English
Originally self-illuminating, it also appears that way, with illusory awareness clearly operating without duality, it is the place of the great gathering of the wheel of letters. In this place of the complete general vehicle, from the end of ten and the beginning, the ultimate completion is the crest of all, in the essence of the vast sky, the radiance of a million cloudless suns, appearing as anything but not being anything, in the nature of unborn and unceasing, how to look at nine appearing there, radiance pervading vastness is cut off by waves. Thus it is said, the stages of the ground are all spontaneously perfected, going to the crown is riding. The end of the ten yogas is ultimate, and from the beginning it can be done, it should be generated, the ultimate completion is eternally indestructible. It is also said when it can be done, the sign of the end, complete, everything is unchangeable, and this stable supreme ground is the end of the numbers, the beginning of the ranks, from here all the grounds reach the ultimate peak, which is the crest. The nature of this is that everything is also the self-manifestation of the great primordial wisdom, the essence of the vast fruit that contains nothing from emptiness alone is the great essence. For example, in the cloudless sky, a million suns rise simultaneously, like the radiance, the clear nature is completely perfect, that is, whatever appears does not hinder anything. The appearance is not anything, and nothing is established, so the nature does not arise or appear anywhere. Manifestation does not cease either, so in terms of expression, in the nature of liberation from the end of completeness, the ground and the gate of liberation are different, how to look at nine, thinking that self-manifestation itself is also realized here, so radiance pervading vastness is cut off by waves. That is also the distinction of the holy ones, the yoga of the great self and, spontaneous accomplishment and the realization of vast emptiness, three complete self-born radiance. Thus it is said, that kind of great perfection is also divided into three by the difference of viewing, the realm of reality and wisdom are only realized in terms of expression, complete great self-awareness, the great primordial wisdom is realized as one, and that itself does not seek cause and effect, complete spontaneous accomplishment is realized, and the name of that itself does not exist, emptiness does not abandon anything, nothing is used. Realization is not mixed and is realized in the completely perfect vast mandala of emptiness. Those complete spontaneous accomplishments, so the expression of three is also non-existent, it is the radiance of self-born wisdom, the sun rises and sets without
Chinese
获得就是最终的伟大果实。自然成就的种姓清净的佛陀。总之，这些独特的道路都汇集在能被一个人掌握的圆满大成中，并且在那里果实是一致的，就像渡河的方法不同，但最终都到达这里一样，因为相似所以被安排。从共同到内在秘密真言以下，以完全圆满的佛陀的圆满共同乘的方式去往所见之处，并不是无止境地前进。那为什么呢？因为克里亚金刚持的佛陀以上都是圆满大成的根本处。因为在虚空处成佛，所以说在这里获得圆满大成。我们自己所说的最终的教义是根据各个续部的意愿而说的。这些是瑜伽行者的处所。在有差别的地方显现差别。没有差别的地方就没有差别。瑜伽行者通过高低的才能，在高低的地位上行走。这里所说的地的次第是：将秘密真言的意义作为瑜伽来实践的行者的地，对于有差别的地的次第，相应地显现高低的差别，这是逐渐进入秘密真言。那些没有看到差别，没有一次性进入的人，在高低上没有差别，显现为圆满共同乘的地。因此，智慧才能高超的人应该一次性地行走于殊胜之地。然而，这不是偶然的，因为以前的修行，不经过其他的修行而进入大的地的顶端是不矛盾的。心性如意宝，无论如何学习都可以改变，因为这两者。因为福报和智慧才能低下，所以应该从不能确定改变的地，像梯子的横木一样向上行走。那么，秘密真言的低劣根器的人逐渐进入，即使是经部也认为道路漫长，没有到达的时间吗？在这里，因为第一个三摩地的目标坚定，所以不费力气地前往其他地方，并且以特殊的方法在瞬间安住的次第被称为地。因为没有劫数的数量和时间，所以为了与此结合，不是漫长的。
English
Attainment is the ultimate great fruit. The spontaneously accomplished lineage of pure Buddhas. In short, these unique paths all converge in the Great Perfection, which can be mastered by one individual, and there the fruit is consistent, just as the methods of crossing a river are different, but ultimately all arrive here, and because they are similar, they are arranged. From the common to the inner secret mantra and below, going to the place seen by the completely perfect Buddha's perfect common vehicle, it is not an endless progression. Why is that? Because the Buddhas of Kriya Vajradhara and above are the fundamental place of the Great Perfection itself. Because enlightenment is attained in the space, it is said that the Great Perfection is attained here. The ultimate teachings that we ourselves speak of are spoken according to the wishes of the various tantras. These are the places of yogis. Where there is difference, difference appears. Where there is no difference, there is no difference. Yogis walk on high and low ground through high and low abilities. The stages of the ground mentioned here are: the ground