Chinese
即方便与智慧。因此，方便是确定的道路，智慧是完全解脱的道路，这两者是确定的。第一，任何能证悟俱生大乐智慧的方便，即通过依赖四轮的禅修方法，逐步引导俱生智慧的上门诀窍；以及通过依赖空行和秘密二者的结合，一次性引导俱生智慧的下门诀窍。如云：嬉戏的糖等，通过诀窍方便而入。第二，其后，听闻、思维、禅修的方式是行进。于此有三种进入方式：分别、分析意义和文字的随行。因此，随行于分别、分析，确立见解，必须在禅修道之前进行。也就是说，对于作为所知境的事物，通过作为能知境的理性的论证，分别进行考察，从而确定一切法如其所是的实相，三界轮涅无别，离思离言，这就是宗派。随行于意义，是不分别的等持禅修次第，即在作为所修之义的法性精华如其所是的境界中，将作为能修的心安住于此而进行禅修。如《总集经》云：如其所是的法性中，如其所是的心安住，于无言说的境界中，不散乱地持续忆念。随行于文字，是具有形象的本尊等持禅修次第，即仅仅通过念诵生起咒语，就像鱼从水中跃出一样，观想外器内情显现而不混杂的本尊坛城，是主要进行的修持。如《宝藏钥匙》云：在阿努瑜伽的乘中，仅仅说出精华，就观想为不生圆满的本尊。也就是说，对于智慧广大者，一次性地彻底证悟，习惯成自然，最终完成，因此远离了次第行道的勤作。而对于智慧小和中等者，则通过包含十地的四种学道次第，或者通过顿超，行进，从而与无学道究竟的果位相结合。
English
That is, skillful means and wisdom. Therefore, skillful means is the definite path, and wisdom is the path of complete liberation, these two are definite. First, any means to realize the co-emergent great bliss wisdom, that is, through relying on the meditation methods of the four wheels, gradually guiding the co-emergent wisdom, the secret instruction of the upper gate; and through relying on the union of the two, the dakini and the secret, the secret instruction of the lower gate, which guides the co-emergent wisdom all at once. As it is said: The playful sugar and so on, enter there through the skillful means of secret instructions. Second, after that, the way of listening, thinking, and meditating is the way to go. There are three ways to enter: following after discrimination, analysis of meaning, and letters. Therefore, following after discrimination and analysis, establishing the view, must be done before meditating on the path. That is to say, for the object of knowledge, by means of the reasoning of the knower, examining them separately, thereby determining that all phenomena are the reality of suchness as it is, the three realms of samsara and nirvana are inseparable, beyond thought and expression, this is the tenet. Following after the meaning is the order of meditating on non-conceptual samadhi, that is, in the state of the essence of reality as it is, which is the object of meditation, placing the mind that meditates in that way and meditating. As it is said in the General Sutra: In the reality of suchness as it is, placing the mind as it is, in the state of no expression, constantly remembering without distraction. Following after the letters is the order of meditating on the samadhi of deities with characteristics, that is, just by reciting the generation mantra, like a fish leaping out of the water, visualizing the mandala of the outer and inner deities as clear and unmixed, is the main practice. As it is said in the Treasury Key: In the vehicle of Anu Yoga, just by saying the essence, one meditates as the deity of non-generation and completion. That is to say, for those with great intelligence, they realize thoroughly all at once, become accustomed to it, and finally complete it, therefore they are free from the effort of progressing through the stages of the path. For those with small and medium intelligence, they progress through the four stages of the learning path, which are included in the ten bhumis, or through sudden transcendence, and thus combine with the ultimate fruit of the path of no learning.
Chinese
那么，什么是十地呢？第一是不定变化的地，第二是所依的基础地，第三是重要修持的地，第四是修学持续的地，第五是福德所依的地，第六是依靠而变得殊胜的地，第七是因缘产生果实的地，第八是不变安住的地，第九是扩展法性的地，第十是圆满任运成就的地。这些也一样，与生起意乐之时等十地各自相合的十种状态中，如实随顺法性精华，在自身道路上如跳跃的次第般修习，十地各自的所行，业的习气粗细二者，以及显现之因的习气粗中细三者，和俱生， साथै（sametih，共同存在），以及潜在的粗中细三者的障碍依次清净，与上上地相结合的动摇菩提心等十种心，譬如微小星星等十种相合而趋入，在根本续一切集经的第二品等经部的根本释续和口诀中广说。那么这些是如何以四种修学道来归纳的呢？第一地和第二地二者以资粮道意乐作意的瑜伽来归纳，获得它之后，天眼和神通以及以微细幻化变现的能力等共同成就逐渐成就，见到佛陀化身等资粮道的功德显现。之后第三地，第四地，第五地三者以加行道分别大种性的瑜伽来归纳，在那里仅仅以风心成就本尊身，日间显现夜间显现之间无有间隔地了悟一切如幻等加行道的功德显现。在那里修习积聚的近取因，摧毁精血风心的粗大易变，远离五怖畏且漏尽，第六地依靠而变得殊胜的地以见道大呼吸的瑜伽来归纳，以现量见到法性自性的力量，乐空智慧光明的本尊身成就，获得一百一十二种功德的自在。
English
So, what are the ten bhumis? The first is the bhumi of uncertain change, the second is the foundational bhumi of reliance, the third is the bhumi of important practice, the fourth is the bhumi of continuous learning, the fifth is the bhumi of merit's support, the sixth is the bhumi that becomes excellent through reliance, the seventh is the bhumi where results arise from conditions, the eighth is the unchanging bhumi of abiding, the ninth is the bhumi of expanding dharmata, and the tenth is the bhumi of perfect spontaneous accomplishment. These too, in the ten states that are combined with each of the ten bhumis, such as the time of generating intention, by meditating in accordance with the order of leaping on one's own path, following the essence of dharmata as it is, the respective practices of the ten bhumis, the two coarse and subtle habitual imprints of karmic change, and the three coarse, medium, and subtle habitual imprints of the cause of manifestation, and the obscurations of the co-emergent, साथै（sametih，together with），and the three latent coarse, medium, and subtle obscurations are purified in sequence, and the ten minds, such as the unwavering bodhicitta that combines with the higher and higher