English
In vast conduct, entering into suffering and happiness, one knows that spontaneous accomplishment is unhindered. Entering into the non-duality of happiness and suffering, one knows that suffering is perpetually cut off. The union of existence and non-existence: By existence entering into non-existence, one knows that there is no clinging to the imputed name of self. By non-existence entering into existence, one knows that the basis of imputation is unblocked anywhere. Entering into the non-duality of existence and non-existence, one knows that the object and basis of imputation are not different. The union of is and is not: By is entering into is not, one knows the various errors and obscurations. By is not entering into is, one knows that faults have been identified. Entering into the non-duality of is and is not, one knows that even the Great Perfection is free from acceptance and rejection. The union of knowledge and ignorance: By ignorance entering into knowledge, one knows that the root of delusion is naturally severed. By knowledge entering into ignorance, one knows that the basis of delusion naturally reverts from its base. When knowledge and ignorance naturally enter into non-duality, one knows that delusion and non-delusion are clearly distinguished. The union of Buddha and sentient beings: When the Buddha enters into sentient beings, one knows equality without partiality. When sentient beings enter into the Buddha, one knows the purity of the result. When Buddha and sentient beings enter into non-duality, one knows primordial liberation in purity. The union of ultimate truth and conventional truth: When conventional truth enters into ultimate truth, one knows self-purification without abandonment. When ultimate truth enters into conventional truth, one knows that the truths are inseparable. When these two enter into non-duality, one knows complete liberation in naked awareness. The union of faults and virtues: When faults enter into virtues, one knows that they are naturally apparent without needing to be eliminated. When virtues enter into faults, one knows that they are primordially non-existent and self-perfected. When faults and virtues enter into non-duality, one knows that the four extremes are naturally liberated. Thus, the union of samsara and nirvana is one, the union of skillful means and wisdom is two, the union of appearance and emptiness is three, the union of truth and falsehood is four, the union of existence and non-existence is five, the union of is and is not is six, the union of knowledge and ignorance is seven, the union of Buddha and sentient beings is eight, the union of ultimate truth and conventional truth is nine, and the union of faults and virtues is ten. These are the entrances to the knowledge of wisdom, the entrances to the part of the knowledge of wisdom, which are the two, conceptual and non-conceptual.
Chinese
关于进入双运：为了使禅定与非禅定二者双运，这二者的进入是证悟智慧功德部分的进入。既然如此，什么进入呢？双运。通过什么进入呢？通过轮回涅槃等有漏和无漏等进入。进入到哪里呢？从各自的相互进入。为什么进入呢？因为一切法的意义相同而进入。如此进入有什么必要呢？有证悟一切法无二的必要。如果将每个字浓缩成意义来组合，就是：能力从最殊胜处产生，它与补特伽罗相合，如此相合即是进入无二。方法是：通过圆满完成四种能力的方法，运用在上述两种能力上即是能力。相合的方法是：通达自利的方法是现量、比量、圣教量。为他利，方便的诀窍是历算之文字二者组合相合。进入的方法是：由于了知有漏自解脱，是自业自解脱之方法；由于了知自业自安住，是无漏自安住之方法。又，由于无二了知各自的体性，通过超越希冀、疑虑、取舍的智慧之方法大圆满，了知那本身是究竟的自解脱，因此，通过方便，就从波罗蜜多乘中作了区分，依靠那些方便，就会生起上述的征相，如此生起征相，就是获得佛果。此外，通过波罗蜜多，即使在无数劫中禅修，也不可能生起征相，没有生起征相就不是佛。如此一来，实际上是通过波罗蜜多成佛，因为这是进入果金刚乘的阶梯，如果依赖那条道路，进入金刚乘的道路却不能成佛，所以，这是进入金刚乘的休息处或道路阶梯。因为通过波罗蜜多进入密咒而成佛，所以，这是在此地达到究竟。如是，在开显语之相圆满的化身之能力后，现在为了开显菩萨在道上串习的共同功德，即开显大地摇动之相，通过二者开显，首先是开显各自种姓决定的量，即大地是摇动之生
English
Regarding entering Yuganaddha: To unite meditation and non-meditation, the entry of these two is the entry of the part of the qualities of wisdom of realization. If so, what enters? Yuganaddha. Through what does it enter? It enters through samsara, nirvana, etc., with outflows and without outflows, etc. Where does it enter? It enters from each other mutually. Why does it enter? Because the meaning of all dharmas is the same, it enters. What is the necessity of entering in this way? There is a necessity to realize that all dharmas are non-dual. Furthermore, if each word is condensed into meaning and combined, it is: ability arises from the most excellent, it is in harmony with the individual, and such harmony is entering into non-duality. The method is: by completely accomplishing the four powers, using the above two powers is ability. The method of harmony is: the method of realizing self-benefit is direct perception, inference, and scripture. For the benefit of others, the key instruction of skillful means is the combination of the two letters of calculation and astrology. The method of entering is: because of knowing that outflows are self-liberated, it is the method of self-karma self-liberation; because of knowing that self-karma is self-abiding, it is the method of outflowless self-abiding. Moreover, because of non-dually knowing the characteristics of each, through the method of wisdom, the Great Perfection, which transcends hope, doubt, acceptance, and rejection, it is realized that that itself is the ultimate self-liberation. Therefore, through skillful means, a distinction is made from the Paramita Vehicle, and by relying on those skillful means, the above signs will arise, and when signs arise in this way, the result is Buddhahood. Furthermore, through the Paramitas, even if one meditates for countless eons, signs cannot arise, and if signs do not arise, one is not a Buddha. Thus, in reality, one attains Buddhahood through the Paramitas, because this is the stepping stone to enter the Fruit Vajrayana. If one relies on that path, entering the Vajrayana path will not lead to Buddhahood. Therefore, this is a resting place or a stepping stone on the path to enter the Vajrayana. Because one enters mantra through the Paramitas and attains Buddhahood, this is the culmination on this ground. Thus, after showing the manifestation of the power of the Nirmanakaya, which is the perfection of the signs of speech, now, in order to show the common qualities of a Bodhisattva who is accustomed to the path, which is to show the characteristic of the earth shaking, it is shown through two aspects. First, it is to show the measure of the determination of each lineage, which is that the earth is the birth of shaking.
