English
Gradual practitioners cultivate the ten perfections in sequence, showing the progression through the ten bhumis; sudden practitioners quickly attain completion. That is, without clinging to any dharma, the perfection of generosity, along with its results, is spontaneously accomplished and perfected without effort. Similarly, in equanimity, without the defilement of reasoning, and without acceptance or rejection, is morality. Without disturbance, and with the complete perfection of the characteristics of wisdom, is patience. Without decline, and with actions becoming accumulations, is diligence. Although the senses engage with their objects, they do not waver from equanimity and abide in the nature of dharma, which is meditation. By realizing the unperverted nature, transcending attachment to things and characteristics, is wisdom. May I also transform into benefiting others, which is skillful means. Pure lands and places of enjoyment arising completely pure are aspiration. Not being overcome by opposing forces is strength. Realizing the meaning as it is, is wisdom. With the ten perfections naturally completing the ten bhumis, one quickly attains completion without needing to cultivate for a long time. Regarding qualities, such as the first bhumi, like a moment without before or after, twelve hundredfold manifestations, such as seeing a hundred Buddhas, are made manifest. The Avatamsaka Sutra says: 'Seeing a hundred samadhis, seeing a hundred Buddhas, shaking a hundred Buddha-fields, illuminating and going everywhere, subduing a hundred sentient beings, opening a hundred dharma doors, being able to enter a hundred kalpas of life, showing a hundred kinds of bodies, each body's power, as beings should be. Such merits, in each of those bhumis, the power increases and becomes superior, like a good doctor with good medicine.' Likewise, the second bhumi is twelve thousand, the third bhumi is twelve myriads, the fourth bhumi is twelve hundred million, the fifth bhumi is twelve trillion, the sixth bhumi is twelve quadrillion, the seventh bhumi is twelve quintillion, the eighth bhumi is equal to the number of dust particles in one great thousand world, the ninth bhumi is equal to the number of dust particles in ten myriads, the tenth bhumi is equal to an inexpressible number of seeing Buddhas, hearing the Dharma, shaking Buddha-fields, illuminating with light, walking in those Buddha-fields, maturing sentient beings, and opening the Dharma gate.
Chinese
并且，在禅定中安住，一刹那显示多个劫，多个劫显示一个刹那，先前对后来的尽头如是观照，自己的身体化现为多个佛身，并且显示每个身体都被众多眷属围绕，这些刹那间没有先后地发生。第四，究竟的获得方式是：如是圆满了十地之后，放射众多光芒，成办有情众生的利益。十一，普光地，以及智慧的显现，以及以大悲无有贪著，十二，无著莲花地，以及一切法究竟自在，任运成就，十三，金刚持，或者文字轮大集，或者大殊胜，或者持明地，名为任运成就。而且，这第十三地，从法身离戏的角度来说，从大殊胜的状态中，作为报身的计划，所以是文字轮大集。它是一切的至上者，所以是金刚持。是究竟智慧的自性，所以从功德的角度来说，被称为持明者。这些地不是像梯子的横档一样有高低之分，而是在一个佛的自性中，从三身的角度来说这样说。也说了以功德来区分的，比这更多，十四，无量安乐，大安乐。十五，禅定。十六，智慧上师，这样著名。从意义的自性上来说，也说成是没有成立和破除的一个。普贤无有分别，大圆满是一地，如《普作续》所说：一者是普作菩提心之地。果已经说完了。第二个总义，是不共的三种，即大圆满三部的名相排列，教导续部的讲说方式，结尾回向善根。第一个分为二，宣说比下者超胜的特殊大秘密。第一个是：菩提心普作王，见解与虚空等同的续部中说：奇哉！大菩萨，谛听！轮涅的导师有三种。三种教法没有错谬。那又是怎样的呢？是决定获得的乘
English
