Chinese
因为不明白心性本来就超离改造的道理，所以才去调整取舍之处。像这样通过取舍努力进行改造，因为心性是本来就无法改造的自性，所以无论怎样修习和改造自己本来自生、非造作的智慧，也不会成功，就像无法修习和改变虚空一样。因此，这样一种无法修习和前进的心，是轮回和涅槃一切的共同基础，是万物的处所。也就是说，菩提心本身是作为基础功德一切的所依处，因此称为“地”；安住于此，进入圆满结果之地，并且具有毫不费力就能获得精华菩提的意义，因此称为“道”。 噶绕多杰说：菩提心性是处所和所依，进入圆满且具有意义，地道本体是心性，圆满后功德的基础和所依就圆满了。 第二是： 唉！大菩萨，听着，由于在地上修习前进，而偏离了真实确定的圣教的这种方式。那又是怎样的呢？从我普作金刚处，以轮的方式出现的三身导师，对于喜欢因果勤作的眷属们，将地的所有差别都归纳为三种经部而进行了宣说。那又是哪三种呢？首先是进入道的最初，为了成就菩提的果位而发起菩提心的地；然后是如理进入和修习菩提的行持的地；最终是成就所要成就的果，二利任运成就的果位显现成就的地，这样分为了三种差别而进行宣说。 也就是说，在生起的地中，名相乘主要生起希求和进入的两种心，密乘主要生起世俗和胜义的两种心，像这样生起四种心，或者说，这里所说的四种心，也可以解释为在资粮道中生起欲乐等四种心，实际上，生起的地是资粮道的地，行持的地是圣道的十地，成就的地是十一地，总
English
Because one does not understand the principle that the nature of mind is originally beyond transformation, one tries to adjust the places of acceptance and rejection. In this way, by making efforts of acceptance and rejection to transform it, since the nature of mind is originally untransformable, no matter how much one practices and transforms one's own self-arisen, uncompounded wisdom, it will not succeed, just as one cannot practice and transform the sky. Therefore, such a mind that cannot be practiced and progressed is the common ground of all samsara and nirvana, and is the place of all things. That is to say, the mind of enlightenment itself is the basis of all the qualities of the ground, therefore it is called "ground"; by abiding in it, one enters the ground of perfect result, and it has the meaning of effortlessly obtaining the essence of enlightenment, therefore it is called "path." Garab Dorje said: The nature of the mind of enlightenment is the place and support, it enters into perfection and has meaning, the essence of the ground and path is the nature of the mind, and when it is perfected, the basis and support of the qualities are perfected. Secondly: Alas! Great Bodhisattva, listen to this way of deviating from the true and certain teachings by practicing and progressing on the ground. How is that? From me, Kunjed Gyalpo, the three Kayas of the teacher who appeared in the manner of a wheel, for the retinues who like cause and effect and diligent effort, all the distinctions of the ground are summarized into three sutras and taught. What are these three? First, at the beginning of entering the path, the ground of generating the mind of enlightenment in order to accomplish the state of enlightenment; then, the ground of properly entering and practicing the conduct of enlightenment; and finally, the ground of manifestly accomplishing the result to be accomplished, the state of spontaneously accomplishing the two benefits, thus dividing them into three distinctions and teaching them. That is to say, in the ground of generation, the characteristic vehicle mainly generates the two minds of aspiration and entry, and the mantra vehicle mainly generates the two minds of conventional and ultimate, like generating four minds in this way, or, the four minds mentioned here can also be explained as generating four minds such as desire in the path of accumulation, in reality, the ground of generation is the ground of the path of accumulation, the ground of practice is the ten grounds of the noble path, and the ground of accomplishment is the eleven grounds, in total
