Chinese
并且也显示了与二者性质相似的十二圣地。 此外，就像亏损的月亮停留在空中，其光芒与太阳的光芒融为一体一样。如果生命和粗重的烦恼耗尽，那么在消除时，身体获得成就之时，它就会停止。 这表明了被称为较高现证菩提，是与最终结果紧密结合的。 如果不了解禅定和圣地的区别，以及上下两种现证菩提的区别，那么这些经文的词句就会变成重复的错误。因此，区分许多类似的事物非常重要。 在这两种现证菩提的情况下，会发生盛大的灌顶和供养仪式。 此外，经中还说： 愤怒尊、佛陀和天女等，以及如意宝珠和地藏等，当瑜伽士成就时，极喜之意会在天空中显现。 他所希望的成就，会在月亮盈满之夜的黎明和午夜实现。 珍宝或鲜花雨，会在最佳时节因缘和合之际，降临于大地上。 也就是说，主要是针对较小的现证菩提而说的。 但在较大的现证菩提的情况下，也通过相似的性质顺便提及了。 在这种情况下，白、红、风三种，以及五蕴和合的转变方式。 将在下面的经文意义部分中，用许多例子来解释。 简而言之，对于究竟智慧，从瑜伽士的意识层面来说，以前作为遮蔽之因的，从今以后不再作为遮蔽之因，这就被称为转变，就像居住者变成了另一个人一样。 识蕴及其相关的习气，将前往他显，将意义结合在一起，被称为智慧，成为世俗的知识，这就是它的转变。 适可而止地详细阐述即可。 第二，关于经文的意义，分为简要说明和详细解释。 首先是： 十二相和地， 成就无二至高境， 各部分成就圆满心， 十六相不变异， 意义唯一无二法， 胜义谛即
English
And it also shows the twelve holy grounds that are similar in nature to the two. Furthermore, just as the waning moon remains in the sky, its light merging with the light of the sun, if life and coarse afflictions are exhausted, then upon elimination, at the time of the body's accomplishment, it ceases. This indicates what is known as the higher Abhisambodhi, which is closely connected to the ultimate result. If one does not understand the distinction between Samadhi and the holy grounds, and the distinction between the two higher and lower Abhisambodhis, then these scriptural words will become a repetitive error. Therefore, it is very important to distinguish many similar things. In the case of these two Abhisambodhis, grand empowerments and offerings occur. Furthermore, it is said in the scriptures: Wrathful deities, Buddhas, and goddesses, along with wish-fulfilling jewels and Ksitigarbha, etc., when the yogi achieves accomplishment, the mind of great joy will manifest in the sky. The desired accomplishments will be realized at dawn and midnight on the night of the full moon. Showers of jewels or flowers will fall upon the earth at the best of times, due to the combination of circumstances. That is to say, it is mainly spoken with regard to the smaller Abhisambodhi. But in the case of the larger one, it is also mentioned incidentally through similar characteristics. In such a case, the three whites, reds, and winds, and the way the aggregates and elements transform, will be explained with many examples in the following section on the meaning of the scriptures. In short, for ultimate wisdom, from the yogi's level of consciousness, what previously served as the basis for obscuration will no longer serve as the basis for obscuration from now on. This is called transformation, just as the inhabitant has become another person. The streams of consciousness and their associated habits, going to other appearances, combining the meaning, called wisdom, becoming conventional knowledge, that is its transformation. It is enough to elaborate in detail. Secondly, regarding the meaning of the scripture, it is divided into a brief explanation and a detailed explanation. The first is: Twelve aspects and grounds, Accomplish the non-dual supreme state, The parts accomplish the perfect mind, Sixteen aspects unchangeable, Meaning one, non-dual Dharma, The ultimate truth is
Chinese
没有执着。圆满状态到达的心，是完全圆满的。离欲最初贪欲大，金刚无身不变大，完全圆满的两种，没有被习气所染。这也是就状态的果位而言，一个偈颂是，十二种地是普光，甘露光，虚空光，金刚光，珍宝光，莲花光，做佛事业，无譬喻，有譬喻，智慧光，一切遍知，各自自性觉悟的地。金刚藏庄严根本续中说，普光的大地，如同太阳的坛城。甘露光是第二，非常明亮如同月亮。虚空光是第三，如同虚空一样安住。金刚光是第四，此地的光令人喜悦。以增上意乐稳固结合，名为金刚。第五名为珍宝光，善于灌顶。莲花光是第六，如同莲花一样生长。以自性清净的心性，完全持有无垢。第七名为业之光，认为是做佛的事业。第八名为无譬喻，对此没有譬喻。名为有譬喻是第九，一切譬喻都各自了知。第十名为智慧光，佛地至高无上。第十一是一切遍知，非常明亮的大地。第十二是各自的自性知，瑜伽智慧完全圆满。如是说。对此有很多不同的解释方法，但英雄成就自在吉祥大乐金刚五道显示论中清楚地阐述了，遣除无明分别念烦恼黑暗的智慧，如同太阳一样是普光，不变安乐的智慧如同满月一样是甘露光，将离戏论的法界视为空性一样的智慧是虚空光，增上意乐无缘大悲非常明显，不会被罪业所侵
English
There is no attachment. The mind that has reached the state of completion is completely perfect. Being free from attachment, the initial desire is great, the Vajra is formless and immutable. The two aspects of complete perfection are not tainted by habitual tendencies. This is also in terms of the fruit of the state, one verse is, the twelve grounds are the all-illuminating light, the nectar light, the space light, the vajra light, the jewel light, the lotus light, doing Buddha activity, without simile, with simile, wisdom light, all-knowingness, and the grounds of individual self-awareness. In the Vajra Essence Ornament Root Tantra it says, The great ground of all-illuminating light, is like the mandala of the sun. The nectar light is the