Chinese
就像有大小一样，任何道路之下，因为智慧有大小，所以行为有广大的和狭小的，这是利他之行。方便之行就像大象入水一样，最好是直接切断。就像能力弱的人朝向臀部的水流方向一样，行路人因为智慧有大小，所以行为有好有坏，这是自他二者的行为。第二点有三：加持之行，控制之行，调伏众生之行。第一点，从“那也是那个地方”到“是您自己的加持”之间说明。加持之行，例如，就像那个显现的处所，大小不同的虚空有差别一样，因为见解的大小，按照次第的高低，行为的差别也由大小而产生。这也是因为见地本身就是加持，所以按照五种瑜伽和十种瑜伽的次第，行为也一定是特殊的。第二点，从“国王也是”到“咒语的方式那样显现”之间说明。例如，国王也因为自身福德力量的大小差别，对于要控制的国土、城市和王国等，有大小的次第。同样，大乘瑜伽士为了自他二者的利益，秘密真言殊胜行为的差别也是，五种和十种瑜伽时候的行为也像阶梯一样，显现出差别的次第。五种的行为是之前说过的那些。那也例如，就像城堡的国王需要讨好大国王一样，处于有漏瑜伽的人也需要谨慎，努力实践见到无漏的方法。就像统治一个洲的转轮王也对上级有所顾忌一样，进行大气脉瑜伽的人也需要依赖上级的见解，按照次第的顺序行事。就像统治四大部洲的转轮王没有顾忌一样，对于圆满大神通的人来说，不需要依赖见解的差别，也没有行为的名称。十种的行为将要讲解。第三点有三：总的来说明，分别地解说，总结要义。第一点有二
English
Just as there are large and small, under any path, because wisdom has large and small, so actions have vast and narrow, which is the act of benefiting others. The act of skillful means is like an elephant entering water, it is best to cut directly. Just as a person with weak ability goes towards the direction of the water flowing towards the buttocks, the traveler, because wisdom has large and small, so actions come to be good and bad, which is the act of both self and others. The second point has three: the act of blessing, the act of control, and the act of taming beings. The first point, from "That is also that place" to "Is your own blessing" is explained. The act of blessing, for example, just like that manifested place, the different sizes of space have differences, because of the size of the view, according to the order of high and low, the difference in behavior is also produced by size. This is also because the view itself is a blessing, so according to the order of the five yogas and ten yogas, the behavior must also be special. The second point, from "The king is also" to "The way of mantra appears like that" is explained. For example, the king also, because of the difference in the size of his own merit power, for the countries, cities, and kingdoms to be controlled, there is an order of size. Similarly, the great vehicle yogi, for the benefit of both self and others, the difference in the supreme secret mantra behavior is also, the behavior at the time of the five and ten yogas also appears as a ladder, with a different order. The five kinds of behavior are those that have been said before. That is also for example, just as the king of the castle needs to please the great king, the person who is in the yoga with outflows also needs to be cautious and strive to practice the method of seeing the outflowless. Just as the wheel-turning king who rules one continent also has concerns about the superiors, the yogi who performs the great breath also needs to rely on the views of the superiors and act in accordance with the order of the steps. Just as the wheel-turning king who rules the four great continents has no concerns, for the person who has perfected great abilities, there is no need to rely on the difference of views, and there is no name for behavior. The ten kinds of behavior will be explained. The third point has three: generally explaining, explaining separately, and summarizing the main points. The first point has two
Chinese
