Chinese
即使按照各自的能力获取珍宝和官职，即使只能享用从一个国王那里获取的财物，也只是获得金银和绿松石等各种珍宝名目的差别而已，按照以大小方便获得的标志，如各自所拥有的份额一样，以大方便九门各自按照官职九门的次第享用。这里“九”是指像所有事物一样的意思，与数量不定但意义是无量乘相联系。这是旧注中所说的。这是逐渐获得的例子。一次性获得的例子是：如果成为伟大的国王，那么他就是能够自在地统治一切财物的主人。就像那个例子一样，由于无法以任何特征把握，因此不住留的秘密，未被改造的法性真如是大乘，因为一切所知都无异于它的体性。对此，以各自的智慧所证悟的智慧能力的大小差别，对于逐渐获得者来说，各自的见修行和禅定的入门处显现为不相同，呈现为多种多样，而对于一次性获得者来说，因为不必从次第入门就能证悟圆满，所以各自享用差别是如此确定的。第二，从“它的真如”到“如此显现”之间所阐述的是：因此，所要证悟的意义的本体是自证悟，真如法性界之自性，在那唯一的体性中无别地安住于大平等中。以证悟那真如的方式，以见地高低的差别，乘的次第和地的位置也转变为高低的差别。显现为因逐渐努力和果一次性获得这二者。在那里，在次第行进的阶段，例如楼梯的阶梯一样，肢体的次第也从不确定到圆满总体的骑乘之间，高低的差别是如此显现的，所以分别出现并阐述。
English
Even if one obtains treasures and official positions according to their respective abilities, and even if one can only enjoy the wealth obtained from one king, it is only the difference in obtaining various precious items such as gold, silver, and turquoise. According to the signs obtained by great or small means, just as each possesses their share, one enjoys the great means of the nine doors, each according to the order of the nine doors of official positions. Here, "nine" means like all things, associated with an indefinite number but with the meaning of infinite vehicles. This is what is said in the old commentary. This is an example of gradual attainment. An example of simultaneous attainment is: if one becomes a great king, then he is the master who can freely rule over all wealth. Just like that example, because it cannot be grasped by any characteristics, the secret of non-abiding, the unaltered suchness of Dharma-nature is the Great Vehicle, because all knowable things are non-different from its essence. Regarding this, due to the difference in the magnitude of the power of intelligence and wisdom that each realizes with their own wisdom, for those who gradually attain, the entrances of their respective views, practices, and samadhi appear differently, appearing in various ways. But for those who attain simultaneously, because they do not need to enter from the stages to realize completeness, it is so certain that they each enjoy the differences. Secondly, what is explained from "Its Suchness" to "Thus it appears" is: Therefore, the essence of the meaning to be realized is self-awareness, the self-nature of Suchness, the Dharma-nature realm, abiding indivisibly in great equality in that one essence. By the manner of realizing that Suchness, due to the difference in the height of the view, the order of the vehicles and the position of the grounds also transform into differences of high and low. It appears as the two: cause of gradual effort and result of simultaneous attainment. There, in the stage of gradual progression, for example, like the steps of a ladder, the order of the limbs also appears in such a difference of high and low, from uncertainty to the riding of the complete totality, so they appear and are explained separately.
