English
If it is said like that, it is not the empowerment of high position and great sound, but it is said to be the true empowerment. The sixth ground is the ground where differences appear due to reliance. There are seven types of yogis: the yogi who emits great breath, the yogi who distinguishes great lineages, the co-emergent perfect yogi, the yogi who definitely practices, the yogi who diligently practices skills, the yogi who enters the realm, and the yogi who combines with knowledge. The measure of the body clearly appears as thirty-two times, and the radiation clearly appears within one yojana. The seventh ground is the ground where the fruit is born from the object of focus. There are three types of yogis: the accomplished yogi, the great yogi, and the yogi who definitely renounces, whose radiation is within one Jambudvipa. The total measure clearly appears as sixty-four times. The eighth ground is the ground of unchanging abiding. There are three types of yogis: the yogi of wondrous play, the yogi of great assembly, and the yogi of great skill perfection, whose radiation matures to the extent that the mind can bear it. For example, it also clearly appears within one surrounding wheel. The total measure also matures to the realm of the mind, clearly appearing up to one hundred and twenty-eight times. The ninth ground is the ground of expanding dharmata. There are three types of yogis: the yogi of playful adornment, the yogi of great bliss, and the yogi of thigle perfection, whose length of radiation is even up to filling the space realm, appearing as limitless and boundless, from one thousand-fold world to one hundred thousand-fold worlds, and then to thousands and millions, etc., appearing clearly without interruption. The extent of the body is also contemplated as the nature of the space realm being filled by the body, the measure of oneself being two hundred and fifty-six times. Because the object of practice in this ground clearly appears as the nature of wisdom illusion. As the root tantra says: Illusion is also illusion, it is practice. Therefore. The tenth ground is the ground of perfect universal vehicle. There are three types of yogis: the yogi of great self, the yogi of spontaneous accomplishment, and the yogi of vast expanse of understanding. The limit of the mind is immeasurable, and the difference in the extent of the body is also, contemplating the extent of the body filling the edge of the dharma realm. This is because both radiation and extent arise from the power of practicing in the ninth ground.
Chinese
是无量无边的。因此，法性未包含在虚空中，所以有差别。那么，在此生起十地的次第，如果像这样传承，道路就太长了。如果这样，和因的乘就没有差别了，是吗？在此回答说，不要说一下子，像这样逐渐学习也和学习印度的算法一样。在此，虽然以显示第一地的力量，也必须修学到第二地以上，但因为远离沉没和高举，所以不会感到困难。如同安住于因，不依赖福德，以修习的等持为果，作为道，必定在此生中解脱，毫无疑问地清净。如果想知道以次第可以成就的道理，就像炼金闪闪发光一样。像这样举出贴近的例子，就像黄金经过提炼，去除杂质后，颜色会变得明亮一样。同样，次第地修习觉性的心性，从粗重的遮障污垢开始次第地清净，因此，那个等持会变得清晰和熟练，从散乱中，最终会一下子变得温暖和明亮，对此毫无疑问。如果想知道一下子进入的常续等持是什么，就像楞伽的主人一样。这个大法流的等持。像这样，导师秘密主化身召唤楞伽，这个近示常续等持的自性。最初向秘密主显示，金刚萨埵开示说，这个意义持续不断，就是常续的大等持。这对于一切都不能显示出偏袒，在任运成就的界中，因为觉性断除了散乱，所以恒常清晰。那么，什么是所说的常续等持呢？在虚空意义的经函中。像这样，圆满的心性是光明的自性，所以声音圆满是秘密的声音，就像声音一样。一切法的自性是。像这样，甘露常续等持，法圆满是菩提心性，解释为超越生死之边。供养常续等持是。轮回大海的资具是。这些是圆满的供养，从如实的状态中增长使用。
English
It is immeasurable and boundless. Therefore, since the nature of reality is not contained within the sky, there is a distinction. Now, if the sequence of generating the ten grounds here is transmitted in this way alone, the path would be extremely long. If that is the case, wouldn't it become indistinguishable from the vehicle of cause? Here is the answer: let alone all at once, learning gradually in this way is similar to learning Indian arithmetic. Here, although one must practice up to the second ground and beyond by the power of showing the first ground, it becomes effortless because it is free from sinking and excitement. Just as one abides in the cause, without relying on merit, by making the fruit of meditative absorption the path itself, one will definitely be liberated in this very life, and there is no doubt that one will be purified. If you wonder how it is possible to accomplish things gradually, it is like refined gold shining brightly. Taking a close example, just as gold becomes clear in color when it is refined and impurities are removed, so too, by gradually training the mind of awareness, the obscuring impurities are gradually purified from the grossest onwards, so that the meditative absorption itself becomes clear and familiar, and from the dissipation, it will undoubtedly become warm and clear all at once in the end. If you wonder what the continuous meditative absorption of entering all at once is, it is like the lord of Lanka. This meditative absorption of the great stream of Dharma. Like this, the teacher, the embodiment of the secret lord, summoned Lanka, and this nature of closely showing the continuous meditative absorption. Initially shown to the secret lord himself, Vajrasattva declared that this meaning is continuous and inseparable, which is the great continuous meditative absorption. This cannot show favoritism to everything, and in the realm of spontaneous accomplishment, because awareness has cut off dissipation, it is constantly clear. So, what is the continuous meditative absorption that is taught? In the scripture of the meaning of space. Like this, the complete mind itself is the nature of luminosity, so the sound complete is the secret sound, just like sound. The nature of all dharmas is. Like this, the nectar continuous meditative absorption, the Dharma complete is the nature of bodhicitta, explained as transcending the limits of birth and death. The offering continuous meditative absorption is. These are the resources of the ocean of samsara. These are the complete offerings, increasing the usage from the state of suchness.
