Chinese
不會改變，而是以清淨道之三顯現的方法，以低劣之因緣所致。因此， 在此，無論是小乘聖者也能證悟此真如。僅僅證悟真如， 並不需要俱生光明，但若說以樂證悟真如則需要等等， 這都是因為過於執著不合道理的宗派，而產生的過於極端的堅持。真如的究竟實相 唯有佛陀的智慧才能照見。又，若認為證悟實相就必須證悟其一切差別， 並以一切實相本性相同，以及義之自性唯一等理由來支持，這在思辨深奧之義時， 這種如同「右小」的理智，實在令人發笑，此處不再詳述。 以樂證悟法性，若說是自證法性顯現為樂之體性，那還不錯。若說以樂的感受憶念 虛假的明覺之境，那麼， 你們所希求的那種情況，一開始就不可能發生。為何不可能呢？進入明覺之境 是與智慧和思維相伴的，感受如何憶念思辨之境呢？ 5-431 稍微講述道的總體分界和增益。 廣釋的根本第三部分，講述道的地界和增益。 地界和增益二者。 第一，以最初的事業之加行，將獲得第八地。獲得三種顯現， 安住於十地。圓滿獲得現證菩提之後，將趨近於清淨之地。由於不從廣大之地退轉，因此 僅以這一生就能夠遍知一切。這是說，最初的事業之加行，是從學習佛陀的 乘之意樂開始，生起次第和身遠離，以及無上圓滿次第的第一個階段，金剛念誦語遠離的階段，在相續中 生起。因此，若與波羅蜜多乘相應，則與獲得第八地相同。 獲得三種顯現，也就是說，心遠離之中的顯現，達到顯現之地的究竟，這與經部的獲得十地相同。
English
it will not change, but by the method of purifying the three appearances of the path, due to the reason of inferiority. Therefore, here, even those who are noble in the lesser vehicle also realize this suchness. Just realizing suchness, there is no need for co-emergent luminosity, but if it is said that it is necessary to realize suchness with bliss, etc., these are all extreme insistence on upholding claims due to being overly attached to unreasonable tenets. The ultimate reality of suchness can only be seen by the wisdom of the Buddha. Furthermore, if it is thought that realizing reality requires realizing all its differences, and supporting it with reasons such as all realities being of the same nature, and the self-nature of meaning being one, this, when contemplating profound meanings, such intellect like "right small" is a laughing matter, and will not be elaborated here. Realizing dharmata with bliss, if it is said that one self-realizes the arising of dharmata as the nature of bliss, that would be good. If it is said that with the feeling of bliss, one remembers the false object of awareness, then, such a desire of yours is impossible from the beginning. Why is it impossible? Entering the object of awareness is accompanied by wisdom and thought, how can feeling remember the object of contemplation? 5-431 Slightly explain the general boundaries and increments of the path. The third part of the root of the extensive explanation, explaining the boundaries and increments of the path. There are two: boundaries and increments. The first is: "With the initial action of karma, the eighth ground will be obtained. Having obtained the three appearances, one will abide in the tenth ground. Having well obtained manifest enlightenment, one will approach the pure realm. Because one does not regress from the vast field, in this very life one will know all." This means that the initial action of karma starts from learning the intention of the Buddha's vehicle, and the first stage of the generation stage and body isolation, and the unsurpassed completion stage, the stage of Vajra recitation and speech isolation, arises in the continuum. Therefore, if it corresponds to the Paramita vehicle, it is the same as obtaining the eighth ground. Obtaining the three appearances, that is, the appearance among mind isolations, reaching the ultimate of the appearance ground, is the same as obtaining the tenth ground of the Sutra school.