second, extremely bright like the moon. The space light is the third, abiding perfectly like space. The vajra light is the fourth, the light of that ground is delightful. By firmly combining with superior intention, it is called Vajra. The fifth is called jewel light, it is well established in empowerment. The lotus light is the sixth, growing perfectly like a lotus. With the mind of self-nature purity, it completely holds the stainless. The seventh is called the light of action, it is considered to be doing the work of the Buddha. The eighth is called without simile, there is no simile for it. Called with simile is the ninth, all similes are individually understood. The tenth is called wisdom light, the Buddha ground is supreme. The eleventh is all-knowingness, the great ground of extremely bright light. The twelfth is the self-nature knowledge of each, yoga wisdom is completely perfect. Thus it is said. There are many different ways of explaining this, but it is clearly explained in the treatise called "The Five Paths of the Hero Accomplishment自在吉祥Great Bliss Vajra," The wisdom that dispels the darkness of ignorance, conceptualization, and afflictions, like the sun, is the all-illuminating light, the immutable bliss wisdom like the full moon is the nectar light, the wisdom that sees the realm of non-elaboration as emptiness like space is the space light, the enhanced intention of unconditioned great compassion is very clear, and will not be invaded by sins.
Chinese
息灭，从断除自己和他人的一切过失中，慈悲也转变成大乐，心生欢喜和满足是金刚光。如来新灌顶所获得的智慧是，为了他人的利益具有强大的能力，因此是珍宝光。观见一切众生的心性本来清净是，即使处于轮回中也不被轮回的过失所染污，即莲花光。以各种化身利益众生，示现成佛等，与如来的事业一同行持是事业光。俱生双运的智慧是，因为无法用其他方法来表示，所以是无譬喻地。它本身随顺一切法的法性，并且知晓一切法也是证悟它的方法，因此是无余了知譬喻和理由是，具有譬喻的一切譬喻地。以如实观见的智慧来断除所知障是智慧光。了知光明智慧的一切所知是，一切遍知地。而那一切也汇集和圆满于胜义的乐空双运之中，唯有自证胜义才能体验到是，各自自性觉悟地。因为是功德越来越增长的基础，以及自身一切圆满的基础或处所。从每一个反体来说，也称为地。这样认为，在自己的宗派中也主要承许这个。这是极喜地等十二地各自都具备普光等十二个的宗派。还有一些印度人和许多藏人的观点是，普光从极喜地到一切譬喻善慧之间结合。对于第十地等有各种不同的观点，但因为隐藏剩余的两地或三地等不是正确的分类，所以必须这样说：智慧光是法云地，一切遍知地是，常边的前边的结合，各自自性觉悟地是。
English
Extinguishing, from abandoning all faults of oneself and others, compassion also transforms into great bliss, and the mind becomes joyful and content, which is Vajra Light. The wisdom obtained through the new empowerment by the Tathagatas is, because it possesses great power for the benefit of others, therefore it is Jewel Light. Seeing that the nature of the minds of all beings is primordially pure is, even though dwelling in samsara, it is not defiled by the faults of samsara, which is Lotus Light. Applying the benefit of beings through various emanations, showing enlightenment, etc., acting together with the activities of the Tathagatas is Karma Light. The wisdom of coemergent union is, because it cannot be expressed by other methods, therefore it is the Incomparable Ground. It itself follows the Dharma-nature of all dharmas, and knowing that all dharmas are also the method for realizing it, therefore it is the Ground of All Parables, which knows without remainder all parables and reasons. The wisdom that eliminates the obscurations of knowledge through seeing the reality as it is is Wisdom Light. Knowing all that is knowable of the clear light wisdom is the Ground of Omniscience. And all of that also gathers and perfects into the union of bliss and emptiness of ultimate truth, which only self-awareness of ultimate truth can experience, is the Ground of Individual Self-Awareness. Because it is the basis for the increasing growth of qualities, and the basis or place of all the perfections of one's own ground. From each opposite, it is also called Ground. This is the view, and in our own tradition, we mainly accept this. This is the tradition where each of the twelve grounds, such as the Joyful Ground, possesses all twelve, such as Universal Light. Also, according to the views of some Indians and many Tibetans, Universal Light is combined from the Joyful Ground to the Good Intelligence of All Parables. There are various views regarding the tenth ground, etc., but because hiding the remaining two or three grounds, etc., is not a correct classification, it must be explained in this way: Wisdom Light is the Dharma Cloud Ground, the Ground of Omniscience is the combination before the edge of permanence, and the Ground of Individual Self-Awareness is.