And, abiding in meditative concentration, showing one instant as many eons, and showing many eons as one instant, previously seeing the end of the future as such, transforming one's own body into many Buddha bodies, and showing each of them surrounded by many retinues, these occur without any before or after in an instant. Fourth, the way to attain the ultimate is: Having thus perfected the ten bhumis, radiating many rays of light, accomplishing the benefit of sentient beings. Eleven, the Bhumi of All-Illuminating Light, and the appearance of wisdom, and without attachment with great compassion, twelve, the Bhumi of Unattached Lotus, and all dharmas are ultimately empowered, spontaneously accomplished, thirteen, Vajradhara, or the Great Assembly of Letters, or the Great Excellence, or the Bhumi of Vidyadhara, called spontaneously accomplished. Moreover, this thirteenth bhumi, from the perspective of the Dharmakaya being free from elaboration, from the state of Great Excellence, as the plan for the Sambhogakaya, is therefore the Great Assembly of Letters. It is the supreme of all, therefore it is Vajradhara. It is the nature of ultimate wisdom, therefore from the perspective of qualities, it is called Vidyadhara. These bhumis are not like the rungs of a ladder, having high and low, but in the nature of one Buddha, from the perspective of the three kayas, it is said thus. It is also said that there are more than those distinguished by qualities, fourteen, immeasurable bliss, great bliss. Fifteen, meditative concentration. Sixteen, Wisdom Guru, thus renowned. From the perspective of the nature of meaning, it is also said to be one without establishment or refutation. Samantabhadra is without differentiation, the Great Perfection is one bhumi, as the Kunjed Gyalpo says: One is the bhumi of the all-creating Bodhicitta. The result has been explained. The second general meaning is the three uncommon ones, namely, the arrangement of the names of the three sections of the Great Perfection, teaching the method of explaining the tantras, and finally dedicating the merit. The first is divided into two, explaining the particularly great secret of how the lower is superior to the others. The first is: In the tantra of the Bodhicitta Kunjed Gyalpo, whose view is equal to space, it says: O Great Bodhisattva, listen! The teachers of samsara and nirvana are of three kinds. The three teachings have no error. And what are they like? They are the vehicle of definite attainment.
Chinese
如是。大圆满在果处显现。从“大圆满如因果二者”起，阿努瑜伽被说成是果。那么是怎样的呢？ 嗟！大菩萨，大圆满的见行，与因果成就不同，见行菩提心，是如虚空般的自性。如是说。见无修持，无誓言守护，地无修习，道无行进，事业无勤作，无灌顶，三门无勤作，无坛城生起，无因无果，如虚空。如是说。若有人取舍，则不能成就菩提虚空。取舍是果之障。如是说。第二，宣说殊胜之大秘密，有三类：外心部，内界部，秘密口诀部。其中，在广大布置中说：然而我逝世后，将显现如此之相。对有心者是心部，对虚空者是界部，对离次第勤作是口诀部。如是说。其中，对于执着内外诸法为他物或坛城等的人，为了断除二取自续，一切皆是自生智慧的游舞。不清净的器情及其所包含的一切，是心的错觉显现，清净的涅槃显现和游舞，因此有将二无差别大解脱融入法界的必要。第二，宣说传承的讲解方法，有二：认识本体，讲解方法。从《摩尼宝鬘》中说：唉玛吙！金刚持谛听。彼当被如是分别解说，义之续和心之续。其中义之续有方便续和自性续两种。第一种也有所诠方便续和能诠方便续。其中，也是从那里面说：从一基本体的差别中，无所诠和能诠。如是说。第二，自性续是，觉性自带光明灯。也是从那里面说：如来藏性，善加分别续之精华。无论轮回还是涅槃，皆不能知此，不可分金刚自性，自续所诠之基
English
Thus. The Great Perfection is shown in the fruition. From "The Great Perfection is like the two, cause and effect," Anu Yoga is said to be the fruit. Then what is it like? O great Bodhisattva, the view and conduct of the Great Perfection are not the same as the accomplishment of cause and effect. This view and conduct, the Bodhicitta, is like the nature of the sky. Thus it is said. There is no meditation in the view, no vows to keep, no practice on the ground, no progress on the path, no effort in action, no empowerment, no effort in the three doors, no arising of the mandala, no cause and no effect, like the sky. Thus it is said. If someone takes and rejects, then the Bodhi-sky cannot be achieved. Taking and rejecting is an obstacle to the fruit. Thus it is said. Secondly, the explanation of the great secret of distinction has three
