English
English version Samadhi (eliminates the habitual tendencies of self-benefit of Sravakas, which cause the karmic retribution of birth and death; it is said to attain the fruit of the Great Self). The Tenth Dharma Cloud Ground: One considers oneself to have attained boundless good dharmas, universally benefiting sentient beings; one's compassion covers like clouds, and the Dharma's blessings are like rain, capable of causing good roots to sprout and the meaning of the Bodhi path to grow. Therefore, the *Dasabhumika Sutra* says, 'Attaining the Great Dharma Body, possessing complete freedom, is called the Dharma Cloud Ground.' This is because, with the wisdom of application, one eliminates the ignorance that prevents freedom in all dharmas, and one realizes that the cause of karma lies in the increase of the merit and wisdom Paramita (Perfection) that relies on the mind. This entire ground is cultivated with the Surangama Samadhi (eliminates the habitual tendencies of self-love of Pratyekabuddhas, which cause the absence of karmic retribution of birth and death; it is said to attain the fruit of the Great Constant). The Eleventh Equal Enlightenment Ground: Embodying the essence of great tranquility, settling the mind in equality, illuminating all types of wisdom, one aspect without duality; therefore, it is called the Equal Enlightenment Ground, also called the Immaculate Ground, because the defilements of afflictions and habitual tendencies are completely exhausted. It is called the Vajra Mind, eliminating the dwelling place of ignorance. The Twelfth Wonderful Enlightenment Ground: Fully illuminating the inner fusion, exhaustively examining the essence of Dharma-nature, without a beginning of cultivation, exhausting the subtle, reaching the ultimate; therefore, it is called Wonderful Enlightenment, also called the Buddha Ground. All types of wisdom manifest, reaching unsurpassed Bodhi. After the Vajra and before reaching the ultimate constant fruit, in the dwelling of Equal Enlightenment, eliminating the habitual tendencies of afflictions, eradicating birth and death, it is called the Unobstructed Path. Now, in this ground, attaining Bodhi, realizing the fruit beyond the fruit of Nirvana, it is called the Liberation Path. The reason why the aforementioned twelve holy positions are called 'grounds' is because they have two essential meanings: first, they are capable of sustaining myriad virtues, so they are commonly likened to the earth. The Forty-Two Sages: Ten Understandings, Ten Practices, Ten Dedications, Ten Grounds, Equal Enlightenment Ground, Wonderful Enlightenment Ground; the total number is forty-two sages. The Twelve Dwelling Grounds: Nature Dwelling (i.e., the Ten Understandings and Ten Practices), Understanding and Practice Dwelling (i.e., the Ten Dedications), Joyful Practice (First Ground), Increased Precepts (Second Ground), Increased Intent Dwelling (Third Ground), Increased Wisdom Dwelling Corresponding to the Factors of the Path (Fourth Ground), Increased Wisdom Dwelling Corresponding to the Truths (Fifth Ground), Increased Wisdom Dwelling Corresponding to Dependent Origination (Sixth Ground), Dwelling of No-Form with Practice and Development (Seventh Ground), Dwelling of No-Form without Practice and Development (Eighth Ground), Dwelling of No-Attainment (Ninth Ground). --------------------------------------------------------------------------------
