English
It merely touches the great stage of the path. Then, through the stages of life force exertion, the ten chakras dissolve into the central channel. In meditative equipoise, the manifest conceptualizations of grasping at the duality of grasper and grasped cease. A little power is gained, and the experience of bliss and emptiness clearly arises. Whether the generation stage has preceded it or not, since the result is the same except for the difference in the length of time in between, one will definitely attain at least the medium heat. On the branch of grasping, the life force is bound to the bindu of the central channel. As the fire of karma blazes, the flow of melting bliss is continuous, and the empty form also transforms into the blazing appearance of the wisdom fire. Power and qualities are greatly attained. This is the stage of great heat, and at the end of this stage, it will be connected to the peak of the joining path. From the beginning of recollection, the small body of wisdom is accomplished, and the empty form leads to the perfection of bliss. The upper limit is the same as the completion of the peak of the joining path. Samadhi is forbearance and supreme dharma. That is, in the first ground of samadhi, old age and death cease; in the second, birth ceases; in the third, existence ceases, abandoning the ordinary body, accomplishing the vajra of the body of the path; in the fourth, taking ceases; in the fifth, craving ceases; in the sixth, feeling ceases, abandoning the ordinary speech, accomplishing the vajra of the speech of the path; in the seventh, contact ceases; in the eighth, the six sense sources cease; in the ninth, name and form cease, abandoning the ordinary mind, accomplishing the vajra of the mind of the path; in the tenth, consciousness ceases; in the eleventh, formation ceases; in the twelfth, ignorance ceases, abandoning the ordinary fourth stage of the arising process, accomplishing the wisdom vajra of the path. That is, in those stages, the four vajras are accomplished sequentially, which also means accumulating the complete causes and conditions for those. Abandoning the ordinary body, speech, and mind, and the arising process, and the cessation of the twelve branches, is also because the winds of those dissolve, making those able to cease. The final moment of samadhi is the path of seeing, so at that time, all of those actually cease simultaneously, abandoning the seeds. Although the four vajras are obtained simultaneously with those, the transformative activities of those arise immediately after that moment of the path of seeing.
Chinese
因此，那時也有稱之為獲得的說法。因此，入定地的第十一地以下是加行道忍位，第十二地的七千九百九十九個剎那是加行道最勝位，要知道最後一個剎那是見道。如此，捨棄輪迴的身語意三之時，其餘的蘊界也完全轉變，如是續部之王中說：何處決定種姓之色衰損之時，彼即說為大之色。何處輪迴之痛苦衰損之時，彼即說為大之受。何處輪迴之想衰損之時，彼即金剛大想。何處輪迴之增長衰損之時，彼即唯金剛之行。何處睡眠等之狀態衰損之時，彼亦說為轉識。何處非識之事物衰損之時，彼即是能仁之智慧。此等為毗盧遮那等聖者之王，乃六種，即六部。其他為六界之差別，即地、水、火、風、空寂靜等。何處愚癡一切衰損之時，即是佛眼母，彼即是地。何處我慢一切衰損之時，即是嘛嘛枳（藏文：མཱ་མ་ཀཱི་，梵文天城體：मामाकी，梵文羅馬擬音：māmakī，漢語字面意思：嘛嘛枳），彼即是水。何處貪慾一切衰損之時，即是白衣母，彼即是火。何處嫉妒一切衰損之時，即是度母，彼即是風。何處嗔恨一切衰損之時，即是金剛界自在母，即是空。何處慳吝一切衰損之時，即是雜色母，彼即是不變。見與不見之色，能如意與虛空，彼即是眼。如從遠處極其明顯般，所聽之聲音，此乃勝者之大耳。能攝持一切能作殊勝安樂之香，彼即是遍入者之妙鼻。自己之月亮甘露能賜予安樂，亦恆常品嚐者，彼即是舌。能奪取一切金剛之觸者，彼即是恆常之金剛身。
English
Therefore, at that time, there is also the saying that it is obtained. Therefore, the eleventh stage of Samadhi and below is the forbearance of the path of joining, and the seven thousand nine hundred and ninety-nine moments of the twelfth stage are the supreme Dharma of the path of joining, and it should be known that the last moment is the path of seeing. Thus, when the three doors of body, speech, and mind of samsara are abandoned, all other skandhas and realms are also completely transformed. As it is said in the King of Tantras: When the form of the lineage certainly deteriorates, it is said to be the great form. When the suffering of samsara deteriorates, it is said to be the great feeling. When the perception of samsara deteriorates, it is the great Vajra perception. When the growth