： 此外，关于这些地的所有广说，以及蕴（skandha，构成个体的五种要素）、清净和分位（阶段），其他地方有文字描述，但为了避免繁琐，就此停止。 再者，佛地（Buddha-bhumi，佛的境界）即是一个分位。这个佛地，一切殊胜的相都完全具备，一切功德都圆满无缺，已经能够普遍穷尽一切边际。超过这个佛地，没有其他更殊胜的分位。而佛地中所具有的功德，即使诸佛用美妙的言辞，也不能称扬其一分。所以应当知道，诸佛的功德无量无边，不可称量计算，只有佛世尊用自然智慧观察，自己证悟才能知晓。如同《华严经》（Avatamsaka Sutra）中所说的功德，也只是一部分，未能穷尽。更何况我今天造这部论的人，怎敢用言辞完全赞颂描述呢？而且佛地中所具有的功德，总摄了一切殊胜的意义，如《楞伽经》（Lankavatara Sutra）所说。 再者，颂文说： 应当了解三身（Trikaya，佛的三种身）的含义，普遍涵盖诸佛的一切身。 是最上殊胜的真义所依，所以开显三身的相。 自性身（Svabhavikakaya，法身）以及正报身（Sambhogakaya，报身），化身（Nirmanakaya，应身）等三者最为殊胜。 分别诸佛的所有身，初身（法身）与后二者（报身和应身）为依止。 已经修习难以实行的稀有之行，用百种方法炼磨安忍之心。 所有一切众善之门，普遍能够积集而无遗漏。 无量劫以来长久修习，大乘最上妙法门。 一切障碍都消除干净，完全灭尽无余而得清净。 因地中所有微细的障碍，在果地中用智慧的力量全部拔除。 譬如美妙的宝物刚打开盒子，放出清净的光明照耀一切。 随顺世间现有的生，经历苦难勤奋追求菩提果（Bodhi，觉悟）。 用说法教化利益众生的百千法门，遍一切处善巧地施行。 如来高显而不动摇，安住在世间的大圣尊。 如同那须弥山（Mount Sumeru），是众山之王，观望仰视，巍峨最高最殊胜。 以大悲心为根本，从三摩地（Samadhi，禅定）之门善巧地出生。 在遍布三有（Trailokya，欲界、色界、无色界）中显现其身，一切地方没有不示现出生之处。
English
English version: Furthermore, regarding the extensive explanations of all these grounds, as well as the skandhas (the five aggregates constituting an individual), purity, and the stages (positions), there are texts elsewhere, but to avoid prolixity, I will stop here. Moreover, the Buddha-bhumi (Buddha-ground, the realm of the Buddha) is a single position. This Buddha-bhumi is fully endowed with all excellent characteristics, and all merits are perfectly complete. It has already been able to universally exhaust all boundaries. Beyond this Buddha-bhumi, there is no other superior position. And the merits possessed within the Buddha-bhumi, even if all the Buddhas were to use wonderful words, they could not praise even a fraction of it. Therefore, it should be known that the merits of the Buddhas are immeasurable and incalculable, only the Buddha-Bhagavan (World-Honored One) knows through natural wisdom and self-realization. Like the merits described in the Avatamsaka Sutra (Flower Garland Sutra), it is only a portion and has not been exhausted. How much more so can I, the author of this treatise today, dare to fully praise and describe it with words? Moreover, the merits possessed within the Buddha-bhumi encompass all excellent meanings, as stated in the Lankavatara Sutra. Furthermore, the verse says: One should understand the meaning of the Trikaya (Three Bodies of the Buddha), which universally encompasses all the bodies of the Buddhas. It is the basis of the most supreme and excellent true meaning, therefore, the characteristics of the Three Bodies are revealed. The Svabhavikakaya (Dharmakaya, Body of Essence), as well as the Sambhogakaya (Body of Enjoyment), and the Nirmanakaya (Body of Transformation) are the three most supreme. Distinguishing all the bodies of the Buddhas, the first body (Dharmakaya) is the basis for the latter two (Sambhogakaya and Nirmanakaya). Having cultivated rare practices that are difficult to perform, and tempered the mind of forbearance with a hundred kinds of methods. All doors of wholesome deeds are universally able to accumulate without omission. Having cultivated for countless kalpas (aeons), the supreme and wonderful Dharma-door of the Mahayana (Great Vehicle). All obstacles are completely eliminated, completely extinguished without remainder, and purity is attained. All subtle obstacles in the causal ground are completely uprooted in the resultant ground by the power of wisdom. It is like a wonderful treasure just opened from its box, emitting pure light that illuminates everything. Complying with the existing births in the world, experiencing suffering and diligently seeking the Bodhi (Enlightenment) fruit. Using hundreds and thousands of Dharma-doors to teach and benefit sentient beings, skillfully performing them everywhere. The Tathagata (Thus Come One) is exalted and unmoving, abiding in the world as the great Holy One. Like Mount Sumeru, the king of all mountains, looking up and gazing, majestic, highest, and most supreme. With great compassion as the root, skillfully born from the door of Samadhi (meditative absorption). Manifesting its body throughout the Trailokya (Three Realms), there is no place where it does not appear to be born.
