Chinese
名无尽藏功德回向。六此位以内外财随众生意而惠施之。见诸苦者悲以身代坚固安住自在功德。以如是等诸善功德而回向已。令一切生得大智慧除灭大苦。名随顺一切坚固善根回向。七此位而能增长一切善根修习究竟安住忍力。闭恶趣门永离颠倒不着诸行。一切善根皆悉回向为一切众生作功德藏。普覆一切拔出生死令得众善等无差异。名等心随顺一切众生回向。八此位成就念智安住不动。心无所依寂然不乱。不违一切平等正法严刹度生。所修诸善皆顺如相而为回向。名如相回向。九此位所摄善根离憍慢等所有缚着。得解脱心行普贤行。所习诸善不执为已及以他人。以无缚着解脱之心回向饶益品物一切。故名无缚无著解脱心回向。十此位菩萨离垢缯系顶。受大法师记法施化生。严净世界出生智等。悉同虚空而无限量。凡有善根修于回向悉等法界。故名法界无量回向。 问曰。此位初首而有十信。谓信进念慧定施戒护愿回向。计心四十。何故但言三十心耶。 答曰。即十住中初住离出。以初发心而甚难故故离出也。设有圣教言四十心当知即据总别说也。理实三十。如四善根十回向中第十离出。谓法界无量回向也。已说藏向。十地云何。颂曰。 极离发焰极 现远不善法 释曰。谓十地中修十胜行 现代汉语译本 名无尽藏功德回向（将功德导向无尽的宝藏）。第六位菩萨以内外财物，随顺众生的意愿而慷慨施舍。见到受苦的众生，以慈悲心代替他们承受痛苦，坚定安住于自在的功德之中。以这些善功德进行回向之后，使一切众生获得大智慧，消除巨大的痛苦。这被称为随顺一切坚固善根回向。 第七位菩萨能够增长一切善根，修习并最终安住于忍辱的力量。关闭通往恶趣的门，永远远离颠倒，不执着于各种行为。将一切善根全部回向，为一切众生积聚功德的宝藏，普遍覆盖一切众生，将他们从生死轮回中拔救出来，使他们获得同等的各种善果，没有差别。这被称为等心随顺一切众生回向。 第八位菩萨成就念力与智慧，安住不动。内心没有依靠，寂静而不散乱。不违背一切平等正法，庄严佛土，度化众生。所修习的各种善行都顺应真如实相而进行回向。这被称为如相回向。 第九位菩萨所摄取的善根，远离骄慢等一切束缚。获得解脱之心，实践普贤菩萨的行愿。所修习的各种善行，不执着于认为是自己的或者他人的。以没有束缚、解脱的心回向，饶益一切品类的事物。因此被称为无缚无著解脱心回向。 第十位菩萨头顶解脱垢染的缯带，接受大法师的授记，以佛法施予众生，化生于净土，庄严清净世界，出生智慧等等，一切都如同虚空一样没有障碍。凡是修习的善根，都以回向遍及整个法界。因此被称为法界无量回向。 问：在这个位阶的最初，有十信，即信、进、念、慧、定、施、戒、护、愿、回向，总计四十个心。为什么只说三十个心呢？ 答：这是因为在十住中的初住被分离出来，因为最初的发心非常困难，所以被分离出来。如果有的圣教说有四十个心，应当知道那是根据总说和别说而言的。实际上是三十个。如同四善根和十回向中，第十回向被分离出来，即法界无量回向。已经说了藏向，那么十地又是什么呢？颂词说： 极离发焰极，现远不善法 解释说：指的是在十地中修习十种殊胜的行持。
English
English version It is named 'Endless Treasury of Merit Dedication'. Sixth-stage Bodhisattvas generously bestow both internal and external wealth according to the wishes of sentient beings. Seeing those who suffer, they compassionately take their place, firmly abiding in the merit of freedom. Having dedicated these virtuous merits, they enable all beings to attain great wisdom and eliminate great suffering. This is called 'Dedication in Accordance with All Firm Roots of Goodness'. Seventh-stage Bodhisattvas are able to increase all roots of goodness, cultivate and ultimately abide in the power of patience. They close the gates to evil destinies, forever abandoning inversion and non-attachment to all actions. They dedicate all roots of goodness entirely, creating a treasury of merit for all sentient beings, universally covering all, rescuing them from the cycle of birth and death, and enabling them to obtain equal and undifferentiated virtues. This is called 'Dedication with Equal Mind in Accordance with All Sentient Beings'. Eighth-stage Bodhisattvas achieve mindfulness and wisdom, abiding immovably. Their minds have no reliance, being tranquil and undisturbed. They do not violate all equal and correct Dharma, adorning Buddha-lands and liberating sentient beings. All the virtuous deeds they cultivate are dedicated in accordance with Suchness. This is called 'Dedication in Accordance with Suchness'. Ninth-stage Bodhisattvas' accumulated roots of goodness