Chinese
今入此地者离垢地也。毕竟不受不净身者。如十住论。初地菩萨于五欲中烦恼作患。上地不然。无始淫爱受胎生身。所弃尸身成大地等。今于五欲不作过患。更不应受胎生身故。 经。第三次观至无量法身。 述曰。逆次第三观慈善根。妙花三昧者。一乘三昧总摄因也。佛乐果也。后结成言无痴无贪无瞋。如次结前慧舍慈品善根成也。入平等智诸菩萨行本也。现化无量法身者。如水中月法身影故。 经。如一切众生天华品说。 述曰。第三指广。余地准此。 经。若佛子至名一义别。 述曰。第三地名光明者。发光地故。次行相中有二。自利故利他故。初亦有二。知能诠故知所诠故。此初也。三昧解了智者。以依胜定发三慧故。三世佛法门者。十二分教。名句文身遍摄能诠故。重诵者应颂。此不了义。对记别故在前立二。直语者契经。此唯长行。对讽颂偈故次立二。不请说者自说。戒律者因缘。佛界者本生。昔事者本事。方正者方广。未曾有者希法。谈说者论议。言名一者。一种名句文故。义别者。开为十二分故。 经。是名味句至因缘果观。 述曰。第二知所诠也。分分受生者分段生也。初入识于胎即识支位也。四大增长色心者名色支也。名六住于根中起实觉者 现代汉语译本：现在进入此地的人，已经到达离垢地（Vimalaprabha），毕竟不会再承受不净之身。如同《十住论》所说，初地菩萨对于五欲还会感到烦恼，而上地菩萨则不会。无始以来的淫爱导致受胎而生身，所抛弃的尸身最终化为大地等。现在对于五欲不再视为过患，因此更不应该再承受胎生之身。 经文：第三次观想，达到无量法身。 述曰：逆次数第三观想慈善之根。妙花三昧（Myokasanmai）是一乘三昧（Ichijyousanmai），总摄一切因。佛是果。后面总结说无痴、无贪、无瞋，依次总结了前面的慧、舍、慈等品，成就善根。进入平等智是诸菩萨修行的根本。显现化生无量法身，如同水中之月，是法身之影像。 经文：如一切众生天华品所说。 述曰：第三地指范围广大，其余各地的修行也依此准绳。 经文：若佛子至名一义别。 述曰：第三地名为光明地（Prabhakari），因为能发光。其次，行相中有二：自利和利他。首先自利也有二：知能诠和知所诠。这里是初知能诠。三昧解了智，是因为依靠殊胜的禅定而生发三慧。三世佛法门，即十二分教，名句文身遍摄一切能诠。重诵指应颂，因为是不了义，为了对治记别，所以在前面立二。直语指契经，这里只有长行。为了对治讽颂偈，所以其次立二。不请说指自说，戒律指因缘，佛界指本生，昔事指本事，方正指方广，未曾有指希法，谈说指论议。言名一，指一种名句文。义别，指开为十二分。 经文：是名味句至因缘果观。 述曰：第二是知所诠。分分受生指分段生。初入识于胎，即是识支的地位。四大增长色心，是名色支。名六住于根中起实觉者
English
English version: Now, those who enter this place have reached the Vimalaprabha (Stainless Light Ground), and will ultimately not receive an impure body. As stated in the Dasabhumika Sutra, Bodhisattvas in the first ground still experience afflictions from the five desires, while those in the higher grounds do not. Beginningless lust and love lead to conception and birth, and the discarded corpse eventually transforms into the earth, etc. Now, the five desires are no longer regarded as faults, so there should be no more receiving of a womb-born body. Sutra: The third contemplation reaches the immeasurable Dharmakaya (Dharmakaya). Commentary: The third contemplation in reverse order is the root of virtuous kindness. The Myokasanmai (Wonderful Flower Samadhi) is the Ichijyousanmai (One Vehicle Samadhi), which encompasses all causes. The Buddha is the result. The conclusion states no ignorance, no greed, and no anger, which successively concludes the preceding qualities of wisdom, generosity, and loving-kindness, thus accomplishing virtuous roots. Entering equal wisdom is the foundation of the practices of all Bodhisattvas. Manifesting and transforming immeasurable Dharmakayas is like the moon in water, a reflection of the Dharmakaya. Sutra: As stated in the chapter on heavenly flowers for all sentient beings. Commentary: The third ground refers to a vast scope; the practices of other grounds should follow this standard. Sutra: If a Buddha-son reaches, the name is one, but the meaning is different. Commentary: The third ground is named Prabhakari (Luminous Ground) because it emits