of samsara deteriorates, it is only the Vajra action. When the state of sleep and so on deteriorates, it is also said to be consciousness. When the object that is not consciousness deteriorates, it is the wisdom of the Sage. These are the supreme kings of the Holy Ones such as Vairochana, and are six kinds, namely the six families. The others are the divisions of the six elements, namely earth, water, fire, wind, and the tranquility of space. When all ignorance deteriorates, it is Buddhalochana, and it is earth. When all pride deteriorates, it is Mamaki (藏文：མཱ་མ་ཀཱི་，梵文天城體：मामाकी，梵文羅馬擬音：māmakī，漢語字面意思：嘛嘛枳), and it is water. When all attachment deteriorates, it is Pandaravasini, and it is fire. When all jealousy deteriorates, it is Tara, and it is also wind. When all hatred deteriorates, it is Vajradhatvishvari, and it is space. When all stinginess deteriorates, it is Nanavidha, and it is immutable. The form that is seen and unseen, which is like mind and space, is the eye. Like hearing sound clearly from afar, this is the great ear of the Victorious One. That which holds all the scents that create supreme bliss is the excellent nose of the All-Pervading One. That which always tastes the nectar of one's own moon, which gives bliss, is the tongue. That which completely steals all the Vajra touches is the eternal Vajra body.
Chinese
是自在。方法和智慧完全融合的这个法，凡是进入安乐平等的就是意。如是说。同样，六根完全清净的六种现识也在此获得，从主尊身之威力，瑜伽士等之殊胜身，转变为天人之眼。从其语之威力，转变为耳，从其意，得知安住于他人之心。从智慧身之威力，忆念安住于三有之先前的生世。从智慧之语之威力，虚空般的一切，一时皆转变为普遍行之神变。从智慧意之自性，无论何者，一切安乐平等一时皆变为不可摧毁。如是说。彼时，不净之身转变为虹身金刚身。获得金刚四种味平等，故称成就无二智慧身。此乃真实的第一地极喜地。密咒道极为临近，因此与圆满佛陀极为接近，从此以后，仅以同类道即可获得佛果，因为与圆满佛陀之体性相同，因为无变安乐之刹那皆是圆满之故。也赐予佛陀，圆满佛陀，金刚萨埵等之名号。之后，极喜地等十二地，或处等十二地上位次第行进。于彼一切所修乃是，以出世间六支平等行持，以不可思议自性之明咒行，成熟解脱无量众生之后，最终获得真实佛陀，真实金刚萨埵，真实圆满佛陀。
English
Is the powerful one. This dharma of the complete union of method and wisdom, whatever enters into bliss and equality is the mind. Thus it is said. Similarly, the six manifest consciousnesses of the six roots being completely pure are also obtained here. From the power of the body of the chief, the excellent body of the yogis and others transforms into the eye of the gods. From the power of his speech, it transforms into the ear, from his mind, one knows that which abides in the heart of others. From the power of the wisdom body, one remembers the previous births abiding in the three realms. From the power of the wisdom speech, all that is like space transforms into the miraculous power of universal travel at once. From the nature of the wisdom mind, whatever is, all bliss and equality becomes indestructible at once. Thus it is said. At that time, the impure body transforms into the rainbow body, the vajra body. Having obtained the equality of the four tastes of vajra, it is called the accomplishment of the non-dual wisdom body. This is truly the first ground, the extremely joyful ground. The secret mantra path is extremely close, therefore it is extremely close to the perfect Buddha, from now on, only by the same kind of path can one obtain Buddhahood, because it is the same as the nature of the perfect Buddha, because the moments of unchanging bliss are all perfect. The names of Buddha, Perfect Buddha, Vajrasattva, etc. are also bestowed. After that, the twelve grounds such as the Extremely Joyful Ground, or the twelve higher grounds such as the places, are gradually traversed. In all of them, what is to be meditated upon is: practicing the six branches of the transcendent world equally, ripening and liberating limitless beings with the conduct of the mantra of inconceivable nature, and finally obtaining the real Buddha, the real Vajrasattva, the real Perfect Buddha. The other classifications of the twelve grounds that appear in these are: from the accomplishment of the unchanging wisdom, similarly, the ground adorned with the great mandala of the all-illuminating sun, the ground illuminated with the great nectar light moon, and the ground where the light of the sky abides like the sky.