Chinese
如“地之子”等所示，地是地的体性、词义、分类、特征和结果。地的体性是抬举、遍布或产生。词义是抬举并执持解脱，故为地；摇动并燃烧，故为地；产生并形成，故为地。分类是假立，以名称假立为地名者，以及作为有情所依之粗大地，内外实有之此地，以及积聚功德之地，即声闻地、缘觉地、菩萨地和密咒等。特征是遍布，作为广大之基础；稳固，作为执持；沉重且坚硬广大。结果是获得声闻、缘觉、菩萨和持明的成就。如是地之摇动，是风之业的区分。当彼士夫身心分离之时，气息断绝之际，若地动于中央，则此人已获得声闻地。同样，死后三日，若地动于其东方，则此人已获得缘觉地。又，去世后六日，若从南方地动，则此人已入菩萨地，空行母如是教诲。又，若一人死后，若九日，上方虚空因地而动，则此人是持明者，能随意享用寿命自在持明、任运成就持明、大手印持明和异熟持明之地，依次第凭借大空性瑜伽士等之能力而入。如是分别确定各自之类别后，现在以地道之次第，显示包含摄集之内容：地是声闻地八地，缘觉地三地，菩萨地十地，以及作为结果之密咒地十二地，以及密咒内之十七或二十一地获得之征兆，此显现为外在粗大之物质，乃是此人寿命终结时，如前所述摇动之有缘者，不会先显现圆满正等觉之果，同样，声闻和缘觉
English
As indicated by "Son of Earth," etc., earth is the essence, definition, classification, characteristics, and result of earth. The essence of earth is to uplift, pervade, or generate. The definition is that it is called earth because it upholds liberation; it is called earth because it moves and burns; it is called earth because it generates and forms. The classifications are nominal, those nominally designated as earth names, and this coarse earth that is the basis of beings, with inner and outer substances, and the earth of accumulated qualities, namely the Hearer's Ground, the Solitary Realizer's Ground, the Bodhisattva's Ground, and the Secret Mantras. The characteristics are pervasiveness, being a vast foundation; stability, being upholding; and heaviness and hardness being great. The results are the attainment of the accomplishments of Hearers, Solitary Realizers, Bodhisattvas, and Vidyadharas. Such movement of the earth is the distinction of the activity of wind. When that person's body and mind separate, at the moment of the cessation of breath, if the earth moves in the center, then this person has attained the Hearer's Ground. Similarly, three days after death, if the earth moves to the east, then this person has attained the Solitary Realizer's Ground. Also, six days after death, if the earth moves from the south, then this person has entered the Bodhisattva's Ground, thus the Dakini instructed. Furthermore, if one person dies, and if on the ninth day, the sky above moves because of the earth, then this person is a Vidyadhara, able to freely enjoy the grounds of the Vidyadhara of Mastery over Life, the Spontaneously Accomplished, the Mahamudra, and the Fully Ripened, entering in sequence through the power of the Great Emptiness Yogis, etc. Having thus determined the measure of each category, now, in the sequence of the grounds and paths, the content including the collection is shown: the grounds are the eight grounds of the Hearers, the three of the Solitary Realizers, the ten of the Bodhisattvas, and the twelve grounds of Secret Mantra as a result, and the signs of attaining seventeen or twenty-one within Secret Mantra, this appearing as the external coarse substance, is for those fortunate ones who move as mentioned above at the time of the end of this person's life, the fruit of perfect complete enlightenment does not appear beforehand, similarly, Hearers and Solitary Realizers.
Chinese
我，对于菩萨和持明的地道，长久次第修习安住。如是显示地动之相的次第。所有这些都显示了涅槃之相的次第，第二个总义。现在是最后一个总义，即六道众生各自业力所感的征兆，其中有八个内涵，第一个是显示堕入地狱的征兆。又以“谛听，金刚空行母”等来显示。又劝请谛听，以金刚部的空行母劝请谛听。听我导师所说的这些话语，这些话语从未有过错谬，所以你也请不要错谬地听闻。如是显现的一切有情，行走的道路有两条，果有二，总共四条。行走的道路，除了法性中阴和有中阴之外，不可能有其他的道路。果，除了成佛和属于众生自己之外，没有其他去处。成佛的道路也有五条，即资粮道、加行道、见道、修道和究竟道。众生的界也有五种相续，即梦境之道、习气之道、道之道、错乱不确定的道，以及因和果各自确定的道。在两个果中，特别的是佛，即本然如是的佛果，以及证悟现前的果。众生的果是地狱、饿鬼、旁生、人、非天和天，除了这六道之外，没有其他去处。如是，众生是心性自己束缚自己的众生，远离解脱；未授记的众生，对意义没有分别；已授记的众生，对意义随顺摄受，这些随顺佛语的众生，对意义确定，即安住在声闻等地的众生。以上二者在做寿命的行时，以外面的虚空安立六种相，如何取六道的果呢？观察这些已逝者都趋向于出生的处所，无论是男子还是女子，死亡断气之后，