Chinese
第四修习位者。亦开二种。一释总名。此位菩萨而更进修无分别智。断所余障。故名修习。唯识等云。为断余障证得转依。复数修习无分别智。是以此位名修习也。二显别名。又分为二。初释总地名。后解十别号。此修习位能为依持生长之义。故名为地。唯识等云。与所修行为胜依持。令得生长。故名为地。十别号者。一此地菩萨始入于圣证二空理。能利自他。所以大喜。是故此地名极喜地。故瑜伽等云。得未曾得出世间心。具证二空。能益自他生大欢喜。二此地菩萨具清净戒弃破戒惑。破戒惑法染污行人。名之为垢。此地能舍。名离垢地。故瑜伽等云。远离一切微细犯戒。三此地菩萨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。故瑜伽等云。能为无量智光依止。四此地菩萨妙慧殊胜能断烦恼。如火焚薪。是故此地名焰慧地。故瑜伽等云。烧诸烦恼智如火焰。五此地菩萨能令俗谛有分别智而与真谛无分别智同时俱起。以互违法。令不相违一时并生。故名难也。前之四地而未能得今乃得之。故称为胜。胜前地也。是以此地名难胜地。故瑜伽等云。方便修习最极艰难方得自在。六此地菩萨能起胜智观十二缘。不作染净二差别行。有此胜智现生 现代汉语译本 第四修习位，也分为两种解释。第一种是解释总名。此位的菩萨更加精进地修习无分别智，断除剩余的障碍，所以叫做‘修习’。《唯识》等论典说，为了断除剩余的障碍，证得转依，反复修习无分别智，因此此位名为‘修习’。第二种是显示别名，又分为两个部分：首先解释总的地名，然后解释十个别号。这个修习位具有依持和生长的意义，所以叫做‘地’。《唯识》等论典说，因为能为所修行的法提供殊胜的依持，使其得以生长，所以叫做‘地’。十个别号是：第一，此地的菩萨开始进入圣位，证悟二空之理（人空和法空），能够利益自己和他人，所以非常欢喜，因此此地名为极喜地（Pramudita）。《瑜伽师地论》等论典说，获得前所未有的出世间心，完全证悟二空，能够利益自己和他人，产生极大的欢喜。 第二，此地的菩萨具有清净的戒律，舍弃了破戒的惑业。破戒的惑业会染污修行人，被称为‘垢’，此地能够舍弃这些垢，所以名为离垢地（Vimala）。《瑜伽师地论》等论典说，远离一切细微的犯戒行为。 第三，此地的菩萨由于获得殊胜的禅定以及殊妙的教法，四种总持（陀罗尼），以此为因能够生起闻、思、修三慧。三慧能够照亮法性，使其显现，被称为‘光’，此地的禅定等能够生起智慧之光，所以此地名为发光地（Prabhakari）。《瑜伽师地论》等论典说，能够成为无量智慧之光的依止。 第四，此地的菩萨的妙慧非常殊胜，能够断除烦恼，就像火焚烧柴薪一样，因此此地名为焰慧地（Arcismati）。《瑜伽师地论》等论典说，焚烧各种烦恼，智慧如同火焰。 第五，此地的菩萨能够使俗谛的有分别智和真谛的无分别智同时生起。因为二者互相违背，此地能使它们不相违背，一时并生，所以叫做‘难’。之前的四地未能得到这种能力，现在才得到，所以称为‘胜’，胜过之前的地。因此此地名为难胜地（Sudurjaya）。《瑜伽师地论》等论典说，通过方便修习，极其艰难才能获得自在。 第六，此地的菩萨能够生起殊胜的智慧，观察十二缘起，不作染净两种差别的行持。有了这种殊胜的智慧，现在生起
English
English version The fourth stage of cultivation is also explained in two ways. The first is to explain the general name. Bodhisattvas in this stage further cultivate non-discriminating wisdom and eliminate remaining obstacles, hence it is called 'Cultivation'. The *Vijnaptimatrata* and other treatises state that in order to eliminate remaining obstacles and attain the transformation of the basis (Paravrtti), one repeatedly cultivates non-discriminating wisdom. Therefore, this stage is called 'Cultivation'. The second is to reveal the specific names, which is further divided into two parts: first, to explain the general name of the ground (Bhumi), and then to explain the ten specific names. This stage of cultivation has the meaning of support and growth, hence it is called 'Ground'. The *Vijnaptimatrata* and other treatises state that it is called 'Ground' because it provides excellent support for the practices being cultivated, allowing them to grow. The ten specific names are: First, the Bodhisattva of this ground begins to enter the holy state, realizing the truth of the two emptinesses (emptiness of self and emptiness of phenomena), and is able to benefit themselves and others, so they are very joyful. Therefore, this ground is called the Extremely Joyful Ground (Pramudita). The *Yogacarabhumi-sastra* and other treatises state that one obtains an unprecedented supramundane mind, fully realizes the two emptinesses, and is able to benefit themselves and others, generating great joy. Second, the Bodhisattva of this ground possesses pure precepts and abandons the defilements of breaking precepts. The defilements of breaking precepts pollute practitioners and are called 'stains'. This ground is able to abandon these stains, so it is called the Stainless Ground (Vimala). The *Yogacarabhumi-sastra* and other treatises state that one is far from all subtle violations of precepts. Third, the Bodhisattva of this ground, due to obtaining excellent samadhi and extraordinary teachings, the four kinds of retention (Dharani), is able to generate