English
The doer of deeds obtains the ground. Then before those, five benefits are obtained, therefore becoming a completely pure vessel, becoming the unsurpassed one. All the bad karma residing in the body, will be exhausted in every moment. The body and mind are always, filled with thorough training. In all the appearances of Dharma, the realization of non-interruption. The reason for the truth is, that which has not been examined can be clearly seen. Because of seeking direct perception, if trained, it is the supreme of being able. Having attained meditation, one knows directly, through the door of direct accomplishment, to countless Buddhas, for the sake of offering and serving, one goes to all the worlds. Then becoming like that, Bodhisattvas in equanimity, except for speaking with consciousness, all things cannot be clearly seen. In order to increase the appearance of Dharma, constantly strive for stable diligence. After the appearance of Dharma increases, it will abide in mind-only. Then all the things that appear, will be clearly seen as mind. At that time his object of grasping, that distraction will be abandoned. Then for his grasper, only distraction remains. At that time without interruption, quickly touching samadhi. In this way, following him, abandoning the distraction of grasping. These in order, are called becoming warm, etc. With this, to countless Buddhas, for countless eons, one serves and honors. Because of serving and honoring him, the mind becomes supremely capable. At that time from the lineage of Dharma, in order to obtain the quiescence and, vast wisdom of the Buddhas, one will obtain vast instructions. All his dharmas are like illusions, and knowing like going to a garden of birth, in times of prosperity and times of decline, one is not afraid of afflictions and suffering. The object of the three samadhis is, the two aspects of selflessness, and the basis of self-grasping, that: constant (《ཛཾ》basis) is pacified, so it is said. The back of non-discrimination, is always joyful. In order to fully know and abandon, and in order to manifest, because of wanting to benefit sentient beings, the cause of samadhiཉ
Chinese
彼时，佛法的总纲有四种，为诸菩萨宣说。坚定者的这四种是：无有之义与分别之义，唯有普皆分别之义，以及分别止息之义。彼亦是三摩地、陀罗尼与佛法之力量，于此无量功德之信行地获得。十力、四无畏与不共之法，十八等菩萨之功德众多。声闻等与共通之见修，所断之显现因，大多于此转变。此后，彼乃从世间，超越之无上智慧，无分别、无垢染，获得远离二取。彼于此处安住而转依，此地被认为是初地。此于无数劫中，变得极为清净。法界乃是平等性，彻底证悟之后，彼时，恒常对一切有情，获得与自己相同的心，对于有情众生，无我与痛苦以及应作之事，对每一位都心怀平等。如同其他的佛子。除了特意不舍弃转变道之外，属于三界的所有的烦恼，以及见断、修断的种姓转变、所知、等持等等，众多障碍的种子在那时转变。远离五怖畏，舍弃不净之身，为了获得五根转变之故。见道之体性，等持之种姓虽相同，但从还灭的角度，安立刹那间的差别。修断在未舍弃之前就是那样，因为不可思议，所以长时安住也是可能的。此后，此乃是剩余的，诸地修道之此道上，为了修习两种智慧，而精进修习。彼无分别之智慧，修习成佛之法。其他如实安立，使有情众生完全成熟。即使获得无我智慧，也可能存在堕落的，细微分别，并非有知。最初即是如此，舍弃彼即是第二。能一时普降世间一切的三摩地。听闻一切总持，被认为是第三。获得菩提分法之自在，三摩地转变佛法与政权。依靠四谛，掌控自心，不偏向轮回与涅槃。如是缘起之
English
At that time, there are four summaries of the Dharma, which are taught to the Bodhisattvas. These four of the steadfast are: the meaning of non-existence and the meaning of discrimination, only the meaning of universal discrimination, and the meaning of the cessation of discrimination. That is also the power of Samadhi, Dharani, and Dharma, which is obtained in this land of faith and practice of infinite qualities. The ten powers, four fearlessnesses, and unshared Dharmas, the eighteen, etc., many qualities of the Bodhisattvas. The common seeing and meditation of the Hearers, etc., the manifest causes to be abandoned, mostly transform here. Thereafter, that is from the world, the unsurpassed wisdom of transcendence, non-discriminating, without defilement, obtaining freedom from the two grasps. That abides here and transforms, this ground is considered the first ground. This becomes extremely pure in countless eons. The Dharmadhatu is equality itself, after thoroughly realizing it, at that time, constantly towards all sentient beings, obtaining a mind equal to oneself, towards sentient beings, selflessness and suffering, and things to be done, having an equal mind towards each one. Like other sons of the Buddhas. Except for intentionally not abandoning the transformation of the path, all the afflictions belonging to the three realms, and the transformation of lineage of what is to be abandoned by seeing and what is to be abandoned by meditation, what is to be known, meditative absorption, etc., the seeds of many obscurations transform at that time. Separated from the five fears, abandoning the impure body, for the sake of obtaining the transformation of the five senses. The nature of the path of seeing, the lineage of meditative equipoise is the same, but from the perspective of reversal, establishing the difference of moments. What is to be abandoned by meditation is like that before it is abandoned, because it is inconceivable, so it is also possible to abide for a long time. Thereafter, this is the remainder, on this path