English
Firstly, by practicing the ten perfections of the Bodhisattva's conduct in the ten Bhumis, including the Joyful Bhumi, although one wishes to progress from higher to higher Bhumis, all phenomena that appear are merely abiding in the power of the all-knowing awareness, the Bodhicitta, as a play of non-existent, empty forms, and there is not even a moment's wavering from that. Therefore, all these phenomena that appear as Samsara and Nirvana are merely the self-manifestation of the Dharmata, which is like the sky, the unborn self-power. In reality, for the sky, nothing, including the formation or destruction of the container and its contents, can shake it even a little. Similarly, for the essence of Bodhicitta, there is no grasping or conceptual thought that can shake it, and it should be known that there is no progression from Bhumi to Bhumi by practicing the Bodhi path. Thirdly, those who have attained certainty in the lower vehicles wish to manifest the attainment of the essence of Bodhi in the place where the fruit is achieved. For example, the Paramita vehicle wishes to attain the eleventh, the All-Illuminating Bhumi. Similarly, in the Mantra vehicle, the twelfth is the Immaculate Lotus Eye, the thirteenth is the Vajradhara Bhumi, the fourteenth is the Dense Array, the fifteenth is the Great Assembly of the Wheel of Letters Bhumi or the Vajradhara Bhumi, and the sixteenth Bhumi is the Primordial Purity, the non-dual cause and effect, the Samantabhadra, the non-differentiated Bhumi. These six Bhumis are named as the ultimate fruit of achieving Bodhi, and they wish to discuss them. In reality, this is merely a different designation for a quality of the self-born wisdom of the mind itself, and there is nothing else. Moreover, the nature of awareness, the Bodhicitta, is self-born and unconditioned, free from causes and conditions from the very beginning. Therefore, the Kunye Tantra states that I have not prophesied that there is a fruit that is sought and achieved through effort and striving, and that is a new achievement that has never existed before. As it is said in the Wisdom Secret Tantra: The ground of self-born wisdom mind, is beyond all expression of words, yet for the sake of being understood by inferior minds, awareness is shown through the door of speech. The unconditioned, self-appearing Lama's ground, is not made by training, but is inherently accomplished. The self-born, perfectly pure Samantabhadra ground, the indivisible great bliss Dharmakaya. The unsurpassed ground of Tantras and Sutras, All-Illuminating and Vajradhara, Immaculate Lotus, Dense
Chinese
如是安立。 集大文字轮， 与普贤无别之地。 六地于心中数算， 无为大圆满之地。 证悟之功德宣说为六。 无为之地无需修习。 于光明任运大成中， 没有任何地之次第。 如是所说。 第四，分共同与不共同两种， 初者为： 那么，如上所示的六地之差别，是如何安立为心性自生智慧一之功德的反体呢？ 心之自性显现功德之差别为六种，从显现六种之相而宣说，此为总说。 二者，分别解说分三： 普光明、 莲花者、 金刚持、 密严刹土、 轮涅集大金刚持、 无别六者所成之地， 以及行持和修持之地或生起之地之解说。 初者分六， 初者为： 那么，心之自性六者为何呢？ 如此，自生无为之智慧自力不灭之征象，如眼根等五根所依之识，内外无有遮障，普皆明朗显现，是为安立普光明地。 因此，菩萨乘之门入后，经无数劫修习后欲获得之地，亦宣说为大圆满无需勤作任运成就之自性。 如龙钦饶绛言： 入菩萨之门后， 经无数劫修习之， 普光明亦于此成就。 无有内外之遮障， 彼之功德普光明。 无需勤作任运成就安住于果。 如是所说。 二者为： 如是五根之识皆不灭而明朗显现之时，然其体性为无分别平等性之自性，于任何境相皆不分别亦无有贪执，未为能取所取相之分别念所染，然于一切境相皆知为自明无分别之体性，是为安立无染莲花眼。 因此，玛哈瑜伽以三世等修持欲获得之地
English
Thus it is established. The great assembly of letters wheel, And the ground of non-differentiation from Samantabhadra. The six grounds are counted in the mind, The unconditioned Great Perfection ground. The qualities of realization are taught as six. There is no practice on the unconditioned ground. In the great spontaneously accomplished luminosity, There is no order of grounds whatsoever. As it is said. Fourth, there are two types: common and specific. The first is: So, how are the six divisions of the grounds mentioned above attributed to the qualities of the single spontaneously arising wisdom of mind itself? The nature of mind manifests six kinds of qualities, and it is taught from the aspect of manifesting six kinds, which is the general explanation. Second, the specific explanation is divided into three: Samantaprabha (All-Illuminating), Lotus-Possessor, Vajradhara, Dense Array, Wheel Great Assembly Vajradhara, and the ground composed of the six non-differentiations, as well as the explanation of the ground of conduct and practice, or the ground of generation. The first has six parts, the first being: So, what are the six natures of