Chinese
我，界、处、四谛、三相等等的安立，因为非常多。安立了基础时期的那些安立后，仅仅进入密咒者们，也为了生起对波罗蜜多道的粗略理解，略作归纳而言，就是道和果二者。第一，总的来说，名为地和道是名称的不同，是作为各个阶段功德的所依，是上方功德增上的基础；入道之有情们，是向上向上行进的基础或所依，因此称为地。诸佛菩萨们行过的足迹，未来诸佛菩萨们行走的规范，因此称为道。此处不讲述小乘声闻缘觉的道次第，而是就大乘本身而言，它有资粮道、加行道、见道、修道、无学道这五者。第一者，下方将要出现的士夫三道的次第也在此资粮道中出现。上方各道中唯有大丈夫之道。心性本自光明，如将在下方续部的章节中所讲的那样，本性光明的真如，自性清净。如好金子一般，那个界的能量分为三乘的三种种姓，其中，圆满正等觉佛陀的种姓能量，与大乘的善知识相遇，听闻佛法，听闻菩萨的功德，以及见到有情的痛苦等等善妙的因缘唤醒习气，从而生起为了他利而欲获得佛陀果位的希求。此人被大乘的善知识摄受后，首先进行皈依三宝。之后，受持并守护断除恶行的律仪。见到必须成为一切有情的怙主和救护者，从而发起愿菩提心，当生起想要学习一切菩萨学处的强烈意愿之时，发起行菩提心。为了使最初业者的地得到清净，对大乘的经藏进行闻思。为了断除对食物、衣服、住所、卧具、近邻等等的贪执，修习净除的功德。
English
I, the establishment of realms, sources, the four truths, the three characteristics, etc., is because there are so many. Having established those establishments of the foundational period, even those who have only entered the mantras, in order to generate a rough understanding of the path of the pāramitās, to summarize, there are two: the path and the fruit. First, in general, the names "ground" and "path" are different names, which serve as the basis for the qualities of each stage and are the basis for the increase of higher qualities; sentient beings who have entered the path are called "ground" because they are the basis or support for going higher and higher. The traces of the Buddhas and Bodhisattvas who have gone, the tradition of the Buddhas and Bodhisattvas who have not yet come, are called "path." Here, the stages of the path of the Lesser Vehicle, the Hearers and Solitary Realizers, are not shown, but rather in terms of the Great Vehicle itself, there are five: the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of no more learning. The first is that the paths of the three types of persons that will appear below also appear in sequence in this path of accumulation. In the higher paths, there is only the path of the great person. The nature of the mind is naturally luminous, and as will be explained in the section on the tantra of cause below, the thusness of the naturally luminous nature is naturally pure. Like good gold, the power of that realm is divided into three types of lineages of the three vehicles, of which the power of the lineage of the Fully Enlightened Buddha, meeting with a virtuous friend of the Great Vehicle, hearing the Dharma, hearing the qualities of the Bodhisattvas, and seeing the suffering of sentient beings, etc., awakens the habitual tendencies through good causes, and thus the desire to attain Buddhahood for the sake of others arises. When this person is taken by a virtuous friend of the Great Vehicle, they first take refuge in the Three Jewels. Then, they take and keep the vows of restraining from misdeeds. Seeing that they must become the protector and savior of all sentient beings, they generate the aspiration bodhicitta, and when a strong desire to learn all the Bodhisattva's trainings arises, they generate the entering bodhicitta. In order to purify the ground of the first practitioner, they study and contemplate the Great Vehicle's scriptures. In order to abandon attachment to food, clothing, shelter, bedding, neighbors, etc., they practice the qualities of purification.