Chinese
因为完全清净的缘故。证悟佛陀的持续三摩地是：一切的真如法界中。这些都是因为一切法都是真如，六道轮回自然解脱二边，在佛陀心性中，作为法身大身，不由任何造作而自然显现。在过去、现在、未来三时中，不间断、不停止地见到它。持续念诵的三摩地是：事物，稳定和移动等等。等等，器情世间及其转变，为了自然成就的圆满胜利，理解声音是圆满秘密的语言。持续结合的三摩地是：它和它的法界本身中。这些都是因为器情世间的自性是圆满，在法界本身中没有边际。对于自己的觉性也是如此，因为确信它是真如，并且没有其他方法可以证悟它。因为确信它本来就是如此，所以不去他处寻求，从无边际的智慧自明中，方法本身不会停止地显现为智慧，在过去、现在、未来三时中，通过无二的结合来见到它。持续度化的三摩地是：度化三有的这个刹土。等等，通过如实证悟的智慧利剑，将三界转化为超越边际的智慧。持续坛城的三摩地是：显现存在清净的宫殿中。等等，作为基础意义的阿赖耶识显现为八识聚。确信智慧的八识聚不会被舍弃，而是自然显现。持续舍利塔的三摩地是：欲界的基础须弥山。等等，不舍弃三界的次第，从而显现智慧的三界。此外，虚空、火、水、地、风等等。等等，五大元素本身显现为本初清净的智慧身，如实见到它的意义就是舍利塔。此外，进入的四支是基础。等等，不舍弃物质的身体，而是将其转化为清净的智慧身，从而证悟为大舍利塔。持续宫殿的三摩地是：在真如的土地上。如实存在的宫殿。
English
Because of complete purity. The continuous samadhi of contemplating the Buddha is: In the realm of suchness of all. These are because all dharmas are suchness, the six realms of samsara are naturally liberated from the two extremes, in the Buddha-nature, as the great Dharmakaya, it arises naturally without any fabrication. In the past, present, and future, it is seen continuously and without ceasing. The continuous samadhi of recitation is: Things, stable and moving, etc. Etc., the container and its contents and their transformations, in order to achieve the perfect victory of natural arising, understanding that sound is the perfect secret language. The continuous samadhi of union is: In the realm of it and itself. These are because the nature of the container and its contents is perfect, and there is no limit in the realm itself. It is the same for one's own awareness, because it is certain that it is suchness, and there is no other method to realize it. Because it is certain that it is originally so, one does not seek elsewhere, and from the boundless wisdom self-illumination, the method itself manifests as wisdom without ceasing, and it is seen through the non-dual union in the past, present, and future. The continuous samadhi of liberation is: This realm that liberates the three realms of existence. Etc., with the sharp sword of wisdom that realizes as it is, transforming the three realms into wisdom beyond limits. The continuous samadhi of the mandala is: In the pure palace of appearance and existence. Etc., the alaya consciousness as the basis of meaning manifests as the eight aggregates. It is certain that the eight aggregates of wisdom will not be abandoned, but will arise naturally. The continuous samadhi of the stupa is: Mount Sumeru, the foundation of the desire realm. Etc., without abandoning the order of the three realms, thus revealing the three realms of wisdom. Furthermore, space, fire, water, earth, wind, etc. Etc., the five elements themselves manifest as the primordial pure wisdom body, and seeing its meaning as it is, is the stupa. Furthermore, the four limbs of entering are the foundation. Etc., without abandoning the material body, but transforming it into a pure wisdom body, thus realizing it as the great stupa. The continuous samadhi of the palace is: On the ground of suchness. The palace that exists as it is.
Chinese
至于那（处所），自显的基，是本基未作的安住处，是离量的自性，是真实的义，是未作的法性，是不变的法性显现。墙壁如同所说的十地菩提心次第。星眼是对于大智慧，五种智慧的自性无有差别而显现之义，即显现为五方中央。门是四摄事、四无量、四解脱之门，四门交错显现为三层。为了四念住和四正断自然圆满，所以有内外八级台阶。为了四神足，所以用四个马厩来庄严。为了四无畏自然圆满，所以是四个交叉的上方栋梁之义。为了如实的证悟等等，八支圣道以果来提举，所以是八根柱子从栋梁端头抬起的意义。不是由因缘所作的大智慧自性，是圆聚的顶端，即成为至上。胜义谛和世俗谛二者自然圆满，是两个过道的意义。自生的智慧，无有生灭的自性，以大悲平等周遍一切，所以显现任何事物的功德，无有动摇，以加持显现，事业不可思议，是庄严的妙义。法性自性无有边际地开展，是华丽帷幔的意义。五语自然圆满的加持，以开示秘密乘的音声自现，是铃铛等等乐器的意义。对于所化众生的想法，不离显现的意义，时时明了，也是恒常的想法。实事因果的诸法，在自然圆满的自性中显现的觉性，安住在王宫此处，所以显现为恒常的大想法。如是于此如实的法宫殿，胜者安住如是理应知，普贤心之法性中。如是等等，如实未曾错乱，自然圆满的真如，是胜者的安住处，于此宫殿附近如是理应执持，安住处的次第之义如是安住。自性离边际垢染的普贤菩提心之自性法性