Chinese
因为光明等各自乘的果位之时安立的缘故。同样，在十种行持地中，以菩提心的行持十度次第行进。最终在成就究竟圆满的地，各自乘的果得以成就，并怀有希望的欲求。因此，如是的导师三身所宣说的教言，仅仅是引导所化众生的教言而已。因为对于如实存在的意义，如是的因果和勤作的处所是必定存在的。导师普贤王如来说：我未曾在阿底大圆满的殊胜乘中宣说。第三，分别解说，分为生起、行持、成就地经分别解说三者。第一，如果普贤王自己是如何宣说的呢？对此，如实地必定宣说真实意义，普贤王我的教言是这样的，听着，这样劝请听闻后。那也是，因为心髓菩提心没有生起的因和坏灭的缘，是自生非造作的自性。因此，在生起菩提心之地或以信欲行持之地不生起菩提心，如果生起之地生起菩提心，那么法界的虚空将无法容纳菩提心，会有这样的过失。为什么呢？因为法性远离戏论，从本来清净空性的角度说是法界，其显现无灭，从任运成就光明清明的角度说是菩提心，虽然这样说，但实际上本来无别，自生非造作，如虚空界般，是远离边际偏颇的自性。法界所遍之处，光明菩提心早已遍满，如果菩提心还要更加生起，那么将无法容纳于法界和虚空界，甚至必须超越它。那是不可能的，因为没有法界所不遍及的地方。如虚空边际般的续部中说：如海中觅食的乌鸦，环绕而回归自性。
English
Because light and other things are established at the time of the fruition of each vehicle. Similarly, in the ten stages of practice, the practice of Bodhicitta progresses through the ten perfections in sequence. Ultimately, in the stage of accomplishing ultimate perfection, the fruit of each vehicle is achieved, along with the desire for hope. Therefore, the teachings of the teacher, the three bodies, are merely teachings that guide sentient beings step by step. Because for the meaning of true existence, such cause and effect and the place of effort and accomplishment certainly exist. The teacher Kunjed Gyalpo says: I have not prophesied in the supreme vehicle of Ati Dzogchen's definitive meaning. Third, the specific explanation is divided into three parts: the generation, practice, and accomplishment grounds, which are explained separately in the sutras. First: How did Kunjed himself explain it? To this, Kunjed, I, will surely explain the true meaning as it is. My teachings are like this, listen, after urging to listen. That is also because the essence, the mind of enlightenment, has no cause for arising and no condition for destruction, and is of a self-arising, uncompounded nature. Therefore, one does not generate the mind of enlightenment in the ground of generating the mind of enlightenment or in the ground of practice with aspiration. If one generates the mind of enlightenment in the ground of generation, then the space of the Dharmadhatu will not be able to contain the mind of enlightenment, and there will be such a fault. Why? Because the nature of reality is free from elaboration, and from the aspect of primordial purity and emptiness, it is called the Dharmadhatu, and its appearance is unceasing, and from the aspect of spontaneously accomplished luminosity, it is called the mind of enlightenment. Although it is said that way, in reality, it is originally inseparable, self-arising, uncompounded, and like the realm of space, it is a nature free from limitations and partiality. Wherever the Dharmadhatu pervades, the luminous mind of enlightenment has already pervaded. If the mind of enlightenment is still to be generated even more, then it will not be contained in the Dharmadhatu and the realm of space, and it must even transcend it. That is impossible, because there is nothing that the Dharmadhatu does not pervade. As it says in the tantra that is like the edge of space: Like a crow searching for food in the ocean, it circles and returns to its own essence.
