Chinese
由于没有遗漏任何东西，就像虚空般成为精华的果实的大精髓，完全圆满地显现，例如在无云的虚空中，同时升起数百万个太阳一样，智慧无碍地显现的自性完全圆满地扩展，无论显现什么、存在多久、在哪里，都不会阻碍，也不是以任何形式成立，因为自性不会在任何地方产生，所以不会出现边的显现，无论如何显现也不会消失，所以在名言上，从边的束缚中解脱的自性中圆满，无论如何看待业和解脱的门，都像那样思考，自己的显现也在这里领悟，所以大扩展以波浪般的方式切断了普遍的范围。像那样的大圆满，又以殊胜的见解来区分，有三种瑜伽。也仅仅在名言上领悟法界和智慧，所有法都是圆满的大自性，觉性自生的智慧，在无二大瑜伽无处可去的自明状态中领悟为一，并且在那上面，也认为因果圆满，无需勤作自然成就，所以是不混杂的圆满大瑜伽，并且也不安住于那上面的名言，因为没有舍弃任何东西，没有使用，所以在法性的广阔虚空中领悟，所以是不混杂的、离边的、圆满的、无别的显现的坛城中认为的瑜伽。像那样，这三者圆满自然成就，所以没有三的名称，自生智慧的太阳无有起落而扩展，就是到达了究竟的大果。这本身就是自然成就的大持明者，是血统清净的佛陀。这上面也有有相的本尊观修和无相的法性观修两种。第一种也有三种瑜伽。大自性瑜伽是，体验到本尊和所有法都显现为自明。自然成就的瑜伽是，体验稳固，所有因果都在无二的状态中自然成就。领悟广阔虚空的瑜伽是，体验达到究竟，在无勤任运显现上没有不合的念头。那些体验都是圆满的等持，以及明空不二的
English
Since nothing is left out, the great essence of the fruit, which has become the essence like the expanse of the sky, is completely and perfectly clear. For example, just as a million suns rise simultaneously in the cloudless sky, the nature of wisdom, unobstructed, is completely and perfectly expanded. Whatever appears, for as long as it exists, wherever it is, it is not obstructed, nor is it established in any way. Because self-nature does not arise anywhere, the appearance of extremes does not occur, and however it appears, it does not cease. Therefore, in terms of expression, it is perfected in the nature of being liberated from the bonds of extremes. However one looks at the gates of karma and liberation, one thinks in that way, and one's own appearance is also realized here. Therefore, the great expanse cuts off the universal scope like a wave. Such great perfection is also distinguished by the special features of the supreme view, there are three yogas. Also, only in terms of expression, the realm of reality and wisdom are realized. All dharmas are the great self-nature of completeness, the wisdom of self-arisen awareness, realized as one in the state of self-illuminating, without object, great non-duality yoga. And on that, it is also thought that cause and effect are complete, naturally accomplished without effort, so it is the unmixed, complete, great yoga. And also not abiding in the expression on that, because nothing is abandoned, nothing is used, so it is realized in the vast expanse of the nature of reality, so it is the yoga that is thought of in the mandala of unmixed, free from extremes, complete, inseparably clear. Like that, these three are complete and naturally accomplished, so there is no name of three, the sun of self-arisen wisdom expands without rising or setting, it is reaching the ultimate great fruit. This itself is the great vidyadhara of natural accomplishment, the Buddha of pure lineage. On this, there are also two types of practice: deity meditation with signs and dharma nature meditation without signs. The first also has three yogas. The yoga of great self-nature is that the practitioner experiences that all deities and dharmas appear as self-awareness. The yoga of natural accomplishment is that the experience is stable, all causes and effects are naturally accomplished in the state of non-duality. The yoga of realizing the vast expanse is that the experience reaches the ultimate, and there is no conflicting mind in effortless clarity. Those experiences are all the samadhi of completeness, and the clarity of appearance, the play of wisdom.
