Chinese
在不变化的地上，以奇妙嬉戏瑜伽，大集会瑜伽，大能圆满瑜伽这三种，心所能及的范围或一个轮廓内都显现。总的来说，减少的程度也显现在心之所及的范围内，或一百二十八倍。第九地，扩展法性的地上，以嬉戏庄严瑜伽，大乐瑜伽，圆满于明点的瑜伽这三种来回往复的长短，乃至充满虚空界，一千个三千世界和百万俱胝等等，无边无际地显现。身体的范围也观想为虚空界被身体充满的自性。因此，在此地上，行境显现为智慧幻化的自性。如根本续部所说：“幻化也是幻化的行境。”第十地，圆满普遍乘的地上，以大自在瑜伽，任运成就瑜伽，空阔通达瑜伽这三种，心的界限是无限的。身体范围的差别也是， 法界无边际， 观想身体充满它。 来回往复和范围两者都是从第九地修习的力量中产生的，是无法衡量的。因此，在虚空之中，存在着法性未包含的差别。像这样依次结合解释，各自的来回往复也会变得清晰，心之所及的范围扩展到何处，身体范围的差别也同样显现，最终观想身体充满扩展到法界无边际的范围，从而达到究竟。那么，在这里，生起十地的次第像这样传承，道路就太漫长了，会变得和因的乘没有差别吗？对此回答说：不要说一下子了，像这样逐渐学习也和学习印度口音一样。在这里，以稳固第一地的力量，虽然需要修习第二地以上，但因为远离沉没和高举，所以变得没有困难。像安住于因一样，因为不依赖福德，所以将修习的等持作为果的道用。
English
On the immutable ground, with the three yogas of wondrous play, great assembly, and great power perfection, the extent that the mind can reach or within a single contour is revealed. In general, the degree of reduction is also revealed within the range of the mind, or one hundred and twenty-eight times. On the ninth ground, the ground of expanding dharmata, the length of coming and going with the three yogas of playful adornment, great bliss, and perfection in bindu, even to the extent of filling the expanse of space, one thousand three thousand worlds and millions of kotis, etc., are revealed without limit. The extent of the body is also contemplated as the nature of the expanse of space being filled by the body. Therefore, on this ground, the field of activity is revealed as the nature of wisdom illusion. As the root tantra says, "Illusion is also the field of activity of illusion." On the tenth ground, the ground of complete generality, with the three yogas of great self, spontaneous accomplishment, and vast expanse of understanding, the limit of the mind is immeasurable. The difference in the extent of the body is also, The realm of dharma is boundless, Contemplate the body filling it. Both coming and going and extent arise from the power of practice on the ninth ground and are immeasurable. Therefore, in the expanse of space, there is a difference that is not included in dharmata. Explaining and combining in this way, the coming and going of each will become clear, and the extent of the mind will expand to whatever extent, and the difference in the extent of the body will also be revealed in the same way, and finally, one will contemplate the body filling the expanse that extends to the boundless realm of dharma, thereby reaching the ultimate. So, here, if the order of generating the ten grounds is transmitted in this way alone, the path will be too long, and will it become no different from the causal vehicle? To this, the answer is: Not to mention all at once, learning gradually in this way is also like learning an Indian accent. Here, with the power of stabilizing the first ground, although it is necessary to practice beyond the second ground, it becomes without difficulty because it is free from sinking and rising. Like abiding in the cause, because one does not rely on merit, one uses the samadhi of practice as the path of the result.