Chinese
的阶段中，是极为安住的。获得地的边际，在一个普通的基础上，必定获得幻身的次第之身，因此幻身不必另外说明。现证菩提，即如果很好地获得光明次第，就被称为与十地殊胜的灌顶大君主相似。关于“清净处”，恰·洛扎瓦（Chag Lotsawa）翻译为“从清净处就近证悟”，将“清净”翻译为“清净”是好的，但如果将“行”翻译为“证悟”，并仅仅解释为清净烦恼的意义，则不好，因为以前已经反复说过，是重复。因此，获得意义的光明后，根本的身体不会在不净的刹土中使用，而是接近于清净刹土的处所，从那清净的佛土不再因业和烦恼的力量而退回三界，也不再受生。因为双运之身没有死亡，所以毫无疑问，它将在今生变成圆满正等觉的佛陀。其中，所谓“最初的业”，没有理由认为仅仅是指生起次第，因为这里是着重阐述圆满次第的时候。因此，应理解为在未生起心远离的智慧之前，是相对于圆满次第的最初的业。幻身次第的结束和光明次第的开始，虽然清楚地与第九地左右相连，但这些也不是密咒道地的真实获得方式。大乘波罗蜜多乘的那些地和密咒的三个阶段，也不是直接具有功德相同的意思。上面已经说过，以密咒道没有困难且迅速地成就菩提，这里说明了接近的方式。例如，从金刚念诵的体验以下，更不用说根器敏锐者，即使是密咒的有缘根器迟钝者，如果努力精进，也必定会在一生中成就。即使现在是凡夫俗子，但对于获得佛陀来说，也变得非常接近，这与大乘波罗蜜多乘的第八地相似。心远离达到极致，与经部的刚刚获得十地者和佛陀地的远近相似。光明次第达到极致
English
In the stage of, it is extremely abiding. Reaching the limit of the ground, on a single ordinary basis, one will definitely obtain the illusory body in stages, so there is no need to mention the illusory body separately. Manifest enlightenment, that is, if one obtains the stages of luminosity well, it is said to be similar to the empowerment of the great regent of the ten bhumis. Regarding the "Pure Abode," Chag Lotsawa translated it as "closely realized from the pure abode." It is good to translate "pure" as "pure," but if "going" is translated as "realization" and only explained as the meaning of purifying afflictions, it is not good, because it has been repeatedly said before, it is a repetition. Therefore, after obtaining the luminosity of meaning, the fundamental body will not be used in the impure realm, but will approach the place of the pure realm. From that pure Buddha-field, it will no longer regress to the three realms due to the power of karma and afflictions, nor will it take rebirth. Because the union body has no death, there is no doubt that it will become a perfectly enlightened Buddha in this life. Among them, the so-called "first action" has no reason to think that it only refers to the generation stage, because this is the time to focus on explaining the completion stage. Therefore, it should be understood that before the wisdom of mind isolation arises, it is the first action relative to the completion stage. Although the end of the illusory body stage and the beginning of the luminosity stage are clearly connected to about the ninth bhumi, these are not the real ways to obtain the ground of the mantra path. Those grounds of the Mahayana Paramita Vehicle and the three stages of mantra are not directly the meaning of having the same merits. It has been said above that the mantra path achieves enlightenment without difficulty and quickly. Here, the way of approaching is explained. For example, from the experience of Vajra recitation onwards, let alone those with