Chinese
与三摩地相结合，光芒、范围和数量三者同时被法界所遍及。形态是任运成就的本尊稳固且圆满。第二，关于无相的灌顶，是能够胜任十地的时候。圆满菩提心，譬如十六的月亮。在《修法明灯》中说：最后是无所执著的见解，显明觉性的三摩地任运成就行。这样说，因为除了自生智慧之外没有其他，所以是无所执著的见解。因为遍知一切，所以具有显明觉性的三摩地，以及无勤作而任运成就的行为。这里也结合了一切圆满的三摩地。此处的微细瑜伽是，在那里面说：最后的三者是自性大者，瑜伽大者在圆满中重复，任运成就自然到来，通达广阔虚空者以此见到本性，由此生起欲求触及意义之心。这样说，因为一切都证悟为自生智慧，所以自性大者的瑜伽是，瑜伽大者在圆满大圆满中重复，并且因为一切都无勤作成就，所以任运成就的瑜伽是随后瑜伽本身在那里重复，不住于名言，通达广阔虚空的瑜伽以此见到本性，所以任运成就持明自续清净的佛陀。这样生起十种心，从瑜伽的次第圆满中，想要触及最终的意义，这是随后瑜伽续部的真实秘密。因此，最终这三种道，第一是确定达到无二智慧的意义，所以被摄于法身地。第二是确定获得智慧身，所以被摄于报身地。第三是确定二利的事业圆满，所以也被说是被摄于化身地，这样三身无别的法身大者，因为成为自性身之轮，所以在刹那间于心要菩提中成佛。在《宝饰》中说：时间无始无终，此处应知如实之住法，清净之续部最初之时，各自解脱之时与时结合。这样说
English
Combined with samadhi, the three of radiance, scope, and number are simultaneously pervaded by the Dharmadhatu. The form is the spontaneously accomplished deity being stable and complete. Second, regarding the empowerment of the signless, it is when one is capable of the tenth bhumi. The complete Bodhicitta, like the moon on the sixteenth day. In the "Lamp of Meditation Methods" it says: Finally, the view without attachment, the samadhi of clear awareness, the spontaneously accomplished conduct. It is said that because there is nothing other than self-arisen wisdom, it is the view without attachment. Because of knowing everything, it possesses the samadhi of clear awareness and the conduct of spontaneously accomplishing without effort. Here, the samadhi of all completeness is also combined. The subtle yoga here is, in that itself, it says: The last three are the great self-nature, the great yoga is repeated in completeness, spontaneous accomplishment naturally arrives, the one who understands the vast space sees the nature with this, from this arises the desire to touch the meaning of the mind. It is said that because everything is realized as self-arisen wisdom, the yoga of the great self-nature is, the great yoga is repeated in the great perfection, and because everything is accomplished without effort, the yoga of spontaneous accomplishment is subsequently yoga itself repeated there, not abiding in terminology, the yoga of understanding the vast space sees the nature with this, so the spontaneously accomplished vidyadhara is the Buddha with self-continuum purified. Thus, generating ten minds, from the completion of the stages of yoga, wanting to touch the ultimate meaning is the true secret of the subsequent yoga tantra. Therefore, ultimately these three paths, the first is certain to attain the meaning of non-dual wisdom, so it is included in the Dharmakaya ground. The second is certain to obtain the wisdom body, so it is included in the Sambhogakaya ground. The third is certain to complete the activities of the two benefits, so it is also said to be included in the Nirmanakaya ground, thus the great Dharmakaya of the three bodies being inseparable, because it becomes the wheel of the Svabhavikakaya, one becomes enlightened in the essence of Bodhi in an instant. In the "Precious Ornament" it says: Time has no beginning and no end, here one should know the abiding law as it is, the first time of the pure lineage, when each is liberated, combine with the time. It is said
Chinese