因此，通过比喻来展示意义。如果心智狭小的人效仿心智广大的人，就会堕落。首先，从“修习大方便”到“无论什么都展示了”之间进行了展示。这也是为了用比喻来近似地表达。即使实际进入殊胜的大秘密方便的修行，也毫无疑问地按照各自的能力水平来相应地进入。例如，就像大象进入水中，不考虑水的深度和巨大的漩涡，直接进入。这也是因为力量的技巧和身体的差异，有强有弱的次第。技巧强大的人直接笔直地前进，身体虚弱的人则像顺着水流的方向斜着走或像屠夫一样走。因此，在意义上，可以理解为同时或逐渐的比喻。同样，瑜伽士在进入大方便秘密修行时，也按照自己的能力水平进入，从而获得殊胜的果实。然而，由于瑜伽士的心智在五道上的技巧高低有差异，所以各自根据自己的能力，结合见解的差异来进行修行。因此，在根本续中说：“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，见解的差异、住处转变等，一切虽然没有超出一种，但数量或分类的差别，是与器皿的技巧相结合的。一切法在普贤的基础上是一体的，普贤的住处转变有五种，显现为五道的差别法。”如是说，计数为五，是因为它变成了十的根本。为了将智慧按次第结合，特别地进行了展示。同样，展示为十，是进入密咒次第的中等境界。从那之上扩展为四十，是按照最下等的根器所说的。因此，如果按照“地和”等来计数，就是：不确定的地，重要修习的地，依靠而变得特殊的地，以所缘而产生果实的地，圆满大技巧的地。从那之上计数为十，就是：第二，依靠的基础地，重要之事的四分之一，学习持续的地，第五，福德宝藏的地，最后的业力差别。
English
Therefore, the meaning is shown by applying examples. If a person with a small mind imitates a person with a great mind, they will fall. First, it is shown from "Practicing the Great Method" to "Whatever is shown." This is also to express it approximately with an analogy. Even when actually entering the practice of the supreme great secret method, one enters accordingly without hesitation, looking at one's own level of ability. For example, just as a great elephant enters the water, it enters without considering the depth of the water and the great whirlpools. This is also because of the difference in the skill of strength and the difference in the body, with strong and weak gradations. Some with strong skills go straight ahead, while some with weak bodies go obliquely in the direction of the water flow or like a butcher. Therefore, in meaning, it can be understood as an analogy of simultaneous or gradual. Similarly, when a yogi enters the great secret practice of great method, they also enter according to their level of ability, thereby attaining the supreme fruit. However, since there are differences in the yogi's mind in the skill levels of the five paths, each person practices according to their ability, combined with the differences in view. Therefore, it is said in the root tantra: "Ground and stage, wisdom and, obscurations and wrong paths, conceptual thoughts and, conduct and samadhi, vows and, time and accomplishment, ultimate completion and, differences in view, transformations of abode, etc., although everything does not go beyond one, the differences in number or classification are combined with the skill of the vessel. All dharmas are one on the basis of the all-ground, and the transformations of the all-ground are fivefold, appearing as the different dharmas of the five paths." As it is said, counting as five is because it becomes the root of ten. It is shown specifically for the sake of combining wisdom in order. Similarly, showing as ten is the middle realm of entering the stages of mantra. Expanding from that to forty is what is said according to the lowest capacity. Therefore, if counting according to "Ground and," etc., they are: the uncertain ground, the ground of important practice, the ground that becomes special by relying, the ground where fruit is produced by the object of focus, the ground of perfecting great skill. Counting from that as ten is: second, the ground of relying on the basis, one-fourth of the important matter, the ground of continuous learning, fifth, the ground of the treasure of merit, the final difference of karma.
Chinese
第八个是不变安住之地，第九个是开展法性之地，第十个是圆满总持之地。所谓“阶段”，根据根本续，是指安住和阶段合二为一地显示。但在此解说续中，是指意识转变的安住和阶段分别显示。其中，安住有五种。第一，愿望成就究竟之地，如是说：因缘瑜伽之所作，外境阶梯道圆满，此即先前一切行，获得愿望之密道，事业究竟故于此遇，依于彼故说为处。如是说。第二，忍辱成就圣者之地，如是说：于真实义不怖畏忍，是故决定种姓有陀罗尼咒，是故名为圣者，是超越凡夫之境。如是说。第三，真谛成就真实之地，如是说：无有增损之二无义，见已究竟不欺诳，依于不颠倒之故，最初大气究竟之地。如是说。第四，堪能作用之结合之地，如是说：见后串习无动摇，二无显明无动摇，禅定串习结合于果，获得解脱道而未得。如是说。第五，任运成就平等之地，如是说：见串习转为力，是获得果之时，如树果成熟之例，功德圆满无取舍。如是说。就十地而言，第二是所依，是成就道之地，因为是诸道之基础。第四是忍辱成就学习之地，因为获得甚深义之忍辱，应使智慧增长，因为是学习十学处之地。第五是学处成就总持之地，因为是通达十学处且登上顶峰之地。第九是成为基础的法性之地，因为是修行所至转为力量，此亦是法性成为依靠之处。第十是果成就圆满之地，因为是究竟之故。同样，所谓阶段也有五种。第一是众生之阶段，如棉花、羊毛、种子等之基
