English
English version Eight Asamkhya kalpas (innumerable eons). Until the 'no-leaving-mind' (not departing from Bodhicitta). Clearly explaining the mature merits of practice. Furthermore, regarding the Bodhisattva who has attained the Kshanti (patience) that accords with the path, the middle-grade meritorious power of the Fifth Bhumi Bodhisattva's Kshanti is so strong that all demons cannot destroy it, hence it is called the 'Difficult to Overcome Ground'. Regarding the Four Fearlessnesses (four kinds of fearlessness wisdom), using fearless wisdom to observe the realm, hence it is said 'observing with the wisdom of the Four Fearlessnesses'. Explaining the principle of Nayuta (an extremely large numerical unit). Regarding internal treatises, the sutra says: 'First, it reveals the correct cause and effect; second, it reveals that what is done will not be destroyed, not done will not come', hence it is called internal treatise. External treatises also have two types: one is able to refute others' arguments, and the other is to expound one's own meaning, hence it is called external treatise. Medical treatises have four aspects: first, it shows a good understanding of diseases; second, it shows the causes of diseases; third, it shows the ability to remove diseases that have already arisen; fourth, it shows that diseases that have been removed will not recur, hence it is called medical treatise. Craft treatises show various worldly skills, such as goldsmiths, blacksmiths, carpenters, etc., and various other areas of knowledge, hence it is called craft treatise. Mantra treatises show skillful and expedient words, hence it is called mantra. 'I am the all-knowing person', such a Bodhisattva, seeking the five sciences (Shabda-vidya, Shilpa-vidya, Chikitsa-vidya, Hetu-vidya, Adhyatma-vidya), for the supreme Bodhi's great wisdom, all resources are ultimately fulfilled, hence it is called the all-knowing person. Explaining the fearlessness of all-knowing, eliminating the ignorance and other afflictions of the three realms. 'The self-image has been exhausted', explaining the wisdom of the exhaustion of outflows. 'In each ground, there is something that comes out', hence it is called the 'path-out-er', referring to the outflow-less path of transcendence. Explaining the fearlessness of the exhaustion of the path. 