are free from all attachments such as pride. They attain the mind of liberation and practice the vows of Samantabhadra (Universal Virtue). They do not cling to the virtuous deeds they cultivate as belonging to themselves or others. With a mind of non-attachment and liberation, they dedicate to benefit all categories of things. Therefore, it is called 'Dedication with Unbound and Unattached Liberated Mind'. Tenth-stage Bodhisattvas have a pure silken band tied to their crowns, receive the prediction of a great Dharma master, bestow Dharma upon sentient beings, are born through transformation in pure lands, adorn and purify worlds, and give rise to wisdom, etc., all of which are like space, without obstruction. All virtuous roots cultivated are dedicated to pervade the entire Dharma Realm. Therefore, it is called 'Limitless Dedication to the Dharma Realm'. Question: At the beginning of this stage, there are ten faiths, namely faith, progress, mindfulness, wisdom, concentration, generosity, precepts, protection, vows, and dedication, totaling forty minds. Why are only thirty minds mentioned? Answer: This is because the initial dwelling in the Ten Dwellings is separated out, because the initial aspiration is very difficult, so it is separated out. If some sacred teachings say there are forty minds, it should be understood that this is according to the general and specific explanations. In reality, there are thirty. Just as in the Four Roots of Goodness and the Ten Dedications, the tenth dedication is separated out, namely the Limitless Dedication to the Dharma Realm. The treasury dedication has been explained, so what are the Ten Grounds? The verse says: Extremely detached, emitting flames, extremely, manifesting far from unwholesome dharmas. Explanation: It refers to cultivating the ten supreme practices in the Ten Grounds. --------------------------------------------------------------------------------
Chinese
断十重障证十真如。菩萨万行皆十地摄。十行十障十真如等如唯识论中广说应知。云何十地。一极喜地二离垢地三发光地四焰慧地五极难胜地六现前地七远行地八不动地九善慧地十法云地。释此地名亦有二种。初总后别。初总名者与所修行为胜依持令得生长故名为地。摄大乘云法无我智分位名为地等。后别名者一此地菩萨始入于圣证二空理。能利自他生大喜乐。是故此地名极喜地。二此地具清净戒弃破戒非。破戒惑法染污行人名之为垢。此地能舍名离垢地。三此地由得胜定及殊妙教四种总持。以此为因能起三慧。三慧而能照法显现名之为光。此地定等能起慧光所以此地名发光地。四此地妙慧殊胜能断烦恼如火焚薪。是故此地名焰慧地。五此地能令俗谛有分别智而与真谛无分别智同时起。以互违法令不相违一时并生。此行胜前故名极难胜地。六此地能起胜智观十二缘。不作染净二差别行有此胜智生起。故名现前地。七此地唯修无相不起功用。功用之行创绝斯地。是以此地无相之行逾于二乘世间等行。故名远行地。八此地妙无相智。不被一切有相功用及诸烦恼而能鼓击。故名不动地。九此地得胜妙智能善说法以利含识。故名善慧地。十此地而有胜智能藏众德。能断诸障能遍法身。义同于云能蔽于空而含于水。故名法云地。 此十地义如瑜伽唯识等中广说应知。 问曰。有圣教中说干慧等十地。与此十地有何差别耶。 答曰。干慧等十三乘共行。今此十地唯菩萨行。是故差别。云何为十。一干慧地谓暖前位。二性地谓暖等位。三八人地谓见道十五心。四见地谓第十六心。五薄地谓斯陀含。六离欲地谓阿那含。七已办地谓无学果。八独觉地。九菩萨地。十如来地。 问曰。如上所说十地菩萨。谁住几佛国谁作何等王谁修几法门耶。 答曰。初地菩萨住百佛国作阎浮四天王。修百法门二谛平等心化一切众生。二地住千佛国作忉利天王修千法门。三地住十万佛国作炎天王修十万法门。四地住百亿佛国作兜率天王修百亿法门。五地住千亿佛国作化乐天王修千亿法门。六地住十万亿佛国作他化自在天王修十万亿法门。