English
English version: Dedication of Merit to All Buddhas. If one practices conditioned, equal, and all-pervading practices, then one walks the Bodhi path together with all Buddhas of the three times (past, present, and future). Therefore, it is called 'Dedication of Merit Equally to All Buddhas'. Fourth, Dedication of Merit to Reaching All Places. If one can penetrate the actual place of all Dharmas, it is called 'Dedication of Merit to Reaching All Places'. Fifth, Dedication of Merit to the Inexhaustible Treasury of Merit. Since one has reached the reality of all Dharmas, one can rely on reality to practice, accumulating numerous good deeds and infinite benefits. Therefore, it is called 'Dedication of Merit to the Inexhaustible Treasury of Merit'. Sixth, Dedication of Merit in Accordance with Equal Good Roots. That is, using inexhaustible and equal goodness to generate and increase merit, hence it is called Dedication of Merit in Accordance with Equal Good Roots. Seventh, Dedication of Merit in Accordance with Equal Observation of All Sentient Beings. Because one observes all sentient beings in accordance with equality, making sentient beings more vast and enabling the equal deliverance of sentient beings in the Dharma realm through the path of a ferry, it is called 'Dedication of Merit in Accordance with Equal Observation of All Sentient Beings'. Eighth, Dedication of Merit to Suchness. All sentient beings are 'Suchness' (Rú, 真如), and all Dharmas are also 'Suchness'. 'Suchness' means non-duality and non-difference. In this way, there is no non-integration of the characteristics of the path, so it is called 'Dedication of Merit to Suchness'. Ninth, Dedication of Merit to Non-Attachment, Non-Bondage, and Liberation. Sentient beings are originally 'Suchness', originally without bondage. 'Suchness as it is' is sentient beings, so there is nothing to be attached to in 'Suchness'. This path is wonderfully penetrating, so there is nothing to be bound or hindered by, hence it is called 'Dedication of Merit to Non-Bondage and Non-Attachment Liberation'. Tenth, Dedication of Merit to Unobstructedness in the Dharma Realm. Since one has realized that all Dharmas are the true Suchness and Reality, then its bondage and penetration are not limitable. Therefore, it is called Dedication of Merit to Unobstructedness in the Dharma Realm. The thirty minds before this are the positions of the 'Three Sages' before the Ten Grounds of Bodhisattvas. They use the three grades of subduing endurance to remove and subdue the ego-self, so that the mind of phenomena does not arise, and their behavior is virtuous and harmonious, hence they are named 'Sages'. Since they have not yet permanently severed the ego-self, they are called inner ordinary people. If they practice formless contemplation, there are still related connections, so they are in the position of the world. The Holy Lineage has the Ten Ground Bodhisattvas. From this point on, it is the position of the world-transcending sages. The First Ground, the Ground of Joy, begins to leave the realm of ordinary people and first ascends to the realm of sages. The heart of rejoicing merges within, and the feeling of joy radiates outward. Therefore, the *Treatise on the Grounds* says: 'Initially realizing the holy place generates much joy, hence it is called the Ground of Joy.' Using the wisdom of hearing, thinking, and cultivating as the preparatory wisdom, one severs the ignorance of the ego-self of ordinary people and realizes the increase of the perfection of giving (Dān bō luó mì, 布施度). Second, the Ground of Freedom from Defilement, skillfully cultivating the Middle Way, removing the defilements of Dharma, hence it is called the Ground of Freedom from Defilement. --------------------------------------------------------------------------------
