English
Although it is the cause, one still does not directly see one's own teacher, the Sambhogakaya, adorned with perfect marks, because one has not abandoned the portion of the afflictive obscurations and the obscurations of knowledge that are abandoned by the path of seeing. Once one has abandoned what is abandoned by the path of seeing, one will see one's own teacher. Similarly, in the lower levels, one understands the meaning of the Dharma from the teacher one meets in each stage, and thus becomes the antidote to one's own obscurations, functioning like hearing the teachings of that teacher. However, until the obscurations of knowledge of one's own level are completely purified, one will still not see one's own teacher, such as Ratnasambhava, who is the actual antidote for that level. This is what I think. The commentaries on this, such as the Ornament of Clear Realization and the Ornament of the Great Vehicle Sutras, enumerate that the eleventh ground is considered the Ground of Universal Light in the Paramitayana, which is a place where the Buddha manifests special appearances. Here, the teachings of the Buddha are heard, but one's own Bodhisattvas are obscured by the obscurations of knowledge, so they do not see the Buddha's body. When they see the Buddha's body, it is considered that the obscurations of knowledge have been exhausted and they will attain Buddhahood. Because it is said in this way, it is hoped that those with wisdom will also investigate this. In this way, the five aggregates in five sets are also explained in relation to the ten grounds. At the time of the path of seeing, the ignorance arising from conceptualization is transformed into wisdom, the alaya consciousness dissolves into the Dharmadhatu, the nature of the Dharmadhatu wisdom is attained, the first ground, the Joyful Ground, is attained, and Vairochana is seen. From then on, in the three small stages of the superior path of cultivation, pride is transformed into wisdom, the mind consciousness dissolves into the Dharmadhatu, the wisdom of equality is realized, the Stainless Ground, the Luminous Ground, and the Radiant Ground are attained, and Ratnasambhava is seen. In the three middle stages, all kinds of attachment and conceptualization are transformed into wisdom, the afflicted mind dissolves into the Dharmadhatu, the discriminating wisdom is attained, the Difficult to Train Ground, the Manifest Ground, and the Far-Reaching Ground are attained, and Amitabha is seen. In the three great stages, on the eighth ground, the seed of hatred, the pain of conceptualization, and the alaya consciousness are transformed into wisdom. Although mirror-like wisdom becomes the basis for all appearances, the nature of non-conceptualization is attained, and Akshobhya is seen. On the ninth and tenth grounds, the seed of jealousy is purified, and the five sense consciousnesses dissolve into the Dharmadhatu, thereby completely
Chinese
以四种智慧成就利益众生大海之事业的伟大事业，获得成就之智慧。见到义成之身。如是，直至十地之末，次第圆满九地之禅道，则十地之菩萨，于十方诸佛以大光明灌顶之际，获得如金刚喻定等无数功德之相。经庄严论云：‘禅定究竟后，大光明灌顶。’此义当于十地经等中了知。彼时，自所具有之任运成就之功德显现，圆满断证功德，趋入菩提心要，即于法界之色究竟天成佛之相。幻化显现经云：‘因清净地之灌顶，五导师与五妙法，五智慧皆圆满，趋入圆满菩提心要。’如是。三者，结尾：如是之刹土，堪能安立为半化身之理，亦即此处所说之五刹土，唯为十地之菩萨所显现，而非凡夫与声闻圣者等其他所化有情之行境。如是，五导师虽显现如法界之圆满报身，然眷属与刹土等，非导师之智慧之自显现，乃为其他相续之安住于菩萨地者之心清净之显现所摄持，故日月大融合续云：‘称为半显现自性化身刹土。’彼等乃以度彼岸地道所计数之自性化身。二者，讲述安住之自性化身，分二：讲述自性化身之真实，以及顺带讲述色究竟天与空行之境。初者，讲述自性化身之真实，分二：总示十方之化身刹土，以及广说解脱大出入息之五者。初者，总示十方之化身刹土：特殊不共之道自性
English
Having accomplished the great activity of benefiting the ocean of beings through the four knowledges, one obtains the wisdom of accomplishment. One sees the body of accomplished meaning. Thus, until the end of the tenth ground, gradually completing the nine grounds of the path of meditation, when that tenth-ground bodhisattva is empowered by all the Buddhas of the ten directions with great light, one obtains countless qualities such as the vajra-like samadhi. The Ornament of the Sutras says: 'After the completion of the final meditation, the empowerment of great light.' The meaning of this should be understood from the Sutra of the Tenth Ground and others. At that time, whatever spontaneously accomplished qualities one possesses become manifest, and one goes to the heart of enlightenment, perfecting the qualities of abandonment and realization, that is, attaining Buddhahood in the Akanishta of the Dharmadhatu. The Magical Manifestation Sutra says: 'Because of the empowerment of the pure ground, the five teachers and the five excellent dharmas, the five wisdoms are all perfected, and one goes to the heart of perfect enlightenment.' Thus it