Chinese
地是)。最上菩萨住(十地是)。菩萨是菩萨地位。名之为住。又行德坚固。名之为住。住别不同。有此十二。维摩经云。我心此室十有二年者。谓十二住为十二年。非世间十二月之年。 大乘四向四果 须陀洹向。地前三贤菩萨是。大乘须陀洹向须陀洹果。初欢喜地菩萨是。大乘须陀洹果斯陀含向。二地四地五地菩萨是。大乘斯陀含向斯陀含果。第六地菩萨是。大乘斯陀含果阿那含向。第七地菩萨是。阿那含果。第八地菩萨是。阿罗汉向。第九地菩萨是。阿罗汉果。第十地菩萨是。佛是大乘罗汉果。但十地与佛同住究竟地故。得罗汉果名。 四位 一者愿乐位。二者见位。三者修位。四者究竟位。愿乐位。地前三十心菩萨总名愿乐位。但以此智知法身。未以证智见真如。以求欲见故名愿乐。十信菩萨犹受三界分段生死。分觉生空观。对治阐提不信障。断四住地烦恼。尽分段生死果报。云方入十解之位。十解菩萨生空观成就。对治外道着我障。十行菩萨分作法空观。修自利利他行。对治声闻自利障。十回向菩萨作法空观成。起大悲愿力乘形六道教化众生。对治独觉自爱障。此地前三十心菩萨对治四种障。但除正使。未治习气。十地菩萨始断其习。次第于十地名下已录。见位。为得入初地见本身中真如佛性 现代汉语译本：十住（Dasa-sthana）是指菩萨所住的十个阶位（十地是）。最上菩萨所住之处（十地是）。菩萨是菩萨的地位，称之为住。又因为修行功德坚固，也称之为住。住的类别不同，共有十二种。维摩经中说：‘我心在此室已有十二年’，指的是十二住为十二年，并非世间十二个月的年份。 大乘四向四果：须陀洹向（Srota-apanna-pratipannaka），指初地之前的三贤菩萨。大乘须陀洹向须陀洹果（Srota-apanna），指初欢喜地菩萨。大乘须陀洹果斯陀含向（Sakrdagami-pratipadaka），指二地、四地、五地菩萨。大乘斯陀含向斯陀含果（Sakrdagami），指第六地菩萨。大乘斯陀含果阿那含向（Anagami-pratipadaka），指第七地菩萨。阿那含果（Anagami），指第八地菩萨。阿罗汉向（Arhat-pratipadaka），指第九地菩萨。阿罗汉果（Arhat），指第十地菩萨。佛是大乘阿罗汉果，但十地菩萨与佛同住于究竟地，因此也得到阿罗汉果的名称。 四位：一者愿乐位，二者见位，三者修位，四者究竟位。愿乐位，指初地之前的三十心菩萨，总称为愿乐位。但因为他们以智慧了解法身（Dharmakaya），尚未以证智见到真如（Tathata），因为求欲见真如，所以称为愿乐。十信菩萨仍然承受三界的分段生死，分觉生空观，对治阐提（Icchantika）的不信障，断除四住地烦恼，尽除分段生死的果报，才算进入十解之位。十解菩萨的生空观成就，对治外道着我障。十行菩萨分作法空观，修自利利他的行为，对治声闻（Sravaka）自利障。十回向菩萨的法空观成就，发起大悲愿力，乘形六道教化众生，对治独觉（Pratyekabuddha）自爱障。这地前三十心菩萨对治四种障碍，但只是除去了正使，尚未治理习气。十地菩萨才开始断除习气，次第在十地的名称下已经记录。见位，是为了得入初地，见到本身中的真如佛性。
English
English version: The Ten Abodes (Dasa-sthana) refer to the ten stages where Bodhisattvas reside (the ten Bhumis). It is where the supreme Bodhisattvas dwell (the ten Bhumis). A Bodhisattva's status is called an abode. Furthermore, it is called an abode because of the firmness of virtuous practice. The categories of abodes are different, totaling twelve. The Vimalakirti Sutra says, 'My mind has been in this room for twelve years,' referring to the twelve abodes as twelve years, not the twelve months of a worldly year. The Four Paths and Four Fruits of the Mahayana: Srota-apanna-pratipadaka (Stream-enterer Path) refers to the Three Worthies Bodhisattvas before the first Bhumi. Srota-apanna (Stream-enterer Fruit) of the Mahayana refers to the Bodhisattva of the first Joyful Bhumi. Sakrdagami-pratipadaka (Once-returner Path) of the Mahayana refers to the Bodhisattvas of the second, fourth, and fifth Bhumis. Sakrdagami (Once-returner Fruit) of the Mahayana refers to the Bodhisattva of the sixth Bhumi. Anagami-pratipadaka (Non-returner Path) of the Mahayana refers to the Bodhisattva of the seventh Bhumi. Anagami (Non-returner Fruit) refers to the Bodhisattva of the eighth Bhumi. Arhat-pratipadaka (Arhat Path) refers to the Bodhisattva of the ninth Bhumi. Arhat (Arhat Fruit) refers to the Bodhisattva of the tenth Bhumi. The Buddha is the Arhat Fruit of the Mahayana, but the Bodhisattvas of the tenth Bhumi dwell in the ultimate Bhumi with the Buddha, hence they also receive the name Arhat Fruit. The Four