English
The stages of abiding in an instant with special means are called grounds. Since there is no obstruction of the number of kalpas and time, it is not long in order to combine it. Even if one practices with cause in kalpas, once encountering these means, accomplishing in this way, one will ultimately attain Buddhahood, so there is no doubt. If speaking commonly, relying on the yoga of great exhalation, especially starting from sentient beings, it transforms into the grounds of the mundane and the vehicle of cause, and from there, one enters the ground of generating fruit through the object of secret mantra, so others think. I (the author) think that the samadhi of mindfulness and so on mentioned here, as well as the principle of empowerment, and the samadhi of the deity being taught, because there is no doubt that it is only through secret mantra, so there is no contradiction in saying it is uncommon here. This was said by Nubchen Khyenpe's treasury, the glorious protector of the teachings and beings. In this context, through the questioner's asking, the differences of the supreme grounds to be asked are clearly explained as answers, thereby gaining understanding of the meaning of the uncommon ground. The excellence of the question, becoming the holy questioner, the lord of Lanka, the Rakshasa with ten faces, calls the questioner by meaning. Here, in the great tantra of scripture, all the great and small stages of yoga are combined and completely shown, and also the ten supreme grounds that determine the ultimate meaning of secret mantra are the fundamental basis of all grounds. Therefore, the stages of grounds taught here are reasonable in the path of distinction. Because these ten grounds, which determine the meaning of those roots without confusion, from the differences in the order of their branches, are divided into twenty subtle yogas and two sevens (fourteen), that is, divided into thirty-four yogas, thereby encompassing and completing all. The six subtle yogas of the fourth ground are included in the yoga of signs and marks, so they are not counted separately. What encompasses all the roots and branches of other grounds in such ten grounds? It is the ten grounds of the Sutra Bodhisattva, and the ten grounds of the special excellence of secret mantra, that is, twenty, and the seven grounds of the Shravakas, and the two grounds of the Pratyekabuddhas, etc., all complete. Why is that? Because they are also the ground of secret mantra.
Chinese
是通過傳承來證悟的因，並且是達到這些的最終大果，這是通過布瑞普的方式來指示的。因此，密咒宗的十地比地的功德更殊勝，因為它是地基的根本，即使因果乘的地廣大且數量眾多，也不應進入和行進於其他道，而是應以福分來區分，並以兩種方式結合並進入這密咒真實義的圓滿瑜伽的殊勝地。第二，從「地和地」到「僅僅一瞬間行進」。這表明，菩薩和明咒士的地，以及諸佛的地，是地之源的基礎。阿賴耶識菩提心大樂，是一切萬有的至高之處，那偉大的地。無論誰證悟了阿賴耶識菩提心的偉大地，由於不需要行進和淨化其他地，因此所有地都能在覺知的瞬間行進和真實證悟。因此，同時進入的意義是最殊勝的。第三，從「朋友們」到「應當知道」。這表明，朋友們，那些是特別要前往上師之處的。應當知道，這是以誓言所承諾的地之次第，以上升的方式和同時行進的方式，完全理解並闡釋了殊勝的意圖。章節的名稱是：在諸佛的意念匯集的大經中，以十種三摩地瑜伽來闡明地的次第，因此闡釋了殊勝明燈的章節，即第六十一章。第七，關於進入境，有三：總體指示、詳細解釋和總結。第一部分有二：簡要指示和詳細解釋。第一部分是：從「此後，又」到「如是說」。這表明，本章節同時闡述了不了義和了義。在指示了地之明燈之後，楞伽王等眷屬較少但殊勝的人們，向導師秘密主提
English
It is the cause of realizing through transmission, and it is the great fruit of reaching those, which is indicated by the way of Brepul. Therefore, the ten bhumis of the mantra tradition are superior to the qualities of the ground, because it is the root of the earth base, even though the ground of the cause and effect vehicle is vast and numerous, one should not enter and travel on other paths, but should be distinguished by merit, and combined and entered into this supreme ground of the complete yoga of the definitive meaning of mantra in two ways. Second, from "ground and ground" to "traveling in just a moment." This shows that the ground of bodhisattvas and vidyadharas, and also the ground of the Buddhas, is the basis of the source of the ground. The great bliss of the Alaya Bodhicitta, which is the supreme place of all things, that great ground. Whoever realizes this great ground of Alaya Bodhicitta, since there is no