Chinese
因此，如果在此平等自性的法性中，一切万法都处于如实存在的状态，没有种种差别戏论，但由于见与证悟此存在状态的差别不同，而各自不同，譬如四面八方涌现，众多安住的大房屋，如多门之喻，土地的次第和解脱的乘，各种各样的众多门，与智慧次第相符，在基础法性，一切基础菩提心的状态中，种种不同，如此显现不同的见法，是渐进的显现。然而，如果怀疑宗派也会变得不同，由于大乘密咒同时具备，即使此生没有修习或寻觅多少土地和解脱之门，但大乘甚深精华是万法的究竟基础，在此大根本上断除，不混杂而完全证悟，那么其他一切也都会证悟，因此不需要重新证悟。因此，一切宗派在此都是一体，成就种种不同次第的乘，在实相上完全没有，因此在此大宗派中自然无别，唯一一体。第四，从“那是山”到“就是那样存在”之间所阐述的。不仅如此，那个差别譬如从普通山顶上看到的不清楚，和从须弥山顶上清楚地看到所有洲一样，又如商人一般到处游走的人，游历了多少地方，听闻就多，和年轻力壮的人安住在自己家中，没有那样多听闻的差别一样。以因果的其它乘，见到、听闻、宣说土地和解脱的差别，而此殊胜乘的土地和解脱之地的差别是，以明与无明的意义如实见到，和听到象征的词语更多，如此宣说的差别和土地的次第和差别也有高低，因此是依次阐述的。第二部分分为两部分：劝诫了解土地的差别，具有差别的土地的次第。
English
Therefore, if in this Dharma-nature of equality, all things abide in suchness as they are, without any elaboration of difference, but due to the difference in seeing and realizing this state of being, they become distinct. For example, like a great house with many doors emerging from all directions, like the metaphor of many doors, the levels of the ground and the vehicles of liberation, various kinds of many doors, in accordance with the order of intelligence, in the state of the basic Dharma-nature, the basis of all Bodhicitta, various differences, thus appearing as different ways of seeing, is a gradual phenomenon. However, if there is doubt that the tenets will also become different, because the Great Vehicle Secret Mantra possesses everything simultaneously, even if in this life one has not practiced or sought how many grounds and doors of liberation, the Great Vehicle Great Secret Essence is the ultimate basis of all things, and if one cuts off at this great root and realizes it completely without mixing, then everything else will also be realized, so there is no need to realize it anew. Therefore, all tenets are one here, and the various levels of different vehicles are completely absent in reality, so in this great tenet, it is naturally inseparable and only one. Fourth, it is explained from "That is a mountain" to "That is how it exists." Moreover, that difference is like seeing unclearly from the top of an ordinary mountain, and like seeing all the continents clearly from the top of Mount Sumeru, and like a merchant who travels everywhere, hearing more by traveling to many places, and a young and strong person staying at home not having such hearing. With other vehicles of cause and effect, seeing, hearing, and teaching the differences of grounds and liberation, the difference between the grounds and places of liberation of this supreme vehicle is seeing the meaning of knowledge and ignorance as they are, and hearing more symbolic words. Thus, the difference in teaching and the order and difference of the grounds also have high and low, so it is explained sequentially. The second part is divided into two parts: advising to understand the differences of the grounds, and the order of the grounds with differences.
Chinese
解释部分。第一部分，从“因此诸法”到“轻易获得成就”之间所讲的是，土地有差别的道理。因此，一切诸法所住和所依的大地，就是无上密乘大义的菩提心平等性，仅此而已。以比喻相符的方式来象征，就像虚空一样用比喻来近似象征。要正确地认识和领悟自性之心，也就是一切的根本大地。了解这个有什么好处呢？像这样，无论谁是了解菩提心之特性的瑜伽士，都是精通特殊道路方法的人。因此，在黑暗的境界中迷失的正道，当再次寻找道路时，就能毫不错误地找到最佳道路，因为在其他地方寻找是找不到的，所以说近道容易，即轻易地获得，从而在证悟心之法性后，必定成就和获得。第二部分分为两部分：渐进地的解释和顿悟地的解释。第一部分分为三部分：简要说明、详细解释和总结。第一部分，从“何处获得就在何处获得”到“以十位圆满”之间所讲的是，任何瑜伽士获得了殊胜的近道，也在心的法性之义中获得和见到，因为安住于那个伟大的意义之中，所以是殊胜瑜伽之义的行者。其中，一般分为渐进和顿悟两种，顿悟者，一切地的次第都在自性的大智慧中圆满并汇集于此。然而，在渐进的情况下，显示差别之基础的原因在于，证悟自生智慧的殊胜、中等和下等次第有所不同。虽然法性是唯一的菩提心，但对于殊胜者来说，五道显现为五种瑜伽；对于中等者来说，根据地的差别显现为十种瑜伽；对于下等者来说，则分为三十四或四十种瑜伽。为了那些依次进入者的意义，最初的五个在其他地方已经阐明，因此在这里基于最初的五个基础来详细说明后面两个的体性
