Chinese
五力是：信力、精进力、念力、禅定力、智慧力。七觉支是：念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。八正道是：正见、正思、正语、正业、正命、正精进、正念、正定。如是说。所谓波罗蜜多，即是十波罗蜜多。在《名号明义经》中也说：获得十度，安住于十度，清净十度，是十度的行相。如是说。那么，这十波罗蜜多是什么呢？《圣 प्रथम 明镜无垢光》中说：十波罗蜜多将圆满，即布施、持戒、忍辱、精进、禅定、智慧、方便、愿、力、智的波罗蜜多。如是说。《密咒义显》中也说：布施、持戒、忍辱与精进，禅定以及智慧与方便，愿力与智，这些被认为是十度。如是说。地，是指圆满正等觉佛陀的地位，以不同的角度分为十二种地。这些地的名称是：普光地、甘露光地、虚空光地、金刚光地、珍宝光地、莲花光地、业光地、无喻地、有喻地、智慧光地、一切智地、各别自证地。其中，第一普光地是《圣 प्रथम 明镜》
English
The five powers are: the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. The seven branches of enlightenment are: the branch of mindfulness, the branch of discrimination of dharmas, the branch of diligence, the branch of joy, the branch of tranquility, the branch of concentration, and the branch of equanimity. The eightfold noble path is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Thus it is said. The so-called Paramita is the ten Paramitas. In the Tantra of the Correct Utterance of Names, it is also said: Having obtained the ten perfections, abiding in the ten perfections, purified are the ten perfections, such is the manner of the ten perfections. Thus it is said. So, what are these ten Paramitas? In the Holy First Illuminating Stainless Light, it is said: The ten Paramitas will be completely fulfilled, namely the Paramitas of generosity, ethics, patience, diligence, meditation, wisdom, skillful means, aspiration, strength, and knowledge. Thus it is said. In the Manifestation of the Meaning of Mantras, it is also said: Generosity, ethics, patience, and diligence, meditation and wisdom, skillful means, aspiration, strength, and knowledge, these are considered the ten perfections. Thus it is said. The term "bhumi" refers to the state of a perfectly enlightened Buddha, which is divided into twelve types of bhumis according to different aspects. The names of these bhumis are: the bhumi of universal light, the bhumi of nectar light, the bhumi of space light, the bhumi of vajra light, the bhumi of precious light, the bhumi of lotus light, the bhumi of karma light, the bhumi of incomparability, the bhumi of comparability, the bhumi of wisdom light, the bhumi of omniscience, and the bhumi of individual self-awareness. Among them, the first bhumi of universal light is the Holy First Illuminating Mirror.
Chinese
又从《无垢光经》中说：“周遍柔和光，乃如大日轮之地。”《金刚藏庄严续》中也说：“周遍光之大地，犹如日轮之形状。”因此，当太阳轮刚刚升起时，就具备三种功德：遮蔽一切的黑暗得以消散，所有湿润的潮湿都得以干燥，所有的药物和庄稼都得以成熟。同样，仅仅安住于佛地，就能使无明的黑暗消散，使分别念的潮湿干燥，并使所有应调伏的众生都获得解脱。第二是甘露光之地，如《第一殊胜经》中所说：“甘露光如大月，乃清凉之地。”《庄严续》中也说：“甘露光乃第二，极其光明如月亮。”例如，当月轮刚刚升起时，就具备三种功德：平息热恼的痛苦，使众多河流增长，使万物都变得清晰。同样，仅仅安住于圆满佛地，就能平息烦恼的热恼，增长智慧的证悟，并使所有所知的轮廓都变得清晰。第三是虚空光之地，如《第一殊胜经》中所说：“虚空光乃如虚空，是极善安住之地。”《庄严续》中也说：“虚空光乃第三，如虚空般各自安住。”例如，虚空具备三种功德：遍及一切，没有分别念，永不间断。同样，仅仅安住于佛地，法身就遍及一切，没有分别念，永不间断地安住。第四是金刚光之地，如《第一殊胜经》中所说：“金刚光乃悦意之地。”《庄严续》中也说：“金刚光乃第四，此地本身令人喜悦。思维内在的稳固结合，金刚即是完全的考察。”例如，金刚石是任何事物都无法摧毁或分离的。同样，仅仅安住于佛地，法界和智慧融为一体，
English
Furthermore, from the Vimalaprabha Sutra, it is said: "The all-pervading gentle light is the ground of the great solar mandala." Also, from the Vajra Heart Ornament Tantra, it is said: "The great ground of all-pervading light is like the shape of the sun's disc." Thus, when the sun's disc has just risen, it possesses three qualities: all obscuring darkness is dispelled, all damp moisture is dried up, and all medicines and crops are ripened. Similarly, merely abiding in the Buddha-ground, the darkness of ignorance is cleared away, the moisture of conceptual thought is dried up, and all beings to be tamed are liberated. The second is the ground of nectar light, as it is said in the First Excellent One: "Nectar light, like the great moon, is a cool ground." Also, in the Ornament Tantra, it is said: "Nectar light is the second, extremely clear and bright like the moon." For example, when the moon's disc has just risen, it possesses three qualities: it pacifies the suffering of heat, it increases many rivers, and it clarifies all things. Similarly, merely abiding in the ground of the complete Buddha, the suffering of afflictions is pacified, the realization of wisdom increases, and all the circles of knowable things become clear. The third is the ground of space light, as it is said in the First Excellent One: "Space light is like space, a ground that is perfectly abiding." Also, from