English
And other perfect qualities. From the vast expanse of the sky, because certainty in the view has been assured, since the obstacles of non-conceptual wisdom have been cleared away, therefore there is no obstacle of conceptual thought, the cutting off of outer and inner boundaries is completed therein. From the very beginning in the Dharmakaya, because it is the nature of reality that cannot be fabricated, there is no obscuration of ignorance and conceptualization, the confession of meaning is completed therein. Because there is no separation between Buddha and sentient beings, not distinguishing between objects and senses, the wisdom of non-duality is clear, the descent of great blessings is completed therein. The appearance of sense objects, the root of the arising of things, the earth, water, fire, and wind pervade all, the sequence of great power is completed therein. The mandala and letters, etc., are the magical manifestations of one's own mind, the self-existing perfection in the ten directions, the great palace is completed therein. Not distinguishing between samsara and nirvana, good and bad, awareness is the deity of meaning, spontaneously accomplished without effort, the wisdom deities are completed therein. In the essence of self-nature, Buddha and sentient beings have the same root, in this self-awareness without deliberate action, the invitation and absorption are completed therein. From the very beginning, the essence is enlightenment, because wisdom and things are one, mind and dharma are in accordance with meaning, the offering of skillful means and liberation is completed therein. From the very beginning, understanding the meaning of abiding, because it has been decided that there is no birth or death, all qualities are spontaneously accomplished, the ultimate aspiration is completed therein. The great qualities of the Buddha, the meaning of body, speech, and mind are complete, in order to realize it in this very moment, recitation and gathering are completed therein. The gods of Tushita and the wealthy assembly, because certainty in the definite view has been assured, the container and its contents are a mandala from the very beginning, the offering of the gathering is completed therein. The dharmas of samsara and nirvana, gathered into a single bindu, whatever is done from one's own body, speech, and mind, the absorption of the mandala is completed therein. Thus it is said. Such as these are spoken of in many scriptures and instructions. The following is: In the self-arisen wisdom of all dharmas, obstacles and afflictions are naturally pacified, therefore it is peaceful; self-arisen wisdom has no edge, center, direction, or boundary, and all qualities are complete, therefore it is expansive; mastery over awareness is obtained, and appearances are subdued, therefore it is powerful; wrong views and biases are destroyed without duality, therefore it is wrathful.
Chinese
嘎波俄！界中说，它的事业无需寻找，为了烦恼于自身平息，菩提心被称为寂静。为了功德最为增长，菩提心被称为增长。为了获得觉性自主，菩提心被称为自在。为了彻底断除错乱，菩提心被称为猛烈。如是说。第十三，自生智慧中没有轮回和涅槃的二元对立，因此，道上没有可前进的，五道同时圆满，地上没有可净化的，诸地同时证得。第一，真实证悟自生智慧，二资粮完全圆满，是资粮道；于法性自身的体性中显现，是加行道；于法性不可言说、无戏论中显现见道；于其境界中毫不动摇地安住，是修道；证悟其自性达到究竟，是究竟道。这些都是因为显现自性而证悟，所以同时圆满。《秘密明点》中说：本来明点无分别，是资粮道；证悟智慧无分别，是加行道；法性证悟，大乐是见道；心之动摇止息，是修道；无作无为，意义圆满是究竟道。以及《决定义总集》中说：不生因缘，自然生，是无有明暗的智慧。不从勤作修持生，不依赖自生道。不从境生是智慧，以具足传承的因缘证悟即可。如是说。真实义的法性中，虽没有道的差别，但瑜伽士智慧的次第有五种，由于乘的差别各不相同，五道的差别同时圆满。如是等等说道。第二，如实安住之法性，本来就是佛，证悟它，诸地同时证得。界中说：界广阔、包含、扩展、周遍，总的来说，是十地汇聚的界。因为在一个上面区分差别，显现十地是功德。如是说。《智慧深奥》中说：无地大圆满法身智慧中，任何地方都不去，总的来说，是登上殊胜之地，无有行道的自性，是殊胜智慧之道，智慧法身达到究竟。
