English
The combining doors of the three methods, the three categories of outsiders. The certain secret doors, the three categories of insiders. Each of these also has three keys, namely, opening, liberating, and emerging. In this way, all nine vehicles are taken into the path and combined with the fruit. In particular, there are two paths in this very path: mainly the path of means, practicing through the means and instructions. Mainly wisdom, liberating the continuum through three kinds of examination. This is the path of extreme liberation. The first is, like "playful sugar," etc., entering therein through the means of instructions. It means that the gradual way is the method of meditating on the four chakras of the upper door, and the sudden way is the method of meditating by relying on the two, the dakini and the secret, of the lower door. The second is the path of liberation: the way of practicing listening, thinking, and meditating. These are the three ways of entering. Although it is said to be three, namely, "speculation, meaning, letters, following," it should be known that there are four meanings: following speculation is establishing the view; following meaning is meditating without conceptualization; following letters is meditating on the deity with signs; following meaning is the common following of letters. The first is also divided into two. In the Compendium of Meanings, it says: "First, the preliminary itself, is the two forms of the power of wisdom." It means that through the instructions of the supreme guru, it is established immediately without effort, and that those with little wisdom analyze through rational arguments, thereby gradually establishing it. Regarding this, the scriptures say: "The meanings that are famous from the scriptures, with all rational arguments, the instructions are the measure of certainty. Each individually speculating and without effort, gradually and suddenly establishing." The second, following meaning, is also divided into two. From the way of following meaning, meaning also has gradual and sudden. It means gradual and sudden. The gradual is divided into two, with outflows and without outflows. Those with outflows, etc., are the two, the path of application and the path of union. The outflowless has the three, the path of seeing, the path of meditation, and the path of ultimate completion. Among these, the outflow has three kinds of meaning, namely, showing the difference in nature through samadhi, the difference in the way of generating mind, the difference of whether or not one is controlled by faults, and the difference of examples or signs. The first is, in the Compendium of Meanings, it says: "The land of unclear changes, and the stable four lands and"
Chinese
长期重要结合的地，非常学习持续以长期的量，以福德宝藏超越。过失的影响是否转变的差别是，意义概括中与不顺的方面相遇时，那愿望，思考的瑜伽第一地安住的时候，受影响，稍微地事业空乏不转变。第二地稍微安住，和明辨大种之间，稳固的第三地串习种姓，相的记号的自在转变，更大第四地稳固，行为一切行为持续以第五地风安住是。如是说。心生起方式的差别是，平等秘密的安乐义，第一地有信和欲，在那里第二地有精进，在那里第三地有动摇，第四地更大动摇，第五地变得高和相似。如是说。譬喻或记号的差别是，星宿第七道心之瑜伽的时候，像微弱一样见到中等和事业，第一个这个和巨大，明辨大种的，相的记号的一个二个的行为，持续的瑜伽的时候，像月亮一样见到。如是说。有漏的原因是，那些是有漏的禅定，无二离境在那里非他。如是说。无漏有三个意义，第一见道的等持的体性的差别是，自己的自性明显地清楚，第六地所依的差别，在喜悦地安住的时候见到，所以功德的差别是，出大气息的瑜伽气息出去，漏尽后超脱世间。譬喻的差别是，像第三个有山一样。如是说。修道的等持的体性，所缘的差别去的地是，瑜伽是获得大预言的，于见到的意义平等安住，变得稳固。功德的差别是，获得大预言，果实大大生起。譬喻是，像第四个。如是说。末道的等持三地，体性的差别是，自和共相的名称分离，无所缘一切明了智慧本身。功德的差别是，安住不转变的地，动摇和扩展，获得法性，和安住圆满的
English
And the ground of combining long-term importance, and extremely learning continuously, exceeding the measure of long-term with the treasure of merit. The difference of whether or not to be influenced by faults is: when encountering unfavorable aspects in the summary of meaning, that aspiration, when abiding in the first yoga of mind, is influenced, and slightly, the emptiness of work does not change. The second ground abides slightly, and between distinguishing the great kinds, the stable third ground habituates the lineage, the signs of the marks transform freely, and the greater fourth ground is stable, the conduct of all conduct continuously, the fifth is the wind abides. Thus it is said. The difference in the way the mind arises is: in the meaning of equality, secret bliss, in the first ground there is faith and desire, there in the second ground there is diligence, there in the third ground there is wavering, the fourth ground has greater wavering, and the fifth ground becomes high and similar. Thus it is said. The difference of example or sign is: the constellation seventh path, at the time of yoga of the mind, is seen as faint, like medium and activity, this first and great, distinguishing the great kinds, the behavior of one or two of the signs, at the time of continuous yoga, is seen like the moon. Thus it is said. The reason for being contaminated is: those are contaminated meditations, non-dual, separate from objects, there not other. Thus it is said. The uncontaminated has three meanings, the first difference in the nature of the samadhi of the path of seeing is: one's own nature is clearly manifest, the difference of the sixth ground's support, is seen when abiding in the ground of joy, so the difference of qualities is: the yoga of exhaling great breaths, the breath goes out, after the exhaustion of leaks, transcends the world. The difference of example is: like the third one with mountains. Thus it is said. The nature of the samadhi of the path of meditation, the ground to which the difference of object goes is: yoga is obtaining great prophecy, abiding equally in the meaning of seeing, becomes stable. The difference of qualities is: obtaining great prophecy, great fruits arise. The example is: like the fourth. Thus it is said. The three grounds of the final path's samadhi, the difference of nature is: the names of self and generality are separate, objectless, all clear wisdom itself. The difference of qualities is: the ground of abiding unchanging, wavering and expanding, obtaining the nature of reality, and the abiding is complete.
