English
And vowed to count and show. Having thus vowed, in order to abide in these teachings shown by way of definition, and in order to hold these, and in order to practice the meaning of these, because it is like the earth, it is called the ground, and the enumeration shown is completely perfected by a decade, and will ultimately become ultimate. Here, there are the ten grounds of the common Bodhisattva, and especially the ten grounds of the inner Tantra. Here, the ten grounds that are particularly superior are stated. Because it becomes the supreme path of the great Tantra, which is not common, it is not an obstacle to the common sequential transmission. In order to make this treatise firm, it is combined with the path of Yoga following the Secret Mantra to measure, and both with signs and without signs are explained twice. The second part has ten aspects: condensing the ten grounds into the five paths is explained as the nature of the two grounds of the accumulation path, explaining the application path as the nature of the three grounds, explaining the seeing path as the nature of one ground, explaining the meditation path as the nature of one ground, and explaining the final path as the nature of the three grounds. The first part has two aspects: showing the ground of uncertain transformation, and explaining the ground of the dependent basis. The first is: from "uncertain transformation" to "called the ground of practice" is shown. This is the cause of entering the definitive meaning of Secret Mantra. Because of various causes and conditions, from the common grounds of Hearers, Solitary Realizers, Bodhisattvas, and any ordinary person, the mind may change to the Great Vehicle, the secret and sacred, but still there is no confidence to practice as the Great Vehicle should be, relying on conditions, abiding in an uncertain lineage, therefore the dependent is also called the ground, because by this a higher level is born, so the name is established, and the explanation is also in accordance. This basis has five Yogas according to the differences of near and far, high and low: first, because of the cause of the mind turning upwards, even if the meaning of Secret Mantra does not appear in the mind, but meditating on the deity and thoughts are transformed into the secret and sacred way, and because of the joy of practice, it is only a false Yoga, without clear meaning. The actions of body, speech, and mind enter into the secret way, and practicing and meditating as a guide also runs in conceptualization and guidance, so it is a subtle practice Yoga like smoke. Because of faith in Secret Mantra, it is its way, signs, and the attire of the deity.
Chinese
执持的瑜伽犹如阳焰，更特别的是，对于秘密本尊和真言意义极度倾慕，以这样的心来修习的瑜伽犹如云团。由于远离对秘密真言的犹豫和怀疑的污垢，从而良好地希求，并且是观修本尊的瑜伽，犹如灯火，共有五种。虽然这些没有真实的等持，但由于处于当下的心和本尊观修之中，因此存在以作意而有的等持，所以瑜伽之名也必定成立。对于他们来说，也有进入秘密真言的情况，进入后又退转，以及由此因果而堕入恶趣等等，在轮回的各个地方漂泊游荡，因为是不确定的种姓，所以也成立了此地作为最初业者的名称的词义。这里在五种和十种瑜伽中，想要“修习它们的意义”的心，即是心之瑜伽，因为所说的时机是依赖于此地的缘故，所以此地有六种瑜伽。因此，依靠它们而安住，是行持倾慕之地的第一个数字。这里也有有相本尊观修和无相法性观修两种，第一种是随顺文字的本尊观修方面。《昆都》中说：“因此等持的差别，虽然于一法界中修习，但以瑜伽的技巧来区分，思维的对境是多种多样的。处于第一地之人，是起始业之瑜伽士，从希求心之瑜伽等，有六种瑜伽。由于智慧技巧的低劣，等持的技巧也很小，不能如实地见到意义。如果观修自己倾慕的本尊，那么本尊的种子字是什么，用颜色来区分后，以鼻子的气息作为运行的途径，在气息所及的范围内，从双运交融中清晰地显现，在收放之处生起。与自己的尺度相结合的，身之量也是如此。”这样说道。虽然此处的经文总的来说是共同的，但从详细解释来看，与本尊相结合是明确的。这样一来，这里有六种瑜伽，希求心之瑜伽是，心不稳固摇动，仅仅是本尊的颜色，形象不清晰地作意。