Chinese
因此，在此生中必定会发生，对此没有怀疑。第三，从“如何炼金”到“炼化中同时生热”之间所表达的是，如果认为可以通过逐步进行来完成，那么，以相似的例子来比喻，就像黄金经过炼制，去除杂质后，颜色变得明亮而闪耀一样。同样，通过逐步锻炼智慧的心性，从粗重的障碍杂质开始逐渐净化，因此，专注本身变得清晰，像这样修习结合光芒和收摄的专注，通过逐渐炼化和习惯，最终会毫不怀疑地获得同时显现的暖相。这就像木櫨果的种子一样。第二部分分为两个方面：简要指示和详细解释。第一部分，从“楞伽之主”到“光芒收摄之流”之间所表达的是，如果认为什么是同时进入的持续专注，那么，导师密主尊者呼唤了聚集者楞伽之主，像这样简要地指示了具有同时之名的瑜伽。对于智慧广大者来说，意义与聚集没有分离，因此，这伟大的法流专注的本质，最初是由导师金刚萨埵或圣金刚萨埵向密主尊者宣说和开示的。这个意义是持续不断的，是伟大的持续专注。因此，这个专注不能以轮流的方式来指示一切同时发生的事物，因为在自然成就的境界中，智慧已经断绝了光芒和收摄，因此被称为在持续的时间里不动的清晰显现。第二部分分为八个方面：稳固的持续专注，甘露持续专注，供养持续专注，成佛持续专注，念诵持续专注，结合持续专注，度化持续专注，坛城持续专注。第一部分，从“虚空义”到“密咒永不绝”之间所表达的是，一切法都转变为圆满心性本身的光明本质，因此，在虚空义的经卷上，以各种智慧自然显现地书写文字，并发出四大元素的声响。
English
Therefore, it will definitely happen in this life, there is no doubt about it. Third, what is expressed from "How to refine gold" to "Heat arises simultaneously from refining" is, if it is thought that it can be accomplished by proceeding gradually, then, taking a similar example, just as gold, after being refined and impurities removed, becomes bright and radiant in color. Similarly, by gradually training the nature of wisdom, the obscurations are gradually purified from the grosser impurities, so that the samadhi itself becomes clear. Meditate on this samadhi of combining radiance and gathering, and through gradual refinement and habituation, you will undoubtedly attain the warmth that arises simultaneously in the end. This is like the seed of the Emblica fruit. The second part is divided into two aspects: brief instruction and detailed explanation. The first part, from "Lord of Lanka" to "The flow of radiance and gathering," expresses what is the continuous samadhi of simultaneous entry. The teacher, the Lord of Secrets, called upon the Lord of Lanka, the gatherer, and briefly indicated the yoga with the name of simultaneity. For those of great wisdom, meaning and gathering are inseparable, therefore, the essence of this great stream of Dharma samadhi was initially spoken and taught by the teacher Vajrasattva or the holy Vajrasattva to the Lord of Secrets himself. This meaning is continuous and is the great continuous samadhi. Therefore, this samadhi cannot be instructed in a rotating manner for all things that happen simultaneously, because in the realm of spontaneous accomplishment, wisdom has severed radiance and gathering, therefore it is called the immovable clarity in continuous time. The second part is divided into eight aspects: stable continuous samadhi, nectar continuous samadhi, offering continuous samadhi, enlightenment continuous samadhi, recitation continuous samadhi, union continuous samadhi, liberation continuous samadhi, and mandala continuous samadhi. The first part, from "The meaning of space" to "The mantra never ceases," expresses that all dharmas are transformed into the luminous essence of the complete mind itself. Therefore, on the scroll of the meaning of space, letters are written naturally and clearly with various wisdoms, and the sounds of the four great elements are proclaimed.