light. Next, there are two aspects in the practice: benefiting oneself and benefiting others. First, benefiting oneself also has two aspects: knowing the expresser and knowing the expressed. This is the first, knowing the expresser. Samadhi understanding wisdom is because it relies on superior samadhi to generate the three wisdoms. The Dharma gate of the Buddhas of the three times is the twelve divisions of the teachings, with names, phrases, and syllables comprehensively encompassing all expressers. Repeated recitation refers to verses, because they are of uncertain meaning. To counter specific records, two are established in the front. Direct speech refers to sutras, which only have prose. To counter verses of praise, two are established next. Unrequested speech refers to self-speaking, precepts and rules refer to causes and conditions, Buddha realms refer to previous lives, past events refer to previous affairs, uprightness refers to vastness, unprecedented refers to rare dharmas, and discussion refers to treatises. 'Name is one' refers to one kind of name, phrase, and syllable. 'Meaning is different' refers to being divided into twelve divisions. Sutra: This is called the taste of phrases, up to the contemplation of cause, condition, and result. Commentary: The second is knowing the expressed. 'Receiving birth part by part' refers to segmented birth. 'Initially entering consciousness in the womb' is the position of the consciousness limb. 'The four great elements increase form and mind' is the name and form limb. 'Name and six dwell in the roots, giving rise to real awareness' refers to --------------------------------------------------------------------------------
Chinese
。堪发识位为六处支故。未别苦乐名触识者触支也。觉苦乐识名三受者受支也。连连觉着受无穷者爱支也。恒着爱故。欲谓欲取。我谓我语取。见即见取。戒即戒禁取。合取支也。善恶有者有支也。识初名生生支也。识终名死死支也。言是十品者。除无明行支故。现在苦因缘果观者。识等五支名现在苦。爱取有三名现在因缘。生老死二名因缘之果。能观察彼名之为观。 经。是行相中至身心则化。 述曰。第二利他也。菩萨念言。于是缘生行相。以中道智我久已离有无著故无自体性。知所证已亦为利他入总持辩。事佛受法现身六道。随应说法。现劫化者。如维摩经一日舒为七大劫等。展转化故言转化百千劫。国土不同身心别化者。随其国欲三业别化。 经。是妙华至三昧品说。 述曰。第三存略指广。如彼二品已广说故。 经。若佛子至寂灭忍。 述曰。第四地行相中有二。自分行故胜进行故。此初也。梵云尔炎即知所义。今配二谛故言尔真炎俗。离增减故言不断不常。如无量劫即是一念。况生住灭一世一时一有。一有者一妙有也。虽真一味因缘不杂。故言种异异。如因缘别。果亦不同。故言现异。既虽无相不坏假名。故言因缘中道也。既无定性名中道故。非一二等。如文可知 现代汉语译本：因为堪发识位是六处支（六种感官的处所）的缘故。还没有分辨苦乐感受的，称为触识，是触支。感觉到苦乐的识，称为三受，是受支。连续不断地觉察执着于感受，以至无穷尽的，是爱支。因为恒常执着于爱，所以产生欲望，称为欲取。执着于‘我’的观念，称为我语取。执着于（错误的）见解，称为见取。执着于戒律和禁令，称为戒禁取。以上合起来是取支。善恶的业力存在，称为有支。最初的识产生，称为生支。识的终结，称为死支。所说的这十个品类，是去除了无明和行支的缘故。现在对苦的因缘果报进行观察：识等五个支称为现在的苦。爱、取、有三个支称为现在的因缘。生、老、死二个支称为因缘的果报。能够观察这些，就称为观。 经文：‘是行相中至身心则化。’ 述记说：第二是利益他人。菩萨思念：对于这缘起生灭的行相，我以中道智慧，早已远离了有和无的执着，所以没有自体的本性。知道自己所证悟的道理后，也为了利益他人，进入总持辩才，示现事奉佛，接受佛法，显现身形于六道之中，随应众生的根器说法。示现劫数的转化，如《维摩经》所说，将一日舒展为七大劫等等。因为展转变化的缘故，所以说转化百千劫。国土不同，身心也随之变化，随着各个国土的欲望，通过身口意三业进行不同的教化。 经文：‘是妙华至三昧品说。’ 述记说：第三是存略指广。因为那两品（《妙法莲华经》的相关品目）已经广泛地阐述过了。 经文：‘若佛子至寂灭忍。’ 述记说：第四是地行相中有二种：一是自分行，二是胜进行。这是最初的（自分行）。梵语‘尔炎’，就是知晓的意思。现在配合二谛来说，所以说‘尔真炎俗’。远离了增加和减少，所以说‘不断不常’。如无量劫就是一念。何况是生、住、灭，一世、一时、一有。‘一有’是指一妙有。虽然真如只有一个味道，但因缘并不杂乱，所以说‘种异异’。如同因缘不同，果报也不同，所以说‘现异’。既然虽然没有固定的相状，但不破坏假名，所以说是因缘中道。既然没有固定的自性，所以称为中道，不是一也不是二等等。如经文所说的那样可以知道。