English
The yoga of holding is like a mirage, and even more particularly, the yoga of meditating with a mind that is extremely devoted to the secret deity and the meaning of the mantra is like a cloud. Because it is free from the stains of hesitation and doubt about secret mantras, it is well desired, and it is the yoga of meditating on the deity, like a lamp, there are five kinds. Although there is no true samadhi in these, because they are in the mind of the moment and the deity meditation, there is a samadhi of mental activity, so the name of yoga is certainly established. For them, there is also entry into secret mantras, and having entered, they retreat, and because of this cause and effect, they fall into evil destinies, wandering and wandering in all places of samsara, because they are of uncertain lineage, so the etymology of the name of this place as the first worker is also established. Here, among the five and ten yogas, the mind that wants to "meditate on their meaning" is the yoga of the mind, because the occasion that is said depends on this place, so there are six yogas in this place. Therefore, relying on them and abiding, it is called the first number of the place of practice of devotion. Here, too, there are two types of meditation: meditation on deities with signs and meditation on the nature of reality without signs. The first is in terms of deity meditation that follows the letters. The Kun Dus says: "Therefore, the difference of samadhi, although meditating on the one realm of reality, but distinguishing by the skill of yoga, the object of thought is various. The one who dwells on the first ground is the yogi of the beginning of action, from the yoga of desire and mind, etc., there are six kinds of yoga. Because the range of wisdom skills is low, the skill of samadhi is also small, and the meaning cannot be seen as it is. If you meditate on the deity you admire, then whatever the seed syllable of the deity is, after distinguishing it by color, use the breath of the nose as the path of movement, and within the range of the breath, from the union of the two, clearly manifest, and generate it in the place of contraction and expansion. Combined with your own measure, the size of the body is also the same." It is said. Although the general statement of this scripture is common, it is clear from the detailed explanation that it is combined with the deity. In this way, there are six yogas here, the yoga of desire and mind is, the mind is unstable and wavering, only the color of the deity, the image is not clear.
Chinese
仅仅如此。虚假的瑜伽是：体验摇摆不定，将心安住在模糊不清的本尊上。细微行为的瑜伽是：体验获得，本尊时而清晰时而不清晰地混合显现。持有方式标志的瑜伽是：体验熟悉，本尊的装饰不清晰，但持有本尊的方式。信解的瑜伽是：体验稳固，对本尊的装饰稍微清晰而信解。善愿的瑜伽是：体验达到究竟，禅定没有过失。那些瑜伽的体验应用于行为禅定。收放是作为呼吸的量度。范围是四肘，观想与自身身体相等。数量是一个本尊。形态的差别是分别的本尊。第二，关于修持无相法性的方面。在第一个阶段，生起意愿的时候，摇摆不定的菩提心就像模糊的星星。如《修法明灯》中所说：首先仅仅执持名相，观、行、修。是完全清净的行为。所说的是，见解是仅仅执持秘密至上的真如之名相，修持是行为禅定，行为是通过福德的力量而完全清净的行为。虽然体验和所有细微瑜伽与有相阶段是共同的，但此处在六种无相瑜伽中，意愿思维的瑜伽是：信解并意愿法性的名相。虚假的瑜伽是：对法性的名相进行修饰。细微行为是名相的法性，自明与不明混合。持有方式标志的瑜伽是：持有不分别的法性的名相的方式。信解的瑜伽是：对那本身具有信心和信解。善愿的瑜伽是：安住在不分别的法性的总体形态上而没有过失。通过这种方式也象征着其他。共同的是，从庸俗的八种心中，五种瑜伽依次生起，首先是意愿思维的瑜伽，共有六种。在那本身中说：那有四十大瑜伽，最初有六种，即意愿思维。如处于衰弱状态的心和种子。虚假的慈悲之境就像给予的树干。细微的善行就像给予的树叶。