English
Gapowo! It says in the space, "Its activity is without seeking, because afflictions are pacified in their own place, the Bodhicitta is known as peaceful. Because qualities are supremely increased, the Bodhicitta is known as increasing. Because awareness gains self-mastery, the Bodhicitta is known as powerful. Because delusion is cut off from its root, the Bodhicitta is known as fierce." Thus it is said. Thirteenth: Because in self-originated wisdom there is no duality of samsara and nirvana, there is no traveling on the path, and the five paths are perfected at once, and there is no purifying on the bhumis, and all the bhumis are attained at once. First: By directly realizing self-originated wisdom, the two accumulations are completely perfected, which is the path of accumulation; by manifestly applying the nature of reality to its own characteristics, it is the path of application; by manifestly seeing the nature of reality as inexpressible and without elaboration, it is the path of seeing; by abiding in that state without wavering, it is the path of meditation; and by perfecting the realization of that very thing, it is the path of culmination. All of these are completely perfected at once by realizing the manifestation of self-appearance. From the Secret Bindu: "From the beginning, the bindu is inseparable, the path of accumulation; by realizing wisdom as inseparable, the path of joining; realizing the meaning of reality, great bliss is the path of seeing; the movement of mind ceases, the path of meditation; without action or effort, the meaning is perfected, the path of culmination." And from the Definitive Meaning Assembly: "Because it arises naturally without cause or condition, it is wisdom without clarity or obscurity. Because it does not arise from effort or accomplishment, it does not depend on the self-originated path. Wisdom does not arise from an object, it is enough to realize it through the conditions of a valid tradition." Thus it is said. In the reality of the true meaning, although there is no distinction of paths, there are five stages of the yogi's mind, and because the distinctions of the vehicles are different, the distinctions of the five paths are perfected at once. Thus and so on it is said. Second: The way of abiding as it is, is naturally enlightened, and by realizing it, all the bhumis are attained at once. It says in the space: "The space is vast, encompassing, expanding, and pervasive, in general, it is the space where the ten bhumis are gathered. Because distinctions are made on one, the appearance of the ten bhumis is a quality." Thus it is said. From the Wisdom's Profound Depth: "In the wisdom of the Dharmakaya of the Great Perfection without bhumis, nowhere does one go, in general, one ascends the supreme bhumi, the nature of mind without traveling, is the path of supreme wisdom, the wisdom Dharmakaya reaches culmination."
Chinese
所谓的“地性”。从虚空边际中，轮回在菩提道中显现。将沉溺的自生智慧转移到本位。进入无可前往的上师之地。压住一个地，就压住了所有地。如是说。也就是说，证悟心性，就同时圆满了十地波罗蜜多，以及所有果地也同时圆满。第一，在《秘密明点》中说：所有地道自然成就即是它本身。在不变的阿赖耶识心地上。正确地见到它就非常欢喜。在那里，由于能所清净而没有垢染。它本身源源不断地发光。由于生起证悟的智慧而发光芒。不是意识的行境难以修习。由于成为自己的自性而显现。由于没有生起贪欲之心而远离。不生不灭，不动的地。没有被所有过失沾染，是贤善的智慧。所有一切都不可从法界中分离。如是说。第二，自生智慧没有被遮蔽，自明，因此也称为普光地。对任何事物都没有执着，也没有被过失沾染，因此是不染莲花眼的地。没有生灭，因此是金刚持的地。不可思议，并且所有一切都平等安立，因此是致密严饰的地。所有一切都汇集和安立在菩提心中，因此是字母轮大集会的地。所有一切在身语意中无二无别并且自在，因此是金刚持的地。没有轮回和涅槃的分别，并且了悟没有好坏取舍，因此是普贤无二别的地。《俱生》中说：自生智慧没有止息的征象。五根在所有一切中都明亮。因此被认为是普光地。对于境不分别，没有贪执。因此被认为是不染莲花眼。对于不生灭的菩提心。我命名为金刚持。自性法界不可思议。自生智慧不分别平等安立。名为致密严饰的地。菩提心的自性是坛城。对于安住在自性的菩提诸法。是字母轮大集会的地。对于身语意不生不灭。