sharp faculties, even those with dull faculties who are destined for mantra will surely achieve it in one lifetime if they work hard. Even if they are ordinary people now, they have become very close to attaining Buddhahood, which is similar to the eighth bhumi of the Mahayana Paramita Vehicle. The ultimate attainment of mind isolation is similar in proximity to the Buddha-ground to those who have just attained the tenth bhumi of the Sutra school. The ultimate stage of luminosity
Tibetan
ན་ནས་ས་བཅུ་ཁྱད་པར་ཅན་དང་འདྲ་ཞེས་བྱ་བ་ཡིན་པས། དེ་ཡང་བྱང་ཆུབ་ལ་ ཉེ་མི་ཉེ་དུས་རིང་ཐུང་ལ་ནི་མི་སྦྱོར་ཏེ། སྔགས་ཀྱི་གདུལ་བྱ་དབང་པོ་རྣོན་པོ་ཅིག་ལས་དང་ པོ་པ་ཡིན་ཡང་སངས་རྒྱས་ཐོབ་པ་ལ་ཚེ་གཅིག་གིས་བར་དུ་ཆོད་པ་ཡང་མེད་པའི་ཕྱིར་དང་། མདོ་ལུགས་ཀྱི་ས་བརྒྱད་པ་ལ་གནས་ཀྱང་སངས་རྒྱས་ཐོབ་པ་ལ་བསྐལ་བ་གྲངས་མེད་ 5-433 གཅིག་ཐོགས་དགོས་པར་གསུངས་པ་ལྟ་བུས་མཚོན་ནོ། ། གནས་སྐབས་དེ་ན་ཡོན་ཏན་དེ་དང་དེ་ཕྱོགས་མཐུན་དུ་ཐོབ་པ་ཡང་མིན་ཏེ། འདིར་དོན་ གྱི་འོད་གསལ་ཐོབ་པའི་མཐར་ཟུང་འཇུག་ཐོབ་ཀྱང་ཡོན་ཏན་བརྒྱ་ཕྲག་བཅུར་གསུངས་པ་ ལྟ་བུ་ཡིན་ལ། མདོ་ལམ་གྱི་ས་བརྒྱད་པ་ལ་ནི་སྟོང་གསུམ་འབུམ་གྱི་རྡུལ་ཕྲ་རབ་ཀྱི་གྲངས་ དང་མཉམ་པའི་ཡོན་ཏན་དུ་གསུངས་པ་ལས། ཡིད་ཀྱི་ལུས་ཞིང་ཁམས་ཀུན་ཁྱབ་པ་སོགས་ ཡོན་ཏན་མཐའ་མེད་པའི་ཕྱིར་རོ། །དེས་ན་ཐག་ཉེ་རིང་མཉམ་པའི་དོན་དང་པོའི་ལས་ཀྱི་ སྦྱོར་བ་མཐར་ཕྱིན་པ་ན། དང་པོ་སྔགས་ལམ་ལ་མ་ཞུགས་པའི་དུས་ནས་ཇི་སྲིད་རྫོགས་ པའི་སངས་རྒྱས་ཐོབ་པར་འགྱུར་གྱི་བར་ལ་དུས་ཇི་ཙམ་དགོས་པ་དེའི་སུམ་གཉིས་འདས་ སུམ་ཆ་གཅིག་ལུས་པས། དཔེ་བསྐལ་པ་གྲངས་མེད་གཉིས་ནི་རྫོགས་གཅིག་ལུས་པས་ སངས་རྒྱས་ཀྱི་ས་ལ་ཉེ་བར་ཤེས་པ་འཇུག་པ་དང་འདྲ་བར་ལམ་འདི་ལ་དབུགས་དབྱུང་བ་ དང་པོ་ཐོབ་པ་ཡིན་ནོ། །དེ་བཞིན་དུ་སྣང་བ་ཐོབ་པའི་ས་མཐར་ཕྱིན་པ་ན། ད་ནི་སངས་རྒྱས་ མྱུར་དུ་ཐོབ་པར་འགྱུར་ཞེས་དབུག་ཕྱུང་སྟེ། དཔེར་ན་མདོ་ལུགས་ཀྱི་ས་བཅུ་པ་ཐོབ་མ་ཐག་ པ་དེ། རྫོགས་པའི་སངས་རྒྱས་ཀྱི་བར་ལ་སའི་རིམ་པ་གཅིག་ལས་མེད་པ་ལྟ་བུའོ། །འོད་ གསལ་ཐོབ་པ་དེ་ན་ཆེས་སངས་རྒྱས་ཀྱི་ས་ལ་མྱུར་བར་མཐོང་སྟེ། དཔེར་ན་དབང་བསྐུར་ ཐོབ་པའི་ས་ལ་གནས་པའམ། འཇིག་རྟེན་ཀུན་རྫོབ་ལྟར་ན་སྐྱེ་བ་གཅིག་གིས་ཐོགས་པའི་ སེམས་དཔའ་ལྟ་བུར་སངས་རྒྱས་ཀྱི་གོ་འཕང་ཉམས་འོག་ཏུ་ཚུད་པ་དང་འདྲའོ། །འོན་ཀྱང་ ད་དུང་འདི་ལ་གསངས་ཤིང་སྦས་པའི་གནད་གཅིག་ཡོད་དེ། འདིར་རྫོགས་པའི་སངས་རྒྱས་ ཀྱི་དོད་སློབ་པའི་ཟུང་འཇུག་ལ་བྱེད་དགོས་ལ། ལམ་གྱི་སུམ་གཉིས་དང་སའི་རིམ་པ་གཅིག་ དང་། བར་ཆད་མེད་པར་འཇུག་ཚུལ་རྣམས་ཟུང་འཇུག་གི་རིམ་པ་ཐོབ་པར་འགྱུར་པའི་བར་ ལ་བརྩི་དགོས་ཤིང་། ཟུང་འཇུག་ཐོབ་པ་ཡན་ཆད་ལ་སྤྱིར་ས་བཅུའམ་བཅུ་གསུམ་སོགས་ 5-434 བགྲོད་དགོས་ཀྱང་། བསམ་གྱིས་མི་ཁྱབ་པའི་སྤྱོད་ཡུལ་ཡིན་པས་དུས་ཀྱི་ངེས་པ་སྔགས་ཀྱི་ ཐེག་པ་འ
Chinese
因此，被称为类似于殊胜的十地。也就是说，与是否接近菩提无关时间长短。因为密宗的所化是根器锐利者，即使是初学者，证得佛果也不会被一生所隔断。譬如，经部的安住于第八地，也需要经历无数劫才能证得佛果。这可以作为例证。 在那一阶段，也不是完全获得与那些功德相符的品质。例如，在此获得意义光明之后，即使获得双运，也只被说成具有百十种功德。而经道的第八地，则被说成具有相当于三千大千世界微尘数量的功德。因为意生身遍布一切刹土等，功德是无边无际的。因此，在远近平等的第一个事业的结合圆满时，从最初未进入密咒道开始，直到证得圆满正等觉之间，所需时间的的三分之二已经过去，剩下三分之一。例如，两个无数劫已经圆满，剩下一个，就像知道接近佛地一样，进入此道，是获得第一个喘息之机。 同样，当获得显现的阶段圆满时，现在会迅速获得佛果，这样喘息。例如，就像经部的刚获得第十地一样，到达圆满正等觉之间，只剩下一个地的阶段。获得光明之时，会更快地见到佛地。例如，就像安住于获得灌顶的阶段，或者按照世俗的说法，就像一生即可成就的菩萨一样，佛的果位已经掌握在手中。 然而，这其中仍然有一个秘密和隐藏的关键点。在这里，圆满正等觉的替代应该是学习的双运。道路的三分之二和地的阶段，以及无间断进入的方式等，都必须被视为直到获得双运的阶段。在获得双运之前，通常需要经历十地或十三地等，但因为是不可思议的行境，所以密咒乘对时间的确定