the Ornament Tantra: "Space light is the third, abiding separately like space." For example, space has three qualities: it pervades all, it has no conceptual thought, and it is continuous. Similarly, merely abiding in the Buddha-ground, the Dharmakaya pervades all, has no conceptual thought, and abides continuously. The fourth is the ground of vajra light, as it is said in the First Excellent One: "Vajra light is a pleasing ground." Also, from the Ornament Tantra: "Vajra light is the fourth, that ground itself is delightful. Thinking of the inner stable union, vajra is thoroughly examined." For example, a diamond is something that cannot be destroyed or separated by anything. Similarly, merely abiding in the Buddha-ground, the Dharmadhatu and wisdom become inseparable,
Chinese
不能被概念分别摧毁或区分。第五个是珍宝光之地，是誓言和光。珍宝光是完全安住的地位。经中这样说。在《装饰续》中也说：第五个是珍宝光，对于灌顶是完全安住。经中这样说。仅仅安住在佛的地位上，通过珍宝冠冕获得加冕为三界之王，通过两个色身来利益众生。第六个是莲花光之地，是誓言和莲花。莲花光是自性清净的法，是持有无垢染的地位。经中这样说。在《装饰续》中也说：莲花光是第六个，像中间一样，为了自性清净的法性，完全宣说了无垢染。经中这样说。例如，莲花虽然生长在泥中，但不会被泥的污垢所染。同样，两个色身虽然利益众生，但不会被众生的烦恼所染。第七个是业之光，是誓言和业。业之光是佛的事业的地位。经中这样说。在《装饰续》中也说：第七个是业之光，意思是想要做佛的事业。从佛的地位安住，并通过色身来利益众生，也是通过四种事业的方式来利益众生。第八个是无喻之地，是誓言和业。无喻之地。经中这样说。在《装饰》中也说：第八个是无喻，对于它来说，没有比喻。经中这样说。所谓的佛，在胜义谛中是远离空性的，对于它来说，在各个方面都没有相同的比喻。第九个是具有比喻之地，是誓言和业。具有比喻以及所有这些的地位。经中这样说。在《装饰续》中也说：具有比喻是第九个，一切比喻都分别显现。经中这样说。圆满的佛陀仅仅在名言上，能够通过天空和珍宝等比喻来象征并理解。第十个是智慧光之地，是誓言和业。智慧光是无上的地位。经中这样说。在《装饰续》中也说：第十个是智慧光，佛陀是无上的。经中这样说。佛是法身，法身是空性，因此没有比它更高的。
English
That which cannot be destroyed or distinguished by conceptual thoughts. The fifth is the ground of Jewel Light, which is the samaya and light. The ground where the jewel light is fully established. It is said in the sutra. Also in the Ornamentation Tantra, it says: The fifth is called Jewel Light, and it is fully established for empowerment. It is said in the sutra. Just by abiding in the ground of the Buddha, one obtains empowerment as the king of the three realms through the jewel-cutting crown, and the two form bodies accomplish the benefit of beings. The sixth is the ground of Lotus Light, which is the samaya and lotus. Lotus Light is the Dharma that is pure by nature, the ground that holds the stainless. It is said in the sutra. Also in the Ornamentation Tantra, it says: Lotus Light is the sixth, like the intermediate; for the Dharma-nature that is pure by nature, stainlessness is completely proclaimed. It is said in the sutra. For example, just as a lotus grows in mud but is not stained by the mud's impurity, similarly, although the two form bodies benefit sentient beings, they are not stained by the afflictions of sentient beings. The seventh is the Light of Action, which is the samaya and action. The Light of Action is the ground for performing the actions of the Buddha. It is said in the sutra. Also in the Ornamentation Tantra, it says: The seventh is called the Light of Action, which means wanting to perform the actions of the Buddha. Abiding in the ground of the Buddha and benefiting beings through the form body is also benefiting beings through the four kinds of actions. The eighth is the Ground of Incomparability, which is the samaya and action. The Ground of Incomparability. It is said in the sutra. Also in the Ornamentation, it says: The eighth is called Incomparable, for it there is no comparison. It is said in the sutra. The so-called Buddha, in the ultimate truth, is free from emptiness, and for it there is no comparison that is the same in all aspects. The ninth is the Ground of Having Comparison, which is the samaya and action. The ground of having comparison and all of these. It is said in the sutra. Also in the Ornamentation Tantra, it says: Having comparison is the ninth, all comparisons are separately distinguished. It is said in the sutra. The complete Buddha, merely conventionally, can be symbolized and understood through comparisons such as the sky and jewels. The tenth is the Ground of Light of Wisdom, which is the samaya and action. The Light of Wisdom is the unsurpassed ground. It is said in the sutra. Also in the Ornamentation Tantra, it says: The tenth is called the Light of Wisdom, the Buddha is unsurpassed. It is said in the sutra. The Buddha is the Dharmakaya, and the Dharmakaya is emptiness, therefore there is nothing higher than it.
