English
The stage of the ground, then the two knots of the heart chakra are released, the giver of stillness and the giver of warmth are filled with bodhicitta. Candoha, or the stage of difficult to tame, then again the two knots of the heart chakra are released, the vein-thin one and the black-faced one are filled with bodhicitta. Near Candoha, or the stage of manifestation, then the two knots of the throat chakra are released, the one with great form and the common mother are filled with bodhicitta, obtaining the stage of gathering and distance. Then again the two knots of the throat chakra are released, the giver of cause and the one separated from union are filled with bodhicitta, near gathering and immovability and the eighth ground, then the two knots of the forehead chakra are released, the vein-miserable one and the accomplished mother are filled with bodhicitta, the charnel ground or the ninth ground obtains excellent wisdom. Again the two knots of the forehead chakra are released, the vein-burning one and the mind-good mother are filled with bodhicitta, near the charnel ground or the tenth ground obtains the cloud of dharma. After that, the four knots of the crown chakra are released and filled with bindu, the charnel ground solitary hero central channel non-demonic four are filled with bindu, and at the same time, all the veins of the eight veins and eight holes around the heart are filled with the continuum of bodhicitta, reaching complete perfection, near enjoyment or the eye of the Buddha, which is the twelfth ground. At that time, the wisdom of the path of seeing, the non-conceptual, the Vajradhara of luminosity union or the small stage of the Vajra holder is obtained. Then, explaining the way the twelve links of dependent origination cease in conjunction with the grounds: the twelve limbs, together with the transformation, the semen ceases, body, speech, and mind are the Vajra body itself. As it is said, in the stages of the above twelve yoga path grounds, the twelve links of dependent origination cease in reverse order, first old age and death and birth and existence cease, this impure gross body transforms, becoming the body of wisdom, combined with the first three grounds of the yoga path. Similarly, grasping and craving and feeling cease, ordinary speech is completely purified, becoming indestructible speech, contact, the six sense bases and name and form cease, the impure mind transforms, becoming great bliss of mind, consciousness and action and ignorance
Chinese
由于三个“嘎”的停止，平凡的智慧发生转变，成为胜义的智慧。成为有学双运身或金刚身。那么在加行道的时候，这些停止并且身体等发生转变，在圣者的十地等中舍弃又该如何呢？据说，圣者们的十二地中，那些自身的微细种子完全停止。据说，在那双运身的时候，衰老死亡等微细的恶趣种子完全停止，获得清净的圣者初地等。以上面的次第获得圣者九地，以及缘起、名色等三者停止，获得圣者十地。那里的差别是，以各种功德庄严，并且从法云中彻底区分开来的最后三地。据说，以各种百千等功德庄严的十地菩萨，从那法云中彻底，也就是确定区分开来的是最后的三地。那又是如何呢？那十地菩萨最初的阶段是名为“常边智慧无间道”的十一地，从那之后的阶段到第一刹那之间是名为“解脱道”的十二地，从那之后常边之后的第二刹那是具有特殊道和地之名的果位特征，也就是十三金刚持地。像这样的地，名相和差别各不相同，各种不同的宗派在续部中开示的那些，仅仅是稍微稍微的差别而已。据说，各种不同的宗派，以及从各大密宗续部中开示的各不相同的地道差别，内在稍微稍微不同的开示，意义却是一样的。那些又是如何呢？无间道和解脱道，在时轮金刚中出现，以及其他带有所缘的，特别是在某些道中，也就是三空性和身之殊胜差别的续和续中这样说了。分为十二地，分为十三地，分为十五地的宗派。那又是分为十二地的宗派，是广为人知的。
English
Due to the cessation of the three "Ga's," ordinary wisdom transforms, becoming the wisdom of ultimate truth. It becomes the Body of Union in Training or the Vajra Body. So, during the stage of the Path of Application, these cease and the body and so forth transform. How is it that they are abandoned in the ten Bhumis of the Noble Ones and so forth? It is said that in the twelfth Bhumi of the Noble Ones, those subtle seeds of themselves completely cease. It is said that at the time of that Body of Union, subtle seeds of bad rebirths such as aging and death completely cease, and the pure first Bhumi of the Noble Ones and so forth are attained. In the above order, the nine Bhumis of the Noble Ones are attained, and when the three, such as dependent origination and consciousness, cease, the tenth Bhumi of the Noble Ones is attained. The distinction there is that the last three Bhumis are adorned with various qualities and are completely distinguished from the cloud of Dharma. It is said that the tenth Bhumi Bodhisattva, adorned with various hundreds of thousands of qualities, is completely, that is, definitely distinguished from that cloud of Dharma by the last three Bhumis. And how is that? The initial stage of that