七地住百万亿佛国作初禅王修百万亿法门。八地住百万微尘数佛国作二禅梵王修百万微尘数法门。九地住百万亿阿僧祇微尘数佛国作三禅大梵王修百万亿阿僧祇微尘数法门。十地菩萨住不可说不可说佛国中作第四禅大静天王三界主。修不可说不可说法门得理尽三昧。尽三界原化一切众生。此义如仁王般若经中广说应知。 问曰。第五地中真俗并观故名难胜。何故仁王经菩萨教化品。说善觉菩萨四天王。双 此十地之义，如《瑜伽师地论》、《唯识论》等经论中广泛阐述，应当知晓。 问：有的圣教经典中提到干慧地等十地，这与此处所说的十地有什么区别呢？ 答：干慧地等十地是声闻、缘觉、菩萨三乘共同修行的。而现在所说的这十地，唯有菩萨才能修行，因此有所区别。这十地是哪些呢？一是干慧地，指处于暖位之前的阶段。二是性地，指处于暖位等阶段。三是八人地，指见道位的十五个刹那。四是见地，指第十六个刹那。五是薄地，指斯陀含（Sotapanna，一来果）。六是离欲地，指阿那含（Anagami，不来果）。七是已办地，指阿罗汉（Arhat，无学果）。八是独觉地（Pratyekabuddha）。九是菩萨地（Bodhisattva）。十是如来地（Tathagata）。 问：如上所说的十地菩萨，分别居住在多少佛国？担任什么王？修习多少法门呢？ 答：初地菩萨居住在一百个佛国，担任阎浮提（Jambudvipa）的四大天王。修习一百个法门，以二谛（Two Truths，真谛和俗谛）平等之心教化一切众生。二地菩萨居住在一千个佛国，担任忉利天（Trayastrimsa）的天王，修习一千个法门。三地菩萨居住在十万个佛国，担任炎天（Yama）的天王，修习十万个法门。四地菩萨居住在百亿个佛国，担任兜率天（Tusita）的天王，修习百亿个法门。五地菩萨居住在千亿个佛国，担任化乐天（Nirmanarati）的天王，修习千亿个法门。六地菩萨居住在十万亿个佛国，担任他化自在天（Paranirmita-vasavartin）的天王，修习十万亿个法门。七地菩萨居住在百万亿个佛国，担任初禅天（First Dhyana Heaven）的天王，修习百万亿个法门。八地菩萨居住在百万微尘数个佛国，担任二禅梵天（Second Dhyana Brahma Heaven）的天王，修习百万微尘数个法门。九地菩萨居住在百万亿阿僧祇微尘数个佛国，担任三禅大梵天（Third Dhyana Great Brahma Heaven）的天王，修习百万亿阿僧祇微尘数个法门。十地菩萨居住在不可说不可说佛国中，担任第四禅大静天（Fourth Dhyana Great Serene Heaven）的天王，是三界之主。修习不可说不可说法门，证得理尽三昧（Samadhi of Exhaustion of Reason），穷尽三界之源，教化一切众生。这些意义在《仁王般若经》（Renwang Jing）中有详细阐述，应当知晓。 问：第五地中，菩萨同时观照真谛和俗谛，所以称为难胜地。为什么《仁王经》（Renwang Jing）菩萨教化品中，说善觉菩萨（Suvikranta-mati）是四大天王呢？
English
The meaning of these Ten Grounds is extensively explained in treatises such as the *Yogacarabhumi-sastra* and the *Vijnaptimatrata-siddhi-sastra*, and should be understood accordingly. Question: In some sacred teachings, there are mentions of the Ten Grounds such as the Dry Insight Ground. What is the difference between those and the Ten Grounds discussed here? Answer: The Ten Grounds such as the Dry Insight Ground are practiced by the Three Vehicles (Sravaka, Pratyekabuddha, and Bodhisattva) in common. However, these Ten Grounds are practiced only by Bodhisattvas. Therefore, there is a difference. What are these Ten Grounds? First, the Dry Insight Ground, which refers to the stage before the Warmth Stage. Second, the Nature Ground, which refers to the stage of the Warmth Stage and so on. Third, the Eighth Person Ground, which refers to the fifteen moments of the Path of Seeing. Fourth, the Seeing Ground, which refers to the sixteenth moment. Fifth, the Thin Ground, which refers to a *Sotapanna* (Stream-enterer). Sixth, the Detached from Desire Ground, which refers to an *Anagami* (Non-returner). Seventh, the Accomplished Ground, which refers to an *Arhat* (Worthy One). Eighth, the *Pratyekabuddha* (Solitary Buddha) Ground. Ninth, the *Bodhisattva* Ground. Tenth, the *Tathagata* (Thus Come One) Ground. Question: Regarding the Bodhisattvas of the Ten Grounds mentioned above, how many Buddha-lands do they reside in, what kind