English
After meditating in this way, the Mind of Enlightenment, the All-Creating King, said: The essence of the meaning of Dharmata, the awareness of Bodhicitta, has no object or elaboration, so it is not necessary to practice on the ground like the lower vehicles. He said these things. Second, the extensive explanation has three parts: a general explanation of the types of grounds, the ground of cyclic existence with diligent practice, the ground of familiarizing oneself with great bliss, and an extensive explanation of the differences between the three grounds of realizing the essence. The meaning is summarized by unifying the ground of non-duality. The first is: Alas! Warrior Vajra Essence, meditate on the meaning of realizing that the ground of Bodhicitta does not need to be practiced on. To this, the teacher of teachers, the All-Creating King, I say, having truly realized the nature of the inconceivable awareness of Bodhicitta, becoming the first Buddha among all Buddhas, mastering the primordial eternal rule, in front of the retinue who are not other than oneself, at the time when the tantras of the Great Secret Ati Yoga, the definite essence, were spoken with the blessing of the Dharmakaya, all dharmas are originally unborn, and the awareness of Bodhicitta is originally abiding on the ground, therefore it is taught that there is no need to practice on other grounds, and this is called the ground of realizing that the essence is inaccessible. In order to practice the path to attain the ultimate great bliss liberation, the state of the Victorious One, the teachers of the three bodies, when turning the wheel of Dharma of the vehicle with effort, what was taught, and what was said to enter the path in a sequential manner, that is said to be the ground of gradually becoming familiar through acceptance and rejection and diligence. Second, the extensive explanation is divided into three as shown above, first is the ground of cyclic existence with diligent practice: Thus, other beings who have not entered the path of liberation and enlightenment, because they are attached to the laws of worldly cyclic existence, therefore they are diligent in the actions of accepting and rejecting the eight worldly concerns, and they enjoy the objects of desire without satisfaction, and they only rely on the four concentrations and the samadhi of the form and formless realms, abiding in the distinction of the bliss of samadhi in the upper two realms, those who abide far from the path of liberation, the nature of the three realms of cyclic existence obscures the meaning of the essence of mind.
Chinese
因此，之所以称为“地”，原因是三界众生各自所处的处所不同，有高低等各种差别。众生所处的处所，就称为“地”，如三界九地之说。第二，所谓“串习大乐之地”是怎样的呢？像这样，大乐的自性是佛的果位。如同下乘那样，逐渐修习和行进的地称为“串习之地”。那是怎样的呢？唉！三世诸佛所开示的那些地，虽然通过次第行进的方式来计数十地等，但却被说成没有证悟心性不可行进之义。在《心髓义续》中说：菩提心之自性，无有因缘进入之次第，以颠倒分别之系缚力，于不可数之义上计数，于不可行之一上勤奋行进，于无次第之义上次第观待，于唯一心髓上以见解之方式，行进之路途不可思议，于唯一心髓上无论如何行进，亦不获无行圆满之义。如是说。因此，在通达普贤王如来密意，心髓自生之智慧如实之法身，唯一明点的地上，没有那样上下次第的地的区分，一切地的差别，不在于寻求心性显现证悟的智慧，而是一切同时圆满。如上文所说：一切圆满开阔法界，无有边际一时圆满，无行觉性任运圆满，五道十地证悟之数，不求自性任运成就故，勤作之乘乃颠倒之法，一时圆满故无有次第。以及，全知上师说：如是，当基道法界觉性达到究竟之时，基圆满果位本初任运成就，自利法身他利色身二者，法界与智慧无二无别不可分离，轮回涅槃二者觉性法界一味中，寂灭安住远离戏论之时，称为普贤无分别之地，此乃不住思圆满法身之自性。
English
Thus, the reason for calling it "ground" is that the three realms of beings each reside in different places, with various differences such as high and low. The place where beings reside is called "ground," such as the saying of the nine grounds of the three realms. Secondly, what is meant by "the ground of habituation to great bliss"? Like this, the nature of great bliss is the fruition of Buddhahood. Like the lower vehicles, the ground of gradually practicing and progressing is called "the ground of habituation." How is that? Alas! Those grounds taught by the Buddhas of the three times, although counted as the ten grounds and so on through the method of gradual progression, are said to not realize the meaning of the mind's nature being unprogressable. In the Heart Essence Meaning Tantra, it says: In the nature of the mind of Bodhicitta, there is no order of entering through causes and conditions, by the power of attachment to inverted discrimination, counting on the uncountable meaning, diligently progressing on the unprogressable one, sequentially regarding the unsequential meaning, on the single heart essence, the path of progression is inconceivable through the manner of seeing, no matter how one progresses on the single heart essence, one does not attain the meaning of unprogressable perfection. Thus it is said. Therefore, in the ground of the single bindu of the Dharmakaya, which realizes the intention of Kunjed Gyalpo, the wisdom of the self-arisen heart essence as it is, there is no such distinction of grounds with upper and lower order. All the distinctions of grounds are not in seeking the wisdom of the manifestation and realization of mind's nature, but are all perfected at once. As said in the continuation of the above text: All complete expanse of the Dharmadhatu, without limit perfected at once, unprogressable awareness spontaneously perfected, the number of realizations of the five paths and ten grounds, not seeking self-nature spontaneously accomplished, the vehicle of effort is an inverted dharma, perfected at once, therefore there is no order. And, the Omniscient Lama said: Thus, when the base, path, Dharmadhatu, and awareness reach the ultimate, the base is perfected, and the fruit is spontaneously accomplished from the beginning. The two, self-benefit Dharmakaya and other-benefit Rupakaya, Dharmadhatu and wisdom are non-dual and inseparable. When the two, samsara and nirvana, abide peacefully in the one taste of awareness and Dharmadhatu, free from elaboration, it is called the ground of Samantabhadra without distinction, this is the nature of the non-abiding, thought-perfected Dharmakaya.
