English
will come. Third, if established from the perspective of the ground, then the Vidyadhara of Longevity Empowerment actualizes the first ground, the Vidyadhara of Mudra actualizes the eighth ground, and the Spontaneously Accomplished Vidyadhara actualizes the tenth ground. Fourth, distinguishing from the manner of displaying miracles, the Vidyadhara of Longevity Empowerment displays miracles outwardly, the Vidyadhara of Mudra displays miracles in the mind, and the Spontaneously Accomplished Vidyadhara displays miracles in a unique way. Fifth, distinguishing from the attire, the Vidyadhara of Longevity Empowerment has the attire of humans and gods, the Vidyadhara of Mudra has the attire of a wisdom goddess, and the Spontaneously Accomplished Vidyadhara has the attire of the Buddha himself. The ultimate result is that the five bodies of Dharmakaya, Sambhogakaya, Nirmanakaya, Manifest Enlightenment Body, and Vajra Body are spontaneously accomplished. Therefore, it is known as the pure land of the Vidyadharas. ༈. Explaining the attire of the Vidyadharas: "Of humans, gods, and Brahma." That is, the place of birth of the Vidyadharas is in the desire realm, as humans and the gods of the Thirty-Three. If born in the form realm, it is Brahma. "Although holding pure births," that is, even if taking that birth, it is a pure birth, meaning not being born into samsara in the future. Thus, although holding the birth of the bodies of humans and gods, the difference is the transformation of the ground. That is, the difference in realization is that from the first ground to the bodhisattvas of the tenth ground, because their realization is the same, they abide on the ground of difference. ༈. There are five Vidyadharas who have power over life. First, with what basis is it combined? It is combined with the ability to accomplish the benefit of others. Second, what truth is realized? The truth of non-duality is realized, that is, it is realized in a way that does not cause harm from the common. Third, with what source is it combined? From the thirteenth chapter of this text, "The supreme controller is the noble one." Fourth, there are four types: the Vidyadhara of Longevity Empowerment accomplished through nectar medicine, the Vidyadhara of Longevity Empowerment accomplished through lamp and wind, the Vidyadhara of Longevity Empowerment accomplished through the path of skillful means of channels, winds, and bindus, and the Vidyadhara of Longevity Empowerment accomplished through the path of liberation of the generation and completion stages. Fifth, the measure of the path is combined with the first ground. "The perfections are completely fulfilled." That is, the cause of attaining the ten grounds is the ten perfections. That is, in a moment of wisdom in which the Vidyadhara realizes equality, the cause of attaining the ten grounds is the ten perfections, which are more than the lower vehicle, and therefore it is fulfilled. So, that
Chinese
通过修习而圆满吗？如果说不修习也能圆满，那么不布施，不持戒，不修忍辱，不修习也能圆满。方便和智慧是地的殊胜，智慧是殊胜中的殊胜。如是菩萨获得十地的因是圆满十度，不仅如此，获得佛陀普光地的因，方便智慧无别而圆满。那么，如果获得佛陀普光地的因，方便和智慧已经圆满，佛陀普光的体性是怎样的呢？普光是，从信解行到九地之间清净了障碍，第十地法云地的状态中，以金刚喻定的对治，大智慧中的极大，所知障微细中的极微细，连同习气细微的部分，在前一刹那断除，后一刹那证悟无相的究竟，法界和智慧二者无别而显现的法身，称为普光。为什么称为普光呢？因为一切法都被法性无相的法界所遍及，法界的所遍及之处，都被证悟的智慧所遍及，所以称为普光地。因此，方便和智慧无别是普光地，方便和智慧殊胜是莲花地，方便和智慧殊胜是字母轮大集地。地的差别有十三种，地的差别是，因地十种，果地三种。因果差别任运成就，因地十种自身也有因果的差别，因是十度，果是十地。果地三种自身也有因果，因是殊胜的方便和智慧，果是三身。༈ 这是从语言意义上说的两种，因地十种包含十度，果地三种包含三身。因地十种是：第一地极喜地，所依是布施度，譬如无尽的宝藏，力量是压伏无明。第二地离垢地，所依是持戒度。