Chinese
这是关于常边和圆满佛地的总结。首先是新见法性，其次是不变的戒律。与典范的四种正确智慧相符等等。由于显现出合理的体系，因此也可以从类别方面承认这是自宗。这样，十二地的圆满就是无二双运之最胜，最终是佛的智慧。或者，以十五个部分圆满的第十六菩提心，即十六喜成为无垢，依次成就十六种出世间身，最终将所有十六种相托付，获得不变化的圆满佛的十六身。对此，也有以十六喜为十六地。这十二种禅定地和十二种果地，是轮回的身语意和真实智慧的止息，以及这些的习气止息的差别，以及断除烦恼障和所知障的差别，以及轮回的精微、微细、粗大三气止息，以及超越三界轮回的意之自性的精微、微细、粗大三气止息的差别。实际上，舍断、证悟、功德的差别非常大，但是断除诸障的次第，以及成就四金刚的次第，以及十二真谛，以及十六如是的细分等等，体系非常相似，因此也以比喻意义的方式存在。这里有因果的十二地两种次第，因此，从世间法顶获得勇猛行禅定，以及宣说佛以外没有的两个原因就在于此，这是成就者曼隆巴所说的，据说许多前后期西藏人没有领悟续部和印度成就者的意旨，这是无上的体系。第二个偈颂是从最终的果位开始，宣说金刚身一切殊胜的空性，佛的智慧是所有所知的事物之实相，由于实相不会出现第二个差别，并且普遍存在本身
English
This is a summary of the constant edge and the complete Buddha-ground. First is the new vision of Dharmata, and second is the unchanging discipline. Conforming to the four correct wisdoms of the model, etc. Since a reasonable system appears, it can also be admitted as one's own system from the aspect of categories. Thus, the perfection of the twelve grounds is the supreme of non-dual union, and ultimately the wisdom of the Buddha. Or, the sixteenth Bodhicitta, which is perfected by the fifteen parts, that is, the sixteen joys become stainless, and the sixteen transcendent bodies are gradually accomplished, and finally all sixteen aspects are entrusted, and the sixteen bodies of the perfect Buddha, which do not change, are obtained. In this also, the sixteen joys are the sixteen grounds. These twelve Samadhi grounds and twelve fruit grounds are the cessation of the body, speech, and mind of samsara and the actual wisdom, and the difference of the cessation of their habits, and the difference of abandoning the afflictive obscurations and the cognitive obscurations, and the cessation of the subtle, subtle, and gross three energies of samsara, and the difference of the cessation of the subtle, subtle, and gross three energies of the nature of mind that transcends the three realms of samsara. In reality, the differences of abandonment, realization, and qualities are very great, but the order of abandoning the obscurations, and the order of accomplishing the four vajras, and the twelve truths, and the detailed divisions of the sixteen suchness, etc., the systems are very similar, so they also exist in the manner of metaphorical meaning. Here, there are two orders of the twelve grounds of cause and effect, therefore, the reason why the heroic Samadhi is obtained from the supreme worldly Dharma, and the two reasons why it is said that there is no other than the Buddha, is that this is what the accomplished Manlungpa said, and it is said that many early and later Tibetans did not understand the intention of the tantras and the Indian accomplished ones, this is the supreme system. The second verse begins with the ultimate fruit, and explains the emptiness of the Vajra body with all perfections, the wisdom of the Buddha is the reality of all knowable things, because the second difference does not appear in reality, and the universal existence itself