Chinese
唯一之，自性空性中唯一。圆满佛陀生养之母。如是说。第二，解释词句传承：虽有众多解说之方便口诀，然此处依随大圆满无上续十七部之意，以五大誓言和四支来了解。如《日月和合续》所说：若不以历史意义解释，则对这大秘密决定之教言，会产生不信任之过失。若不以根本意义解释，则诸法不会汇集于觉性，会产生无边之过失。若不以瑜伽意义解释，则无法区分乘之优劣，大小觉性会变得无意义。若不以词句意义解释，则续部无法按次第显明，会产生文字无法理解之过失。若不以必要意义解释，则大圆满无勤作中，会产生无意义之过失。如是说。四支是《觉性自解脱》中所说：如大鹏金翅鸟般的智慧，撑开意义的内涵来解说。如母虎跳跃般的智慧，以意义切割大地来解说。如乌龟缓慢爬行般的智慧，理解文字的每个字来解说。即意义的内涵撑开，段落的划分，词句的意义解释，口诀的意义汇集这四者。必须以五圆满的誓言来解释，那也不离共同和不共同的开场白。此处自性大圆满大秘密决定之续部有不共同和共同两种开场白。在法界意义的密严刹土中，自生的觉性导师没有迁变，是无有取舍之自性。眷属与自身无别，是智慧嬉戏的眷属。对自己而宣说，因此出现“如是我所说或所教之时”等语。词句的传承在何处产生，因此在修持之时，导师和弟子有差别，因此说“如是我闻，一时”等两种开场白。这些稍微简略地归纳，也只是为了让一些智慧和努力不足的人，能够理解学习大密咒的次第而作的简略开示。如是
English
The only one, in the emptiness of self-nature, the only one. The mother who gives birth to the perfect Buddha. Thus it is said. Secondly, explaining the lineage of words: Although there are many expedient instructions for explanation, here, following the intention of the seventeen tantras of the Great Secret Unexcelled Tantra, it is to be understood through the five great vows and the four branches. As it says in the "Union of Sun and Moon": If you do not explain with historical meaning, then to this teaching of the Great Secret Certainty, there will be the fault of disbelief. If you do not explain with the fundamental meaning, then all dharmas will not gather into awareness, and there will be the fault of being limitless. If you do not explain with the meaning of yoga, then the superiority of the vehicles cannot be distinguished, and the great and small awareness will become meaningless. If you do not explain with the meaning of words, then the tantras will not be clearly revealed in order, and there will be the fault of not understanding the letters. If you do not explain with the necessary meaning, then in the effortless Great Perfection, there will be the fault of being meaningless. Thus it is said. The four branches are as stated in "Awareness Self-Liberated": With the mind like a great garuda soaring in the sky, explain by unfolding the meaning's content. With the wisdom like a tigress leaping, explain by cutting the great earth with meaning. With the mind like a tortoise crawling slowly, explain by understanding each letter of the words. That is, unfolding the meaning's content, dividing the sections, explaining the meaning of the words, and gathering the meaning of the instructions, these four. It is necessary to explain with the vows of the five perfections, which do not arise from either common or uncommon introductions. Here, the Great Secret Certainty Tantras of the Great Perfection of Self-Nature have two kinds of introductions, uncommon and common. In the Akanishta of the Dharmadhatu meaning, the self-born awareness teacher has no change, it is the self-nature without acceptance or rejection. The retinue is inseparable from oneself, it is the retinue of wisdom's play. Speaking for oneself, therefore, the words "Thus at one time when I spoke or taught" appear. Where does the lineage of words arise, therefore, at the time of practice, there is a difference between the teacher and the disciple, therefore, it is said "Thus I have heard, at one time," these two kinds of introductions are taught. These are slightly summarized, only to make it possible for some with less wisdom and effort to understand the order of learning the Great Secret Mantra, and thus a brief instruction is given. Thus.