English
English version 1. Dry Wisdom Ground: Although one has not yet attained the Warmth Dharma (*Ushmagata, the first stage of the four preparatory practices, referring to the practitioner beginning to feel the heat of wisdom*) and the similar Adhimukti-charya-bhumi (Stage of Faith and Understanding), it is called the Dry Wisdom Ground because of the profound and sharp wisdom of the general characteristics. 2. Nature Ground: Having attained the Warmth Dharma, with the waters of Adhimukti-charya-bhumi moistening the mind, advancing to the Peak (*Murddhan, the second stage of the four preparatory practices, referring to the stage where wisdom reaches its peak*), Forbearance (*Ksanti, the third stage of the four preparatory practices, referring to the stage where one can endure the truth*) and the Highest Worldly Dharma (*Laukikagradharma, the fourth stage of the four preparatory practices, referring to the highest wisdom in the worldly realm*), seeing the nature of non-outflow, all are called the Nature Ground, which is the inner ordinary. 3. Eighth-Person Ground and 4. Seeing Ground: These two grounds do not involve entering or leaving contemplation, jointly cutting off the delusions of views (*Drishti-heya, the afflictions that are cut off through the path of seeing*), generating true non-outflow wisdom, and seeing the truth of the Four Noble Truths, which is the stage of the first fruit (*Srota-apanna, Stream-enterer*). The Eighth-Person refers to the eight forbearances, which are the sixteen minds of non-outflow. It should also be said to be eight wisdoms, because the wisdom is lacking a portion, so the text is abbreviated and follows the cause, calling it the Eighth-Person. 5. Thin Ground: Having broken through the six grades of thought delusions of the desire realm (*Kama-dhatu, the desire realm; Vicikitsa, doubt*), it is called Thin, which is the stage of the second fruit (*Sakrdagamin, Once-returner*). 6. Ground of Detachment from Desire: Having cut off the nine grades of thought delusions of the desire realm, no longer coming to the desire realm, it is the stage of the third fruit (*Anagamin, Non-returner*), so it is called Detachment from Desire. 7. Ground of Accomplishment: Practitioners of the Three Vehicles (*Triyana, Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana*) further cut off the seventy-two grades of thought delusions of the form realm (*Rupa-dhatu, the form realm*) and the formless realm (*Arupa-dhatu, the formless realm*), which is the stage of the Arhat (*Arhat, the fruit of no more learning*), called Accomplishment. The ultimate practice of the Sravaka Vehicle is the Eightfold Noble Path. Although the Buddha Ground also cuts off the delusions of views and thoughts, the merit is profound, and the faculties are sharp, able to remove habitual tendencies. 8. Bodhisattva Ground: From the initial aspiration arising from the Four Noble Truths of Non-arising (*Anutpada-dharma-ksanti, acceptance of the non-arising of phenomena*), generating the Bodhi mind (*Bodhi-citta, the mind of enlightenment*) up to the sixth and seventh grounds, entering the provisional from the empty. The provisional refers to the path of transforming beings; the empty refers to the contemplation of emptiness. The flow of both the path and contemplation, vowing to support habitual tendencies, still arising in the three realms, using the wisdom of the knowledge of paths (*Sarvakarajnata, knowledge of all aspects*) to play with supernatural powers, purifying the Buddha lands, or accomplishing beings. When the faculties of the Three Vehicles are mature, one sits in the Bodhimanda, using the wisdom corresponding to a single thought to further cut off the remaining habitual tendencies and ignorance within the realms, attaining