Chinese
就像无论去往何处，法的界限都无所不包，并且没有超越它的地方，因此不合理。同样，对于善恶之业，以不忘记取舍之念和正知来控制，外境五种显现的一切都是法性的自性。如果不如是了解而执着，即使视为束缚之地而努力舍弃，智慧的自力也如太阳和光芒一样，没有聚集和分离。如果试图将光芒从太阳中分离出来，就像无法舍弃一样，舍弃也无法舍弃。如龙钦巴尊者所说：当知识显现于境时，显现即是自显现，知识不加掩饰地敞开，法性在虚空中敞开。如是所说，显现于境的一切都是法性自显现的缘故。内部六识的知识和烦恼的分别念，实际上是心性自生的智慧之光，是五种智慧的体性，因此不必视为应舍弃的自相而加以阻止。即使阻止，因为是自力也无法阻止。如前所说：贪嗔痴慢以及，嫉妒大烦恼，无寻自显五智中，智慧如日照耀一切。五欲是五境的滋养，自生大悲一切的滋养，自己的游舞显现于自己，自己的享受施予自己。以及，龙钦巴尊者所说：五毒的分别念无论生起什么，我的觉性是无分别，自觉远离一切分别念，本来解脱故无须再解脱。如是所说，本来就无法舍弃，已经解脱为法性菩提心，努力从事舍弃和阻止的行为，是徒劳无益的辛劳。因此，心性自生的智慧对任何境都不分别，因此本来就没有能取所取的戏论，却执着于外境是所取之境，内心是能取之心，并且舍弃和摧毁它，因此即使努力于如此之道的生起菩提心之方便，也无法生起，而且还具有阻止和舍弃的过失。第二，同样在菩提道上修行的地
English
Just as wherever one goes, the expanse of Dharma is all-encompassing, and there is no place to go beyond it, therefore it is unreasonable. Similarly, regarding virtuous and non-virtuous actions, by controlling with mindfulness and awareness that do not forget what to accept and reject, all appearances of the five external realms are the nature of Dharma. If one does not understand this and clings to them, even if one tries to abandon them by viewing them as places of bondage, the self-power of awareness is like the sun and its rays, inseparable. If one tries to separate the rays from the sun, just as it is impossible to abandon them, abandonment does not abandon. As Longchenpa said: When knowledge appears in the realm, that appearance is self-appearance, knowledge is unobscured and open, Dharma nature is left open in space. As it is said, since all that appears in the realm is the self-appearance of Dharma nature, and the knowledge of the six internal aggregates and the thoughts of afflictions are actually the play of the self-born wisdom of mind itself, the essence of the five wisdoms, there is no need to block them by regarding them as characteristics to be abandoned. Even if one blocks them, since they are self-power, they cannot be blocked. As it was said before: Attachment, hatred, ignorance, pride, and great jealousy, manifest as the five wisdoms without searching, wisdom, like the sun, shines on all. The five desires are the nourishment of all five realms, the nourishment of all self-born compassion, one's own play appears to oneself, one's own enjoyment is given to oneself. And, as Longchenpa said: Whatever thoughts of the five poisons arise, my awareness is without thought, self-awareness is free from all thoughts, since it is primordially liberated, there is no basis for repetition. As it is said, since it is primordially impossible to abandon, and it has already been liberated into the Dharma nature, Bodhicitta, striving to abandon and block it is taking on meaningless labor. Therefore, since the self-born wisdom of mind itself does not discriminate any object, there has never been a proliferation of grasping and being grasped, yet one clings to the external realm as the object to be grasped and the inner mind as the grasper, and abandons and destroys it. Therefore, even if one strives for the means of generating Bodhicitta on such a path, it will not arise, and moreover, it has the faults of blocking and abandoning. Secondly, similarly, the ground for practicing the path of enlightenment
Chinese
首先，通过在十地（包括极喜地）修持菩萨的十度行，虽然想要从更高的地走向更高的地，然而，所有显现的诸法，都仅仅安住于全知觉性菩提心的力量中，作为无有显现、空性形象的游舞，并且连一刹那也没有动摇。因此，显现为轮回和涅槃二者的这些诸法，都仅仅是像虚空一样的法性，无生自力显现而已。实际上，对于虚空来说，无论器情世界形成或毁灭等等，什么也不能使它动摇一丝一毫。同样，对于精华菩提心来说，也没有能使它动摇的能取所取分别念，并且要知道，通过修持菩提道，从地到地的进阶也是不存在的。第三，下乘的决定获得者们，想要在果位成就之地，显现成就精华菩提的果位，例如，波罗蜜多乘想要获得十一普光地，同样，在密咒乘中，第十二是不染莲花眼，第十三是金刚持地，第十四是密集排列，第十五是字母轮坛城大会地或金刚持地，第十六地是因果二无别普贤无分别地，这六地，被命名为成就菩提的究竟果位之地，并想要进行讨论。实际上，这仅仅是心性自生智慧的一个功德方面的不同称谓而已，除此之外别无其他。并且，觉性菩提心的自性，从本初以来就是远离因缘的自生非造作，因此，像这样通过勤奋努力去寻找和成就，从而宣称存在一个前所未有的全新成就的果位，这是《普贤行愿品》中所没有授记的。如《智慧秘密续》中所说：自生智慧心之地，远离一切言语诠释，然为劣慧所能悟，觉性经由语门示。无为自显上师地，非由修成本自具，自生清净普贤地，无别大乐法身界。续部经藏无上地，普光金刚持不染莲，密集