English
English version: Because the position where consciousness arises is the support of the six senses (six sense organs), it is called the six entrances. Before distinguishing between pleasant and unpleasant feelings, it is called contact-consciousness, which is the support of contact. The consciousness that feels pleasant and unpleasant is called the three sensations, which is the support of sensation. Continuously perceiving and clinging to sensations without end is the support of craving. Because of constantly clinging to craving, desires arise, which are called desire-grasping. Clinging to the concept of 'I' is called self-utterance grasping. Clinging to (wrong) views is called view-grasping. Clinging to precepts and prohibitions is called precept and prohibition grasping. All of the above together are the support of grasping. The existence of good and evil karma is called the support of existence. The initial arising of consciousness is called the support of birth. The cessation of consciousness is called the support of death. These ten categories mentioned are due to the removal of ignorance and the support of action. Now, observing the causes, conditions, and results of suffering: the five supports of consciousness, etc., are called present suffering. The three supports of craving, grasping, and existence are called present causes and conditions. The two supports of birth, old age, and death are called the results of causes and conditions. Being able to observe these is called observation. Sutra: 'In these characteristics, up to the body and mind, there is transformation.' Commentary: The second is benefiting others. The Bodhisattva thinks: Regarding these characteristics of arising and ceasing due to conditions, I have long since abandoned attachment to existence and non-existence with the wisdom of the Middle Way, so there is no inherent nature. Knowing what I have realized, I also enter into total retention and eloquence to benefit others, manifesting service to the Buddha, receiving the Dharma, and appearing in the six realms, teaching according to the capacity of beings. Manifesting the transformation of kalpas, as the Vimalakirti Sutra says, extending one day into seven great kalpas, etc. Because of the transformation, it is said to transform hundreds of thousands of kalpas. Different lands, and the body and mind also change accordingly, teaching differently through body, speech, and mind according to the desires of each land. Sutra: 