the knowledge of all kinds (*Sarvajnata, knowledge of all kinds*), called the Tenth Buddha Ground. Turning the Dharma wheel of the Four Noble Truths of Non-arising, transforming the beings of the Three Vehicles to enter Nirvana without remainder (*Anupadhisesa-nirvana, Nirvana without remainder*), like fire burning wood, with no ashes or charcoal remaining. Like an elephant crossing a river, reaching the other shore. Therefore, the sutra says that the real nature and characteristics of all dharmas can also be attained by the Three Vehicles, but they are not called Buddhas. The contemplation and practice of the Three Vehicles also have four doors, and now we also explain the ten dharmas that form the vehicle in terms of existence. First, explain the object of contemplation, which is the aggregates and entrances of the six paths (*Sad-gati, six realms of reincarnation; Skandha-ayatana-dhatu, five aggregates, twelve entrances, eighteen realms*). Both the contemplator and the contemplated are like illusions. Second, explain the generation of the mind, the Two Vehicles rely on the truth for their own practice, the Bodhisattva embodies illusion, and also benefits others, giving happiness and removing suffering, like a mirror image. Third, settle the mind in meditation and wisdom, although before, both cessation and contemplation were used, empty like space, but one must settle in these two dharmas. Fourth, break the dharmas, universally using the wisdom of illusion. --------------------------------------------------------------------------------
Chinese
慧。破幻化见思。五识通塞。虽知苦集十二缘生及六蔽等。皆如幻化。亦以幻化道灭十二缘灭及六度等。通之节节检校皆如幻化。六道品调适者。以不可得心修三十七品也。七对治者。体三藏法无常苦空如幻而治。八识次位者。了干慧等十地因果。三人殊途而不谬滥。九令安忍干慧外凡内外诸障而入性地。第十速令内凡性地。不著相似法爱。而入八人见地证真余三门亦如是。广如大本通教竟。三明别教者。此约界外独菩萨法。教理智断行位因果别前二教别后圆教。故名为别。涅槃云。四谛因缘有无量相。非诸声闻缘觉所知。诸大乘经广明菩萨历劫修行。行位次第互不相摄并此教也。华严明十住十行十回向为贤。十地为圣。妙觉为佛。璎珞明五十二位前加十信。仁王不论等觉但五十一位。金光明经但出十地佛果。胜天王但明十地。涅槃明五行十功德。既是界外菩萨行位。随机利益岂得定说。今约璎珞总明七位。一十信。二十住。三十行。四十回向。五十地。六等觉。七妙觉。初十信者。十心之中以信为本。故云十信。十心者。一信。二念。三精进。四慧。五定。六不退。七回向。八护法。九戒。十愿。即是外凡伏忍位也。住行向。三并属内凡柔顺忍位。二明十住者即习种性。从信入住习。从假入空。断界内见思。故名习 现代汉语译本 慧（Prajna，智慧）。破除对幻化之物的见解和思惑。五识（眼识、耳识、鼻识、舌识、身识）通达无碍。虽然知道苦、集（Samudaya，苦的根源）、十二因缘生起以及六蔽（六种障碍，如贪婪）等，都如幻化一般，也用幻化的方法来灭除十二因缘的生起和六度（六种修行方法，如布施）等。贯通并逐一检查，都如幻化一般。六道（天道、人道、阿修罗道、畜生道、饿鬼道、地狱道）的品类调和适宜，是用不可得的心来修习三十七道品（三十七种修行方法）啊。七对治，是体悟三藏（经藏、律藏、论藏）的法是无常、苦、空、如幻，以此来对治烦恼。八识（眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识）的次第位次，是了解干慧（Vipassana-sukha，纯观之乐）等十地（菩萨修行的十个阶段）的因果。三个人（声闻、缘觉、菩萨）所走的道路不同，但不会错乱混淆。九是使安忍，在干慧外凡位，对于内外各种障碍都能安忍，从而进入性地（菩萨的果位）。第十是迅速使内凡性地，不执著于相似的法爱，而进入八人见地（须陀洹果），证得真如。其余三种情况也是如此。详细内容见于《大本》，以上是通教的讲解。三是别教，这是指界外独属于菩萨的法。教义、理智、断惑、修行、位次、因果都不同于前二教，区别于后面的圆教，所以称为别教。《涅槃经》说：‘四谛（苦、集、灭、道）因缘有无量相，不是声闻、缘觉所能知道的。’诸大乘经典广泛阐明菩萨经历无数劫修行，行位次第互相不包含，都属于此教。《华严经》阐明十住、十行、十回向为贤位，十地为圣位，妙觉为佛位。《璎珞经》阐明五十二位，前面加上十信。《仁王经》不讨论等觉，只说五十一位。《金光明经》只讲十地和佛果。《胜天王经》只阐明十地。《涅槃经》阐明五行和十功德。既然是界外菩萨的行位，随机利益众生，怎么能固定地说呢？现在根据《璎珞经》总括地阐明七个位次：一是十信，二是十住，三是十行，四是十回向，五是十地，六是等觉，七是妙觉。最初的十信，在十心中以信为根本，所以称为十信。十心是：一信，二念，三精进，四慧，五定，六不退，七回向，八护法，九戒，十愿。这就是外凡伏忍位。住、行、向，这三者都属于内凡柔顺忍位。二是阐明十住，也就是习种性。从信进入住位，是习，从假入空，断除界内的见思惑，所以称为习。
English
English version Prajna (Wisdom). It breaks through the views and delusions about illusory things. The five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) are unobstructed. Although one knows that suffering, Samudaya (the origin of suffering), the arising of the twelve links of dependent origination, and the six obscurations (such as greed) are all like illusions, one also uses illusory methods to extinguish the arising of the twelve links of dependent origination and the six perfections (such as generosity). Penetrating and examining them one by one, they are all like illusions. Harmonizing the categories of the six realms (devas, humans, asuras, animals, hungry ghosts, and hell beings) appropriately means cultivating