of those who practice the meaning of secret mantras as yoga, and for the stages of the ground that have differences, corresponding high and low differences appear, which is gradually entering the secret mantra. Those who do not see the difference, who do not enter all at once, have no difference in height, and appear as the ground of the perfect common vehicle. Therefore, those with high wisdom should walk on the excellent ground all at once. However, this is not accidental, because of previous practice, it is not contradictory to enter the top of the great ground without going through other practices. The nature of mind is a wish-fulfilling jewel, which can be changed no matter how it is learned, because of both. Because fortune and wisdom are low, one should walk upwards like the rungs of a ladder from a ground where change cannot be determined. So, do the inferior faculties of secret mantras gradually enter, even the Sutra school thinks the road is long, and there is no time to arrive? Here, because the goal of the first samadhi is firm, one goes to other places without effort, and the order of abiding in an instant by special means is called ground. Because there is no number and time of kalpas, it is not long because it is combined with this.
Chinese
即使以因来衡量劫，一旦与这些方法相遇，并如此修持，才能最终成佛，对此毫无疑问。如果从共同的角度来说，依靠呼出大气的瑜伽，就会特别地从众生开始转变为世间和因的乘之地，然后才能以密咒的对境进入产生果实之地，其他人是这样认为的。我个人认为，这里所说的作意三摩地等等，以及灌顶之理，以及所说的本尊三摩地，对于密咒来说是毫无疑问的。因此，在这里说是不共的，并没有矛盾。谁在此显现提问之殊胜，成为殊胜的楞伽之主。谁在此修习一切瑜伽，于此根本的决定十地。谁的根本从支分中，十二与二七是圆满的。这里所说的，在此处总摄，以回答的方式清楚地阐述了提问的殊胜之地的特点，实际上是在呼唤显现提问之殊胜，提问的罗刹十面者。又，在此续中，大小瑜伽全部修习，也圆满地显示了。密咒意义决定的殊胜十地，是所有地的根本，是此处的基石。在此所说的地的特点的道路上是合理的，这决定根本的十地本身的支分分为二十和二十七，即三十四，因此一切聚集圆满。为了总摄共同的，像那样的十地，其他地的根本支分全部聚集的是什么呢？是经部菩萨的十地，以及密咒的殊胜超胜的二十地，以及声闻的七地，以及自佛的二地等等，是全部圆满的。为什么呢？因为那些也通过密咒的地而成为征服的因，并且因为那是那些的最终到达的伟大果实，并且是以斗升的方式来显示的。因此，从地的特点来说，虽然广大且数量众多，也应将瑜伽安置于此地。因此，密咒的十地是特别殊胜的，因为是所有地的根本，所以因果乘的地虽然广大且数量众多，也不应进入和行走于其他地方，而是密咒瑜伽决定意义之地。
English
Even if one measures kalpas by cause, once one encounters these methods and practices in this way, one will undoubtedly attain Buddhahood. If speaking from a common perspective, relying on the yoga of exhaling great breaths, one will especially transform from beings onwards into the worldly and causal vehicle's ground. Only then, through the object of secret mantra, does one enter the ground where fruits are produced, so others believe. I personally believe that the samadhi of mindfulness and so forth mentioned here, as well as the manner of empowerment, and the deity samadhi that is explained, are undoubtedly unique to secret mantra. Therefore, there is no contradiction in stating it as uncommon here. Who here manifests the supreme of questions, the lord of Lanka who has become sacred. Who here trains all yogas, in this root of the ten definitive certainties. From whose root, from the branches, twelve and two sevens are complete. What is said here, by gathering in this context, clearly explains the distinction of the supreme ground of questioning in response, thus the appearance of the supreme of questions, the questioning demon with ten faces, is actually being called. Also, in this tantra, all yogas, great and small, are trained, and it is also fully shown. The ten supreme grounds of definitive secret mantra meaning are the root of all grounds, the foundation here. It is reasonable in the path of the distinction of grounds mentioned here, the branches of these ten grounds of definitive root themselves are divided into two sets of ten and two sets of seven, that is, thirty-four, thus all are gathered and complete. To gather the common, what is it that gathers all the roots and branches of other grounds in such tens? It is the ten grounds of the Sutra Bodhisattva, and the twenty grounds of the distinguished superior secret mantra, and the seven grounds of the Hearers, and the two grounds of the Solitary Buddhas, and so forth, all complete. Why is that? Because those also become the cause of subduing through the ground of secret mantra, and because that is the great fruit of the ultimate attainment of those, and it is shown in the manner of a bushel and a handful. Therefore, from the distinction of grounds, although vast and numerous, yoga should be applied to this ground. Therefore, the ten grounds of secret mantra are especially distinguished, because they are the root of all grounds, so although the grounds of the causal vehicle are vast and numerous, one should not enter and traverse other places, but rather the ground of the definitive meaning of secret mantra yoga.