is. Third, the conclusion: The reason why such a realm can be established as a half-emanation is that these five realms described here appear only to the bodhisattvas of the tenth ground, and are not actually visible as the object of practice for other beings to be tamed, such as ordinary beings and shravaka aryas. Similarly, although the five teachers appear as the complete enjoyment body of the Dharmadhatu, the retinue and the realm, etc., are not merely the unique self-appearance of the teacher's wisdom, but are included in the pure appearance of the minds of other continuums who abide on the bodhisattva ground. Therefore, the Great Union Tantra of the Sun and Moon teaches that it is called the 'field of half-appearance nature emanation.' These are the nature emanations enumerated by the path of the perfections. Second, explaining the nature emanation of abiding, there are two parts: explaining the actual nature emanation, and incidentally explaining the abode of Akanishta and Khechara. First, explaining the actual nature emanation, there are two parts: briefly indicating the emanation fields of the ten directions, and extensively explaining the five great liberating breaths. First, briefly indicating the emanation fields of the ten directions: the nature of the special uncommon path
Chinese
与大圆满诀窍相遇之人，即使是下根器，也不需要依赖获得果位等。现在安住于心中所具有的觉性自显智慧坛城，不依赖于分别念，以安住和观看显现的清净景象等方法来调伏。以观胜义谛的上师以脱噶智慧灌顶而介绍并加持，并且他的命誓清净且未曾衰损。白天安住和观看的自显明相光芒，夜晚修习心间光芒知识入瓶之诀窍，即使如此修持，显现也没有太大增长。由于证悟未能真正领会法尽本来清净之意，即使证悟自性未能达到圆满，但恶业减少，成为梦境转为善妙的具缘者，以法性谛实力的作用，化生为自性化身。如《自显》中所说： “见到真谛之有情， 证悟虽未生于续， 然于十方化身刹， 安住终将得解脱。” 因此，下下根器者，当法性中阴显现时，由于未获得谛实力，当有中阴如梦境般显现时，认为我已经死了。忆起在有中阴中迷乱，忆起上师，也忆起上师的诀窍。仅仅想着现在要前往自性化身刹土。由于往昔法性谛实加持和上师的加持，在有中阴中没有自作主张的染污，因此，来世相续的习气耗尽，对于获得果位者来说，与自性化身刹土的显现具有同等福分。在自己所具有的基现任运自成之门中，前往以佛陀的悲悯所庄严的十方化身清净刹土。在那里从莲花中化生，刹那间出生并呼气。《阿底大庄严》中说： “五浊恶世末法时， 此秘密心要现人间， 其后执持之具缘者， 此心要于何者而显现， 彼等即是不变之地。”
English
That person who encounters the instructions of Ati Dzogchen, even if they are of the lowest capacity, does not need to rely on certainty of attaining the ground, etc. Now, abiding in the self-appearing wisdom mandala of awareness that is present in the heart, without relying on conceptual thought, by methods such as abiding and looking at the manifest pure appearances, they are subdued. The precious lama who sees the meaning of the supreme reality empowers and introduces the empowerment of Tögal wisdom, and blesses them. And their life-vows are completely pure and undiminished. During the day, the self-appearing manifest light of the rays of abiding and looking, and at night, the light of the heart, becoming accustomed to the instructions of vase-entry of knowledge, even if they practice in this way, the appearances do not increase much. Since the realization does not truly comprehend the meaning of exhaustion of phenomena and original purity, even if the nature of realization does not reach its limit, the engagement of non-virtue becomes thin, and that fortunate individual whose dreams turn virtuous is born as a self-existing manifestation by the power of the truth of reality. As it says in Rangshar: "Sentient beings who see the truth, Even if realization is not born in their lineage, In the ten directions of manifested realms, Their state will ultimately be liberated." Therefore, when the bardo of the lowest of the lowest capacities arises, even though the power of truth is not found, when the bardo of existence arises like a dream, they recognize it as, "I have died." Remembering that confusion in the bardo of existence, remembering the lama, and also remembering the lama's instructions, they merely think, "Now I will go to the realm of self-existing manifestation." Because of the blessing of the truth of reality from before and the blessing of the precious lama, there is no impurity of self-grasping in the bardo of existence, so the imprints of passing on to the next existence are exhausted, and for those who have attained the ground, they become equal in fortune to the appearance of the realm of self-existing manifestation. In the spontaneously accomplished door of the ground appearance that they possess, they go to the pure realms of the ten directions of manifestation arranged by the compassion of the Buddhas, and there they are miraculously born from a lotus, and in an instant they are born and exhale. In the Great Arrangement of Ati, it says: "In the degenerate age of the five hundred, at the end of time, This secret essence appears in the human realm. After that, the fortunate individual who holds it, To whom does this essence appear? Those ones are the unchanging ground."