Chinese
第十一地，一切智地是誓言和事业。说这是阐明一切智之伟大的地。在《宝性论》中也说：十一是一切智，大光明地。仅仅安住于圆满佛陀的地位，就能以大智慧之光，清晰地了知一切所知的事物及其数量。第十二地，自证智地是誓言和事业。瑜伽士圆满自证智之地的意思。在《宝性论》中也说：十二是自证智，瑜伽智慧极圆满。仅仅安住于佛陀的地位，一切二取之相皆得清净，生起究竟的无二智慧。灌顶是指果位的灌顶，在第十地法云地的尽头，十方诸佛以法王的灌顶使其成佛。如同波罗蜜多经中所说，在金刚顶等经典中，向上经历十地之后，十方诸佛以灌顶使其成佛。我们所说的薄伽梵释迦牟尼也是在经历十地之后，十方诸佛以灌顶使其成佛的。那是怎样的呢？从前，有个陶工的儿子名叫能显，他首先发起殊胜菩提心，积累福德和智慧资粮，最终成为名为一切义成的大菩萨，成为十地的大自在者。之后，他前往殊胜的色究竟天，到达了庄严的净土，进入了特殊的宫殿——法界宫殿，那里是用特殊的材料——蛇心旃檀制成的，是伟大的法镜宝藏。他坐在狮子座莲花茎上，依靠以前的口诀进行禅修，但由于心不专注，未能成佛。于是，十方诸佛聚集在那里，为他戴上顶冠，以法王的身份进行灌顶，并传授了口诀。正如《金刚顶经》中所说：以大智慧到达地的尽头，获得衣的自在，在密集的色究竟天
English
The eleventh bhumi, the bhumi of all-knowing, is the samaya and karma. It is said to be the bhumi that clarifies this great all-knowingness. Also in the Ornament of the Sutras, it is said: "The eleventh is all-knowingness itself, the great bhumi of radiant light." It is said that merely abiding in the state of a complete Buddha, one will clearly know and understand all knowable things and their extent with the great light of wisdom. The twelfth bhumi, the bhumi of self-awareness, is the samaya and karma. It is said to be the place where yogis perfect the wisdom of self-awareness. Also in the Ornament of the Sutras, it is said: "The twelfth is the yoga of self-awareness, the wisdom of yoga is fully perfected." It is said that merely abiding in the state of a Buddha, all dualistic appearances are purified, and ultimate non-dual wisdom arises. Empowerment refers to the empowerment of the fruition stage. At the end of the tenth bhumi, the Cloud of Dharma, the Buddhas of the ten directions empower him as the king of Dharma, causing him to attain Buddhahood. According to the sutras of the Perfection of Wisdom, in the Vajrasekhara and other texts, it is said that after ascending the ten bhumis, the Buddhas of the ten directions empower him, causing him to attain Buddhahood. Our Bhagavan Shakyamuni also attained Buddhahood after ascending the ten bhumis and being empowered by the Buddhas of the ten directions. How is that? In the past, a potter's son named Illuminator first generated the supreme bodhicitta and accumulated the accumulations of merit and wisdom. Eventually, he became a great bodhisattva named All-Accomplishing, a great sovereign of the ten bhumis. Then, he went to the special abode of Akanishta, reaching the pure land of Dense Array, entering the special palace—the palace of the Dharmadhatu, which was made of a special material—sandalwood from the heart of a snake, the great treasury of the Dharma Mirror. He sat on a lion throne lotus stem and meditated based on the previous instructions, but because his mind was not focused, he was unable to attain Buddhahood. Then, the Buddhas of the ten directions gathered there, placed a crown on his head, empowered him as the king of Dharma, and taught him the instructions. As it is said in the Vajrasekhara Sutra: "With great wisdom, reach the end of the bhumis, obtain the power of the robe, in the dense Akanishta"