need to travel and purify other grounds, all grounds can be traveled and truly realized in an instant of awareness. Therefore, the meaning of entering simultaneously is the most supreme. Third, from "Friends" to "should be known." This shows that, friends, those are especially to go to the Lama's place. It should be known that this is the order of the grounds promised by vows, in the way of ascending and the way of traveling simultaneously, the supreme intention is fully understood and explained. The name of the chapter is: In the great sutra of the collection of the thoughts of all Buddhas, the order of the grounds is clarified by the ten samadhi yogas, therefore the chapter of explaining the supreme lamp, which is the sixty-first chapter, is explained. Seventh, regarding entering the realm, there are three: general instruction, detailed explanation, and summary. The first part has two: brief instruction and detailed explanation. The first part is: From "Then again" to "Thus he spoke." This shows that this chapter explains both provisional and definitive meanings. After indicating the lamp of the ground, the retinue of Lanka's lord and others, who are fewer but supreme, addressed the teacher, the lord of secrets,
Chinese
问道。 秘密主啊！您在第四十五章中，安立了十种法的类别，其中第七，应进入处所。如此立誓的意图，要如何才能完全了解呢？ 如此完全提问后，秘密主回答说道： 诸位朋友！如此称呼有情后，要了解处所的自性，就像这样，凡是想要完全受用佛土的那些人，对于何处是三摩地和智慧的意境，如实安住的真如；以及何处是生起无二大悲的处所，对于无边且不可思议的、处于轮回中的有情众生的利益和安乐，应以意念和行持而进入。 那个道理是，譬如漂洗工人们漂洗布匹，以便使染色工作变得容易一样，在此，作为最初业者的瑜伽士，对于何处以胜义和世俗菩提心这两种因缘，努力清净自他的障碍，乃是极其珍贵和重要的。 如此说道后，又说： 第二是菩萨。从“进入”到“应当了知”之间所开示的。 于是，集结者菩萨摩诃萨，楞伽的尊者，如此祈请说道： 秘密主啊！如此称呼导师后，从过去的一切时至未来的一切时中，轮回本身从一开始就是成佛的，因此如果确定了不可能将当下未成就者转变成已成就者，那么，直到现在都无法成佛，对于将心投入于胜义处所的禅修，以及作为慈悲的对境而行利益之事，由于任何事物都不可得，因此确定了是无有的。那么，在此，作为慈悲的对境而意念，并成为行利益之所的是什么呢？ 尤其，哪位有情是成为慈悲的对境呢？ 如此说道并提问后，讲说者秘密主回答说道： 楞伽的尊者啊！如此称呼后，诸法的自性，如先前所说的那样，一切从一开始就是清净的。
English
Asked: O Lord of Secrets! In the forty-fifth chapter, you have established ten categories of Dharma, the seventh of which is: 'One should enter the place.' How can one fully understand the intention of this vow? After asking this completely, the Lord of Secrets replied, saying: O friends! After calling out to beings in this way, one should understand the nature of the place as follows: Those who wish to fully enjoy the Buddha-fields, with regard to where the object of contemplation of Samadhi and wisdom is, the Suchness that abides as it is; and where the place of arising of non-dual great compassion is, for the benefit and happiness of limitless and inconceivable sentient beings abiding in Samsara, one should enter with thought and action. That reason is, just as launderers wash cloths to make the dyeing work easier, here, the yogi who is the first worker, with regard to where, through the two causes of ultimate and conventional Bodhicitta, striving to purify the obscurations of oneself and others is extremely precious and important. After saying this, he further said: The second is the Bodhisattva. From 'entering' to 'should be known' is what is taught. Then, the compiler, the Bodhisattva Mahasattva, the Lord of Lanka, prayed and said: O Lord of Secrets! After calling the teacher in this way, from all times in the past to all times in the future, since Samsara itself is enlightened from the very beginning, if it is certain that it is impossible to transform the unachieved into the achieved, then, until now, there is no possibility of becoming enlightened. For the meditation of placing the mind in the ultimate place, and for doing good as the object of compassion, since nothing can be found, it is certain that it is non-existent. So, here, what is it that is contemplated as the object of compassion and becomes the place of doing good? In particular, which sentient being becomes the object of compassion? After saying this and asking, the speaker, the Lord of Secrets, replied, saying: O Lord of Lanka! After calling out, the nature of all Dharmas, as previously stated, is all pure from the very beginning.