of meditating on the grounds, in order to practice the two wisdoms, one strives to practice diligently. That non-discriminating wisdom, practices the Dharma of becoming a Buddha. Others are established as they are, making sentient beings fully mature. Even if one obtains selfless wisdom, there may still be falling, subtle discriminations, not being aware. It is like that from the beginning, abandoning that is the second. The Samadhi that can universally bestow everything in the world at once. Hearing and holding everything, is considered the third. Obtaining mastery over the limbs of enlightenment, Samadhi transforms Dharma and political power. Relying on the four truths, controlling one's own mind, not biased towards Samsara and Nirvana. Thus the dependent origination of
Chinese
由息灭禅定之获得，不厌离轮回，显现趋向法界。其他有勤无相之灌顶，任运不生对法之安忍，以四各别智于一切刹土生喜乐，圆满证悟法身善逝之藏性。从彼等有无获得与未获得，了知诸地从上向上转移之方式。于尽所有如是如是之所知，一时无碍生起之智慧，未获得之前乃菩提萨埵，然此乃随顺圆满正等觉。恒常利益众生最胜义，同因之义最胜性，以及无有执持之义，诸续无有差别之义，烦恼非为清净之义，无有差别之义性，无减无增之义，灌顶乃四种相之处，彼亦具有不分别，于刹土得自在乃第八地。第九乃平等性智之灌顶，第十乃后得事业之灌顶，十度亦于十地修持，以及于种种刹土成熟之方式，从赡部洲自在天开始，直至净居天之主。异生至劫之间资粮之量，已得地者乃于每一刹那成办。第七地以下千劫之资粮，安住于清净地者乃于一刹那。未得灌顶无量劫之资粮，亦能于获得彼者每一刹那圆满。第三之世间禅定三摩地，亦非三界乃唯菩萨之，声闻缘觉一切皆迷闷之，十万俱胝禅定乃于第七获得。以知行境故，降伏一切声缘，除灌顶外，烦恼障习气，一切于此地极为清净。于此之末，能净治名相执着故，以俱生同类一者能行一切刹土。获得灌顶者，无有顺不顺之分别。十种微细灌顶于极喜地获得，大宝手之灌顶具有于不动地获得。百和千及十万和俱胝，以及极布大和坚固及引导师之，功德等乃于不净地意乐。三千大千世界百万无量百万清净，于二地乃如是衡量随欲而说。禅定佛刹动摇往彼等去，光明和
English
From obtaining the cessation of meditation, one does not tire of samsara and manifestly turns towards the expanse of reality. Others have empowerment with effort and without characteristics, spontaneous and unborn tolerance for the Dharma, joy in all fields with four individual wisdoms, and complete realization of the essence of the Sugata Dharmakaya. From whether or not these are obtained, one knows how the grounds shift from higher to higher. As long as there is knowledge of what, how, and how much is to be known, the wisdom that arises all at once without obstruction is a Bodhisattva until it is obtained, but this is a complete and perfect Buddha in accordance with it. The supreme meaning of constantly benefiting beings, the supreme nature of the meaning of the common cause, and the meaning of being without complete grasping, the meaning of all lineages being without difference, the meaning of afflictions not being completely pure, the very meaning of being without difference, the meaning of being without decrease or increase, empowerment is the place of four aspects. That also includes non-conceptualization. Being in control of the fields is the eighth ground. The ninth is the empowerment of the wisdom of equanimity. The tenth is the empowerment of subsequent action. The ten perfections are also practiced on the ten grounds, and the way in which they ripen in various fields, starting from the lord of Jambudvipa, up to the lord of the Pure Abode. The measure of the accumulation between ordinary beings and kalpas is accomplished by those who have attained the ground in each moment. The accumulation of thousands of kalpas below the seventh is in a moment for those who dwell on the pure ground. Even the accumulation of countless kalpas without empowerment is completed in each moment when it is obtained. The Samadhi meditation of the third world is not of the three realms, but only of Bodhisattvas. Hundreds of thousands of kotis of Samadhi, which make all Shravakas and Pratyekabuddhas confused, are obtained in the seventh. By knowing the field of activity, one subdues all Shravakas and Pratyekabuddhas. Except for empowerment, all latent afflictive obscurations are completely purified on this ground. At the end of this, because the grasping of characteristics is purified, one coemergent homogeneous one goes to all fields. For those who have obtained empowerment, there is no distinction between favorable and unfavorable. The ten subtle empowerments are obtained on the Joyful Ground. The empowerment of the Great Hand is obtained on the Immovable Ground. Hundreds, thousands, hundreds of thousands, kotis, and extremely scattered great, firm, and guiding qualities are desired on the impure ground. Three thousand million, countless million pure, on the two grounds, that measure is spoken according to inclination. Meditation, Buddha fields move, going there, light and
Chinese
成熟劫住处现量智， 法门眷属身亦示现作。 法云功德量皆超， 如来本体及随顺。 教法与色身等及， 行为与行仪亦可。 何者如何以何调伏， 彼以彼如是知晓。 如是虚空边际尽， 有情恒常任运成， 无碍具慧彼即能， 众生义利真实成。 菩提萨埵之此理， 后得如来诸佛与， 真实度脱有情众， 世间之中乃平等。 诸地一切具慧者， 出家受持而获得， 法性亦有获得者， 示现出家之行为。 具慧者之业以及， 其他愿文等诸法， 三摩地与自在力， 以力欲生是所愿。 胜解行地得定身， 圣地五自在转意身， 定乐等持七地中， 法性通达二地也。 俱生和合之受用乐， 灌顶得胜佛地宣说也。 证得真实灭尽定， 我执习气意已转， 根本化身无别刹， 身与受用无量刹土现。 下劣阿罗汉粗大蕴身舍， 最初意身彼得光明催， 彼时具力意身得如是说。 有余者之根身彼亦是， 大乘身得寿命住劫数。 依于彼者意之身成就。 欲求学者愿文化身成。 无余自亦不能知力弱。 胜解行粗身未转异， 彼等意身不立为实有。 圆满佛身唯是智。 意身彼等十八界性离。 智慧力故智慧欲乐受。 不可思议死殁与生示。 超世间彼之上师善根生。 经中多刹土中如是说。 极乐世界等道之谛实与， 密严刹土灭尽之显现想。 定身获得极喜乐， 意身彼等兜率安住想。