Chinese
学习二者，了解食物的量，夜晚和黎明不睡觉而努力瑜伽，皈依三宝的思维，以及顶礼、供养、绕转，随喜自己和别人的善根，以四力圆满的方式忏悔罪业，祈请诸佛菩萨转法轮，也劝请迅速成佛。祈请化身不入涅槃。将一切善根为了利他而回向圆满菩提，这些在六时中进行，夜晚的中间时段以善心摄持而入睡，以此使身体强壮。心想以后也要努力行善，以正念和觉知入睡。日夜以善行度过。也必须具备这些特点：了解轮回的过患，忆念死亡无常，以厌离心策励，对三宝有不杂染的信心，相信业果不虚，为了利他而希求获得无上菩提，必须具备这三种信心。心中穿上盔甲，以精进的努力在行为上行善，不忘善心的目标，以及身语意的取舍之行，不散乱于所缘之外的等持，以及了知一切法如幻如化的智慧，全部圆满地修持。这样一来，就抓住了资粮道的开端。使成为成佛之道的善根不被违缘所损，为了成办一切有情的利益和安乐而祈愿迅速成佛，以殊胜的意乐具有力量，使发菩提心变得非常稳固，具有不被魔和恶友所欺骗的坚定之心，以及一切善根不退转，而是越来越殊胜，这四者圆满后，就开始了在三大阿僧祇劫中积累资粮。这样，希求解脱的人们，对于获得如此难以获得和稀有的人身，是否能达到抓住如此道路的开端呢？
English
Study the two, understand the amount of food, do not sleep at night and dawn but strive in yoga, the thought of taking refuge in the Three Jewels, as well as prostrations, offerings, circumambulations, rejoicing in the virtues of oneself and others, confessing sins in a complete way with the four powers, requesting the Buddhas and Bodhisattvas to turn the wheel of Dharma, and also urging them to quickly attain Buddhahood. Pray that the incarnate bodies do not pass away from suffering. Dedicate all virtues to perfect enlightenment for the benefit of others, these are carried out in the six times, and in the middle of the night, fall asleep with a mind embraced by virtue, thereby strengthening the body. Thinking that one should strive to do good in the future, fall asleep with mindfulness and awareness. Spending day and night with virtuous deeds. These characteristics must also be complete: understanding the faults of samsara, remembering the impermanence of death, being urged by renunciation, having unwavering faith in the Three Jewels, believing that the law of karma is infallible, and desiring to attain unsurpassed enlightenment for the benefit of others, these three kinds of faith must be complete. Wearing armor in the mind, striving in action with diligent effort to do good, not forgetting the goal of the virtuous mind, and the actions of abandoning and adopting with body, speech, and mind, not being distracted from the object of focus, and the wisdom of knowing all dharmas as illusory, like a magic trick, all are practiced completely. In this way, one grasps the beginning of the path of accumulation. May the virtues that become the path to Buddhahood not be harmed by adverse conditions, and wishing to accomplish the benefit and happiness of all sentient beings, pray for swift Buddhahood, with the power of special intention, making the generation of Bodhicitta very stable, having a firm mind that cannot be deceived by demons and evil friends, and all virtues do not decline, but become more and more excellent, with these four complete, one begins to accumulate merits in the three great asamkhya kalpas. Thus, for those who desire liberation, having obtained such a difficult to obtain and rare human body, will they be able to grasp the beginning of such a path?
