Chinese
即使不显现，更不用说使他显现了。同样，也应当观察唯独空性的等持。如是说，如果密咒道中没有修持本尊瑜伽，那么无论对空性等多么熟悉，也无法阻止在果位时堕入寂灭的边际，这是续部的至高密意。如果没有很好地确定这些，舍弃本尊瑜伽而修习密咒道的部分方面，要知道这不是完全获得了道的身体。第二，分为二：宣说真实的意义和宣说道的差别。第一，有些人认为，如果两种乘的道有优劣，那么所要获得的佛陀也必须有优劣，因为如果因有差别，果没有差别是相违的，如果不是这样，因的差别将变得毫无意义。因此，十一面普光地低于金刚持的果位。因为在《合本续》第一品第四节中说：“以简略而言即是佛，以无数劫。如是佛陀所获得，以何殊胜之乐汝，此生之中即获得，或者金刚持者是。”因为分别宣说了以无数劫所获得的佛陀和金刚持二者。又在其中说：“此生之中将获得佛陀或金刚萨埵，未获得不可思议之境者，即是中逝者，即是佛陀。表示名称的基础是，应如实地执持为心。”如是说。这不合理，因为该经文说，以无上道的一生中，或者成就般若波罗蜜多所说的普光，或者成就密咒中所说的金刚持，不是空性的缘故。并且以无数劫所要获得的佛陀和十一面普光地二者没有差别，这是般若波罗蜜多乘的行者也不认可的。如此，以无数劫所要获得的，分为二的佛陀是，在《现观庄严论》中说：“度过九地之后，以智慧，谁使佛陀安住于增长之地，彼乃菩提萨
English
Even if it doesn't appear, what need is there to make it appear? Similarly, one should also observe the samadhi of emptiness alone. As it is said, if there is no practice of deity yoga in the mantra path, then no matter how familiar one is with emptiness and so on, one cannot prevent falling into the extreme of quiescence at the time of fruition, which is the supreme intention of the tantras. If one does not ascertain these well, abandoning deity yoga and practicing only some aspects of the mantra path, one should know that one has not completely obtained the body of the path. The second has two parts: explaining the actual meaning and explaining the difference of the path itself. First, some say that if there is superiority or inferiority in the paths of the two vehicles, then there must also be superiority or inferiority in the Buddha to be attained, because if there is a difference in the cause, it is contradictory for there to be no difference in the result, and if it is not so, the difference in the cause will become meaningless. Therefore, the eleventh ground of Samantaprabha is lower than the state of Vajradhara. Because in the fourth chapter of the first section of the Kalasamvara Tantra, it says: "In brief, it is the Buddha, in countless kalpas. As the Buddha is attained, with what supreme bliss you will attain in this life, or the Vajradhara himself." Because it separately explains the Buddha and Vajradhara who are attained in countless kalpas. And again, it says in the same text: "In this life, one will attain the Buddha or Vajrasattva, those who have not attained the inconceivable state are the intermediate goers, that is, the Buddhas. The basis for indicating the name is that one should truly hold it as the mind." So they say. This is not reasonable, because that scripture says that in one lifetime on the supreme path, either one attains Samantaprabha as taught in the Prajnaparamita, or one attains Vajradhara as taught in the mantras, because it is not emptiness. And the Buddha to be attained in countless kalpas and the eleventh ground of Samantaprabha are not different, which is not accepted even by the practitioners of the Prajnaparamita vehicle. Thus, the Buddha who is to be attained in countless kalpas, divided into two, is said in the Abhisamayalankara: "After passing the nine grounds, with wisdom, whoever makes the Buddha dwell in the place of increase, that is the Bodhisattva.