Chinese
如净日轮放一光 普遍世间悉照耀 诸佛圣智妙光明 能知诸法亦如是 诸声闻人所证果 出离世间为最胜 而彼声闻所得中 又复不如缘觉地 缘觉若比菩萨地 于诸分中不及一 菩萨较计佛如来 倍多分中不及一 如来所证菩提果 无量功德不思议 如其时处所应行 随顺方便而善转 果中所证最胜上 五根清净妙用成 十二位中功德门 彼一切义皆能转 果中所证最胜上 一切意道皆清净 如其所证悉应知 一切无垢无分别 果中所证最胜上 摄诸义利皆清净 佛刹清净如所应 一切自在而出现 果中所证最胜上 一切分别悉清净 所作不坏常时中 善修一切智事业 果中所证最胜上 一切清净善安住 已得无住大涅槃 圆满诸佛清净句 果中所证最胜上 一切染法已清净 不杂烦恼本无瑕 常入诸佛妙乐行 果中所证最胜上 想如虚空悉清净 积集广大胜义门 离诸色相而观察 如来化相极广大 此无量行皆清净 成所作智妙难思 诸佛无垢胜依止 此中当知。清净法界即一切法真如。为一切法无颠倒自性正因。而能出生诸佛及诸佛智。离诸障染。建立三摩地总持法门。及余无量福智诸行。成就 现代汉语译本： 犹如清净的太阳放出光芒，普遍照耀整个世间。 诸佛的圣智具有微妙的光明，能够了解一切诸法也是如此。 诸位声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）所证得的果位，以出离世间最为殊胜。 然而在这些声闻所证得的果位中，又不如缘觉（Pratyekabuddha，不依师教，自己觉悟的修行者）的境界。 如果将缘觉的境界与菩萨（Bodhisattva，立志成佛的修行者）的境界相比，在各个方面都不及菩萨的万分之一。 如果将菩萨与佛如来（Tathāgata，佛的称号之一）相比，即使增加无数倍，也不及佛如来的万分之一。 如来所证得的菩提果（Bodhi，觉悟的智慧），具有无量的功德，不可思议。 如来根据时间、地点，以及所应采取的行动，随顺方便法门而善巧地教化众生。 在果位中所证得的最殊胜的境界，是五根（眼、耳、鼻、舌、身）清净，微妙的作用得以成就。 在十二种位次中，功德之门开启，对于一切的意义都能够转化。 在果位中所证得的最殊胜的境界，是一切意念的道路都清净无染。 如来所证得的一切都应当了知，一切都是无垢无染，没有分别。 在果位中所证得的最殊胜的境界，是摄取一切义理和利益，都清净无染。 佛刹（Buddhakṣetra，佛所居住的清净国土）清净，如其所应，一切自在地显现。 在果位中所证得的最殊胜的境界，是一切分别念都清净无染。 所作的事业不会坏灭，在永恒的时间中，善于修习一切智（Sarvajñāna，佛陀所证的一切智慧）的事业。 在果位中所证得的最殊胜的境界，是一切清净，善于安住。 已经证得无住大涅槃（Mahāparinirvāṇa，不滞留于任何一处的究竟解脱），圆满诸佛清净的言语。 在果位中所证得的最殊胜的境界，是一切染污的法都已清净。 不与烦恼混杂，本来就没有瑕疵，常入诸佛的微妙快乐之行。 在果位中所证得的最殊胜的境界，是观想如同虚空一般，一切都清净无染。 积聚广大殊胜的意义之门，远离一切色相而进行观察。 如来的化身和形象极其广大，这无量的行为都清净无染。 成就所作智（Kṛtyānuṣṭhāna-jñāna，能圆满成就一切事业的智慧），微妙难思，是诸佛无垢的殊胜依止。 在此应当知晓，清净法界（Dharmadhātu，一切法的本体）即是一切法的真如（Tathātā，不生不灭的实相），是一切法无颠倒自性的真正原因，能够出生诸佛以及诸佛的智慧，远离一切障碍和染污，建立三摩地（Samādhi，禅定）和总持（Dhāraṇī，忆持不忘的智慧）法门，以及其余无量的福德和智慧的修行，最终成就。