Stages: First is the Stage of Aspiration, second is the Stage of Vision, third is the Stage of Cultivation, and fourth is the Stage of Ultimate Attainment. The Stage of Aspiration refers to the thirty minds of Bodhisattvas before the first Bhumi, collectively called the Stage of Aspiration. It is because they understand the Dharmakaya (body of the Law) with wisdom but have not yet seen the Tathata (Suchness) with realized wisdom. Because they seek to see Suchness, it is called Aspiration. The Bodhisattvas of the Ten Faiths still endure the segmented birth and death of the Three Realms, discerning the emptiness of existence, counteracting the disbelief obstacle of the Icchantika (incorrigible beings), severing the afflictions of the Four Abodes, and exhausting the karmic retribution of segmented birth and death before entering the Stage of the Ten Understandings. The Bodhisattvas of the Ten Understandings achieve the contemplation of the emptiness of existence, counteracting the attachment to self of the heretics. The Bodhisattvas of the Ten Practices cultivate the contemplation of the emptiness of phenomena, practicing self-benefit and benefiting others, counteracting the self-benefit obstacle of the Sravakas (Hearers). The Bodhisattvas of the Ten Dedications achieve the contemplation of the emptiness of phenomena, generating great compassionate vows, taking forms in the six realms to teach and transform sentient beings, counteracting the self-love obstacle of the Pratyekabuddhas (Solitary Buddhas). These thirty minds of Bodhisattvas before the first Bhumi counteract the four types of obstacles, but only remove the fundamental afflictions, not yet treating the habitual tendencies. The Bodhisattvas of the Ten Bhumis begin to sever the habitual tendencies, which are recorded in order under the names of the Ten Bhumis. The Stage of Vision is to enter the first Bhumi and see the Buddha-nature of Suchness within oneself. --------------------------------------------------------------------------------
Chinese
故名见位。修位。从二地至七地修位犹有功用而修其行。究竟位从八地至十地名究竟位。不修功用其心运运还至佛果。 因果品法门名义第六 三行 善行。不善行。不动行。人天福业名为善行。三涂罪业名不善行。色界无色界空地名不动行。 三业 白业。黑业。不白不黑业。人天名白。四趣名黑。无漏名为不白不黑。 四报 一者现报。二者生报。三者后报。四者不定报。现世而得报者。名为现报。未来次生而得报者。名为生报。从第三生已去而得报者。名为后报。遇缘则受。不定三时。名为不定报。善恶之业皆有四报。 二报 一者依报(亦名共相)二者正报(亦名不共相)身外之果名为依报。国土善恶。如此等是。身上之果名为正报。形容丑丽。如此等是。 十因 随说因(诸法名想言说。是名随说因)。以有因(以有事故有所作。是名以有因。以有手故有所作。以有足故有游行。以有饥渴故求饮食。如此之类名因)。种殖因(种诸种子。名种殖因)摄因(水土润泽。是名摄因)生因(种子于芽。是名生因)长因(芽茎相续乃至成熟。名长因也)自种因(种种种子各各生子。是自种因)共事因(彼以有因种殖因摄因生因长因自种因。总此因名共事因)相违因(障碍于生 现代汉语译本 因此称为见位。修位，从二地到七地修位，仍然需要功用而修行。究竟位，从八地到十地称为究竟位，不需功用，其心自然运转，最终达到佛果。 因果品法门名义第六 三行：善行、不善行、不动行。人天福业称为善行。三涂（地狱、饿鬼、畜生）罪业称为不善行。无色界空定称为不动行。 三业：白业、黑业、不白不黑业。人天果报名为白业，四趣（地狱、饿鬼、畜生、阿修罗）果报名为黑业，无漏业（超出轮回的业）称为不白不黑业。 四报：一者现报，二者生报，三者后报，四者不定报。现世得到果报的，称为现报。未来次生得到果报的，称为生报。从第三生以后得到果报的，称为后报。遇到因缘就会受报，不确定在哪个时期的，称为不定报。善恶之业都有这四种果报。 二报：一者依报（也称为共相），二者正报（也称为不共相）。身外的果报称为依报，如国土的善恶等。身上的果报称为正报，如形容的丑陋或美丽等。 十因：随说因（诸法的名称、想法、言说，这称为随说因）。以有因（因为有某种事物，所以有所作为，这称为以有因。例如，因为有手所以能有所作为，因为有脚所以能有所作为，因为有饥渴所以寻求饮食，这类都称为因）。种殖因（种植各种种子，称为种殖因）。摄因（水土的滋润，这称为摄因）。生因（种子生出芽，这称为生因）。长因（芽茎相续生长乃至成熟，这称为长因）。自种因（各种种子各自生出果实，这是自种因）。共事因（彼以有因、种殖因、摄因、生因、长因、自种因，总合这些因称为共事因）。相违因（障碍于生