Chinese
名为地的光明，想要成办佛的事业。第八个名为无譬喻，对于它来说没有譬喻。名为具譬喻是第九个，对于一切譬喻各自了知。第十个名为智慧光明，佛地是无上的。第十一个是一切遍知，大地极其光明。第十二个是各自的自性智，瑜伽智慧极其圆满。如是宣说了十二地，藏地的智者有些将它仅与佛地相连，有些与圣道十二地相连，有些与时轮金刚的六支瑜伽的等持十二地相连，但似乎对所有这些都有损害。自宗认为是圣道的智慧双运，以反体分开而产生十二，是产生上方功德的基础，因此称为地。次第地消除无明和所知障的黑暗，具有无漏的安乐光明，视一切法如虚空，以坚定的增上意乐不为自利分别所动摇，因此具有喜乐利他，欲天灌顶的智慧，见心自性清净，以愿力的力量化现为佛等而作事业，超越譬喻的智慧即见不可言说，了知一切法的譬喻和理由，对于所知，无上的智慧增长，消除所知障黑暗的习气，各自亲自证悟智慧。第五个是不学道与此相连的方式是，一般来说，在凡夫的时候，究竟显现譬喻光明，也多由灌顶的因缘而获得。特别是见道现前菩提和成佛之时，必定依赖灌顶。其中前者是化身佛灌顶，后者是报身金刚持等十方无量无边的佛陀们灌顶。如是灌顶后，智慧的常续，以如金刚般的等持，连转变的细微习气也断除，阿赖耶识转依，在第二个刹那现前圆满。
English
It is called the Light of the Earth, wishing to accomplish the deeds of the Buddha. The eighth is called Without Analogy, for it there is no analogy. The ninth is called Possessing Analogy, individually understanding all analogies. The tenth is called Wisdom Light, the Buddha-ground is unsurpassed. The eleventh is All-Knowing, the great earth is exceedingly clear. The twelfth is Knowing the Essence of Each, the yoga wisdom is exceedingly complete. Thus, the twelve grounds are spoken of. Some Tibetan scholars connect them solely to the Buddha-ground, some connect them to the twelve grounds of the Noble Path, and some connect them to the twelve grounds of the samadhi of the Six Yogas of the Wheel of Time. However, it seems that each of these has its drawbacks. Our own system is that the wisdom of the Noble Path, the union, is divided by opposites, resulting in twelve. Because it is the basis for the arising of higher qualities, it is called a ground. In sequence, it eliminates the darkness of ignorance and the obscuration of knowledge, possesses the light of uncontaminated bliss, sees all phenomena as like the sky, and is unwavering due to the firm intention not to be moved by thoughts of self-interest. Therefore, it possesses joy and delights in benefiting others, the wisdom of empowerment by the desire gods, sees the mind as naturally pure, and through the power of aspiration, emanates as Buddhas and performs deeds. The wisdom that transcends analogy, that is, sees the inexpressible, understands the analogies and reasons for all phenomena, the unsurpassed wisdom expands in relation to what is to be known, eliminates the habitual tendencies of the darkness of the obscuration of knowledge, and each personally realizes wisdom. The fifth way of connecting it to the Path of No More Learning is that, in general, even at the time of ordinary beings, the ultimate manifestation of the light of analogy is often attained through the condition of empowerment. In particular, at the time of the manifestation of the Path of Seeing and the attainment of Buddhahood, it is definitely dependent on empowerment. The former is empowerment by the Emanation Body, while the latter is empowerment by the Enjoyment Body, Vajradhara, and all the Buddhas of the ten directions, infinite and boundless. Thus, by empowering in this way, the continuous stream of wisdom, even the subtle habitual tendencies that are transformed by the vajra-like samadhi, are abandoned, the basis of all is transformed, and in the second instant, it is perfectly completed.
