Chinese
大者，从无有中圆满可知。于此，各自的智慧能力大小不同，各自的见解入门各异，因此各自修行，如是，从其唯一的自性中，以见解的高低而区分，土地的高低也随之变得不同。因是逐渐努力，果是同时显现的两种。有时，从次第、支分、变化不定到圆满总集之间，高低也如此显现。凡此一切皆为一，见彼不同乃其力。如是说，在法性中，一切皆为一，无有差别。然而，因见解不同，而各自分别。譬如，生处如多门之房。地之内部，次第解脱之多门，各自之基皆为一，然见解各异，此乃显现之方式。然若疑为宗派亦有差别，从地与解脱中，未习入等，如是说，以密咒同时，此生中，地与解脱之门，无论有多少，未曾次第入等，亦未曾寻觅。然大乘乃一切之根本，断于此处，故成一切意义之基。若悟此，则为一，无有差别，无需悟他，因一切宗派于此皆为一且无别，故宗派于此为一。彼如山与须弥山，周游者与少年。如是说，譬如普通之山与须弥山顶之光明，周游之人游历多地而闻者广博，以及年少之时未闻者之差别。见闻示之差别，义即如是存在。如是说，因果乘之地与解脱之义，如所见，以及象征之词闻者广博，示之差别与地之次第和差别，其义即如是存在，高低亦如是。因此，一切法之，安住之地即是心，如是说，因地有差别之
English
The great one, it is known to be complete from non-existence. Here, due to the differences in the magnitude of each individual's intellectual capacity, and the varying entrances to their respective views, they practice separately. Likewise, from the singular nature of that, the difference in the height of the view's skill distinguishes the high and low ground, becoming distinct. The cause appears as gradual effort, and the result as two simultaneous occurrences. At times, from the uncertain order of stages, branches, and transformations, up to the general vehicle of completion, high and low also appear in this way. All here is one, seeing it differently is its power. As it is said, in the nature of reality, everything is one and the same, without any difference. However, due to the difference in understanding and seeing, they become separate. For example, the place of origin is like a house with many doors. Within the earth, the many doors of the stages of liberation, each with a single basis, appear as different ways of seeing, which is the way things appear. But if there is doubt that the tenets also become different, from the grounds and liberations, even without practicing entering, etc., as it is said, with the simultaneous mantras, in this life, the doors of grounds and liberation, no matter how many, have not been entered into sequentially, nor have they been sought. However, the Mahayana is the root of all, cutting through here, it becomes the basis of all meaning. If this is realized, it is one, without any difference, there is no need to realize others, because all tenets are one and inseparable here, therefore the tenets are one here. That is like a mountain and Mount Meru, a wanderer and a youth. As it is said, for example, the difference between an ordinary mountain and the clarity from the summit of Mount Meru, a wandering person who travels many places and hears much, and a young person who has not heard. The difference between seeing, hearing, and showing, the meaning exists as such. As it is said, the meaning of the grounds and liberation of the cause and effect vehicle, as seen, and the words of symbolism heard widely, the difference of showing and the order and difference of the grounds, their meaning exists as such, high and low is also like that. Therefore, of all phenomena, the place of abiding is the mind, as it is said, because there is a difference in the ground.