Chinese
。名离垢地。以加行智断于诸众生起邪行无明尽。证最胜功德戒波罗蜜为增上。三明地。随闻思修照法显现。故名明地。以加行智断心迟苦闻思修忘失无明尽。证胜流功德忍波罗蜜为增上。自此以前三地。总修大乘三摩提(断阐提不信习气障方便生死果报云得大净果也)四炎地。定既内明发惠外照妄伪之法于前寂灭。故名炎地。以加行智断微细烦恼行共生身见无明尽。证无摄功德精进波罗蜜为增上。五难胜地。得出世间智方便善功能度难度故。名难胜地。以加行智断于下乘般涅槃无明尽。证无异功德禅波罗为增上。六现前地。大智现前地。以加行智断粗行相无明尽。证无染净功德般若波罗蜜为增上。自此已前三地。总修集福德生三摩提(断外道着我集气障因缘生死果报。云得大乐果)七远行地。照法见空。于有不着。照空见法。于空不证。乃超越有九世二乘世间道故。名远行地。以加行智断细相行无明尽。证无分别功德方便波罗蜜为增上。八不动地。报行纯熟无明无间故。名不动地。以加行智断于无明作功用心无明尽。证不咸功德愿波罗蜜为增上。九善慧地。色难拥已穷心滞复尽。无碍力说法成就利行故。名善慧地。以加行智断利益众生事不由功用无明尽。证智自在依心功德力波罗蜜为增上。自此已前三地。总修贤护 名离垢地（Vimalābhūmi）。以加行智断除众生发起邪行的无明，证得最殊胜的功德，以戒波罗蜜（Śīla-pāramitā）为增上。三明地（Prabhākarībhūmi）。随著听闻、思惟、修习，照亮佛法使其显现，所以名为明地。以加行智断除内心迟钝、畏惧苦难、听闻后忘失、思惟修习后忘失的无明，证得殊胜的功德，以忍波罗蜜（Kṣānti-pāramitā）为增上。自此以前的三地，总共修习大乘三摩地（Samādhi）（断除阐提（Icchantika）不信的习气障，方便生死果报，称为得到大净果）。 四炎地（Arciṣmatībhūmi）。禅定既在内心明亮，又向外照耀，虚妄不实的法在前寂灭，所以名为炎地。以加行智断除微细的烦恼，与行共同产生的身见无明，证得无摄受的功德，以精进波罗蜜（Vīrya-pāramitā）为增上。五难胜地（Sudurjayābhūmi）。得出世间的智慧，方便善巧，能够度化难以度化之人，所以名为难胜地。以加行智断除对于下乘般涅槃（Parinirvana）的无明，证得无差异的功德，以禅波罗蜜（Dhyāna-pāramitā）为增上。六现前地（Abhimukhībhūmi）。大智慧现前之地。以加行智断除粗显的行相无明，证得无染无净的功德，以般若波罗蜜（Prajñā-pāramitā）为增上。自此以前的三地，总共修习集福德生三摩地（断除外道执著我，聚集气脉的障碍，因缘生死果报，称为得到大乐果）。 七远行地（Dūraṅgamābhūmi）。照见佛法时见到空性，对于有不执著；照见空性时见到佛法，对于空性不证入，乃至于超越有九世的二乘世间道，所以名为远行地。以加行智断除细微的行相无明，证得无分别的功德，以方便波罗蜜（Upāya-pāramitā）为增上。八不动地（Acalābhūmi）。果报之行纯熟，无明没有间断，所以名为不动地。以加行智断除对于无明作功用心的无明，证得不退转的功德，以愿波罗蜜（Praṇidhāna-pāramitā）为增上。九善慧地（Sādhumatībhūmi）。色身的障碍难以拥抱，穷尽心意的滞碍也已消尽，以无碍之力说法，成就利益众生的行为，所以名为善慧地。以加行智断除利益众生之事不由功用的无明，证得智慧自在依心功德力波罗蜜为增上。自此以前的三地，总共修习贤护（Bhadrapāla）。
English
It is called Vimalābhūmi (离垢地, the 'Immaculate Ground'). With the wisdom of application, it eradicates the ignorance that causes sentient beings to engage in evil deeds, and attains the most excellent merit, with Śīla-pāramitā (戒波罗蜜, the 'Perfection of Morality') as the supreme. Prabhākarībhūmi (明地, the 'Luminous Ground'). Following hearing, thinking, and cultivation, it illuminates the Dharma and makes it manifest, hence it is called the 'Luminous Ground'. With the wisdom of application, it eradicates the ignorance of mental sluggishness, fear of suffering, forgetting after hearing, and forgetting after thinking and cultivating, and attains excellent merit, with Kṣānti-pāramitā (忍波罗蜜, the 'Perfection of Patience') as the supreme. The three grounds before this one collectively cultivate the Mahāyāna Samādhi (三摩地, 'Concentration') (eradicating the habitual obstacles of disbelief of the Icchantika (阐提, 'those with severed roots of goodness'), the expedient karmic retribution of birth and death, and is said to attain the great pure fruit). Arciṣmatībhūmi (炎地, the 'Blazing Ground'). Since meditation is bright within and shines outward, the false and unreal dharmas are extinguished before it, hence it is called the 'Blazing Ground'. With the wisdom of application, it eradicates subtle afflictions and the ignorance of the self-view that arises together with actions, and attains the merit of non-attachment, with Vīrya-pāramitā (精进波罗蜜, the 'Perfection of Diligence') as the supreme. Sudurjayābhūmi (难胜地, the 'Difficult to Conquer Ground'). It obtains the wisdom of transcending the world, skillful means, and the ability to liberate those who are difficult to liberate, hence it is called the 'Difficult to Conquer Ground'. With the wisdom of application, it eradicates the