bhumis, are combined with ten examples such as tiny stars and approached, as extensively explained in the root commentary tantras and instructions, such as the second chapter of the Root Tantra All-Gathering. How are these summarized by the four paths of learning? The first and second bhumis are summarized by the yoga of aspiration and thought of the accumulation path, and by attaining it, common siddhis such as the ability to emanate and transform through subtle divine eyes, clairvoyance, and miraculous powers are gradually accomplished, and the qualities of the accumulation path, such as seeing the face of the Buddha's emanation body, appear. Then the third, fourth, and fifth bhumis are summarized by the yoga of discriminating the great family of the path of joining, where the deity's body is accomplished by wind and mind alone, and the qualities of the path of joining, such as realizing everything as illusion without interruption between daytime appearance and nighttime appearance, appear. There, by practicing the proximate cause of the practice of accumulation, the coarse mutability of semen, atoms, wind, and mind is destroyed, and being separated from the five fears and exhausting defilements, the sixth bhumi, the bhumi that becomes excellent through reliance, is summarized by the yoga of the path of seeing, the great breath having gone forth, by the power of directly seeing the dharmata's own characteristics, the deity's body of bliss-emptiness wisdom luminosity is accomplished, and one obtains mastery over one hundred and twelve qualities.
English
ba. All the qualities of the path of seeing, such as traveling through the fields of the five families of Longku and listening to the Dharma, will appear. Then, after rising from the clear light of the path of seeing, there is direct realization. Seventh, by obtaining the yoga that includes the great teachings of the path of meditation, which is the ground for the arising of fruit through focus, one obtains the wisdom of realizing the nature of reality, and the appearance of pure deity bodies is continuous, and the body of union is accomplished. Then, the eighth, ninth, and tenth grounds are included in the yoga of perfecting the great skill of the final path. Thus, if these four grounds of the final path of meditation are considered common, then, since the path of meditation is included in the nine grounds with and without continuity, in those grounds, the previous twelve hundred qualities of the path of seeing are multiplied a thousand times, and gradually increase to the number equal to the extremely fine dust of countless billions of trillions of hundreds of thousands of inexpressible realms, and the four miracles and the ten powers, and so on, will appear. Thus, by practicing the path of union in the four paths of learning, one attains the fruit of the path of no learning, which is the ultimate perfection. As it is said in the Ornament of the Sutras, "After the last meditation is completed, empowered by great rays of light." Thus, in the Mantrayana, the peak of the path of learning, at the end of the tenth ground, the fruit empowerment is performed by the path of great desire, and at the end of the four joys, the subtle essence stops above and below, and in the second moment, the subtle wind stops, and the subtle consciousness that experiences change and bliss also ceases. The General Sutra says, "Self-born, not from others." And the Prophecy Mother Sutra says, "The last is like a wish-fulfilling jewel, a body without accumulation, depletion, or increase, the meaning of those to be tamed appears without substance, spontaneously accomplished qualities are self-appearing." As it is said, the qualities of the ground abide spontaneously, and it is merely a manifestation. In the ultimate truth, although there is no need to remove the original impurities, and there is no need to accomplish the qualities that were not originally present, in appearance, it seems that all the temporary impurities have been removed, and by the power, it seems that the qualities of abandonment and realization have been newly obtained. Therefore, one obtains the nature of the inseparable and spontaneously accomplished five dharmas or twenty-five dharmas of the fruit of non-learning union, the nature of the four bodies and five wisdoms, and the state of glorious Samantabhadra, and gains power over it, being constant and pervasive.
Chinese
以自然成就的事业成办利益。如是，在《义聚》中也说：果即是圆满正觉，由身语意和功德，以二十五摄尽无边，自然圆满遍知者。如是，有漏道的资粮道和加行道中，有共同的成就，以及殊胜的成就无漏道的学道和无学道的双运所摄的果，是依赖于修习道而获得的成果，因此与道次第二者相关联，而二者次第又与所依誓言和律仪相关联，因为这与成熟灌顶相关联。灌顶是金刚乘道的入门，也是道的正行。是入门，因为未曾先行获得成熟灌顶，则不能修习解脱道的次第二者，以及讲经说法等。如是说，《幻化根本续心要》中说：未令上师欢喜，未获得诸灌顶前，听闻等造作诸事，无果且将毁坏。又，《怖畏电光》中说：未得殊胜灌顶前，任何修持皆不成就，如何灌顶具相耶？又，《经部口诀秘密》中说：未得灌顶而作业，无果且将毁坏。是道的正行，因为金刚乘的一切道都摄于成熟解脱二者之中。不依赖于修道，某些具缘者获得灌顶后，仅以不违犯誓言，从七世或十六世起获得殊胜成就，以及某些最具缘者在灌顶时获得解脱也是必须的。第一点成立，如《金刚顶》中说：成熟与解脱道，乃是佛菩提之胜。第二点成立，如《普集经》中说：灌顶善妙圆满故，根本支分诸誓言，不毁精勤善守护，由此获得胜成就。又，《秘密藏》中说：灌顶真实具加持，生生世世受灌顶，彼之七世之中，纵未修亦成正觉。