Chinese
地也要观察啊！头或衣服上突然着火了，即使放弃扑灭那些火，也要努力做到不再有来世，没有比这更重要的了！如是说，所以要努力啊！这里说，用歪曲的智慧写成的书本，意义的力量小，词句也难以理解，所以用正直的心，不错误，意义重大的，用极其容易理解的语言来讲述。然后首先在资粮道小位的阶段，对身体、受用、轮回的安乐果报等执着很大，难以舍弃，所以，为了对治它，要修习四念住。然后到达资粮道中位时，因为对业果取舍做得很好，所以断除了在心相续中产生功德的违缘，而且必须具足顺缘，所以修习四正断。在资粮道大位时，因为已经很好地精通了那二者，所以为了供养圣者和成熟有情，需要神变和现量，所以修习四神足。因此，通过获得神变和现量，比以前更加殊胜地利益众生，知道过去未来，并通过神变前往四大部洲的许多世界，使不信的众生生起信心，为了再次增进信心等，示现多种奇妙的景象，听闻许多佛陀化身宣讲的佛法，供养等等。这样，资粮道的功德圆满后，就转入加行道，第二加行道，就是证悟远离戏论的四谛法性，由修所生的智慧各自在自相续中生起，从而开始进入加行道。其中首先是加行道暖位，安住于证悟空性的智慧，并且，显现的分别念全部止息的体性非常明显，这是像现量见到法性的道路之火一样生起的先兆，所以称为暖位，或者像太阳升起之前的先兆，初 dawn 出现一样，稍微获得智慧的显现，所以称为获得显现。
English
The ground should also be examined. Even if a fire suddenly breaks out on one's head or clothes, even if putting out those fires is abandoned, one should strive to ensure that there is no rebirth. There is nothing more important than that! As it is said, therefore, one must strive! Here it is said, books written with distorted wisdom have little power of meaning and are difficult to understand. Therefore, with an upright mind, without error, with great meaning, it is explained in extremely easy-to-understand language. Then, initially, in the stage of the minor accumulation path, there is great attachment to the happiness and fruits of body, enjoyment, and samsara, and it is difficult to abandon them. Therefore, as an antidote to that, one should meditate on the four mindfulnesses. Then, when one reaches the intermediate accumulation path, because one has done well in accepting and rejecting the cause and effect of karma, one has eliminated the obstacles to the arising of qualities in the mindstream, and one must have complete favorable conditions, so one meditates on the four correct abandonments. In the great accumulation path, because one has already mastered those two well, one needs miraculous powers and direct perception to make offerings to the noble ones and to ripen sentient beings, so one meditates on the four legs of miraculous powers. Therefore, by obtaining miraculous powers and direct knowledge, one benefits beings in a way that is more excellent than before, knowing the past and future, and traveling by miraculous powers to many worlds of the four continents, causing unbelieving beings to generate faith, and in order to further increase faith, one shows many wonderful displays, listens to the Dharma preached by many Buddha emanations, makes offerings, and so on. Thus, when the qualities of the accumulation path are perfected, one transfers to the path of joining. The second path of joining is the wisdom born of meditation that clearly appears in the meaning of the nature of the four truths, which is free from elaboration, and arises in one's own mindstream, thereby beginning to enter the path of joining. Among these, the first is called the heat of the path of joining, which abides single-pointedly in the wisdom that realizes emptiness, and the nature of the cessation of all manifest thoughts is very clear. This is a sign that is like the fire of the path of directly seeing the nature of reality, so it is called heat, or like the first dawn appearing as a sign before the sun rises, one obtains a slight appearance of wisdom, so it is called obtaining appearance.
Chinese
生起了知晓如幻术般的智慧。了悟所取之法全部为烦恼所摄，皆无实有。并且具有连同执著于无实有之微细习气一起的修生智慧。如是修习，使之前的显现增上广大之智慧，称为加行道顶位。如树木繁茂之顶端，若被散乱之大风吹动，则会摇动而无法获得稳固。当从第一道曙光广大扩展时，犹如显现黄色之第二道曙光出现一般。由于智慧之显现扩展，故称为显现扩展。此处，对于名言之义的实物，生起了知晓如幻术般的智慧。虽然了悟所取境清净之法皆无实有，但仍具有执著于无实有之习气。如是，在暖位和顶位二者中修习信心等五根，从而获得修习道之自在。持续修习该道，便能获得随顺于甚深之法无生之义的忍位，故称为加行道忍位。犹如第三道曙光红色光芒出现一般。生起了知晓诸法之名为空性的智慧，故称为与真如之义相一致。此处，凡夫之心之执著显现，虽然了悟一切执实之识皆无实有，但仍具有执著于此之微细习气。修习此，便会显现勇猛行等众多等持。并且由于成为世间道之顶峰，故称为加行道世第一法。生起了知晓一切义法皆为空性的智慧。未从该座起身，便能生起超世间道之见道，故称为无间等持。犹如太阳即将升起一般。此处，圣者之心之执著，了悟一切法皆为无实有之增益，并且了悟该智慧亦无自性。并且具有连同执著于此之微细习气一起的修生智慧。如是，在忍位和世第一法二者中修习信心等五力。具有不被相违品所胜，反而能摧伏彼之力量。此下是资粮