English
Explanation section. The first part, from "Therefore, all dharmas" to "easily attain accomplishment," explains the principle that lands have differences. Therefore, the great earth where all dharmas reside and depend is none other than the supreme meaning of the Great Secret Mantra Vehicle, the equality of Bodhicitta. It is symbolized in a concordant and exemplary manner, approximated by the example of the sky. One must correctly recognize and realize the self-aware mind, which is the fundamental great earth of all. What is the benefit of understanding this? Like this, whoever is a noble yogi who understands the characteristics of Bodhicitta, as taught in this tantra, is a person skilled in the methods of special paths. Therefore, the correct path lost in the realm of darkness, when sought again, can be found without error as the best path, because it cannot be found by searching elsewhere. Hence, it is said that the near path is easy, meaning it is easily attained, and thus, after realizing the Dharma-nature of the mind, one will certainly accomplish and obtain it. The second part is divided into two: the explanation of the gradual grounds and the explanation of the sudden grounds. The first part is divided into three: a brief explanation, a detailed explanation, and a conclusion. The first part, from "Wherever it is found, it is found there" to "completed with ten tens," explains that any yogi who has found the supreme near path also finds and sees it in the meaning of the Dharma-nature of the mind. Because they abide in that great meaning, they are practitioners of the meaning of supreme yoga. Among them, generally, there are two types: gradual and sudden. For the sudden, all the stages of the ground are perfected and gathered into one great wisdom of self-awareness. However, in the case of the gradual, the basis for showing the differences in aspects is because there are different levels of superior, intermediate, and inferior realization of self-born wisdom. Although Dharma-nature is one Bodhicitta, for the superior, the five paths appear as five yogas; for the intermediate, ten yogas appear according to the differences in the grounds; for the inferior, they are divided into thirty-four or forty yogas. For the sake of the meaning of those who enter sequentially, the first five have been clarified elsewhere, so here, based on the foundation of the first five, the nature of the latter two is explained in detail.
Chinese
并发誓说要计数并展示。这样发誓之后，为了安住于这些以词义方式展示的，以及为了这些所执持的，以及为了行于这些的意义，因为与大地相似，所以称为地，展示的类别是以十位数为单位完全圆满，最终达到极致。在此，有共同菩萨的十地和，特别是密宗内部的十地。在此陈述特别殊胜的十地。因为成为非共同的大论典密宗至高无上的道路，所以并非遮止共同的次第相传。为了使此论典稳固，结合密宗随行瑜伽的道路来衡量，有相和无相两种都讲述两次。第二部分有十个方面：将十地归纳为五道，即宣说资粮道是二地的自性，宣说加行道是三地的自性，宣说见道是一地的自性，宣说修道是一地的自性，宣说尽道是三地的自性。第一部分有两个方面：展示转变不定的地，宣说所依的基础地。第一部分是：从“转变不定”到“称为行地”之间进行展示。这是进入密宗真实意义的原因。因为各种因缘，从声闻、缘觉、菩萨共同的地和异生凡夫等任何一种，心意都会转变为大乘秘密殊胜，但仍然没有像大乘那样行持的把握，依赖于因缘，安住于种姓不定的状态，因此所依赖的也称为地，因为由此生起更高层次，所以名称成立，所讲说的也随之相应。这个基础根据远近和高低的差别，有五种瑜伽：首先，由于心意向上转变的原因，即使密宗的意义没有在心中显现，但观修本尊和思维分别都转变为秘密殊胜的方式，并且喜欢行持，因此只是虚假的瑜伽，没有明确的意义。身语意的行为进入秘密的方式，以及作为引导者来行持和观修，也因为在分别念和引导中运行，所以是像烟雾一样的微细行持瑜伽。因为对密宗有信心，所以是它的方式、征相和本尊的装束。