Chinese
金刚光芒心生欢喜之地，珍宝光芒现前灌顶安住之地，莲花光芒自性清净之法无垢完全执持之地，佛陀事业所行之地，无与伦比之地，一切范例之范例彻底领悟之地，智慧光芒无上之地，一切遍知自性光明大光明之地，各自体性觉性瑜伽士之智慧圆满之地。这些地主要是在如来功德的章节中宣说的。然而在第十二禅定地的尽头获得，成为更上层功德之基础的十二种智慧差别得以获得。因此，从极喜地开始的每一个地都具备这十二种功德，圆满佛陀也具备这十二种功德，因为法性如来藏自性无别的功德是本来任运成就的。而能够证悟它的道路之地上，光等十二种功德，被清净障碍的道所涵盖。而且在圣者学道的阶段，每一个平等和后得都完整具备。这十二种佛陀地是最初的那些地得以显现获得，不是被道所涵盖，也不是新产生的。总的来说，金刚藏庄严经中所说的这十二种地的分类上，有些人认为和十二种禅定地相同。有些人说在法云地之后，是必须仅仅通过密咒道次第行进的地。有些人认为是从仅仅佛陀的智慧中分离出来的。有些人说是从极喜地开始的十二地。前两种观点非常不合理，第三种观点认为佛陀具有是合理的，但是在学道上没有则不合理。第四种观点，我认为仅仅在一种解释的范畴内是可行的。主要意义如前所述把握。第二，关于明咒行者的行为分类，一般讲述明咒行者的行为，以及详细讲述近取因的分类。第一点是，吉祥时轮的摄略经中，行为的分类散乱。
English
The ground of Vajra light, where joy arises in the mind; the ground of precious light, where empowerment is manifestly bestowed; the ground of lotus light, where the stainless Dharma of pure nature is fully held; the ground where the deeds of the Buddha are performed; the ground without compare; the ground where the example of all examples is thoroughly understood; the ground of wisdom light, the unsurpassed ground; the ground of the great clear light of all-knowingness; the ground where the wisdom of the yogi who understands individual essence is perfected. These grounds are mainly spoken of in the context of the qualities of the Tathagata. However, they are attained at the end of the twelfth meditative ground, and the twelve distinctions of wisdom that form the basis of the higher qualities are attained. Therefore, each of the grounds, beginning with the Joyful One, possesses all twelve of these qualities, and the perfect Buddha also possesses all twelve, because the qualities of the Dharmata, the Sugata-garbha, and the non-dual nature are primordially and spontaneously perfect. And on all the grounds of the path that can realize it, the twelve lights, etc., are included in the path that purifies obscurations. Moreover, in the context of the noble path of learning, each of the equal and subsequent moments is fully complete. These twelve Buddha-grounds are the attainment of the manifestation of those primordial grounds; they are not included in the path, nor are they newly arisen. In general, regarding the classification of these twelve grounds mentioned in the Vajra-heart Ornament, some consider them to be the same as the twelve meditative grounds. Some say that after the Cloud of Dharma, they are the grounds that must be traversed gradually only through the mantra path. Some consider them to be separated only from the wisdom of the Buddha. Some say that they are the twelve, beginning with the Joyful One. The first two views are very unreasonable, and the third view, that the Buddha possesses them, is reasonable, but it is unreasonable that they are not on the path of learning. The fourth view, I think, is only feasible within the scope of one explanation. The main meaning is to be understood as explained before. Secondly, regarding the classification of the conduct of vidyadharas, there is a general explanation of the conduct of vidyadharas, and a detailed explanation of the classification of proximate causes. The first point is that in this condensed tantra of the glorious Wheel of Time, the classification of conduct is scattered.