the thirty-seven factors of enlightenment with a mind of non-attainment. The seven antidotes are to realize that the teachings of the Tripitaka (Sutras, Vinaya, and Abhidhamma) are impermanent, suffering, empty, and illusory, and to use this understanding to counteract afflictions. The sequential positions of the eight consciousnesses (eye, ear, nose, tongue, body, mind, manas, and alaya consciousnesses) are to understand the causes and effects of the ten grounds (ten stages of a Bodhisattva's practice) such as Vipassana-sukha (the joy of pure insight). The paths taken by the three vehicles (Sravakas, Pratyekabuddhas, and Bodhisattvas) are different, but they are not confused or mixed up. Nine is to cultivate patience, being patient with all internal and external obstacles in the stage of outer ordinary being with dry insight, thereby entering the nature ground (the fruition of a Bodhisattva). Tenth is to quickly enable the inner ordinary being in the nature ground to not be attached to similar love of the Dharma, and to enter the seeing ground of the eighth person (Sotapanna), attaining true suchness. The other three cases are similar. Detailed content can be found in the 'Great Treatise'. The above is the explanation of the shared teaching. Three is the distinct teaching, which refers to the Dharma that belongs exclusively to Bodhisattvas beyond the realm of the three realms. The teachings, principles, wisdom, severance of delusions, practice, stages, causes, and effects are all different from the previous two teachings and distinct from the subsequent perfect teaching, so it is called the distinct teaching. The Nirvana Sutra says: 'The four noble truths (suffering, origin, cessation, and path) have immeasurable aspects, which are not known by Sravakas and Pratyekabuddhas.' The Mahayana sutras extensively explain that Bodhisattvas practice for countless eons, and the sequential stages of practice do not include each other, all belonging to this teaching. The Avatamsaka Sutra explains that the ten abodes, ten practices, and ten dedications are the positions of the worthy, the ten grounds are the positions of the saints, and the wonderful enlightenment is the position of the Buddha. The Ingraka Sutra explains fifty-two positions, adding the ten faiths before them. The Renwang Sutra does not discuss equal enlightenment, only discussing fifty-one positions. The Golden Light Sutra only speaks of the ten grounds and the Buddhahood. The Sheng Tianwang Sutra only explains the ten grounds. The Nirvana Sutra explains the five practices and ten merits. Since they are the stages of practice of Bodhisattvas beyond the realm of the three realms, benefiting sentient beings according to their needs, how can they be fixedly stated? Now, according to the Ingraka Sutra, the seven stages are summarized: first, the ten faiths; second, the ten abodes; third, the ten practices; fourth, the ten dedications; fifth, the ten grounds; sixth, equal enlightenment; and seventh, wonderful enlightenment. The initial ten faiths, among the ten minds, faith is the root, so it is called the ten faiths. The ten minds are: faith, mindfulness, diligence, wisdom, concentration, non-regression, dedication, protection of the Dharma, precepts, and vows. This is the position of outer ordinary being with subdued patience. The abodes, practices, and dedications all belong to the position of inner ordinary being with gentle patience. Second, explaining the ten abodes, which is the nature of habituation. Entering the abode from faith is habituation, entering emptiness from the provisional, severing the delusions of views and thoughts within the realm, so it is called habituation. --------------------------------------------------------------------------------