'There is something that does not come out', hence it is called the 'path-obstruct-er', referring to the afflictive obstructions. Explaining the fearlessness of obstructing the path, breaking through the doubts of the three realms. Wanting to explain that the afflictions of the Fifth Bhumi Bodhisattva are very subtle. Cultivating immeasurable merits, with dignified appearance and complete practice, able to overcome various obstacles and difficulties, and enter the Difficult-to-Conquer Ground early, hence it is said 'accumulating immeasurable skillful virtues to enter the Srotapanna stage'. Again, experiencing eight Asamkhya kalpas, is based on the kalpas of the stages of practice. 'Practicing all Dharani gates', is practicing with total retention (remembering and understanding the Dharma). 'Constantly practicing the fearless contemplation without leaving the mind', summarizing the above four fearless contemplations. Having already transformed the mountains. Arriving at the Sixth Bhumi, there are two sentences in the sutra: from 'the beginning to the one aspect, non-aspect, and non-duality', explaining the practice of counteracting expedient means. Second, from the proof... --------------------------------------------------------------------------------
Chinese
阿那含。至一切佛国土。明成熟行德。复次常现真实往顺忍中者。明六地大士证顺忍上品。故云住顺忍中。现前地者。毗婆沙云。障魔事。以菩萨道法皆现在前。故云名现前地。作中道观者。法界因缘。寂灭无二。故云作中道观。尽三界集因集业一切烦恼者。因缘集故谓之有。非曰有是有。因缘散。故谓之无。非曰有是无。无有无无故云尽三界集因集业一切烦恼。故观非有非无。一相无相而不二者。非有有。非无无。故云非有非无。亦无一相。无异相。故云一相无相。而无二。证阿那含位者。秦言薄流现前地也。复以九阿僧祇劫。集照明中道者。行之阶劫。作十种。照十二因缘观。故云复以九阿僧祇劫集照明中道故。乐力生一切佛国土者。现无现量身。入诸佛土。教化众生。故言乐力生一切佛国土故。复次玄达菩萨者。毗婆沙云。去三界远近法王位。故云玄达菩萨。十阿僧祇劫中者。修道时曷亦可行之阶劫也。修无生法乐忍者。证无生忍下品故也。灭三界习因业果者无障碍智。观三界二习色身果报。尽无遗余。故云灭三界习因业果。故住最后身。功用究竟。此身最终故云住后身中。无量功行皆成就者。明此菩萨与无功用作其因行。众德圆备。故云无量功行皆成就。尽智无生智五分法身皆满足者。功中用极也。住第十地 现代汉语译本 阿那含（Anāgāmin，不还果）。至一切佛国土。明成熟行德。又，常现真实往顺忍中者，说明六地菩萨证得顺忍上品。所以说‘住顺忍中’。‘现前地’，根据《毗婆沙论》所说，是障蔽魔事，因为菩萨的道法都现在眼前，所以称为‘现前地’。‘作中道观’，法界因缘，寂灭无二，所以说‘作中道观’。‘尽三界集因集业一切烦恼者’，因缘聚合所以说‘有’，但并非说有就是有；因缘离散，所以说‘无’，但并非说有就是无。既没有有有，也没有无无，所以说‘尽三界集因集业一切烦恼’。所以观照非有非无。‘一相无相而不二者’，不是有有，也不是无无，所以说‘非有非无’。也没有单一的相，没有不同的相，所以说‘一相无相，而不二’。‘证阿那含位者’，秦言为薄流现前地。又以九阿僧祇劫，集照明中道者，是修行的阶梯。作十种，照十二因缘观，所以说‘又以九阿僧祇劫集照明中道’。‘乐力生一切佛国土者’，现无现量身，进入诸佛国土，教化众生，所以说‘乐力生一切佛国土’。又，‘玄达菩萨’，根据《毗婆沙论》所说，是远离三界，接近法王位，所以说‘玄达菩萨’。‘十阿僧祇劫中者’，是修道时的阶梯。‘修无生法乐忍者’，是证得无生忍下品。‘灭三界习因业果者’，以无障碍智，观三界二习色身果报，全部灭尽无遗余，所以说‘灭三界习因业果’。所以‘住最后身，功用究竟’，此身是最终身，所以说‘住后身中’。‘无量功行皆成就者’，说明此菩萨与无功用作为其因行，各种功德圆满具备，所以说‘无量功行皆成就’。‘尽智无生智五分法身皆满足者’，是功中用到了极致。住第十地。
English
English version Anāgāmin (Anāgāmin, Non-Returner). Reaching all Buddha lands, manifesting the virtue of mature practice. Furthermore, ‘constantly manifesting truth while proceeding in accordance with forbearance’ indicates that the great Bodhisattva of the sixth ground has attained the supreme level of accordance forbearance. Therefore, it is said, ‘abiding in accordance forbearance.’ ‘Present Ground,’ according to the Vibhasa, obstructs demonic affairs because the Bodhisattva's Dharma is now present. Therefore, it is called ‘Present Ground.’ ‘Practicing the Middle Way contemplation,’ the Dharma realm's causes and conditions are quiescent and non-dual. Therefore, it is said, ‘practicing the Middle Way contemplation.’ ‘Exhausting all afflictions of the three realms' accumulation of causes and karma’ means that due to the accumulation of causes and conditions, it is called ‘existence,’ but it is not that existence is existence; due to the dispersion of causes and conditions, it is called ‘non-existence,’ but it is not that existence is non-existence. Since there is neither existence of existence nor non-existence of non-existence, it is said, ‘exhausting all afflictions of the three realms' accumulation of causes and karma.’ Therefore, contemplate neither existence nor non-existence. ‘One aspect, no aspect, and non-dual’ means not existence of existence, nor non-existence of non-existence. Therefore, it is said, ‘neither existence nor non-existence.’ There is also no single aspect, no different aspect. Therefore, it is said, ‘one aspect, no aspect, and non-dual.’ ‘Attaining the Anāgāmin position’ is called ‘thin flow present ground’ in the Qin language. Furthermore, accumulating and illuminating the Middle Way for nine Asankhya (asaṃkhya, countless) kalpas (kalpa, eon) is the ladder of practice. Performing ten types, illuminating the contemplation of the twelve links of dependent origination. Therefore, it is said, ‘further accumulating and illuminating the Middle Way for nine Asankhya kalpas.’ ‘Joyfully generating the power to reach all Buddha lands’ means manifesting immeasurable bodies and entering all Buddha lands to teach sentient beings. Therefore, it is said, ‘joyfully generating the power to reach all Buddha lands.’ Furthermore, ‘Profoundly Reaching Bodhisattva,’ according to the Vibhasa, is far from the three realms and close to the Dharma King's position. Therefore, it is said, ‘Profoundly Reaching Bodhisattva.’ ‘Within ten Asankhya kalpas’ is the ladder of practice during the cultivation of the path. ‘Cultivating the forbearance of the joy of the unproduced Dharma’ means attaining the lower level of the unproduced forbearance. ‘Extinguishing the habitual causes, karma, and results of the three realms’ means using unobstructed wisdom to contemplate the habitual causes, karma, and resultant bodies of the three realms, completely extinguishing them without remainder. Therefore, it is said, ‘extinguishing the habitual causes, karma, and results of the three realms.’ Therefore, ‘abiding in the final body, the function is ultimately complete.’ This body is the final body. Therefore, it is said, ‘abiding in the final body.’ ‘Immeasurable meritorious practices are all accomplished’ indicates that this Bodhisattva uses non-effort as the causal practice, and all kinds of merits are fully possessed. Therefore, it is said, ‘immeasurable meritorious practices are all accomplished.’ ‘Exhaustive knowledge, unproduced knowledge, and the fivefold Dharma body are all fulfilled’ means that the function within merit has reached its extreme. Abiding in the tenth ground. --------------------------------------------------------------------------------
Chinese
者。前三后七故云十地。罗汉者秦言过三界远行地也。常行三空门者。无有十相。名为无相。于二十五有不作愿求。故云无愿。无二十五有故曰空也。门者体通无碍。名之为门。百千万亿三昧具足者。功德聚林调直定心。皆悉备满也。弘化法藏者。功用已竟。无相无为。以真法藏化利无穷。故言弘化法藏。复次等觉者。三道中无学之如。故云等觉。住无生忍中者。住无生忍中品也。心心寂灭者。解脱相也。而无相者体寂灭也。无身身者。法身相也。无知知般若相也。而用心乘于群方之方者。圣智无智。万品俱照。释上无知知。淡泊住于无住之住者。法身无像。殊形并应。释上无身身。在有常修空处空常万化者。冥拥无谬动与事会。释上无相相。䨥照一切法者圣心平等照无二也。知是处非处。乃至十力观者。十力义如前释。而能住摩诃罗伽位者。秦云变化生不动地。化一切国土众生者。以无功用心。如一切众生形。故云化一切国土众生。千阿僧祇劫行十力法者。行之阶劫也。心心相应常入见佛三昧者。运运寂灭。自然流入萨波若海。故云心心相应常入见佛三昧。复次惠光神变者。明九地菩萨。其惠转明。调柔增上。故云惠光神变。住上上无生忍者。是无生忍上品也。灭心心相者。心习已尽。无明亦除。故言灭心心相。法 现代汉语译本： ‘者。前三后七故云十地。’意思是说，（菩萨）经历前三地和后七地，所以称为十地。（十地：菩萨修行过程中的十个阶段）。 ‘罗汉者秦言过三界远行地也。’意思是说，罗汉，用秦朝的语言来说，是超越三界，到达遥远修行之地的意思。（罗汉：佛教中证悟的圣者）。 ‘常行三空门者。无有十相。名为无相。于二十五有不作愿求。故云无愿。无二十五有故曰空也。’意思是说，经常修行三空门的人，没有十种表相，这叫做无相。对于二十五有不产生任何愿望和追求，所以叫做无愿。没有二十五有，所以说是空。（三空门：空、无相、无愿三种解脱法门；二十五有：佛教中轮回存在的二十五种状态）。 ‘门者体通无碍。名之为门。’意思是说，门，其本体是通达无碍的，所以称之为门。 ‘百千万亿三昧具足者。功德聚林调直定心。皆悉备满也。’意思是说，具备百千万亿种三昧的人，其功德如同聚集的森林，调伏正直的定心，都完全具备圆满了。（三昧：佛教中的禅定状态）。 ‘弘化法藏者。功用已竟。无相无为。以真法藏化利无穷。故言弘化法藏。’意思是说，弘扬佛法宝藏的人，其功用已经完成，达到无相无为的境界，用真正的佛法宝藏来教化利益无尽的众生，所以说弘化法藏。 ‘复次等觉者。三道中无学之如。故云等觉。’意思是说，等觉，在见道、修道、无学道中，是无学道的如实状态，所以称为等觉。（等觉：菩萨修行过程中的一个阶段，接近成佛）。 ‘住无生忍中者。住无生忍中品也。’意思是说，安住于无生法忍中的人，是安住于无生法忍的中品阶段。（无生法忍：菩萨证悟的一种境界，对一切法不生不灭的真理深信不疑）。 ‘心心寂灭者。解脱相也。而无相者体寂灭也。’意思是说，心念寂灭，是解脱的表相。而无相，其本体是寂灭的。 ‘无身身者。法身相也。无知知般若相也。’意思是说，没有形体的身，是法身的表相。没有分别的知，是般若智慧的表相。（法身：佛的真如之身；般若：佛教智慧）。 ‘而用心乘于群方之方者。圣智无智。万品俱照。释上无知知。’意思是说，用心来驾驭各种方法的方法，是圣人的智慧，虽然看似无智，却能同时照亮万事万物。这是对上面‘无知知’的解释。 ‘淡泊住于无住之住者。法身无像。殊形并应。释上无身身。’意思是说，淡泊地安住于无所住的境界，是法身没有固定的形象，可以应化成各种不同的形态。这是对上面‘无身身’的解释。 ‘在有常修空处空常万化者。冥拥无谬动与事会。释上无相相。’意思是说，在有为的世界中经常修习空性，在空性中又能显现万物的变化，这是在暗中护持，没有丝毫的差错，与事物自然契合。这是对上面‘无相相’的解释。 ‘䨥照一切法者圣心平等照无二也。’意思是说，同时照亮一切法，是圣人的心平等地照耀，没有分别。 ‘知是处非处。乃至十力观者。十力义如前释。’意思是说，知道什么是正确的，什么是不正确的，乃至运用十力来观察，十力的含义如前面所解释的。 ‘而能住摩诃罗伽位者。秦云变化生不动地。’意思是说，能够安住于摩诃罗伽位的人，用秦朝的语言来说，就是变化生不动地。（摩诃罗伽位：菩萨修行的一个阶段）。 ‘化一切国土众生者。以无功用心。如一切众生形。故云化一切国土众生。’意思是说，教化一切国土的众生，是用无功用的心，显现出和一切众生一样的形态，所以说教化一切国土众生。 ‘千阿僧祇劫行十力法者。行之阶劫也。’意思是说，经历千阿僧祇劫的时间来修行十力法，是修行的阶段。（阿僧祇劫：佛教中极长的时间单位）。 ‘心心相应常入见佛三昧者。运运寂灭。自然流入萨波若海。故云心心相应常入见佛三昧。’意思是说，心念与佛法相应，经常进入见到佛的三昧，是心念的运转寂灭，自然流入一切智慧的海洋，所以说心心相应常入见佛三昧。（萨波若海：一切智慧的海洋）。 ‘复次惠光神变者。明九地菩萨。其惠转明。调柔增上。故云惠光神变。’意思是说，惠光神变，说明九地菩萨，他们的智慧更加明亮，调柔更加增上，所以说惠光神变。 ‘住上上无生忍者。是无生忍上品也。’意思是说，安住于上上无生法忍的人，是处于无生法忍的上品阶段。 ‘灭心心相者。心习已尽。无明亦除。故言灭心心相。’意思是说，灭除心念的表相，是心中的习气已经完全消除，无明也已经去除，所以说灭除心念的表相。