of kings do they become, and how many Dharma-gates do they cultivate? Answer: The Bodhisattva of the First Ground resides in one hundred Buddha-lands and becomes the Four Heavenly Kings of *Jambudvipa*. They cultivate one hundred Dharma-gates and transform all sentient beings with an equal mind towards the Two Truths (conventional and ultimate). The Bodhisattva of the Second Ground resides in one thousand Buddha-lands and becomes the King of *Trayastrimsa* Heaven, cultivating one thousand Dharma-gates. The Bodhisattva of the Third Ground resides in one hundred thousand Buddha-lands and becomes the King of *Yama* Heaven, cultivating one hundred thousand Dharma-gates. The Bodhisattva of the Fourth Ground resides in one hundred billion Buddha-lands and becomes the King of *Tusita* Heaven, cultivating one hundred billion Dharma-gates. The Bodhisattva of the Fifth Ground resides in one thousand billion Buddha-lands and becomes the King of *Nirmanarati* Heaven, cultivating one thousand billion Dharma-gates. The Bodhisattva of the Sixth Ground resides in one hundred trillion Buddha-lands and becomes the King of *Paranirmita-vasavartin* Heaven, cultivating one hundred trillion Dharma-gates. The Bodhisattva of the Seventh Ground resides in one million trillion Buddha-lands and becomes the King of the First Dhyana Heaven, cultivating one million trillion Dharma-gates. The Bodhisattva of the Eighth Ground resides in one million dust-mote number of Buddha-lands and becomes the Brahma King of the Second Dhyana Heaven, cultivating one million dust-mote number of Dharma-gates. The Bodhisattva of the Ninth Ground resides in one million trillion *asamkhya* dust-mote number of Buddha-lands and becomes the Great Brahma King of the Third Dhyana Heaven, cultivating one million trillion *asamkhya* dust-mote number of Dharma-gates. The Bodhisattva of the Tenth Ground resides in unspeakable unspeakable Buddha-lands and becomes the Great Serene King of the Fourth Dhyana Heaven, the Lord of the Three Realms. They cultivate unspeakable unspeakable Dharma-gates and attain the *Samadhi* of Exhaustion of Reason, exhausting the origin of the Three Realms and transforming all sentient beings. These meanings are extensively explained in the *Renwang Jing* (Sutra of Humane Kings), and should be understood accordingly. Question: In the Fifth Ground, Bodhisattvas simultaneously observe both the conventional and ultimate truths, hence it is called the Difficult to Conquer Ground. Why does the *Renwang Jing* (Sutra of Humane Kings), in the chapter on Bodhisattva Teaching and Transformation, say that *Suvikranta-mati* Bodhisattva is the Four Heavenly Kings? --------------------------------------------------------------------------------