这些内容广泛地出现在续部和口诀等之中。总之，这些不共的道，汇集在一个人的相续中，成为圆满次第大圆满，并且果位相同，就像渡河的方法不同，但最终都到达彼岸一样，所以总的来说，它们是相似的。一般来说，从内密咒以下，到达圆满正等觉佛地的圆满次第，并非到达共同乘的大地见后无止境地前进。为什么呢？因为在所有经部中，直至光明和克里亚金刚持的佛地，都是大圆满本身的根本所在。当在任何地方成佛时，都会说在这里获得了大圆满。我们自己特别究竟的教义是根据各个续部的意愿而宣说的。第三，从“这些瑜伽”到“将此地结合起来”之间所讲的内容是：这里所说的不共的地道次第，是修行密咒之义的瑜伽士们次第修行的地道次第。由于地道次第显现有差别，因此对于那些想要次第进入的人来说，地道的差别会显现出高低，从而次第进入密咒。对于那些不认为地道次第有差别，而想要一次性进入的人来说，不会有地道高低的差别，而是会显现为圆满次第共同乘。因此，智慧高超的人应该一次性地进入最高的境界。然而，这并非偶然，因为通过之前的修习，可以直接进入最高的地道，而不必经历其他的地道，这并不矛盾。而且，心性就像如意宝一样，可以根据所学而改变。对于那些根器和智慧较低，想要次第进入地道的瑜伽士来说，应该像沿着梯子一样，从不确定的地道开始，按照高低的次第前进。那么，密咒的下根器者次第进入，岂不是比经部行者更没有次第可言吗？因为在这里，首先通过专注使禅定稳固，所以不需要花费很长时间在其他方面。
English
These are widely found in tantras and instructions. In short, these uncommon paths converge in the continuum of a single individual into the Great Perfection of the complete vehicle, and the result is the same. Just as the methods of crossing a river may differ, but eventually all reach the other shore, so in general, they are similar. Generally speaking, from the inner secret mantra onwards, the completion stage of reaching the state of perfect and complete enlightenment is not to proceed endlessly after reaching the great ground of the common vehicle. Why is that? Because in all Sutras, up to the state of enlightenment of Light and Kriya Vajradhara, it is the very abode of the Great Perfection itself. When one attains enlightenment here, it is said that one has attained the Great Perfection here. Our own particularly ultimate teachings are taught according to the wishes of the individual tantras. Third, from "These yogas" to "combine this ground here" is taught: These uncommon stages of grounds mentioned here are the stages of grounds that are practiced in sequence by those who practice yoga in the meaning of secret mantra. Since the stages of grounds appear to have differences, those who wish to enter gradually will see the differences in the grounds as high and low, and thus enter the secret mantra gradually. For those who do not see the stages of grounds as different, but wish to enter all at once, there will be no difference in the height or depth of the grounds, but it will appear as the Great Perfection common vehicle itself. Therefore, those with high intellectual abilities should enter the supreme ground all at once. However, this is not accidental, because through previous practice, it is not contradictory to enter the great peak of the ground itself without traversing other grounds. Moreover, mind itself is like a wish-fulfilling jewel, capable of changing according to what is learned. Those yogis who are of lesser capacity and intelligence, and who wish to enter the grounds gradually, should proceed like climbing a ladder, from a ground of uncertain power, according to the order of high and low. So, wouldn't the gradual entry of the lower faculties of mantra be even more without order than that of the Sutra practitioners? Because here, by first stabilizing the focus of concentration, there is no need to spend a long time on other things.
Chinese
以殊胜方便于刹那间安住的次第称为地。由于没有劫数的数量和时间的阻碍，为了将它结合起来，所以不是长远的。即使以因在劫中修持，一旦与这些方便相遇，像这样成就，最终成佛，所以没有怀疑。如果共同而言，依靠大呼气瑜伽，特别是从有情开始，转变为世间和因的乘之地，从那里开始，以密咒的对境进入产生果实之地，其他人是这样认为的。我（作者）认为，此处所说的作意三摩地等，以及灌顶之理，以及所说的本尊三摩地，因为唯有密咒才没有怀疑，所以在此处说为不共没有矛盾。这是努钦·钦贝的宝藏，教法和众生的荣耀怙主所说的。在此处，通过提问者提问，对所要提问的殊胜之地的差别，作为回答而清楚地阐述，从而获得了对不共之地意义的理解。提问之殊胜，成为提问之圣者的楞伽岛主，罗刹十面者，以意义呼唤提问者。在此处，经续大论中，大小瑜伽次第全部结合而圆满地显示，也是密咒究竟意义确定的十大殊胜之地，是所有地的根本基础。因此，此处所说的地之次第，在殊胜道中是合理的。因为那些根本的意义没有错乱而确定的这十大地，从其支分的次第差别中，分为二十个微细瑜伽和两个七个（十四个），即分为三十四个瑜伽，从而全部包含且圆满。第四地的六个微细瑜伽包含在相和标志的瑜伽中，所以没有单独计数。像这样的十大地，将其他地的根本和支分全部包含的是什么呢？是经部菩萨的十大地，以及密咒的殊胜超胜的十大地，即二十个，以及声闻的七地，和独觉佛的二地等全部圆满。为什么呢？因为它们也是密咒的地