Chinese
菩萨地。应当知是第十地。如是所说第十地即是成佛，而金刚持则是第十一地之故。密咒中虽有说十二地、十三地和十四地，但那些是与般若波罗蜜多中所说的地进行区分和归纳，印度智者如是说，将在果位时解说。因此，第十一普光地应与金刚持意义相同，要知道经部中说需三大阿僧祇劫，而续部中说一生即可成就，不要因为说了金刚持就认为不是般若波罗蜜多乘的果位。彼性成就之差别中说：殊胜大乐金刚萨埵，需经其他道无数劫才能证悟，具足金刚乘方便者，此生即可毫不费力地成就，如是吉祥寂护所说，应如是行持。口诀结合之教言的释论《曼涅》中也说：佛陀即是十地之自在，圆满佛陀即是获得特殊道，金刚持即是十一地之自在。如是说，且《三类灯》中说：意义虽一亦不迷茫。之义，密咒与般若波罗蜜多二者所证得之义相同，自己也已承诺之故。此外，般若波罗蜜多中说，普光地已断除二障及其习气，获得十力、四无畏和不共法等一切佛陀功德。若有胜于彼处所说之佛陀，则即使二障及其习气已尽，但仍有未尽之过失，即使获得十力等一百四十四种无漏功德，但仍未圆满获得功德，则必须承认。因此，对于如此之果位，若不依赖密咒之道，仅凭般若波罗蜜多中所说的道是否能够到达，若要进行辨析，虽如印度之众多智者所造之论典般进行辨析亦可，然于普光地之间，仅凭般若波罗蜜多的道能否到达，若承认
English
The ground of a Bodhisattva. It should be known as the tenth ground. As it is said that the tenth ground is Buddhahood, while Vajradhara is the eleventh ground. Although there are explanations of the twelfth, thirteenth, and fourteenth grounds in the Mantras, those are distinctions and classifications with the grounds explained in the Prajnaparamita, as the Indian scholars have said, and will be explained in the context of the result. Therefore, the eleventh ground, the All-Illuminating Ground, should be regarded as having the same meaning as Vajradhara, and it should be known that the Sutra Pitaka says it is attained in three countless eons, while the Tantra Pitaka says it is accomplished in one lifetime. Do not think that because it is said to be Vajradhara, it is not the result of the Prajnaparamita vehicle. In the "Differentiation of Accomplishment of Suchness," it says: "The glorious Great Bliss Vajrasattva, which is to be realized by other paths through countless eons, is to be accomplished without difficulty in this very life by those who possess the means of the Vajra Vehicle." As the glorious Shantarakshita has said that Vajradhara himself is to be attained by both paths, it should be practiced accordingly. In the commentary on the "Union of Oral Instructions," the Man-nyé, it also says: "The Buddha himself is the master of the ten grounds. The fully enlightened Buddha himself is the attainment of a special path. The Vajra Holder himself is the master of the eleventh ground." As it is said, and in the "Lamp for the Three Modes," it says: "Even if the meaning is one, do not be confused." The meaning of this is that the meaning to be attained by both Mantra and Prajnaparamita is the same, and you yourself have also acknowledged it. Furthermore, in the Prajnaparamita, it is said that the All-Illuminating One has abandoned all obscurations, including their imprints, and has attained all the qualities of a Buddha, such as the powers, fearlessnesses, and unmixed qualities. If there is a Buddha superior to the one described there, then even though the two obscurations and their imprints have been exhausted, there would still be unexhausted faults, and