tenth Bhumi is the eleventh Bhumi, called "Uninterrupted Path of Wisdom at the Limit of Permanence," and from the stage after that up to the first instant is the twelfth Bhumi, called "Path of Liberation." From then on, the second instant after the Limit of Permanence is the characteristic of the fruit with the name of the special path and Bhumi, which is the thirteenth Vajradhara Bhumi. Such Bhumis as these have different names and distinctions, and the various different tenets taught in the Tantras are only slightly different. It is said that the various different tenets and the different distinctions of the paths and Bhumis taught in the great secret mantra Tantras are taught with slight internal differences, but the meaning is the same. And how are those? The Uninterrupted Path and the Path of Liberation appear in the Kalachakra, and also with other objects of focus. Especially in some paths, that is, in the Tantras and Tantras of the three emptinesses and the excellent distinctions of the body, it is said so. The system of dividing into twelve Bhumis, dividing into thirteen Bhumis, and dividing into fifteen Bhumis. That system of dividing into twelve Bhumis is widely known.
Chinese
在十地之上，有无间地第十一地，以及解脱地第十二地，即佛地，这十二地是时轮中所说的。而十三地的说法，是在他续中，在十地之上，有称为“抛弃亲属结合之地”的第十一地，无间地第十二地，以及解脱地第十三地，即佛陀的金刚持，共有十三地，这就是“在他处结合”的意思。十四地的说法是：从胜解行地和极喜地等开始，第十一、十二地是普光地，普照地是第十三地，普得地是第十四地，即佛地。关于十五地的说法，是在《大手印明点续》中说的。在这些地中，普光等有学和无学，各自又分为十二地，总共分为十二地。所说的是：普光大地，那是太阳的坛城。甘露之光是第二地，极其明亮如月亮。虚空之光是第三地，如虚空般安住。金刚之光是第四地，此地的光令人心生欢喜。以殊胜的意乐稳固结合，因此被称为金刚。第五是珍宝光，善于灌顶。莲花之光是第六地，如莲花般生长。完全持有自性清净的心性，没有垢染。第七是业之光，想要成办佛的事业。第八是无喻，因为对此没有比喻。具喻是第九地，能证悟一切比喻。第十是智慧光，佛地至高无上。第十一是遍知，大地极其光明。第十二是各自证悟自性，瑜伽智慧圆满。如是说。这是因为清净分别念，了知一切所知，所以是普光；因为大乐的自性增长的甘露光；因为清净一切戏论显现，所以是虚空光；因为大乐不变且恒常，所以是金刚光；因为诸佛屡屡灌顶而产生的功德，能随意出生
English
Above the ten grounds, there is the eleventh ground of non-interruption, and the twelfth ground of liberation, which is called the Buddha ground. These twelve grounds are mentioned in the Kalachakra. The system of thirteen grounds is that in other tantras, above the ten grounds, there is the eleventh ground called "the ground of abandoning relatives and uniting," the twelfth ground of non-interruption, and the thirteenth ground of liberation, which is the Vajradhara of the Buddha, making thirteen grounds. This is the meaning of "uniting elsewhere." The system of fourteen grounds is: starting from the grounds of aspiration and joy, the eleventh and twelfth grounds are the ground of universal light, the ground of universal illumination is the thirteenth ground, and the ground of universal attainment is the fourteenth ground, which is the Buddha ground. The explanation of fifteen grounds is mentioned in the Mahamudra Tilaka Tantra. In these grounds, the learners and non-learners of universal light, etc., are each divided into twelve grounds, making a total of twelve grounds. It is said: The great ground of universal light, that is the mandala of the sun. The light of nectar is the second ground, extremely bright like the moon. The light of space is the third ground, abiding like space. The light of vajra is the fourth ground, the light of that ground makes the mind happy. By firmly uniting with superior intention, it is therefore called vajra. The fifth is the jewel light, which is skilled in empowerment. The light of the lotus is the sixth ground, growing like a lotus. It fully holds the nature of self-nature purity, without defilement. The seventh is the light of action, wanting to accomplish the activities of the Buddha. The eighth is incomparable, because there is no metaphor for it. The ninth is metaphorical, which realizes all metaphors. The tenth is the light of wisdom, the Buddha ground is supreme. The eleventh is omniscience, the great ground is extremely bright. The twelfth is the individual realization of self-nature, the yoga wisdom is perfected. Thus it is said. This is because of the purification of conceptual thoughts, knowing all that is knowable, therefore it is universal light; because the nectar light of the nature of great bliss increases; because of the purification of all phenomena of elaboration, therefore it is the light of space; because great bliss is unchanging and constant, therefore it is the vajra light; because the merits arising from the repeated empowerments by the Buddhas can arise at will.
