Chinese
斯提拉玛蒂的章节释，分别解说。 斯提拉玛蒂的章节释，分别解说。 斯提拉玛蒂的章节释，分别解说完毕。向不动尊顶礼。当讲解从续部产生的章节。也就是在续部本身中说：地和处所、耶谢和，遮障和歧途、分别念和，行和禅定、誓言和，时间和成就、究竟和，见解的差别、处所转变等，即使全部不是从一而生，数量或分类的差别等，与器之功用结合后，诸法在一切基中为一，一切基处所转变五种相，显现为五道的法。如是说，因为说是五种，所以认为这会因器之次第而转变为十种。其中，列举五种是因为会成为十种的根本。是为了将智慧次第结合而特别宣说的。什么是地等呢？不确定的转变之地是，依赖于因缘和，一切种姓，因为包含进入、返回、堕落，所以是周遍流转且不确定的。这是从经藏中显现的。第二，重要修习之地是，如果不特别努力精进，会变成产生好坏的过失，因此进入十种学处并依赖于结合。又如是说：善与非善的业，全部以断除、行持、结合的方式，施予好坏的强大力量。这是显现的。第三，不退转安住或，因所依而产生差别的地是，因为获得见道而远离五种怖畏，因为稳固于见道而成为增长的所依处。如是说：七种圆满而行进，以及，从休息中见到一切，在不退转中没有需要习惯的。这是显现的。第四，所缘产生果实之地是，修道，在此，密咒的论典以行境不缘取来安立名相，因为心对见解的意义非常专注，所以是产生果实的基础。如是说：特别是功用全部圆满，是禅定的结合。这是显现的。第五，大功用圆满之地是，因为成为佛子，以及究竟道。
English
A Detailed Explanation of the Sthiramati Chapter. A Detailed Explanation of the Sthiramati Chapter. A Detailed Explanation of the Sthiramati Chapter is complete. Homage to Akshobhya. Now, the chapter arising from the Tantra will be explained. That is, in the Tantra itself, it says: Ground and place, Yeshe and, obscurations and wrong paths, conceptualization and, conduct and samadhi, vows and, time and accomplishment, ultimate and, differences in view, changes in place, etc., even though all are not from one, differences in number or classification, etc., when combined with the ability of the vessel, all phenomena are one in the all-basis, the all-basis changes place, five aspects, appear as the dharma of the five paths. As it is said, because it is said to be five, it is thought that this will also change to ten according to the order of the vessel. Among them, enumerating five is because it will become the root of ten. It is shown especially for the sake of combining wisdom in order. What are the grounds, etc.? The ground of uncertain change is, dependent on conditions and, all lineages, because it includes entering, returning, falling, it is constantly revolving and uncertain. This appears from the teachings. Second, the ground of important training is, if one does not especially strive with diligence, it will become the fault of producing good and bad, therefore it enters into the ten trainings and relies on combination. Again, it is said: All virtuous and non-virtuous actions, entirely through the manner of cutting, practicing, and combining, bestow great power of good and bad. This appears. Third, the ground of non-returning abiding or, the ground that is distinguished by reliance is, because one has attained the path of seeing, one is free from the five fears, because one is stable in seeing, it is the very place of reliance for growth. It is said: Going by perfecting the seven, and, seeing everything from rest, there is nothing to be accustomed to in non-returning. This appears. Fourth, the ground where the object produces fruit is, the path of meditation, here, the secret mantra scriptures apply the term non-objectification to the field of practice, because the mind is very focused on the meaning of seeing, it is the basis for producing fruit. It is said: Especially the abilities are all complete, it is the combination of samadhi. This appears. Fifth, the ground of complete great ability is, because one has become a regent of the Buddhas, and the ultimate path.