English
Is it perfected through practice? If it is said to be perfected without practice, then without giving, without keeping the precepts, without cultivating patience, it is perfected without practice. Skillful means and wisdom are the excellence of the ground. Wisdom is the most excellent of the excellent. Thus, the cause for a Bodhisattva to attain the ten grounds is the perfection of the ten perfections. Moreover, the cause for attaining the ground of the Buddha Samantaprabha (All-Illuminating Light) is the non-duality of skillful means and wisdom. So, if the cause for attaining the ground of the Buddha Samantaprabha, skillful means and wisdom, is perfected, what is the nature of the Buddha Samantaprabha? Samantaprabha is: from the stage of faith and practice up to the ninth ground, obscurations are purified. In the tenth ground, the state of the cloud of dharma, with the antidote of vajra-like samadhi, the greatest of great wisdom, the extremely subtle of subtle knowable obscurations, even the subtle part of latent tendencies, are abandoned in the previous moment. In the subsequent moment, the ultimate realization of no characteristics, the dharmakaya manifested as the non-duality of space and awareness, is called Samantaprabha. Why is it called Samantaprabha? Because all dharmas are pervaded by the dharmadhatu of dharma-nature without characteristics, and wherever the dharmadhatu pervades, it is pervaded by the wisdom of realization, therefore it is called the ground of Samantaprabha. Therefore, the non-duality of skillful means and wisdom is the ground of Samantaprabha, the excellence of skillful means and wisdom is the ground of Lotus, and the excellence of skillful means and wisdom is the ground of the Great Assembly of the Wheel of Letters. The differences of the grounds are thirteen. The differences of the grounds are: ten causal grounds and three resultant grounds. The differences of cause and effect are spontaneously accomplished. The ten causal grounds themselves also have differences of cause and effect: the cause is the ten perfections, and the effect is the ten grounds. The three resultant grounds themselves also have cause and effect: the cause is excellent skillful means and wisdom, and the effect is the three bodies. ༈ This is two in terms of linguistic meaning: the ten causal grounds including the ten perfections, and the three resultant grounds including the three bodies. The ten causal grounds are: the first ground, the Joyful Ground, the support is the perfection of generosity, like an inexhaustible treasure, the power is to subdue ignorance. The second ground, the Immaculate Ground, the support is the perfection of ethics.
Chinese
譬如珍贵的苗芽，功用是使无明转为智慧光明。第三地发光地，所依是忍辱度。譬如大海，功用是连根拔除烦恼。第四地发光地，所依是精进。譬如金刚，功用是摧毁习气执着。第五地极难胜地，所依是禅定。譬如山王，功用是远离掉举和昏沉。第六地现前地，所依是智慧，譬如药树，功用是证悟空性。第七地远行地，所依是方便度。譬如善知识，功用是将五毒转为良药。第八地不动地，所依是愿力。譬如如意宝，功用是脱离世间八法。第九地善慧地，所依是力量。譬如太阳的精华，功用是将邪见解脱于法界。第十地法云地，所依是智慧度。譬如梵天的妙音，功用是清净一切障碍，获得一切智智。 果地的三种，即身、语、意，分为两种：因的乘的宗派和果的乘的宗派。 因的宗派是：第十一地普光地获得化身，第十二地无垢莲花眼获得报身，第十三地文字轮大集会获得法身，这是认为智慧是常断的宗派。 果的乘是：第十一地普光地获得方便智慧法界无二无别的法身，第十二地无垢莲花眼获得方便智慧最胜，示现报身，消除十地的障碍，第十三地文字轮大集会获得方便智慧最胜之最胜，示现报身，消除十地的障碍，第十三地文字轮大集会获得方便智慧最胜之最胜，从报身化现化身，利益六道众生。如此因果的差别也是无二无别，任运成就而圆满。