English
Therefore, it is called similar to the distinguished ten bhumis. That is to say, it is not related to whether or not one is close to Bodhi, or the length of time. Because the disciples of mantra are those with sharp faculties, even if they are beginners, there is no separation by one lifetime to attain Buddhahood. For example, even if one abides on the eighth bhumi of the sutra system, it is said that it takes countless kalpas to attain Buddhahood. This can be taken as an example. At that stage, it is also not the case that one obtains qualities that are completely in accordance with those qualities. For example, here, after obtaining the luminosity of meaning, even if one obtains union, it is only said to have a hundred and ten qualities. And the eighth bhumi of the sutra path is said to have qualities equal to the number of fine dust particles in a billion worlds. Because the mind-made body pervades all Buddha-fields, etc., the qualities are limitless. Therefore, when the union of the first action of equal distance is perfected, from the time when one has not yet entered the mantra path, until one attains perfect Buddhahood, two-thirds of the time required has passed, and one-third remains. For example, two countless kalpas have been completed, and one remains, just like knowing that one is close to the Buddha-bhumi, entering this path is like obtaining the first breath. Similarly, when the stage of obtaining appearance is perfected, one breathes out, saying, "Now one will quickly attain Buddhahood." For example, just like the tenth bhumi of the sutra system, there is only one bhumi stage left between that and perfect Buddhahood. When luminosity is obtained, one sees the Buddha-bhumi very quickly. For example, just like abiding on the stage of obtaining empowerment, or according to worldly convention, like a bodhisattva who can attain enlightenment in one lifetime, the state of Buddhahood is already in hand. However, there is still a secret and hidden key point here. Here, the substitute for perfect Buddhahood should be the union of learning. The two-thirds of the path and the stage of the bhumis, and the way of entering without interruption, etc., must all be regarded as until the stage of obtaining union. Before obtaining union, one generally needs to go through ten or thirteen bhumis, etc., but because it is an inconceivable realm, the mantra vehicle's determination of time