mind? Like this, the sign of the uncreated, self-arisen wisdom's own power not ceasing, all the consciousnesses that rely on the five sense faculties, such as the eye faculty, are free from inner and outer obscurations, and are clearly and vividly apparent everywhere, which is called the ground of Samantaprabha (All-Illuminating). Therefore, it is said that the ground that one wishes to attain after entering the gate of the Bodhisattva vehicle and practicing for countless eons is also the self-nature of the Great Perfection, spontaneously accomplished without effort. As Longchen Rabjam said: After entering the gate of the Bodhisattva, Having practiced for countless eons, Samantaprabha is also accomplished there. Having no inner and outer obscurations, Its quality is Samantaprabha. Spontaneously accomplished without effort, it abides in the result. As it is said. The second is: Thus, when all the consciousnesses of the five senses are clearly manifest without ceasing, its essence is the nature of non-conceptual equality. Since there is no conceptualization or attachment to any object, without being tainted by the mind of grasping at signs, all objects are known as the self-luminous, non-conceptual essence, which is called the unattached lotus eye. Therefore, the ground that Mahayoga wishes to attain by practicing for three lifetimes, etc.
Chinese
而且，不用在昆弥菩提心中寻找，是自然成就的。从那里面进入大瑜伽之门，修持三世或二世，莲花者也能在那里面成就。无过失的智慧无偏颇地观看，那样的功德是莲花之眼，不修持也有自然成就的果位。这样说。第三个是，像这样，因为最初没有从因产生，最后也没有被缘毁灭，所以安住于自生非造作的自性中的觉性菩提心，因为具有不坏的金刚七法，所以我给它起名并称之为金刚持。如金刚母续所说：坚硬且有精华无空洞，不可切割和破坏，不可焚烧无坏灭，因此空性被称为金刚。像这样，对于这样的自生智慧的实相，恒常不离不弃，昆弥我称之为金刚持。因此，行续部认为通过修持七世或五世才能获得的那个地，也说圆满具足于心性自生的智慧之中。如前所说：二者进入续之门，以见行上下关联，修持金刚持也是，不舍弃执持串习不分离，那样的功德是金刚持，不修持也有自然成就的果位。这样说。第四个是，心髓菩提心自性的法性本空大，远离一切戏论的边，因此在不可思议的法界中，在无生之中，自生智慧的显现光明自然成就的游舞无量，在无分别平等性中融合且圆满安住，因此称之为致密庄严之地。因此，进入瑜伽续之门，通过修持五世的时间而想要获得的那个地，也因为是菩提心功德无碍的自性，所以说不用寻找。如龙钦巴所说：进入瑜伽续之门，通过修持五世的时间，致密庄严在那里面成就，不杂染圆满具足，因此精勤致密庄严，不修持也有自然成就。
English
Moreover, it is naturally accomplished without seeking in the Kunmī Bodhicitta. From there, entering the gate of Mahāyoga, practicing for three or two lifetimes, the lotus one can also be accomplished in that. The flawless wisdom sees without bias, such merit is the lotus eye, without practice, there is also the naturally accomplished fruition. Thus it is said. The third is, like this, because initially there is no arising from cause, and finally there is no destruction by conditions, therefore the awareness Bodhicitta abiding in the self-born unconditioned nature, because it possesses the seven indestructible vajra dharmas, therefore I name and call it Vajradhara. As the Vajramātṛka Tantra says: "Hard and with essence, without emptiness, cannot be cut and destroyed, cannot be burned, indestructible, therefore emptiness is called vajra." Like this, for such a reality of self-born wisdom, constantly inseparable, Kunmī I call it Vajradhara. Therefore, the Kriyā Tantra considers that the ground to be attained by practicing for seven or five lifetimes, it is also said to be completely fulfilled in the self-born wisdom of mind itself. As previously said: "Both enter the gate of tantra, with the view and conduct connected above and below, the practice of Vajradhara is also, without abandoning, holding, familiarizing, inseparable, such merit is Vajradhara, without practice, there is also the naturally accomplished fruition." Thus it is said. The fourth is, the essence of Bodhicitta, the dharmatā of its own nature, the great primordial emptiness, is free from all extremes of elaboration, therefore in the inconceivable dharmadhātu, in the unborn, the manifestation of self-born wisdom, the unceasing play of luminosity, is immeasurable, merging and completely abiding in the state of non-conceptual equality, therefore it is called the Dense Array Ground. Therefore, entering the gate of Yoga Tantra, the ground that one wants to attain by practicing for the duration of five lifetimes, also because it is the unobstructed nature of the Bodhicitta's qualities, it is said that there is no need to seek. As Longchenpa said: "Entering the gate of Yoga Tantra, by practicing for the duration of five lifetimes, the Dense Array is accomplished in that, unmixed, completely fulfilled, therefore diligently the Dense Array, without practice, there is also the naturally accomplished."