English
Like a precious sprout, its function is to transform ignorance into the light of wisdom. The third ground, the radiating ground, relies on the perfection of patience. Like the ocean, its function is to eradicate afflictions from their roots. The fourth ground, the illuminating ground, relies on diligence. Like a diamond, its function is to destroy habitual tendencies and attachments. The fifth ground, the very difficult to train ground, relies on meditation. Like a mountain king, its function is to be free from agitation and dullness. The sixth ground, the manifest ground, relies on wisdom, like a medicinal tree, its function is to realize emptiness. The seventh ground, the far-gone ground, relies on the perfection of skillful means. Like a virtuous friend, its function is to transform the five poisons into medicine. The eighth ground, the immovable ground, relies on aspiration. Like a wish-fulfilling jewel, its function is to be free from the eight worldly concerns. The ninth ground, the good intelligence ground, relies on strength. Like the essence of the sun, its function is to liberate wrong views into the dharmadhatu. The tenth ground, the cloud of dharma ground, relies on the perfection of wisdom. Like the melodious voice of Brahma, its function is to purify all obscurations and attain all-knowing wisdom. The three grounds of the result, namely body, speech, and mind, are divided into two: the tradition of the vehicle of the cause and the tradition of the vehicle of the result. The tradition of the cause is: the eleventh ground, the All-Illuminating, attains the Nirmanakaya; the twelfth ground, the Immaculate Lotus Eye, attains the Sambhogakaya; the thirteenth ground, the Great Assembly of Letters and Wheels, attains the Dharmakaya. This is the tradition that considers wisdom to be permanently discontinuous. The vehicle of the result is: the eleventh ground, the All-Illuminating, attains the Dharmakaya, inseparable from skillful means, wisdom, and the expanse of reality; the twelfth ground, the Immaculate Lotus Eye, attains the supreme of skillful means and wisdom, manifests as the Sambhogakaya, and removes the obscurations of the ten grounds; the thirteenth ground, the Great Assembly of Letters and Wheels, attains the supreme of the supreme of skillful means and wisdom, manifests as the Sambhogakaya, and removes the obscurations of the ten grounds; the thirteenth ground, the Great Assembly of Letters and Wheels, attains the supreme of the supreme of skillful means and wisdom, emanates as the Nirmanakaya from the Sambhogakaya, and benefits the six realms of beings. Such differences between cause and result are also non-dual, spontaneously accomplished, and complete.
Chinese
如果因果的差别自然圆满，就能毫不费力地获得解脱。但事实并非如此，这里有次第道和顿悟道两种。这里指的是顿悟道。例如，从原始本性上，基的自性是完全清净的，超越了因果的彼岸，具备了因果的方便智慧，具备了因果的三地，以及上下乘因果的所有的差别。如果不具备这些，就无法证悟道。如果无法证悟道，就无法获得顿悟道，因此没有矛盾。虚空中央清净的法界日月，瑜伽士通过观修一个本尊，就能观修所有的智慧坛城。虚空本身远离事物和相的边际，因此是坛城。自性清净，因此是法界完全清净的自性。在那里，在莲座上，日月分别代表方便和智慧，两者重叠的坛城之上。智慧之王，观修姿势。因为知道本尊本来就存在，所以是智慧。超越了相的两个边际，所以是国王。姿势是父亲，量度是母亲。无论观修哪个本尊，都要观修并修持与父母的意义——菩提心——相结合。所有胜者的坛城。观修它的功德是：观修了十方四时的所有佛的坛城。所有的本尊在本性上与一个本尊无二无别。所有的本尊在意义上都是统一的菩提心。因此，具有菩提心的证悟，同时观修了所有本尊的身体。完全地观修。如果观修一个本尊就能观修所有本尊，这是为什么呢？因为所有的本尊都从一个本尊的自性中产生。无论从四时十方哪个方向。过去、现在、未来和不确定的未来，以及四方、四隅、上下，从十个方向。也无法找到圆满的佛陀。积聚二资粮的，真正的胜者，用脚步寻找，用语言呼唤，用心思考，无论何时期望找到，即使努力，也无法在道路上相遇。如果证悟自心，就是成佛。那么从哪里寻找呢？