Chinese
因为是……的缘故。因为能力和技巧都圆满了，所以是与佛结合的地方。如此说：大手印是幻化的，是转轮的大王，在见到的地方是十六。因为显现，能够示现神通，而且也是大手印的持明者。所谓“处境”，就根本续而言，处所和时机是同时显示的。按照意愿，功德是见到听到的因缘聚合，加持是关联且相同的。因为产生动摇的心，并且在前方产生，所以在时间方面降临，所以称为时机。进入学处的第二个时机也是如此说：对于动摇、希求原因的十种学处，不住留在那里，而是以升起的心，进入十种学处的基础和时间，因为降临到时间方面，所以获得名称。如此说。三种体验味道的时机是：如此说：从心三种原因的学处圆满后，进入的心原因见到真谛，如实体验本来的味道，因为处所时间确定，所以说是时机。如此说。第四个进入境地的处境是：如此说：见到之识在母体中，以不被敌人控制的增上心，自明无二不动摇，对于做而进入说是时机。如此说。第五个到达大觉悟的处境是：进入瑜伽现量原因，自明现量明心产生，为了到达真实义的究竟，因此如此说。如此说。就解说续而言，处所和时机是各自不同的。其中，所谓处所，愿望成就究竟的处所是：如所说：因缘的瑜伽作为和，外道的证悟道圆满，以及此本身先前所用的所有，愿望的秘密道获得，因为事业究竟所以在此相遇，因为依靠它所以说是处所。如此说。第二个忍耐成就圣者的处所是：如所说：对于真实义不害怕忍耐，因此具有种姓确定陀罗尼真言，因此称为圣者，是众生超越地面的处所。如此说。第三个真谛成就真实的处所是：如所说：没有增益诽谤的无二义，见到究竟不欺骗，不是颠倒
English
Because it is... Because the power and skill are complete, it is the place to unite with the Buddha. It is said: Mahamudra is illusory, it is the great king of the wheel, and it is sixteen in the place of seeing. Because of manifestation, it can show magical powers, and it is also the vidyadhara of Mahamudra. The so-called "situation" is that, in terms of the root tantra, the place and the time are shown at the same time. According to the wish, the merits are the aggregation of the causes and conditions of seeing and hearing, and the blessings are related and the same. Because the moving mind arises and arises in front, it descends in terms of time, so it is called the time. The second time to enter the learning place is also said: For the ten learning places of moving and aspiring reasons, do not stay there, but with the rising mind, enter the basis and time of the ten learning places, because it descends to the time aspect, so it gets the name. So it is said. The time to experience the three tastes is: It is said: After the learning place of the three reasons of the heart is complete, the reason of the entering heart sees the truth, and truly experiences the original taste, because the place and time are determined, so it is said to be the time. So it is said. The fourth situation of entering the realm is: It is said: The knowledge of seeing is in the mother's body, with the increasing heart that is not controlled by the enemy, the self-knowing is non-dual and unwavering, and it is said to be the time to enter into doing. So it is said. The fifth situation of reaching great enlightenment is: Entering the yoga manifest reason, the self-knowing manifest mind arises, in order to reach the ultimate of the true meaning, so it is said. So it is said. In terms of the commentary tantra, the place and the time are different. Among them, the so-called place, the place where the wish is fulfilled is: As it is said: The yoga as and of the cause, the completion of the enlightenment path of the heretics, and all that this itself has used before, the secret path of wish is obtained, because the career is complete, so it meets here, because it relies on it, so it is said to be the place. So it is said. The second place where patience achieves the saint is: As it is said: Do not be afraid of patience for the true meaning, therefore have the lineage to determine Dharani mantra, therefore it is called the saint, it is the place where beings transcend the ground. So it is said. The third place where the truth achieves the truth is: As it is said: The non-dual meaning without increase or slander, seeing the ultimate is not deceiving, not upside down
Chinese
因为依赖于歧途，所以称为最初大呼吸运行之处。第四个是堪能结合之处，如是说：见到后习惯不动的，无二光明不动的，禅定习惯结合成果，最终获得道而未满足。如是说。第五个是任运成就平等之处，如是说：见习成为力量，是获得果实之时，如树果成熟之例，功德圆满故无取舍。如是说。 阶段有五，有情阶段是：如棉花种子般的基，因动摇之声，瑜伽士，所修之境，是作意之基，尚未确定，仅是忆念。如是说。 第二个是圣者阶段，如是说：以信心欲乐而行道，此为学习地，为了获得安忍，以彼意识种类而超胜，为了真实确定于相续中。 第三个是获得阶段，如此说：无学法眼离尘垢，不再从外寻求大呼吸，为了确定获得禅定之时，因此称其为彼名。如是说。 第四个是持明菩提获得阶段，菩提萨埵大心者，为了自己无退转，为了他人之利益，为了回来自在生用，是胜者之子继承种姓之时。如是说。 第五个是获得果实阶段，如是说：于大菩提生起圆满心，于胜者之子圆满才能，为了成为道之果实，因此确定名为果实阶段。如是说。 智慧，是指在每一个平等清净中，生起每一个智慧。如是显现，五阶段中修习生起五心之，五种智慧，如是说：真实真谛无二义，作意动摇之智慧，获得安忍入学者之智慧，无错乱见喜之智慧，彼性不变住之智慧，彼最终圆满心之智慧。如是说。 障碍与智慧，如此说：各自不共之，因障碍而称为地，如是计算，如是显现，有五种，如此说：地或瑜伽五种，因执着于各自所见，因未见何者未见何者，道的...