Chinese
因此，一切诸法所依止的大地，即是密咒大乘之心。譬如以虚空为例，应当知晓并证悟这作为一切基础的广大之物。了解此的功德是什么呢？如“如此谁知瑜伽士，精通道路之方便”等等，如本续所说的菩提心之特征，谁能理解，哪位瑜伽士能够证悟，即是精通殊胜道路之大方便者。因此，在正道的黑暗领域中迷失，再次寻路而不得，因为在其他地方无法找到，所以能够轻易找到并获得安乐之道。那么，如此找到的无误之道是什么呢？如“谁得彼处得彼处，瑜伽行持之士也，一切地界皆圆满”等等，谁能找到，谁能在那儿找到并见到心的意义，即是安住于重大意义之处，因此是伟大瑜伽士的行持之地。一切地的次第都汇集在那唯一的自性觉悟之大智慧中。所示之基础是，因为其中有上、中、下三种智慧，所以在唯一之中也有十地的差别显现。此外，为了那些进入智慧的人，我承诺详细阐述数字的本质。应当计数。那些持有、执着、行持之地，以十一种方式圆满。如是承诺并阐述，那些持有、执着、行持之地的数量，以十一种类别圆满而达到终极。在此，宣说共同菩萨的十地，以及特殊的十地，和特别超胜的十地。成为非共同的密咒之道，共同的次第传承也并非被遮止。为了使此论典稳固，将其与密咒结合。于此不定之转变地，这是进入密咒决定意义之因。无论因缘如何，无论是声闻、独觉、共同地，还是凡夫俗子，即使对大乘生起信心，但仍然没有运用大乘的见识，因此种姓是不确定的，依赖于因缘的处所。
English
Therefore, this great ground on which all phenomena depend is the mind of the Great Vehicle of Secret Mantra. For example, like the sky, one should know and realize this great basis of all. What is the benefit of knowing this? Like, "Whoever knows this, the yogi, is skilled in the means of the path," etc., like the characteristics of Bodhicitta taught in this tantra, whoever knows, which yogi realizes, is skilled in the great means of the special path. Therefore, having lost the right path in the realm of darkness, and not finding the path again after searching, because it cannot be found elsewhere, one can easily find and obtain the path of ease. So, what is the unerring path found in this way? Like, "Whoever finds, finds there, abides there, is a practitioner of yoga, all grounds are completely perfect," etc., whoever finds, whoever finds and sees the meaning of the mind there, is abiding in the place of great meaning, therefore it is the place of practice of the great yogi. All the stages of the grounds are completely gathered in that great wisdom of the one self-awareness. The basis shown is that because there are superior, intermediate, and inferior wisdoms in it, even in the one, there are differences in the ten grounds. Furthermore, for the sake of those who enter into wisdom, I promise to elaborate on the nature of numbers. It should be counted. Those places of holding, grasping, and practicing are perfected by eleven aspects. Having promised and taught that, the number of those places of holding, grasping, and practicing is perfected by eleven categories and reaches the ultimate. Here, the ten common Bodhisattva grounds, the ten special grounds, and the ten particularly superior grounds are declared. It becomes the uncommon path of Secret Mantra, and the common sequential transmission is not obstructed either. In order to make this treatise firm, it is combined with Secret Mantra itself. In this uncertain ground of transformation, this is the cause for entering into the definitive meaning of Secret Mantra. Whatever the causes and conditions, whether it is a Hearer, Solitary Realizer, common ground, or an ordinary person, even if faith arises in the Great Vehicle, but still there is no insight to practice the Great Vehicle, therefore the lineage is uncertain, relying on the place of conditions.
Chinese
先前出生而名字成就，所说也与后来相符。虚假微细行，持守仪轨相和信奉，以及善愿瑜伽五，这是以该地为基础，有远近和高低的五种差别地。首先，由于心向上转，即使密咒的意义没有显现，观修本尊和思考辨别都转变为秘密的方式，喜欢做作的行为，没有清晰；三门的行为以秘密的方式，微细地引导他人，修行也像在分别念和引导中运行的烟雾一样；由于信奉密咒，所以持守它的仪轨相和本尊的装束，像阳焰一样；比那更甚，对秘密本尊极度信奉的想法进行修行，像云团一样；由于密咒没有怀疑和疑惑的污垢，所以很好地发愿，观修本尊像灯一样，共有五种。那些没有正确的禅定，但有时安住于想法和本尊观修中，也有作意禅定，因此瑜伽之名必定成就。进入退转并伴随堕落，到处轮回且不确定。意思是说，那些人也有进入密咒的。进入后又退转，并且伴随着堕落到恶趣，所以在各乘的处所到处漂泊，由于种姓不确定，所以地的名字也成就。愿望思维的瑜伽者，安住并修行的地叫做。这里，在五种和十种瑜伽中，是愿望的瑜伽，并且在讲述的时候，因为依靠这个，所以是第六种。共同的是，从世俗凡人的八种心中，五种瑜伽依次产生。依靠这个基础地，意思是说，由于依靠愿望的力量，所以成为前面各地的基础。基础在那之上也变成三种。首先，有为的瑜伽者，学习结合和确定。意思是说，基础的最初有为者，对于密咒，从前看而没有把握，从没有学习过，最初知道秘密的总的体性，以及自己的体性，对瑜伽者进行思考。因为在密咒的第一个门学习十种行为，所以是学习瑜伽者，并且因为心中专注于本尊的身体，所以致力于确定