even though one has attained the hundred and forty-four uncontaminated qualities such as the ten powers, one would still have to admit that one has not fully attained the qualities. Therefore, if one considers whether such a state can be reached by the path of Prajnaparamita alone, without relying on the path of Mantra, although it is appropriate to analyze it as it appears in the treatises composed by many Indian scholars, if one acknowledges that the ground of All-Illuminating One can be reached by the path of Prajnaparamita alone,
Tibetan
ངས་ནས། དེ་ལྟ་ཡིན་ཀྱང་ད་དུང་དེ་ལས་གོང་དུ་བགྲོད་པར་བྱར་ཡོད་དོ། །ཞེས་པ་ནི་འཐད་པར་མ་མཐོང་ངོ༌། །ལམ་གཉིས་ཀྱི་བགྲོད་པ་ལ་གྲངས་མེད་ལ་མ་ལྟོས་པར་འཚང་རྒྱ་ནུས་མི་ནུས་ཀྱི་མཆོག་དམན་བྱུང་ཡང་འབྲས་ བུ་བཟང་ངན་དུ་བྱེད་པའི་རྒྱུར་མ་སོང་པས་རྒྱུའི་ཁྱད་པར་དོན་མེད་དུ་སྒྲུབ་མི་ནུས་ཏེ། འབྲས་བུ་ལ་བཟང་ངན་མ་བྱུང་ཡང་འབྲས་བུ་ལ་ཉེ་རིང་གི་ཁྱད་པར་ཆེན་པོ་བྱུང་བའི་ཕྱིར་རོ། །གཉིས་པ་ལ་གཉིས། རང་གི་ལུགས་ཀྱི་ཁྱད་པར་དང༌། སློབ་དཔོན་གཞན་གྱིས་བཤད་པའི་ཁྱད་པར་རོ། །དང་པོ་ནི། རྒྱུད་སྡེ་འོག་མ་གསུམ་དང་ཕར་ཕྱིན་གྱི་ཐེག་པའི་མྱུར་ཁྱད་ནི་ལྷའི་རྣལ་འབྱོར་དང་བཟླས་པའི་མཐུ་ལ་བརྟེན་ནས་ཐུན་མོང་གི་དངོས་གྲུབ་མང་པོ་དང་སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ཆེན་པོ་རྣམས་ཀྱིས་དངོས་སུ་རྗེས་སུ་བཟུངས་ནས་བྱིན་གྱིས་རློབ་པ་ལ་སོགས་པའི་ཐབས་མཁས་མང་པོས་བྱང་ཆུབ་ཀྱི་སྤྱོད་པ་རྫོགས་པར་བྱེད་པ་ཡིན་ལ། བླ་མེད་ཀྱི་མྱུར་ཁྱད་ནི། བསྐྱེད་རིམ་ལ་ཡང་རྒྱུད་སྡེ་འོག་མ་ལ་མེད་པའི་ཟབ་གནས་མང་ལ། རྫོགས་རིམ་ལ་ནི་མཆོག་ཏུ་གྱུར་པའི་ཟབ་གནས་དག་ཡོད་དེ་འཆད་པར་འགྱུར་རོ། །བསྐལ་པ་གྲངས་མེད་འདའ་བ་ལ་མ་བལྟོས་པར་འཚང་རྒྱ་བའི་མྱུར་ཁྱད་ནི་བླ་མེད་ཀྱི་ཁྱད་ཆོས་ཡིན་པས། རྒྱུད་སྡེ་འོག་མའི་གདུལ་བྱས་དེ་ལྟར་འཐོབ་པ་ཡང་བླ་མེད་ཀྱི་རིམ་གཉིས་ལ་ཞུགས་པ་ལ་བལྟོས་ཀྱི་རང་གི་ལམ་ཙམ་གྱིས་མི་ཆོག་གོ །དེའི་ཕྱིར་སྔགས་ཀྱི་མྱུར་ཁྱད་ཐམས་ཅད་རྩོད་དུས་ཀྱི་ཚེ་གཅིག་ལ་འཚང་རྒྱ་བ་འམ་བསྐལ་པ་གྲངས་མེད་ལམ་བལྟོས་པར་འཚང་རྒྱ་བ་ཁོ་ནར་མི་གཟུང་ངོ༌། །གཉིས་པ་ལ་གཉིས། སྡོམ་འབྱུང་འགྲེལ་པ་ལས་བཤད་པའི་ཚུལ་དང༌། ཚུལ་གསུམ་སྒྲོན་མེ་ལས་བཤད་པའི་ཚུལ་ལོ། །དང་པོ་ནི། རཏྣ་རཀྵི་ཏས་རྫོགས་རིམ་གྱི་སྐབས་སུ་སྤྲོས་བྲལ་སྒོམ་པ་ནི་གཉིས་ ཀ་ལ་འདྲ་བ་དང༌། ཡབ་སྲས་མཇལ་བ་ལས་ཆོས་ཐམས་ཅད་བདེ་བས་ཁྱབ་པའི་ཏིང་ངེ་འཛིན་ཐོབ་པའི་བྱང་ཆུབ་སེམས་དཔའ་ལ་དམིགས་པ་ཐམས་ཅད་ལ་ཚོར་བ་བདེ་བ་ཁོ་ན་འབྱུང་གི་སྡུག་བསྔལ་དང་བཏང་སྙོམས་མི་འབྱུང་བ་དང༌། ཀཪྵ་པ་ནའི་ཚད་ཙམ་དུ་བཅད་ཅིང་གཏུབས་པ་དང་གླང་པོ་རྣམས་ཀྱིས་བརྫིས་པ་ལ་ཡང་བདེ་བའི་འདུ་ཤེས་ཁོ་ན་འཇུག་པར་གསུངས་པ་དང༌། བདེ་བ་དེ་ཡང་སྔགས་ཀྱི་ཐེག་པ་དང་མི་མཐུན་པ་མ་ཡིན་ཞིང་དེའི་ཐབས་ཀྱང་གསུངས་ཏེ། འཇིག་རྟེན་ལས་འདས་མ་འདས་ཀྱི་ཕུན་ཚོགས་ཐམས་ཅད་ཀྱི་རྒྱུའི་གཙོ་བོ་བྱང་ཆུབ་ཀྱི་སེམས་སུ་ཕར་ཕྱིན
Chinese
我说，即使那样，也还有比那更进一步的必要。这样说是不合理的。两种道的行进，无论是否依赖无数劫，即使有成佛与否的优劣，但由于没有成为产生好坏结果的原因，所以不能成立说原因的差别是无意义的。即使没有产生好坏的结果，但结果上却产生了远近的巨大差别。第二，分二：自己的宗派的差别和其它论师所说的差别。第一是：下三部密续和波罗蜜多乘的快速差别，是依靠天瑜伽和念诵的力量，通过许多共同成就，以及佛和伟大的菩萨们亲自摄受加持等众多方便，来圆满菩提的行为。无上部的快速差别是：生起次第也有下部密续所没有的甚深之处，圆满次第则有最为殊胜的甚深之处，这将在后面阐述。不依赖无数劫而快速成佛的差别是无上部的特点。因此，下部密续的所化众生要获得这样的成就，也必须依赖无上部的二种次第，仅凭自己的道是不够的。因此，所有密咒的快速差别，都不能仅仅理解为在争论时一生就能成佛，或者不依赖无数劫就能成佛。第二，分二：出自《律生释》的说法和出自《三类灯》的说法。第一是：热纳rakshita在圆满次第的场合中说，离戏的修法在两者中是相同的。从父子相见中获得一切法都遍满快乐的等持的菩萨，对于一切所缘，都只有快乐的感受，不会产生痛苦和舍受。即使被切割成kārṣāpaṇa的程度，或者被大象踩踏，也只会产生快乐的感受。并且说，这种快乐与密咒的乘不相违背，并且也说了它的方法，即世间和出世间一切圆满的主要原因，就是波罗蜜多的菩提心。