English
The so-called "Nature of the Ground." From the edge of space, samsara appears in the path of Bodhi. Transferring the inherent self-born wisdom to its original state. Entering the ground of the Lama where there is no going. By pressing down on one ground, all grounds are pressed down. Thus it is said. That is to say, realizing the nature of mind, one simultaneously perfects the ten Bhumis of Paramita, and all the Fruition Grounds are also simultaneously perfected. First, in the "Secret Bindu" it says: All grounds and paths are spontaneously accomplished, that itself. On the unchanging ground of the Alaya consciousness. Seeing it correctly brings great joy. There, due to the purity of grasping and being grasped, there is no stain. That itself continuously shines light. Because the wisdom of realization arises, it radiates light. It is not the object of consciousness, difficult to practice. Because it has become one's own nature, it manifests. Because the mind of desire has not arisen, it is far away. The ground that is unborn, unceasing, and unmoving. Not stained by all faults, it is virtuous wisdom. All are inseparable from the Dharmadhatu. Thus it is said. Second, self-born wisdom is unobscured and self-luminous, therefore it is also called the Ground of All-Pervading Light. There is no attachment to anything, and it is not stained by faults, therefore it is the Ground of Immaculate Lotus Eyes. There is no birth or death, therefore it is the Ground of Vajradhara. It is inconceivable, and all are equally established, therefore it is the Ground of Dense Array. All are gathered and established in the Bodhicitta, therefore it is the Ground of the Great Assembly of the Wheel of Letters. All are non-dual and sovereign in body, speech, and mind, therefore it is the Ground of Vajradhara. There is no distinction between samsara and nirvana, and realizing that there is no acceptance or rejection of good or bad, therefore it is the Ground of Samantabhadra's Non-duality. In the "All-Creating" it says: The sign of self-born wisdom without cessation. The five senses are clear in all things. Therefore, it is considered the Ground of All-Pervading Light. Without conceptualizing objects, there is no attachment. Therefore, it is considered the Immaculate Lotus Eye. For the Bodhicitta that is without birth or death. I have named it Vajradhara. The nature of one's own Dharmadhatu is immeasurable. Self-born wisdom does not conceptualize, equally established. It is named the Ground of Dense Array. The nature of Bodhicitta is a mandala. For the Bodhi Dharmas that abide in one's own nature. It is the Ground of the Great Assembly of the Wheel of Letters. For body, speech, and mind, there is no birth or death.
Chinese
因为没有分别，对于所有从心中生起的法，因为根本没有好坏取舍，所以我说是无分别地。如是等等宣说了。第十四，因为现量证悟自心，所以宣说五身等所有广大的功德一时圆满。其差别在果位时详细阐述。于《决定义总集》中说，诸佛的伟大，八十随好和三十二相，力量和无畏等等，都包含在明点法身证悟中。又说，证悟法身根本决定时，因为没有无明，所以五毒解脱，一切都显现为自生法身，不被具足正法的因缘所染污，五毒是菩提道，因此五身任运成就一时圆满。于《秘密明点》中说，因此在清净所知和能知时，波罗蜜多和十地五道圆满，身和智慧功德无余圆满。又于《菩提心明灯》中说，二资粮圆满，二障自然清净，十善、六度、四无量、皈依、三律仪和三智慧，四业、十学处和九次第圆满，白法的功德无余圆满。证悟和解脱的方法有四种：指示并证悟的方法，以三种不同根性的法来衡量并显示，显示大圆满的见解的体性或证悟的见，显示修持并解脱的方式。前者是所知的体性和证悟它的方法。前者是，如在基位时，显示一切法在自生智慧中无余圆满，并且本来成佛一样。后者是，将所知和证悟方法无二地确定下来，并且详细阐述证悟方法。第一是，显现的经论，不错乱决定的，超越因果的，无为圆满的，和确定的经论等五种。第一是，无论诸法如何显现，都显现为自生智慧的现量，所以叫做显现的经论。如《普贤根本续》中说，自生智慧法性心髓中，显现并