English
Because it relies on the wrong path, it is called the place where the first great breath goes. The fourth is the place of capable union, as it is said: Having seen, habituated, and unwavering, non-dual, clear, and unwavering, meditation habituated unites with the fruit, ultimately attaining the path but not being satisfied. Thus it is said. The fifth is the spontaneously accomplished equal place, as it is said: Seeing and habituation become strength, it is the time of obtaining the fruit, like the example of a tree fruit ripening, virtues are complete, so there is no acceptance or rejection. Thus it is said. There are five stages, the sentient being stage is: Like a cotton seed, the basis, by the sound of movement, the yogi, the object to be meditated upon, is the basis of attention, not yet certain, just a memory. Thus it is said. The second is the noble stage, as it is said: With faith and desire, walking the path, this is the learning ground, in order to obtain patience, distinguished by that type of consciousness, in order to truly ascertain in the continuum. The third is the attainment stage, thus it is said: The non-learning Dharma eye is free from dust, no longer seeking great breath from outside, in order to ascertain the time of attaining meditation, therefore it is called by that name. Thus it is said. The fourth is the Knowledge Holder Bodhi attainment stage, the Bodhisattva, great-minded one, for the sake of oneself, irreversible, for the benefit of others, in order to return freely to birth and use, it is the time when the son of the Victorious One inherits the lineage. Thus it is said. The fifth is the stage of obtaining the fruit, as it is said: In great Bodhi, the complete mind arises, in the son of the Victorious One, talents are complete, in order to become the fruit of the path, therefore it is determined to be called the fruit stage. Thus it is said. Wisdom, refers to the arising of each wisdom in each equal purity. As it appears, in the five stages, the five minds are cultivated and arise, the five wisdoms, as it is said: The true truth, the non-dual meaning, the wisdom of attention and movement, the wisdom of obtaining patience and entering learning, the wisdom of unmistaken seeing and joy, the wisdom of the unchanging abiding nature, the wisdom of the ultimately complete mind. Thus it is said. Obscurations and wisdom, thus it is said: Each individually unshared, because of obscurations, it is called ground, thus it is calculated, as it appears, there are five, thus it is said: The ground or the five yogas, because of attachment to seeing each, because of not seeing what is not seen, the path of...
Chinese
也是由愚痴造成的五种障碍。被称为“迷失”是指，就像这样说：在五条共同的水道中迷失。特别是，从遮蔽的角度来看，五条道路是向上看、向下看。因为堕落和错误，所以才这样称呼。被称为“分别念”是指，有意的分别念。就像这样说：在五个阶段中，第一是对词语的分别念，第二是对字母的，第三是对名称的，第四是对符号和术语的，第五是对理解的。因为有五种习气，所以才会有行为。如果从（手印的）伸展和收缩以及所知境的角度来看，因为存在于这些之中，所以才会有分别念。被称为“行”是指，四种行，也是为了自己和他人的利益，以先出现和后跟随的方式转变。其中，在第一个阶段：因为是努力和积聚的道路，所以在努力和积聚这两方面都非常努力。通过加持、控制和方便之法，给予他人一些利益。第二个阶段是为了自己，对于好坏，为了断除和修持的力量，也非常努力。精进修行，在寂静处修行。学习修行，也为自己和他人做事。在第三个阶段，通过无所缘的显现，为了将欲望的事物与法界结合，为了自己而无所缘，为了他人而转法轮，宣说密咒。在第四个阶段，为了自己而修行瑜伽，因为是为了他人而返回，所以说生为自在者，随心所欲地运用殊胜方便。在第五个阶段，为了圆满禅定的力量，通过控制的方便之行，示现四种神变等各种各样的神通，成熟所化众生，也转法轮。就像这样说。被称为“誓言”是指，从为了某种目的而做的事情来看，守护所考察的根本和分支。首先，守护五魔和四敌，安住于四种行为或持续不断。心怀渴望和喜悦，不使其衰退。第二，在做十种学处时，不违越，从忍耐中不使其衰退。第三，做见解的誓言，不执着于所见，努力修行。就像这样说：像虚空一样的瑜伽士，守护像虚空一样的誓言。就像这样说的。第四，从禅定的自性来看，不衰退、不散乱、不违越。就像这样说：以不忘失的禅定，束缚于无须守护的状态。就像这样说的。另外，凡是承诺返回的