Chinese
即是成佛。此處有現證菩提之次第，及其供養之莊嚴，以及徵兆等。若問，續部所說之現證菩提次第，是否非見道之時耶？彼與成就明妃之士夫的徵兆等，雖是如是直示，然此處所說更為廣大無邊。三、果之續部中，於何所依現證，不學之智慧之體性，彼之差別法身與智慧之安立。初、依於宣說於此人身成佛，故雖多數認為所依是人身，然於輪迴之身不可能有佛之意，故不應理。於初地之後得時，成就二無別之智慧身。庸常之身脈、氣，語氣，心念分別等，早已止息。故彼智慧之身亦更為殊勝，於二無別之智慧身，與一切相圓滿報身相似之所依而成佛。然不淨之蘊，除了於法界中耗盡之外，並非捨棄，故非於一生一世不得成佛。二者中，三者之初，體性是周遍與常恆之自性。於此，某些人認為唯有空性是周遍與常恆，不認為身是周遍常恆。其他則解釋周遍之義為隨所需而出現之化身，然二者似乎皆認為報身是將出現之微細身。生起與將生起，不可能有常恆之持續。雖有僅將無遮之自性，安立為法身分之時，然安立七支圓滿之身為周遍常恆，亦不應理，因無遮不可能有七支。故彼二宗，僅聽聞周遍常恆之名，然未解其義。故自宗是身與智慧二者體性一故，七支圓滿之智慧身亦唯是智慧。某些人認為法身與報身體性一
English
That is, becoming a Buddha. Here, there is the order of manifest enlightenment, the splendor of its offerings, and signs, etc. If asked, is the order of manifest enlightenment explained in the tantras not the time of the path of seeing? Although it is directly shown as such with the signs of the accomplished vidyadhara, what is said here is even more vast and boundless. Three, in the tantra of the result, on what basis is it manifested, the nature of the wisdom of no more learning, the distinction of the dharmakaya and the establishment of wisdom. First, based on the statement that one becomes a Buddha in this human life, although many believe that the basis is the human body, it is not reasonable because the mind of a Buddha is impossible in a samsaric body. In the subsequent attainment of the first ground, the body of non-dual wisdom is achieved. The ordinary body, channels, elements, speech, breath, mind, and thoughts have long ceased. Therefore, that wisdom body also becomes more excellent, and one becomes a Buddha on the basis of the non-dual wisdom body, which is similar to the complete enjoyment body in all aspects. However, the impure aggregates are not abandoned except for being exhausted in the dharmadhatu, so it is not that one cannot become a Buddha in one lifetime and one birth. In the second, the first of the three, the nature is the characteristic of being pervasive and constant. Here, some people think that only emptiness is pervasive and constant, and do not think that the body is pervasive and constant. Others explain the meaning of pervasive as the manifestation that arises as needed, but both seem to think that the enjoyment body is a subtle body that will appear. There can never be a constant continuity of arising and will arise. Although there are times when only the nature of non-affirmation is established as a part of the dharmakaya, it is not reasonable to establish the body with seven branches as pervasive and constant, because there can be no seven branches in non-affirmation. Therefore, those two schools only hear the name of pervasive and constant, but do not understand its meaning. Therefore, our own school is that the body and wisdom are of one nature, so the wisdom body with seven branches is also only wisdom. Some people think that the dharmakaya and the enjoyment body are of one nature.