Chinese
由红宝石制成，北方有以珍宝装饰或事业圆满的刹土，一切大地等皆由珍宝蓝宝石的自性所成。那些宫殿也具有四个门廊，上方装饰着马厩。四个方向如同能照耀的牛眼一般，当太阳升起时，内部会显现五种光芒。北方则显现绿色的光芒。四个角落有由珍珠制成的四座佛塔。这四座佛塔之间，悬挂着铃铛和风铃相连的吊绳，风吹动时发出的声音，宣扬着具有三种解脱之门的佛法之音。四个方向被风吹动，散发出各种香气，香云飘动，有四面各种颜色的幡幢。宫殿的外围是具有八功德水的池塘边。多罗树林散发着芬芳的香气，树枝和树叶上装饰着许多珍宝制成的半网和悬挂的装饰品。其外围有八个湖泊。那里有这样的鸟类：蓝宝石鸟、妙音鸟、孔雀、迦陵频伽鸟、鹦鹉（能发出人语）、小鹅、山鹧鸪、百灵鸟、麻雀、鹤、天鸟（具有铃铛的声音）、布谷鸟、具有金色金刚杵形象的克里底巴等。各种颜色的鸟类，如绿松石般碧蓝、珊瑚般鲜红、蓝宝石般翠绿、海螺般洁白等，发出悦耳动听的声音，拨动喉咙的琴弦，令人愉悦。那些刹土中居住的菩萨们，也都是一生补处菩萨。食物和饮料也仅凭意念就能满足。没有烦恼的侵扰，没有疾病，极其安乐。即使出现，也只需用具有平息能力的河流沐浴等方法就能消除，并且以后不会再出现这种疾病。此外，衣服、装饰等心中所想的一切都能立即出现。总之，前三个刹土与三十三天众天神共享受用。
English
Made of Padmaraga (ruby), in the northern direction, there is a pure land adorned with jewels or where activities are perfectly accomplished. All the earth and so on are made of the essence of precious Indranila (sapphire). Those palaces also have four porticos, decorated with horse stables on top. In the four directions, like the eyes of a shining bull, when the sun rises, the appearance of five lights arises inside. In the north, the appearance of green light arises. In the four corners, there are four stupas made of pearls. Between those four, the sound of the dharma, endowed with the three doors of liberation, resounds loudly from the sound of the hanging ropes connected by bells and chimes moved by the wind. In the four directions, moved by the wind, various fragrant smells arise, and there are four various-colored banners with incense clouds swirling. On the outer edge of the palace, near the ponds with eight qualities, there are Tala trees with fragrant scents, and the branches and leaves are adorned with many jewel-made half-nets and hanging ornaments. Outside of that, there are eight lakes. There are birds such as: bluebirds, kalavinka birds, peacocks, kalatari birds, parrots that speak human language, young geese, partridges, larks, sparrows, cranes, divine birds with the sound of bells, cuckoos, Krtipa with the form of a golden vajra, and so on. Various kinds of birds with colors like turquoise blue, coral red, sapphire green, conch white, and so on, without mixed colors, proclaim sweet and pleasing sounds, playing the strings of their throats, making them happy. The Bodhisattvas residing in those pure lands are all those who are bound by only one more birth. Food and drink are also satisfied by merely thinking of them. There is no harm from afflictions, and they are supremely happy without disease. Even if it occurs, it is eliminated by merely using methods such as bathing in rivers with the power to pacify it, and that disease will not occur again in the future. Furthermore, whatever clothes, ornaments, etc., are thought of in the mind, all appear in an instant. In short, the first three pure lands share the enjoyment with the gods of the Thirty-Three.