Chinese
安住于果位。如是说。第五，如此心性自生之智慧，由无碍之明觉力量所围绕，故心髓菩提心之自性，本即坛城之体性。如《宝藏幻钥》云：诸佛之菩提心，无上证悟之心，即是大坛城。法性菩提心坛城中，自明智慧为之围绕，金刚自生即坛城。如是说，因此，如此显现之外内情器诸法，亦是菩提心之游舞，故显现为色法的一切皆是身之坛城，发声为声音的一切皆是语之坛城，念头生灭的一切皆是意之坛城，恒常安住于常续之轮，任运成就于大圆满，故于明觉自力显现之显现、声音、念头、明觉之体性安住之诸法，皆是名为字母轮、大会之地的名言。又，一切法安住于菩提心之自性，身语意之三坛城中，彼无生灭，故就远离聚合离散之分而言，亦说彼为金刚持之地。因此，阿努瑜伽者以一生修持而欲获得之字母轮、大会之地，以及事续以七至十六世修持而欲获得之三族金刚持之地，亦说是菩提心之自性。如《龙钦心髓》云：进入圆满瑜伽之门后，一生修持之字母轮大会，亦成就于自生智慧。不生法之轮，无间断地旋转，彼之功德二资粮，即是字母轮大会。不修任运安住于果位。如是说。进入事续之门后，以七世修持之金刚持，亦成就于彼。无有聚合离散且不可知，彼之功德金刚持，不修任运安住于果位。如是说。其他经论中，四族金刚
English
Abiding in the state of fruition. As it is said. Fifth, thus, the self-born wisdom of mind itself, surrounded by the unceasing power of awareness, therefore, the essence, the nature of Bodhicitta, is said to be the nature of the mandala from the very beginning. As it is said in the "Treasury of the Magical Key": The Bodhicitta of all Buddhas, the unsurpassed enlightened mind, is said to be the great mandala. In the Dharmata Bodhicitta mandala, self-awareness and wisdom surround it. Vajra self-arising is the mandala. As it is said, therefore, these phenomena that appear as outer and inner containers and contents are also the play of Bodhicitta. Therefore, all that appears as form is the mandala of the body, all that sounds as sound is the mandala of speech, and all the arising and ceasing of thoughts is the mandala of mind. Because it constantly abides in the continuous wheel and is spontaneously accomplished in the Great Perfection, all the phenomena that abide in the nature of appearance, sound, thought, and awareness that arise in the self-power of awareness are the names of the places of the letters, wheels, and great assemblies. Moreover, since all phenomena abide in the nature of Bodhicitta, in the three mandalas of body, speech, and mind, there is no birth or death. Therefore, from the perspective of abandoning aggregation and dispersion, it is also said to be the place of Vajradhara. Therefore, the place of the letters, wheels, and great assemblies that the Anuyoga practitioner wishes to attain by practicing in one lifetime, and the place of the three families of Vajradhara that the Kriya Tantra practitioner wishes to attain by practicing in seven to sixteen lifetimes, are also said to be the nature of Bodhicitta. As it is said in the "Longchen Nyingtik": Having entered the door of complete yoga, the assembly of letters and wheels practiced in one lifetime is also accomplished in self-born wisdom. The wheel of unborn Dharma revolves without interruption, and the two accumulations of merit are also the assembly of letters and wheels. Without practice, spontaneously abiding in the state of fruition. As it is said. Having entered the door of Kriya Tantra, the Vajradhara practiced in seven lifetimes is also accomplished in it. Without aggregation or dispersion and unknowable, the qualities of that Vajradhara, without practice, spontaneously abiding in the state of fruition. As it is said. In other scriptures, the four families of Vajra