Chinese
并且说，报身是无二之身，因此认为色身未被佛陀所摄，并且认为与识相异的物质，并且认为没有智慧等等，说解释龙树的意旨是错误的。这是因为诸位大士认为色身是被调伏者的相续所摄，都不认为具相的报身是色身，所以前一种说法是错误的。其余的都变成了对自己的宗派进行诘难。也就是说，您努力证明报身是由风心所成，既然已经成立，那么除了安立与物质本体相同的识之外，还有什么不同的承认呢？明明有能取所取二者，却想要那种不显现的错乱智慧，还不如说没有智慧更好。因此，不仅随意化现，而且此身对于一切法都没有远近亲疏，而且就在这里有，不在其他地方等等，因为没有分别，所以遍及一切事物，并且本体会变成不同种类，并且永远不会中断，所以是常。因此，身和智慧二者都是周遍常恒的。第二，体性是伟大的双运，具有伟大的断证。对此，有些人说在后得位获得法身光明大乐之后，在那之后的第二个刹那生起报身。有些人说二身同时成就，这二者都是不学者的双运之认识。说心是法身，身体是报身同时出现叫做双运，认为身和意是不同的。然而，大乐和身没有二现。学者的双运之身，在胜义谛中没有二现，在显现中是有的。那么，对于佛陀来说，所见就是错乱的，因为身心的法身二者是不同且真实存在的，却因为见到不是二者而见。学者的双运之二现，在识的层面消失，那也不是胜义谛，而是变成邪见的本体，因为执着于真实存在的二者为无二。这是无法反驳的过失。那么是什么呢？无分别自证智慧，既能见到一切法都不存在，又能在不存在的同时显现，并且在显现的同时
English
Furthermore, it is said that the Sambhogakaya is a non-dual body, thus asserting that the Rupakaya is not included by the Buddha, and asserting matter as distinct in essence from consciousness, and asserting the absence of wisdom, etc., saying that explaining Nagarjuna's intention is wrong. This is because all the great beings who consider the Rupakaya to be included in the continuum of those to be tamed do not consider the Sambhogakaya with characteristics to be the Rupakaya, so the former statement is wrong. The rest have become challenges to their own tenets. That is to say, you have strived to prove that the Sambhogakaya is made of wind and mind, and since it has been established, what different acknowledgment is there other than establishing a consciousness with the same essence as matter? Even though there are the two, grasper and grasped, it is better to say that there is no wisdom than to desire such a confused wisdom that does not appear. Therefore, not only does it emanate at will, but that body has no near or far relationship to all dharmas, and it exists here and not elsewhere, etc., because there is no distinction, it pervades all things, and the essence will become different kinds, and it will never be interrupted, so it is permanent. Therefore, both body and wisdom are pervasive and constant. Secondly, the characteristic is the great union, possessing great abandonment and realization. Regarding this, some say that after obtaining the Dharmakaya clear light great bliss in the subsequent attainment, the Sambhogakaya arises in the second instant after that. Some say that the two bodies are accomplished simultaneously, both of which are recognitions of the union of non-learners. Saying that the mind is the Dharmakaya and the body is the Sambhogakaya appearing simultaneously is called union, considering the body and mind to be different. However, there is no dual appearance in great bliss and body. The body of the union of learners, there is no dual appearance in the definitive sense, it exists in appearance. Then, for the Buddha, what is seen becomes confused, because the Dharmakaya of body and mind are different and truly exist, but because they see that they are not two, they see. The dual appearance of the union of learners, which disappears in the realm of consciousness, is also not the definitive sense, but becomes the essence of wrong view, because it clings to the two that truly exist as non-dual. This is an irreversible fallacy. So what is it? Non-conceptual self-aware wisdom, which sees that all dharmas do not exist, and at the same time as they do not exist, they appear, and at the same time as they appear
Chinese
乃至显现，甚至微尘一动，所有因果无一遗漏，皆为一智慧同时了知，是为法身；其显现无有止息，显现为身与刹土等种种，是为报身；为度脱于无有中迷乱之众生，亦示现方便之智慧，是为化身。此三者皆为一智慧之不同侧面，是为三身双运之义。又，为一切有情之利益而显现之意愿，无有不圆满，无有过期，完全圆满，不落于舍弃，无意义之事绝不可能发生，且无有丝毫分别念，乃遍知一切所知。于此不可思议之境，顶礼！莫以自宗之见解遮蔽广阔之见地。大断除者，乃观见一切习气与障碍自始即已断除。于《持明自在所问经》中云：“离戏非由智所尽，然由本初即尽故，是故名为尽。”大证悟者，如帕帕等，乃不经观察而了知轮涅基道等一切法。第三，支分。大堪布语自在称云：“圆满受用与合和，大乐无自性，大悲周遍恒不断，亦无有止息。”如是所说。七者之第一，圆满受用，即相好圆满。第二，合和，即与自现之明妃相合。对此，有说于佛地摄持时，无有男女本尊之差别，唯是化身，故父母双运乃是正义，仅安立于空性大悲无别之上。然面容手印之显现既已存在，则父母之相状无法遮止，且于七支之场合，空性大悲二者已作为支分单独计数，故此不应理。是故自宗认为，于《密集》中，如来等享受欲乐之喜悦，宣说激发意续，故于清净显现广大之显现中，明妃等显现为欲妙之智慧之行境，对此喜悦而享受，于金刚乘之宗派中亦是存在的。第三乃大乐，即自性