English
The name is accomplished by being born earlier, and what is said also agrees later. Affected subtle conduct, holding to rituals and faith, and good aspirations are the five yogas. These are five different grounds based on that ground, with differences of near and far, high and low. Initially, although the meaning of the secret mantra does not appear due to the mind turning upward, contemplating deities and thinking and discerning are transformed into secret ways, delighting in artificial behavior, without clarity; the conduct of the three doors in that secret way subtly guides others, and practice is like smoke running in thoughts and guidance; due to faith in the secret mantra, its ritual symbols and the deity's attire are held, like mirages; even more so, practicing contemplation with the thought of extreme faith in the secret deity is like a cloud; because the secret mantra is free from the defilement of doubt and hesitation, one makes good aspirations and contemplates the deity like a lamp, there are five. Although there is no correct samadhi in those, sometimes abiding in thoughts and deity contemplation, there is also mental engagement samadhi, so the name of yoga is certainly accomplished. Entering, reversing, and accompanied by falling, wandering everywhere and uncertain. It means that those also have entry into the secret mantra. After entering, they retreat again, and accompanied by falling into bad destinies, they wander everywhere in the places of the vehicles, and because the lineage is uncertain, the name of the ground is also accomplished. The yogi of aspiration and thought, the place where he dwells and practices is called. Here, among the five and ten yogas, it is the yoga of aspiration, and when speaking, because it relies on this, it is the sixth. In common, from the eight minds of ordinary worldly people, the five yogas arise sequentially. Relying on this basic ground, it means that because of relying on the power of aspiration, it becomes the basis of the previous grounds. The basis also becomes three on that. First, the karmic yogi, learning combination and determination. It means that the initial karmic person of the basis, for the secret mantra, has not been confident from previous views, and has not studied it. Initially, he knows the general nature of the secret meaning, and his own nature, and contemplates the yogi. Because he practices the ten behaviors in the first gate of the secret mantra, he is a learning yogi, and because he focuses on the deity's body in his mind, he strives for determination.
Chinese
，以及通过大乘的十种学处而不改变的决心瑜伽。通过理解共同的二谛作为其自身特征的意念，有高低之分的三种。以清净和不清净来行持。这些是通过清净的思考来行持学处，也有不清净的行持。这些是对于资粮道者来说，首先安住于完全清白的行持。被称为“奉命行事之瑜伽士，安住和行持之地”。这些依赖于国王的命令和上师的教导，获得他们的允许后，成为决定种姓的瑜伽士，这四种安住和行持，是从欲求瑜伽本身分出的两种差别。这些虽然学习秘密，但种姓尚未决定，那是在努力修习的阶段，所以在秘密上努力。因为将要讲述那些和讲述本尊观修的身量，以及收放的尺度，所以没有混合在一起。对于这个重要的修习地，正是辨别大种姓的瑜伽，是安住和行持之地。意思是说，因为非常具有精进，所以对于密咒的意义，以三门特别地结合和修习的这个地方，区分密咒和非密咒等大种姓。因为这是从这里返回，向上生起的地方，所以成就瑜伽之名，瑜伽是依靠和行持的地方。而且，所有不悦意的地，以断除、修习、结合的方式，施展善恶大力量。意思是说，在这个地方，令人不快的罪业习气和，不悦意的善业习气地，通过收放一体的等持，和稳固地证悟二谛来断除和修习，并通过如实的方式来结合。在这里，如果业力没有成熟就会改变，如果成熟就不会改变的业力，和精进努力，是进入学处的阶段。这样区分种姓之后，为了显示决定于大乘的种姓，对于这个学处相续之地，有动摇、获得和稳固的舞动。同样，大征相的动摇，以及获得和稳固，这六种瑜伽。