Chinese
本初即清净之法性。彼性之中，微细之智慧，内明之显现，无灭尽知一切。身与智慧，无有分离者，乃是不动禅定，俱全圆满之大处。彼性之中，相状外显现，光明照耀，普贤父母之，嬉戏游乐，轮涅大集处。彼性之中，寂静五部之刹土，光明任运，自显清净也。刹土与导师，法轮及时间等，五种圆满，显现五种，法界，明镜，平等，各自证悟。事业成就，五种智慧之自性，名为致密严饰土。彼性之中，忿怒之刹土，坛城任运，显现五部者，身与智慧，虚空平等合，名为金刚持之地。彼性之中，十地之菩萨，清净不动，宝生无量光，不空成就，显现，为净化眷属故，如镜一般，成办所化之义利，名为无染莲花处。彼性之中，未净所化众，调伏有情，六能仁及生处，工巧及所需，种种资具等，总而言之，示现相应之显像，各自显现，成办有情之义利，名为普光明之地。如日光照耀大地，莲花绽放，生起喜悦一般，化身之光芒，显现而遍布。普贤无别与禅定，无二法身之土，寂灭一切戏论。大集致密严饰与金刚持，自显报身之土，光明也。莲花处与普光明，自性调伏有情，种种化身之土。如是所说，此等地之差别，皆是三身圆满大，心性自生之智慧，本来无需寻觅，任运成就，故此心性自生之智慧，仅是现量证悟，此外别无他途。因此，若说地之种类，以及地之高低次第有差别，乃是三身之导师，为各自眷属所宣说之安乐大步地，或为修习。
English
The very nature of reality is primordially pure. From that nature, the subtle wisdom, the inner clarity, the unceasing manifestation, knows all. Body and wisdom, inseparable, is the unmoving samadhi, the great ground of perfect completion. From that nature, forms arise outwardly, with radiant light, the playful dance of union of Samantabhadra and Samantabhadri, the great gathering place of the wheel of existence. From that nature, the pure lands of the five peaceful families, radiant, spontaneously perfect, are self-manifest and pure. The fields, the teachers, the dharma wheels, and the times, appearing as fivefold perfections, the dharmadhatu, the mirror, equality, are individually realized. The nature of the five accomplishing wisdoms is called the dense arrayed field. From that nature, the realm of wrathful deities, the mandala spontaneously perfect, appears as the five families. Body and wisdom, united as vast as the sky, is called the field of Vajradhara. From that nature, for the bodhisattvas of the ten bhumis, pure Akshobhya, Ratnasambhava, Amitabha, Amoghasiddhi, and manifestation, to purify the retinue, like a mirror, they accomplish the benefit of those to be tamed, called the field of the stainless lotus. From that nature, for the impure beings to be tamed, taming beings, the six Buddhas and births, crafts and all kinds of necessary implements, in short, showing corresponding appearances, individually manifesting, they accomplish the benefit of beings, called the field of all-pervading light. Just as the sun's light illuminates the earth, and the lotus blooms, creating joy, so the rays of emanation spread and pervade. Samantabhadra, indivisible, and samadhi, the ground of the non-dual dharmakaya, pacifies all elaboration. The great gathering, the dense arrayed, and Vajradhara, the ground of the self-manifest sambhogakaya, are radiant. The lotus field and the all-pervading rays of light, the nature of taming beings, are the various grounds of the nirmanakaya. As it is said, all those divisions of the grounds are the spontaneously perfect great three kayas, the self-arisen wisdom of mind itself, which is spontaneously accomplished without needing to be sought from the beginning, so that the very essence of self-arisen wisdom is only directly realized, and there is no other way to proceed. Therefore, to say that there are different kinds of grounds and differences in the order of high and low grounds is the great blissful path or practice shown by the teachers of the three kayas to their respective retinues.
Chinese
是勤奋的土地。第三，证悟心要的土地有七种：平等无生之地，显现无二障碍的心要，三时无二，显现无事物无相的心要，超越有无戏论之境，显现无言无语的心要，证悟心性无生的自性，显现于任何显现中解脱的心要，彼即是法的心要，又将彼融入其中的窍诀的心要，心要的自性无二，显现彼即是不散乱的心要，实相不可言说思议，显现超越勤作修持因果的心要。第一是：唉！导师的导师，普作王我，轮回涅槃的一切法，本来就安住于心性一味的体性中，平等无生的自性中，如是显现方便的智慧心性光明，及其自性法性心要，本初无生二者，不以法与有法而他异，于界智无二离思离言中，证悟的补特伽罗，因为证悟一切法为无生一味的自性之故，对于所断之障和所证之地的差别，没有任何平等取舍的自性中显现。第二是：因此，普作王我的自性心要菩提心，于三时中无有生起，以无生如虚空的自性，遍布轮回涅槃的一切，无论去往何处，也不会超出觉性的范围，因此，不要从它之外进入道和行于地，如《圆满任运》中说：如虚空遍布，觉性遍布。觉性的自性是法身。又如与虚空边际相等中说：无有去处，无法行于道。十地五道是分别。于无边法界自明中，无论如何去往，即是彼之自性。于自明虚空的宫殿中，去往又怎会穷尽？如是宣说。如是，因为没有任何在分别相的行境中成立，所以不作意于见修等法，也没有修持，不观轮回涅槃等方和类。