Chinese
既然是遍满的自性，就必定是真如。虽然胜义中，慈悲的对境是应以悲心摄受的众生，以及意念的对境是应修习的自性，这两者都不存在且不可得，但无论以何种方式进行意念行为，都不会超出法性大平等性的真如，以不转变为其他方式来意念行为，与任何乘门的教义都不相违背，并且不违背众生的所有想法，这是如来所宣说的。为什么呢？因为利益众生有情或任何应调伏者，是如来的大誓言。由于本来就是佛，所以没有需要做的事情，通过彻底清净众生，证悟到远离能作所作而获得成佛，这就是大慈悲。因为这两个理由，并且胜义菩提心确定为自己的心性，所以知道不需要立即进入圣意，因为圣意的对境是真正的到达，所以应当认知并了知已经进入了法性真如。这是教诲的缘故。第二部分分为两点：显示进入意念的对境，阐述进入慈悲的对境。第一部分分为五点：因为意念是秘密的，所以不与秘密的对境共存；因为没有事情可做，所以做利他之事；不使用衰损的物品；如果使用，则有其过患；不与任何乘门相违背，而增长善的力量。第一点是，从“楞伽的主人”到“什么也不执着”之间所显示的。呼唤“楞伽的主人”之后，显示了了解它的方法和必要性，就像这样：无论谁知道法性如是的圣意无法进入，并且已经进入，那么谁的智慧是共同的深奥，甚至比极深奥的还要特别深刻，那么就应当以他的意念从根本上证悟并确定心的真如的体性。为了秘密的证悟增长，誓言不衰损，应调伏者不被浪费，以及不应教授密咒的四个对境是：异生和。
English
Since it is the nature of pervasiveness, it is definitely Suchness. Although in the ultimate sense, the object of compassion is sentient beings to be taken care of with compassion, and the object of thought is the nature to be meditated upon, both of which do not exist and are unattainable, no matter how one engages in mental activity, it will not go beyond the Suchness of the great equality of Dharma-nature, and by not transforming into other ways to engage in mental activity, it does not contradict any of the gates of the vehicle, and it does not contradict all the thoughts of sentient beings, which is what the Tathagata declared. Why is that? Because benefiting sentient beings or any who should be tamed is the great vow of the Tathagata. Since one is originally a Buddha, there is nothing to be done, and by thoroughly purifying sentient beings, realizing that one has attained Buddhahood free from doer and deed, that is great compassion. Because of these two reasons, and because the ultimate Bodhicitta is determined to be one's own mind, one knows that there is no need to immediately enter the sacred intention, because the object of the sacred intention is the true arrival, so one should recognize and know that one has already entered the Suchness of Dharma-nature. This is the reason for the instruction. The second part is divided into two points: showing entry into the object of thought, and explaining entry into the object of compassion. The first part is divided into five points: because thought is secret, it does not coexist with secret objects; because there is nothing to do, one does altruistic things; one does not use deteriorating objects; if used, there is its fault; without contradicting any of the gates of the vehicle, one increases the power of virtue. The first point is what is shown from "Lord of Lanka" to "not clinging to anything." After calling "Lord of Lanka," he showed the method and necessity of understanding it, like this: whoever knows that the sacred intention of Dharma-nature as it is cannot be entered, and has already entered, then whose wisdom is common profound, even more particularly profound than the extremely profound, then one should fundamentally realize and determine the nature of the Suchness of mind with his intention. In order for the secret realization to increase, the vows not to deteriorate, the trainees not to be wasted, and the four objects to whom mantras should not be taught are: ordinary beings and.