Chinese
务必以殊胜之分，以二法净治，令其入道。地与地之生处者，阿赖耶为一切之大。何者若能胜此大地，则诸地刹那间可度越。如是菩提萨埵与持明者，以及诸佛亦为地之基，乃生处。阿赖耶菩提心大乐，乃一切之处，殊胜大地即是彼。何者若能胜阿赖耶菩提心大地之义，则不需度越与净治，故一切地以智慧之刹那度越而胜之。因此，一齐趣入之义乃殊胜中之殊胜。诸友！如是字面之义。名为《瑜伽地灯论》之章，乃为阐明瑜伽十地而立之章名。第六十一品之释也。之后，楞伽之主等，于地灯论方示之后，眷属众等请问第四十五章所列十名之第七，如是字面之义。秘密主言：诸友！如是国土，何者欲圆满净治其刹土等。士夫呼唤后所答之义，当知乃示其自性，何者佛陀欲净治其刹土者，当以如实之法性，智慧之胜境，以及大悲生起之境，不可思议无边众生之义与二者，以意乐行持而趣入。譬如漂洗者，于何处漂洗布匹，如是于此最初之业，彼之净治最为重要。如是譬如字面之义，于此最初业之瑜伽士，以彼胜义谛与世俗谛之菩提心二者之因，净治自他之垢染，最为重要，如是宣说。菩提萨埵大心士楞伽之主等，如是彼集结者呼唤导师，从一切时至一切时，前后一切轮回本即是佛，于彼无有新成之事，如是决定宣说，如今方是彼性
English
It is imperative to purify with two methods, dividing by auspiciousness, and cause them to enter the path. The ground and the source of the ground, the Alaya is the greatest of all. Whoever can overcome this great earth, then all the lands can be traversed in an instant. Thus, Bodhisattvas and Vidyadharas, as well as all Buddhas, are the basis of the earth, the place of origin. The Alaya, the great bliss of Bodhicitta, is the place of all, that supreme great earth is it. Whoever can overcome the meaning of the Alaya Bodhicitta great earth, then there is no need to traverse and purify, therefore all lands are overcome by traversing in an instant of wisdom. Therefore, the meaning of entering all at once is the most supreme of the supreme. Friends! Thus is the literal meaning. The chapter named "Yoga Land Lamp Treatise" is the name of the chapter established to elucidate the ten lands of yoga. It is the explanation of the sixty-first chapter. After that, the Lord of Lanka and others, immediately after the Land Lamp Treatise was shown, the retinue asked the seventh of the ten categories listed in the forty-fifth chapter, thus is the literal meaning. The Lord of Secrets said: Friends! Such a country, whoever desires to completely purify their Buddha-field, etc. The meaning of the answer given after the person calls out, should be understood as showing its nature, whoever Buddha desires to purify their Buddha-field, should enter with intention and practice, with the true Dharma nature, the supreme realm of wisdom, and the realm of the arising of great compassion, the meaning of inconceivable and boundless beings and the two. For example, washers, where do they wash cloths, thus in this initial work, that purification is most important. Thus, like the literal meaning, the yogi of this initial work, with the cause of the two Bodhicittas of the ultimate truth and the conventional truth, purifying the defilements of oneself and others, is most important, thus it was declared. The Bodhisattva Mahasattva, the Lord of Lanka, etc., thus that collector called out to the teacher, from all times to all times, the entire cycle of beginning and end is inherently Buddha, there is no new accomplishment in it, thus it is determined and declared, now it is that nature.