Chinese
是圆满总体的地。次第安住于三种究竟。譬如，第五第八，以及十六之理显明。随意义之后的顿入者，在《义聚》中说：何者大慧现证悟，平等离境自明了，不移顿入之处，地与道的数量无勤作。如是说。续部自身之《意集》中说：譬如边中平等性，摄集顿入之处，定之住时长短与，业缘有与无者之，何时成就平等无余。以其意义，证悟解脱是同时的。第三、随文字之后者是，文字表相之瑜伽，以智慧之差别极细微，一切明圆顿然与，第五之三等显现。以其意义，有次第者与，顿入者二者。其中次第者，与五道十地相连而说，即资粮道有二地，加行道有三地，见道有一地，修道有一地，究竟道有三地。每一个又都具有四法，即聚的数目与形相的差别，手印的范围与，收放的量。聚的数目是：第一地是欲乐菩萨的第八大乐天之手印唯一，二连第二地是最初事业的支分圆满，第三地是轮涅瑜伽，是辨别大明一年，以及第四地是表相记号戏论，第五地是行持常态戏论坛城，第六地是大呼气洲一个充满，以及第七地是获得大预言的三充满，无量虚空遍及的程度任运成就法界遍及的程度是极无数的第九地是大能圆满的，法界第十地是任运成就的坛城所变成之时，无边自明圆满。如是说。第二、形相的差别是，又第一地有分别和资粮道者，第二地有母之瑜伽，行道和水月第三地有不执著如是，第四地有能取所取二离彼性，第五地有不住任何处平等性，见道者自性第六
English
It is the ground of the overall pervasiveness of completion. It gradually abides in the three perfections. For example, it is said that the fifth, eighth, and sixteenth ways are clear. The simultaneous entry that follows the meaning is stated in the Compendium of Meanings: Those with great wisdom who directly realize, Equality, free from objects, self-luminous, Unmoving, wherever they enter simultaneously, There is no effort in counting grounds and paths. And in the Tantra itself, in the Compendium of Intentions: For example, in the equality of edge and center, Gathering, wherever they enter simultaneously, The duration of meditative absorption, long or short, And whether karmic connections exist or not, When all attain equality without remainder. By its meaning, realization and liberation are simultaneous. The third, following the letters, is: The yoga of letters and signs, With the subtle distinctions of wisdom, All clear and complete simultaneously, And the fifth, third, etc., appear. By its meaning, there are the gradual one and the simultaneous one. Among these gradual ones, it is explained in connection with the five paths and ten grounds: the path of accumulation has two grounds, the path of application has three grounds, the path of seeing has one ground, the path of meditation has one ground, and the path of culmination has three grounds. Each of these should also possess four qualities: the number of aggregates and the difference in form, the extent of the mudra, and the measure of emission and absorption. The number of aggregates is: the first ground is the desire of the bodhisattva, the eighth, the great bliss of the deity's mudra is one, the second connected ground is the completion of the limbs of the initial action, the third ground is the wheel of nirvana yoga, which is the discernment of great clarity for one year, and the fourth ground is the sign of characteristics and elaboration, the fifth ground is the conduct of constant elaboration of the mandala, the sixth ground is the great exhalation filling one continent, and the seventh ground is the three fillings of obtaining the great prophecy, the immeasurable extent of space pervading the spontaneously accomplished extent of the dharmadhatu is extremely countless, the ninth ground is the completion of great skill, the dharmadhatu tenth ground is when it becomes the spontaneously accomplished mandala, infinite self-luminous completion. Thus it is said. Second, the difference in form is: again, the first ground has conceptualization and the path of accumulation, the second ground has the yoga of the mother, the path of conduct and the water moon, the third ground has no grasping as such, the fourth ground has the two separations of grasper and grasped, that very nature, the fifth ground has non-abiding anywhere, equality, the path of seeing, the self-nature sixth
Chinese
对于（初学）瑜伽来说，是清晰明确的；对于禅定道上的第七地来说，是无漏且任运成就的；对于第八地来说，是获得和极其究竟；对于第九地来说，是获得常驻；对于第十地来说，是稳固圆满，这就是十种。说完。第三，手印的范围是：测量也是四肘，当想要思念的时候，八十中最初的六种是区分大种的；三十是相和标志的两种；六十是行为常驻的四种。同样，转变气息，大呼气时的环境等，法界诸尊都观想为明晰。说完。第四，放射和收摄的量是：第一地，安住时放射和收摄气息的处所；第二地是气味；第三地是声音；第四地是色等依次增上。第五地的时候，一个金刚杵；第六地的时候，一个环境；第七地的时候，三千世界；第八地的时候，心的遍及范围，虚空的遍及范围，任运成就法界的遍及范围；第九地的时候，虚空的遍及范围；第十地圆满，一般在骑乘的位置上，法界的遍及范围能够放射和收摄。随顺文字的顿现是：从意义总集中，一切显现圆满顿现，显现为五和十等。以及第五品中说：稳固的处所是坛城手印圆满，分别念、声音、语声、禅定、咒语。通过这些意义，外观的器世界是宫殿，内在的蕴界一切心都观想为手印本尊和佛母的坛城，安住的处所和安住的方式，装饰和服饰，身色和手印不混杂且完全圆满地观想。第四，意义和文字共同随顺有三种：次第是对于上等智慧者分为五个五个，对于中等分为十个十个，对于下等分为三十六个或者四十个。对于这些也有三种：不指示意义，指示意义，指示安住在五道上的功德差别。其中不指示的是：五道瑜伽持明和，地和阶段智慧和，障碍和歧途分别念和，行为和禅定誓言和，时间和成就究竟和，见解的差别处转变等，特别是五道的法身显现，在十地的道路上，差别