the three wisdoms of hearing, thinking, and meditation. The three wisdoms are able to illuminate the nature of phenomena, making it manifest, and are called 'light'. The samadhi of this ground is able to generate the light of wisdom, so this ground is called the Luminous Ground (Prabhakari). The *Yogacarabhumi-sastra* and other treatises state that it is able to become the support for immeasurable light of wisdom. Fourth, the Bodhisattva of this ground has excellent wisdom and is able to eliminate afflictions, just as fire burns firewood. Therefore, this ground is called the Blazing Wisdom Ground (Arcismati). The *Yogacarabhumi-sastra* and other treatises state that it burns all afflictions, and wisdom is like a flame. Fifth, the Bodhisattva of this ground is able to cause the discriminating wisdom of conventional truth and the non-discriminating wisdom of ultimate truth to arise simultaneously. Because the two contradict each other, this ground is able to make them not contradict each other, arising simultaneously, so it is called 'Difficult'. The previous four grounds were unable to obtain this ability, and now it is obtained, so it is called 'Superior', surpassing the previous grounds. Therefore, this ground is called the Difficult to Conquer Ground (Sudurjaya). The *Yogacarabhumi-sastra* and other treatises state that through skillful practice, it is extremely difficult to obtain freedom. Sixth, the Bodhisattva of this ground is able to generate excellent wisdom, observe the twelve links of dependent origination, and not engage in practices that differentiate between defilement and purity. With this excellent wisdom, it now arises --------------------------------------------------------------------------------
Chinese
起故。所以此地名现前地。故瑜伽等云。观察诸行。又于无相多修作意。方现在前。七此地菩萨唯修无相不起功用。功用之行创绝斯地。是以此地无相之行逾于二乘世间等行。故此名远行地也。故瑜伽等云。能远证入无缺无间无相作意。八此地菩萨妙无相智不被一切有相功用及诸烦恼而能鼓击。所以此地名为不动。故瑜伽等云。不为现行烦恼所动。九此地菩萨得胜妙智。能善说法以利含识故。此地名为善慧地也。故瑜伽等云。说法自在。获得无量广大智慧。十此地菩萨而有胜智。能藏众德。能断诸障。能遍法身。义同于云能蔽于空而含于水。是以此地名法云地。故瑜伽等云。粗重之体广如虚空。法身圆满譬如大云皆能遍覆。 第五究竟位者。功成事毕。故称究竟。简资粮等。彼之四位功未毕故。亦简二乘。二乘所得菩提涅槃非高胜故。唯佛独能所作皆办功德最胜。得名究竟。 三出体者。资粮加行此之二位克性。皆以有漏加行智为其体故。见道克性。而以根本后得无漏二智为体。真相别故。其修习位十地皆以有为无为诸功德法。以为自体。究竟位者。即以如来菩提涅槃。以为其体。上虽列位释名出体三节不同。总当第一辨位次也。 第二明修断者。复开为二。一明所修之行。二说所断之障。初修行 现代汉语译本：之所以这个地被称为现前地，是因为《瑜伽师地论》等经论中说，要观察诸行（一切现象）。并且要在无相（没有固定形态）上多多修习作意（专注），才能使这个地显现出来。第七地菩萨只修无相，不起任何功用（有为的努力）。功用之行在这个地完全断绝。因此，这个地的无相之行超过了二乘（声闻、缘觉）和世间等修行。所以这个地被称为远行地。《瑜伽师地论》等经论中说，能够远离地证入没有缺失、没有间隔的无相作意。第八地菩萨的微妙无相智慧不会被一切有相的功用以及各种烦恼所扰动。所以这个地被称为不动地。《瑜伽师地论》等经论中说，不会被现行的烦恼所动摇。第九地菩萨获得殊胜的智慧，能够善巧地说法来利益众生，所以这个地被称为善慧地。《瑜伽师地论》等经论中说，说法自在，获得无量广大的智慧。第十地菩萨具有殊胜的智慧，能够藏匿众多功德，能够断除各种障碍，能够周遍法身（佛的真身）。这就像云能够遮蔽天空而包含水分一样。因此，这个地被称为法云地。《瑜伽师地论》等经论中说，粗重的身体广大如虚空，法身圆满譬如大云，能够普遍覆盖一切。 第五究竟位，指的是功德圆满，事情完成，所以称为究竟。这与资粮位等不同，因为那四个阶段的功德还没有完成。也与二乘不同，因为二乘所得到的菩提（觉悟）和涅槃（寂灭）不是最高胜的。只有佛才能做到所作皆办，功德最为殊胜，所以得名究竟。 第三，关于体性：资粮位和加行位这两个阶段的体性，都是以有漏的加行智作为其体性。见道的体性，是以根本智和后得智这两种无漏的智慧作为体性，因为它们的真相不同。修习位的十地，都是以有为和无为的各种功德法作为自体。究竟位，则是以如来的菩提和涅槃作为其体性。上面虽然列出了位次、释名、出体三个部分，但总的来说都是为了辨别位次的。 第二，阐明修习和断除：又分为两个方面。一是阐明所修习的行，二是说明所断除的障碍。首先是修行。
English