English
The eighth is the unchangeable abiding ground, the ninth is the expanding Dharmata ground, and the tenth is the complete general holding ground. The term "stage" (gnas skabs), according to the Root Tantra, shows the abiding and the stage as one. But in this Explanatory Tantra, it shows the abiding and the stage of consciousness transformation separately. Among them, there are five abidings. First, the place of accomplishing desires is the ultimate place, as it is said: The yoga of causes and conditions, the outer ladder path is complete, this is all the previous practices, the secret path of desire is found, because the work is completed, it is encountered here, relying on it is said to be a place. Thus it is said. Second, the place of patience accomplishment is the noble place, as it is said: Not afraid of the true meaning, therefore, there is a definite lineage of Dharani mantras, therefore it is called a noble, it is a state beyond ordinary people. Thus it is said. Third, the place of truth accomplishment is the true place, as it is said: There is no exaggeration of the two meanings, seeing the ultimate is not deceiving, relying on the non-inverted, the ultimate place of the first great breath. Thus it is said. Fourth, the place of combining what is suitable for action, as it is said: After seeing, habituation is unwavering, the two are clear and unwavering, meditation habituation combines with the fruit, the path of liberation is obtained but not yet reached. Thus it is said. Fifth, the place of spontaneous accomplishment is the equal place, as it is said: Seeing habituation turns into strength, it is the time to obtain the fruit, like the example of ripe tree fruit, the qualities are complete without acceptance or rejection. Thus it is said. In terms of the ten grounds, the second is the support, it is the place of accomplishing the path, because it is the basis of all paths. The fourth is the place of patience accomplishment and learning, because obtaining patience in the profound meaning, wisdom should be increased, because it is the place of learning the ten precepts. The fifth is the place of accomplishing the precepts and generally holding, because it is the place of understanding the ten precepts and climbing to the top. The ninth is the Dharmata place that becomes the foundation, because it is the power that has been transformed by meditation, and this is also where Dharmata becomes the reliance. The tenth is the place of fruit accomplishment and completion, because it is ultimate. Similarly, there are also five stages. The first is the stage of sentient beings, such as the base of cotton, wool, seeds, etc.
Chinese
凭借摇动声音的瑜伽， 观修所缘于意中进行， 现在尚未确定只是忆念。 如是说。 第二是圣者的阶段， 如是说： 以信心和渴望行走于道， 为了使这位学者获得安忍， 胜过认识种姓的差别， 为了确定在正确的血统中。 如是说。 第三是获得地的阶段， 如是说： 无学法眼远离尘垢， 大命已尽不再退转， 为了确定获得三摩地之时， 因此称其为彼。 如是说。 第四是获得明咒持明菩提的阶段， 如是说： 菩提萨埵大心者， 为了自己不可逆转，为了他人利益， 为了回来自由地出生和享用， 是诸佛之子继承血统之时。 如是说。 第五是获得果位的阶段， 如是说： 在伟大的菩提中生起圆满心， 作为王位继承者圆满才能， 为了成为道路的果实， 因此确定名称为果位阶段。 如是说。 就十者而言。 第二是造作结合的阶段，为了以愿望努力学习。 第四是意识转变的阶段，以种姓一半结合的心，意识转变为正确的智慧，从而增长智慧。 第五是进入大行的阶段，以十学的车乘，进入观修听闻思考所见之义。 第九是成为确信的阶段，为了获得大征兆。 第十是堪能的阶段，由于生起圆满心，没有需要培育的道路。 智慧，名为：在每一个等持中，生起每一个智慧。 如是说，在五个阶段中，生起五个心，观修生起的证悟的五个智慧，如是说： 正确真谛二无别义， 作意摇动的智慧， 获得安忍进入学习的智慧， 无错见喜的智慧， 彼不变异住的智慧， 最终圆满心的智慧。 如是说。 就十者而言，以先前所说的理由，在十个阶段中生起十个心，因此心与法相遇的智慧是解脱和自由。 其中第一个已经说过，以愿望想要理解，真谛二者的开端