English
Just so. The artificial yoga is: experiencing wavering and fixing the mind on a deity that is somewhat dim. The yoga of subtle conduct is: experiencing attainment, with the deity appearing sometimes clear and sometimes unclear, mixed together. The yoga of holding the manner and signs is: experiencing familiarity, with the deity's ornaments unclear, but holding the manner of the deity. The yoga of faith and aspiration is: experiencing stability, having faith in the deity's ornaments being somewhat clear. The yoga of good intention is: experiencing the ultimate completion, with no faults in the samadhi. The experiences of those yogas are applied to action samadhi. The drawing in and releasing is done as the measure of breath. The extent is four cubits, meditating as equal to one's own body. The number is one deity. The difference in form is the conceptual deity. Second, regarding the aspect of meditating on the signless nature of reality. In the first stage, when the aspiration arises, the wavering bodhicitta is like a dim star. As stated in the "Lamp for the Method of Meditation": First, merely hold the name, view, action, meditate. It is the conduct of complete purification. It is said that the view is merely holding the name of the secret supreme suchness, the meditation is the action samadhi, and the conduct is the conduct of complete purification through the power of merit. Although the experiences and all subtle yogas are common with the stage of having signs, here, among the six signless yogas, the yoga of aspiration and thought is: having faith and aspiration in merely the name of the nature of reality. The artificial yoga is: embellishing merely the name of the nature of reality. Subtle conduct is the nature of reality of merely the name, self-luminous and non-luminous mixed. The yoga of holding the manner and signs is: holding the manner of merely the name of the non-conceptual nature of reality. The yoga of faith and aspiration is: having faith and aspiration in that itself. The yoga of good intention is: being without fault in abiding in merely the general aspect of the non-conceptual nature of reality. By that manner, it also symbolizes others. Commonly, from the eight ordinary minds, the five yogas arise in sequence, first the yoga of aspiration and thought, making six in total. In that itself it says: There are forty subtle yogas, initially there are six, namely aspiration and thought. Like the mind and seed abiding in a weakened state. The artificial state of compassion is like a giving tree trunk. Subtle virtuous conduct is like giving leaves.
Chinese
像散布鲜花的慷慨之心一样， 对守护戒律的虔诚之心会变成滋养。 向往善行的供神是世间道。 如是说。也就是，在第一地，以六种瑜伽修习观想天和无分别，仅仅是心怀向往的瑜伽，即是安住于斋戒的心，如同八种中的第一个种子。之后，像对待父母和亲友一样行布施，如同萌芽。以见行咒的方式，虚假的瑜伽向慈悲的布施处施舍，如同树干。以咒语和其他细微的方式行持的瑜伽，向婆罗门和修行者施舍，如同树叶。对此以虔诚之心，以其方式执持征相的瑜伽，向喇嘛和乐师慷慨施舍，如同鲜花。之后，向任何想要的东西施舍，如同果实，以及六种布施的学处，以及对观想天和无分别生起虔诚的瑜伽，以布施为因而守护戒律，以虔诚之心生起菩提心而守护，如同变成滋养。毫无疑问地，良好地向往善行的瑜伽，因此也向神供奉祭品，心想会变得有智慧力量，从而供奉梵天等。这些是世俗凡夫的心，或者也称为八道。第二是，从“所依为基”到“称为行持地”之间所说的内容。如是依靠向往的力量和三门的勤奋之业，作为生起上方功德之基的自性，故称为地。此基也分为三种瑜伽。基之初业者，对于密咒，不像以前那样有把握地行持，而是首先了解秘密殊胜之义的共同体性，然后辨别理解自己体性的开端之瑜伽。在密咒之门初学时，结合十个誓言的究竟，以行持来学习，并缘于天之身和无分别之意，即是修习之瑜伽。以及不改变大乘十学的决心之瑜伽。以理解共同二谛为自己体性的想法，有高低之别三种。