Chinese
涌出的珍宝光芒，虽是大贪欲的自性，但自性不为放逸和贪欲所染，如莲花不为水所染般的莲花光芒，佛陀的事业利益众生无余，故为业的光芒，任何比喻也无法形容的俱生智慧，故为无喻的处所。因为是所有相，故为所有比喻圆满的比喻具足的处所，以及了知所有应知之法，故为智慧光芒。如是光明澄澈，自性即是一切智的处所。所有相和所有相，这两者远离显现之法，无有相违相融的过失，自己了知并证悟，故称各自自性明智的处所。具有这些特征的十二处，无论是加行道的处所，还是圣道的处所，每一个都完整具备上述十二种特征的差别。如此，地的分类已经结束。接下来讲述从这些地延伸出的一些意义：第一步是积聚之地，会被一生所阻碍，对于大解脱而言：一切都进入唯一的道路，获得显现等等，也有中阴的超越和出生。我获得加持，不会死亡，因为获得了三时超越的处所。获得成就的一些殊胜之处，即使不勤奋，也必定因为自性俱生而转变其他身体。如是说。这些是以上面的地道为基础而说的。也就是第一步，生起次第圆满，所谓的积聚之地，是获得大资粮道。一生所阻碍的意思是，那之后，那个人如果去世，就会出生或获得持明者的处所。并且在那之上获得双运身。因为经历了一世，所以成为一生所阻碍的补特伽罗。所谓的极热，是获得大暖相之后。因为没有不同的道路可行，所以一切众生都进入唯一的道路，因此说进入唯一。所谓的获得显现等等，又是获得显现和增长之地后，那个人死后，为了死心的意义，心远离的耶
English
The light of jewels that springs forth, although it is the nature of great desire, the nature is not stained by carelessness and desire, like the lotus light that is like a lotus not stained by water, the activity of the Buddha benefits all beings without remainder, therefore it is the light of action, the co-emergent wisdom that cannot be described by any metaphor, therefore it is the place of no metaphor. Because it is all aspects, it is the place of all metaphors complete with metaphors, and knowing all knowable dharmas, therefore it is the light of wisdom. Thus, the clear light, its own nature is the place of all-knowing. All aspects and all aspects, these two are separated from the phenomena of appearance, without the fault of contradiction and harmony, one knows and realizes oneself, therefore it is called the place of self-awareness of each individual nature. These twelve places with these characteristics, whether they are the places of the path of joining, or the places of the noble path, each one is fully equipped with the above twelve kinds of differences. Thus, the classification of the ground has ended. Next, some meanings derived from these grounds are explained: The first step is the ground of accumulation, which will be hindered by one life, for great liberation: all enter the one path, obtain appearance, etc., and there is also the transcendence and birth of the bardo. I receive blessings and will not die, because I have obtained the place of transcendence of the three times. Some special features of accomplishment, even if not diligent, will surely transform other bodies because of their co-emergent nature. Thus it is said. These are said based on the above ground path. That is, the first step, the completion of the generation stage, the so-called place of accumulation, is the attainment of the great accumulation path. The meaning of being hindered by one life is that after that, if that person dies, he will be born or obtain the place of vidyadhara. And on that basis, obtain the union body. Because he has experienced one life, he becomes a person hindered by one life. The so-called extreme heat is after obtaining the great warmth. Because there is no different path to go, all beings enter the one path, therefore it is said to enter the one. The so-called obtaining appearance, etc., is again after obtaining the place of appearance and increase, after that person dies, for the meaning of the death mind, the mind is separated from the Ye