English
I said, even so, there is still a need to go further than that. This statement does not seem reasonable. The progress of the two paths, regardless of whether or not it depends on countless eons, even if there are superiorities and inferiorities of being able to attain Buddhahood or not, but since it has not become the cause of producing good or bad results, it cannot be established that the difference in cause is meaningless. Even if good or bad results are not produced, there is a great difference in the distance of the results. Second, there are two: the difference of one's own system and the difference spoken by other teachers. The first is: the quick difference between the three lower tantras and the Paramita Vehicle is that by relying on the power of deity yoga and recitation, through many common siddhis, and the Buddhas and great Bodhisattvas directly taking care of and blessing them, etc., with many skillful means, the practice of Bodhi is perfected. The quick difference of the Unsurpassed is: the generation stage also has many profound points that the lower tantras do not have, and the completion stage has the most supreme profound points, which will be explained later. The quick difference of attaining Buddhahood without relying on countless eons is a characteristic of the Unsurpassed. Therefore, if the disciples of the lower tantras are to obtain such attainments, they must also rely on the two stages of the Unsurpassed, and it is not enough to rely on their own path alone. Therefore, all the quick differences of mantra cannot be understood only as attaining Buddhahood in one lifetime at the time of debate, or attaining Buddhahood without relying on countless eons. Second, there are two: the way of speaking from the 'Compendium of Vows Commentary' and the way of speaking from the 'Lamp of Three Kinds'. The first is: Ratna Rakshita said in the context of the completion stage that the practice of non-elaboration is the same in both. From the meeting of father and son, the Bodhisattva who has attained the samadhi in which all dharmas are pervaded by bliss, for all objects of focus, only the feeling of bliss arises, and suffering and equanimity do not arise. Even if it is cut and severed to the extent of a kārṣāpaṇa, or trampled by elephants, only the perception of bliss arises. And it is said that this bliss is not contrary to the mantra vehicle, and its method is also spoken, that the main cause of all perfections of the world and beyond is the Bodhicitta of the Paramitas.