English version: The reason why this ground is called the 'Present Ground' (现前地) is because the *Yogaśāstra* and other scriptures state that one must observe all *dharmas* (诸行, all phenomena). Furthermore, one must cultivate *manasikara* (作意, attention) extensively on *animitta* (无相, absence of characteristics) in order for this ground to manifest. The bodhisattva of the seventh ground only cultivates *animitta* and does not initiate any *karma* (功用, volitional effort). The practice of *karma* is completely severed at this ground. Therefore, the practice of *animitta* on this ground surpasses the practices of the Two Vehicles (二乘, *Śrāvakayāna* and *Pratyekabuddhayāna*) and worldly practices. Hence, this ground is called the 'Far-Going Ground' (远行地). The *Yogaśāstra* and other scriptures state that one is able to remotely enter into *animitta-manasikara* that is without deficiency or interruption. The subtle *animitta-jñāna* (无相智, wisdom of no-characteristics) of the bodhisattva of the eighth ground is not disturbed by any *sa-nimitta-karma* (有相功用, characterized effort) or afflictions. Therefore, this ground is called the 'Immovable Ground' (不动地). The *Yogaśāstra* and other scriptures state that one is not moved by manifest afflictions. The bodhisattva of the ninth ground obtains supreme wisdom and is able to skillfully teach the *dharma* to benefit sentient beings. Therefore, this ground is called the 'Good Wisdom Ground' (善慧地). The *Yogaśāstra* and other scriptures state that one has freedom in teaching the *dharma* and obtains immeasurable and vast wisdom. The bodhisattva of the tenth ground possesses supreme wisdom, is able to conceal numerous merits, is able to sever all obstacles, and is able to pervade the *dharmakāya* (法身, the body of the *dharma*). This is similar to how clouds are able to obscure the sky and contain water. Therefore, this ground is called the 'Cloud of *Dharma* Ground' (法云地). The *Yogaśāstra* and other scriptures state that the gross body is as vast as space, and the perfected *dharmakāya* is like a great cloud that is able to universally cover everything. The fifth, the 'Ultimate Stage' (究竟位), refers to the completion of merit and the accomplishment of affairs, hence it is called 'Ultimate'. This is different from the 'Accumulation Stage' (资粮位) and others, because the merit of those four stages is not yet complete. It is also different from the Two Vehicles, because the *bodhi* (菩提, enlightenment) and *nirvana* (涅槃, cessation) obtained by the Two Vehicles are not the most supreme. Only the Buddha is able to accomplish all that needs to be done, and whose merit is the most supreme, hence the name 'Ultimate'. Third, regarding the nature: The nature of the 'Accumulation Stage' and the 'Application Stage' (加行位) is the *sāsrava* (有漏, with outflows) *prayoga-jñāna* (加行智, wisdom of application). The nature of the 'Path of Seeing' (见道) is the *mūla-jñāna* (根本智, fundamental wisdom) and *pṛṣṭhalabdha-jñāna* (后得智, subsequent wisdom), which are both *anāsrava* (无漏, without outflows), because their true nature is different. The ten grounds of the 'Cultivation Stage' (修习位) all take the *saṃskṛta* (有为, conditioned) and *asaṃskṛta* (无为, unconditioned) meritorious *dharmas* as their own nature. The 'Ultimate Stage' takes the *bodhi* and *nirvana* of the *Tathāgata* (如来, Thus Come One) as its nature. Although the above lists three parts - stages, explanations of names, and natures - they are all, in general, for distinguishing the order of the stages. Second, clarifying cultivation and abandonment: This is further divided into two aspects. One is to clarify the practices to be cultivated, and the other is to explain the obstacles to be abandoned. First is the practice. --------------------------------------------------------------------------------