Chinese
因此，语轮秘密之最胜自声，即大乘密咒之音声，是永不断绝的，它显示了心量广大的禅定和事物的安住方式。第二，从“一切法”到“甘露永不断绝”之间所显示的是：轮回与涅槃的一切法的自性，是菩提心的法性，由于它不为如是性所动摇，因此，能遣除常断的一切怖畏之心性，是超越生死之边的甘露，确定无疑是拉萨延，因此，自生义之大甘露是永不断绝的。第三，从“轮回大海”到“供云永不断绝”之间所显示的是：轮回大海的一切资具，也被安立为悦意供养大海的自性，因为在无边无际的轮回大海中，一切显现都如实地安住在本然状态中，因此，行境完全清净，普贤供云唯有永不断绝。第四，从“一切的如是”到“佛陀永不断绝”之间所显示的是：一切法的自性，是如是性之法性，因为确定无疑地安住在如是性之法界中，从自性中显现的六道一切众生，自然远离二边，因此，佛陀之精华，大*法身，不由任何人所造作，无作而自然显现，对于不可思议的一切众生来说，自生义之佛陀，修持永恒之禅定，在三时中永不断绝，是如此见到的。第五，从“事物稳动”到“大海永不断绝”之间所显示的是：显现为器情的事物稳动的一切，以及等等，从那之中所转变的语轮，安住在自生胜者的坛城中，因此，一切不可思议的音声，无论如何显现，都被证悟为密咒秘密殊胜之语，因此，念诵和宣说之大海是永不断绝的。第六，从“彼与彼的”到“大永不断绝”之间所显示的是：作为器皿的彼与显现为精华的彼之体性，语轮本身是无边无际的法界
English
Therefore, the self-sound of the supreme secret of the speech-wheel, which is the sound of the Great Vehicle Secret Mantra, is continuous and uninterrupted, showing the great samadhi and the way things abide. Secondly, from "all dharmas" to "nectar never ceases," it shows that the nature of all dharmas of samsara and nirvana is the dharma-nature of bodhicitta. Because it is not moved by suchness, the mind that eliminates all fears of permanence and annihilation is the nectar that transcends the edge of birth and death, and it is definitely Lhasa Yan. Therefore, the great nectar of self-generated meaning is never interrupted. Thirdly, from "ocean of samsara" to "offering clouds never cease," it shows that all the equipment of the ocean of samsara are also arranged as the nature of the pleasing offering ocean, because in the boundless ocean of samsara, all appearances are as they are. Because it resides in the natural state, the realm of action is completely pure, and the Samantabhadra offering cloud is only continuous and uninterrupted. Fourth, from "all suchness" to "Buddha never ceases," it shows that the nature of all dharmas is the dharma-nature of suchness, because it is definitely in the realm of suchness. In the middle, all sentient beings of the six realms that appear from their own nature are naturally free from the two extremes. Therefore, the essence of the Buddha, the great Dharmakaya, is not created by anyone, and appears naturally without creation. For all inconceivable sentient beings, the self-generated Buddha, practicing eternal samadhi, never ceases in the three times, and that is how it is seen. Fifth, from "things stable and moving" to "ocean never ceases," it shows that all the stable and moving things that appear as containers and essences, and so on, the speech-wheel transformed from that, resides in the mandala of the self-generated victor, therefore, all inconceivable sounds, no matter how they appear, are realized as the secret mantra secret supreme words, therefore, the ocean of recitation and proclamation is clearly uninterrupted. Sixth, from "that and that" to "great never ceases," it shows that the nature of that which is the vessel and that which appears as the essence, the speech-wheel itself is the boundless realm of reality
Chinese
因为自己的觉性也是那样的本性，所以对于任何事物，要证悟其本性，没有其他方法可以运用。确信那本性本来就是如此，不再向外寻求不足，因此智慧自明，没有边际。由于方法本身不滞留在智慧中，而是自发显现，证悟到这种不离不合的状态，所以在过去、现在、未来三时中都是无二的，因此伟大的结合永不间断地显现。第七是，从“度脱三有”到“伟大永不间断”之间所讲的，意思是，存在的三界本身已经变成了度脱的境地，因为它们执着于与平等性相违背的常断二边的错误观念。因此，能够如实证悟这一切皆为空性的殊胜智慧，就像一把极其锋利的兵器之王，能使它们瞬间消失。通过这种证悟，整个三界都被消灭，变得毫无实体，从而完成了果的最终事业，或者说，已经成就了超越边际的智慧。因此，本来就没有能度脱和被度脱的，在平等的法界中，伟大的度脱永不间断，从未离开过那种状态。第八个方面分为两个：宫殿的禅定和身像传承的禅定。第一个方面又分为两个：展示宫殿的本体，以及解释其意义圆满的方式。第一个方面，从“显有清净”到“坛城永不间断”之间所讲的，意思是，坛城的本体是显有完全清净的宫殿的处所，是基础意义的阿赖耶，是光辉的坛城。八识显现为大明点的八根丝线。证悟到智慧的八聚不舍自显，并对此深信不疑，因此自明在任何显现中都清晰可见，本来就已建立的伟大坛城永不间断地显现。第二个方面，从下面的“如是性”到“大海永不间断”之间所讲的，意思是，住所的基础的本体是如是性的地基，本来就安住于那样的本性之中。阿赖耶是未加改造的住所，如其本然的宫殿，是无量本体的自显之基，是真实义，是不错谬、未经改造的自性，是不变的法性，是自显之基