'This wonderful flower is spoken of in the Samadhi chapter.' Commentary: The third is preserving the concise and pointing to the extensive. Because those two chapters (related chapters of the Lotus Sutra) have already been extensively elaborated. Sutra: 'If a Buddha-son, up to the patience of extinction.' Commentary: The fourth is that there are two types of ground characteristics: one is self-benefit practice, and the other is superior practice. This is the initial (self-benefit practice). The Sanskrit word 'Irya' means knowing. Now, in accordance with the two truths, it is said 'Irya is true and inflamed is conventional'. Being away from increase and decrease, it is said 'neither continuous nor permanent'. Like immeasurable kalpas are one thought. How much more so are birth, dwelling, and extinction, one lifetime, one moment, one existence. 'One existence' refers to one wonderful existence. Although true thusness has only one flavor, the conditions are not mixed, so it is said 'different kinds are different'. Just as the conditions are different, the results are also different, so it is said 'manifestations are different'. Since there is no fixed form, it does not destroy provisional names, so it is said to be the Middle Way of conditions. Since there is no fixed nature, it is called the Middle Way, neither one nor two, etc. As it can be known as the sutra says. --------------------------------------------------------------------------------
Chinese
。然随假相佛与凡等一一差别名为世谛。然胜义智道观。彼无一二。如何等法观彼真耶。故总举言玄道定品也。玄即所缘。道谓慧也。定谓所依。言佛心行者举果显因。初觉定因者初悟空理定即因也。觉之因故。何等名品。谓有十种。初三如次闻思修慧。次七证位七觉支也。上觉精进。以上升故。观觉定也。从果名故。倚觉安也。旧翻倚故。乐谓喜也。四地菩萨渐断障时。方便道力念念进入定果觉慧。是人住定起慧炎故。见世俗法行胜义空。若起念定者。定之亲因并举念也。起者出也。出前缘法缘空定者。即入有情缘心定中生慈心爱。以顺道法化生。既爱法乐名法乐忍。持德不退名为住忍。入真名为证忍。出妄名寂灭忍。名之差别也。 经。故诸佛至已明斯义。 述曰。第二胜进行。于彼菩萨所入定中。诸佛现影而起发故。百千起发者精进法门也。着定者释住定也。贪定者释味乐定也。然善法欲非贪烦恼。已断定爱故。发起者觉发也。警彼定品三种相故。菩萨定力超三有故。名为出相。超二乘灭名为进相。向大乘果名去向相。佛光觉发出相之故。菩萨不没生死不退涅槃。觉发进相之故。不堕二乘。觉发去向相故。不住因位。是则定品功德满足。谓摩顶发起名顶三昧法。离没等劣名上乐忍。功德圆备名永尽 现代汉语译本：然而，随着虚假的表象，佛与凡人之间的种种差别被称为世俗谛。然而，以胜义智之道来观察，这些差别并不存在。那么，用什么样的方法来观察才能认识到真理呢？所以总的来说，就是玄道定品。‘玄’指的是所缘境，‘道’指的是智慧，‘定’指的是所依处。说‘佛心行’是举果显因。‘初觉定因’指的是最初领悟空性的道理，‘定’就是原因，是觉悟的原因。什么叫做‘品’呢？指的是有十种。最初的三种依次是闻慧、思慧、修慧。接下来的七种是证位的七觉支。‘上觉精进’，因为是上升的缘故。‘观觉定’，是从果的角度来命名的。‘倚觉安’，旧译为‘倚’。‘乐’指的是喜悦。四地菩萨逐渐断除障碍时，以方便道的力量，念念进入定果觉慧。这样的人安住于定中，生起智慧之火，见到世俗法，行胜义空。如果生起念定，那么定的亲近因缘也包括了念。‘起’指的是出离。出离之前的缘法，缘于空性的定，即进入有情缘心定中，生起慈爱之心，以顺应道法来化生。既然喜爱佛法带来的快乐，就叫做‘法乐忍’。保持功德而不退转，叫做‘住忍’。进入真理，叫做‘证忍’。出离虚妄，叫做‘寂灭忍’。这些都是名称上的差别。 经文：所以诸佛来到这里，已经阐明了这个道理。 述曰：第二是殊胜的精进行。在菩萨所入的定中，诸佛显现身影而发起。百千起发，指的是精进的法门。‘着定’是解释安住于定中，‘贪定’是解释品味定中的快乐。然而，善法欲不是贪爱的烦恼，因为已经断除了对定的爱着。‘发起’指的是觉悟的启发。警醒那些定品的三种相。菩萨的定力超越三有，所以叫做‘出相’。超越二乘的寂灭，叫做‘进相’。趋向大乘的果位，叫做‘去向相’。佛光觉悟启发，是出相的缘故。菩萨不沉没于生死，不退转于涅槃，觉悟启发是进相的缘故。不堕落于二乘，觉悟启发是去向相的缘故。不住留在因位。这就是定品的功德圆满。所谓摩顶发起，叫做顶三昧法。远离沉没等低劣，叫做上乐忍。功德圆满具备，叫做永尽。