ignorance of Parinirvana (般涅槃, 'Complete Nirvana') of the Lesser Vehicle, and attains the merit of non-difference, with Dhyāna-pāramitā (禅波罗蜜, the 'Perfection of Meditation') as the supreme. Abhimukhībhūmi (现前地, the 'Face to Face Ground'). The ground where great wisdom manifests. With the wisdom of application, it eradicates the ignorance of coarse appearances, and attains the merit of non-defilement and non-purity, with Prajñā-pāramitā (般若波罗蜜, the 'Perfection of Wisdom') as the supreme. The three grounds before this one collectively cultivate the Samādhi that generates merit (eradicating the attachment to self of external paths, the obstacles of gathering qi, the karmic retribution of causes and conditions of birth and death, and is said to attain the great blissful fruit). Dūraṅgamābhūmi (远行地, the 'Far-Reaching Ground'). When illuminating the Dharma, one sees emptiness and is not attached to existence; when illuminating emptiness, one sees the Dharma and does not realize emptiness, and thus transcends the paths of the Two Vehicles and the worldly paths of nine lifetimes, hence it is called the 'Far-Reaching Ground'. With the wisdom of application, it eradicates subtle appearances of ignorance, and attains the merit of non-discrimination, with Upāya-pāramitā (方便波罗蜜, the 'Perfection of Skillful Means') as the supreme. Acalābhūmi (不动地, the 'Immovable Ground'). The actions of karmic retribution are pure and mature, and ignorance is without interruption, hence it is called the 'Immovable Ground'. With the wisdom of application, it eradicates the ignorance of applying effort to ignorance, and attains the merit of non-regression, with Praṇidhāna-pāramitā (愿波罗蜜, the 'Perfection of Vows') as the supreme. Sādhumatībhūmi (善慧地, the 'Ground of Good Wisdom'). The obstacles of the physical body are difficult to embrace, and the stagnation of the mind is exhausted, speaking the Dharma with unobstructed power, accomplishing actions that benefit sentient beings, hence it is called the 'Ground of Good Wisdom'. With the wisdom of application, it eradicates the ignorance of benefiting sentient beings without effort, and attains the power of wisdom, freedom, reliance on the mind, merit, and the power of Pāramitā as the supreme. The three grounds before this one collectively cultivate Bhadrapāla (贤护). --------------------------------------------------------------------------------
Chinese
三摩提(断声闻自利习气障有生死果报。云得大我果)。十法云地。自以取得无边善法普益苍生。悲覆若云。法泽如雨。能令善根开敷道耳滋义。故地论云。得大法身具足自在。名法云地。以加行智断于诸法中不得自在无明尽。证业因在依心功德智波罗蜜增上。此之一切地。修首楞伽三摩提(断独觉自爱习气障无有生死报。云得大常果)。十一等觉地。体冥大寂安心平等。照斋种智一相无二故。名等觉地。亦名无垢地。断烦恼垢习皆尽故。名金刚心断无明住地。十二妙觉地。圆照内融穷鉴法性体无修始穷微尽极。故曰妙觉。亦名佛地。种智现前无上菩提。金刚以后至极常果前等觉住中。断烦恼习除生死尽。名无碍道。今于此地得菩提证涅槃果外之果。名解脱道。前来十二圣所以名为地者。有二体义。一能住持万德故。通喻为地。 四十二贤圣 十解。十行。十回向。十地。等觉地。妙觉地。总合而数为四十二贤圣。 十二住地 种性住(十解十行是也)。解行住(十𢌞向是)。欢喜行(初地是)。增上戒(二地是)。增上意住(三地是)。道品相应增上惠住(四地是)。谛相应增上慧住(五地是)。缘起相应增上惠住(六地是)。有行有开发无相住(七地是)。无行无开发无相住(八地是)。无得住(九 现代汉语译本 三摩提（Samadhi，断除声闻自利习气所造成的生死果报，称为获得大我果）。十法云地：自身认为已经获得无边的善法，普遍利益众生，其慈悲覆盖如云，佛法滋润如雨，能够使善根萌发，菩提道果增长。所以《地论》说，获得大法身，具足自在，名为法云地。这是因为以加行智断除了对于诸法不得自在的无明，证得业因在于依心功德智慧波罗蜜（Paramita）的增上。这整个地，修习首楞严三摩提（Surangama Samadhi，断除独觉自爱习气所造成的没有生死果报，称为获得大常果）。 十一等觉地：体悟寂灭的本体，安心于平等之中，照见一切种智，一相无二，所以名为等觉地，也名为无垢地，断除烦恼垢习都已穷尽。名为金刚心，断除无明住地。 十二妙觉地：圆满照见内在融合，穷尽鉴察法性本体，没有修行的开始，穷尽细微，达到极致，所以称为妙觉，也名为佛地。一切种智现前，达到无上菩提。在金刚以后，达到至极常果之前，等觉住中，断除烦恼习气，消除生死，名为无碍道。如今在此地获得菩提，证得涅槃果之外的果，名为解脱道。前面所说的十二圣位之所以称为地，有两种本体意义：一是能够住持万德，所以通俗地比喻为地。 四十二贤圣：十解、十行、十回向、十地、等觉地、妙觉地，总合起来的数目为四十二贤圣。 十二住地：种性住（即十解、十行），解行住（即十回向），欢喜行（初地），增上戒（二地），增上意住（三地），道品相应增上慧住（四地），谛相应增上慧住（五地），缘起相应增上慧住（六地），有行有开发无相住（七地），无行无开发无相住（八地），无得住（九地）。