English
It is for the sake of attachment. From the first transforming into the second, from the fifth transforming into Buddhahood itself is also the fifth. The five paths are because the self-aware samadhi is stable, wisdom arises, thereby purifying one obscuration in the subsequent moment, because the five paths have five stages. "The transformation of the Alaya's place has five aspects, which are separately explained as the dharma of the five paths." Thus it is said. The five habitual tendencies are also said to be five obscurations, these have differences because of cause and effect. It is said like this: "Those each have both cause and effect, whichever is earlier, is the cause of the later one maturing, similarly it will universally transmigrate." Thus it is said. The ten that are spoken of are also considered to be transformations of cause and effect. The vast ten grounds that are to be explained are: the so-called ground, refers to the ground of transformation that is uncertain, the ground of the basis of reliance, the ground of important purification, the ground of continuous learning, the ground of the treasury of merit, the ground that differs by reliance, the ground where the fruit arises by the object of focus, the ground that abides without changing, the ground of expanding dharmata, the ground of complete general collection. This is also the reason for showing the ten grounds, it is the intermediate realm of the secret mantra's gradual entry. The forty grounds are expanded from this, it is spoken of in terms of the ultimate freedom. The five of them are explained in the context of the five, those that were not explained earlier in the context of the five are slightly expanded, what are they? The first and second, the ground of the basis of reliance, it is said like this: "Initially in the secret learning, relying on diligent purification, it is the initial action yoga, it is the basis of reliance for all the grounds." Thus it is said. The important one has been explained. A part of it, the ground of continuous learning is: here, after entering the ten learnings, not abandoning them, it is the place of constant effort and increase, for this reason. It is said like this: "The ten ends of learning are completely perfected, just like the waxing moon is bright, the wisdom of learning increases and transforms." Thus it is said. The treasury of merit is: it is said like this: "The ten learnings are completely perfected, the merit qualities are inexhaustible, it is the ground of complete learning and meditation, it is obtaining the path of seeing but not yet attaining." Thus it is said. The sixth, seventh, and eighth have been explained. The ninth, the expanding dharmata that expands from the fifth, is: one's own Alaya dharmata realm and wisdom are inseparable, therefore there is no division
Chinese
因为这是通达一切处之境。又，通过结合境义智慧，所有被认识的事物都圆满了。如是说。第十，圆满总的骑乘是这样说的：从第十的最后和第一开始，是最终圆满一切的顶峰。在广阔虚空的心髓中，无云的百万太阳照耀。在显现任何事物都不是的，不生不灭的自性中，无论如何看待，都显现为九，殊胜乘的总界被波浪切断。如是说。所谓“阶段”，如同二者总集一样，也可以结合为十个阶段，如生起意愿的阶段等等所显示。如果像意总集一样分别解释，第一个已经解释过了。第二个阶段是，依赖成立是道的阶段，因为是所有道的基石。第三个已经解释过了。第四个是忍辱成立是学习的阶段，因为对甚深之义获得忍辱，为了增长智慧，是学习十学的处所。第五个是学成就是骑乘的阶段，因为是通达十学并骑乘的处所。第六、第七、第八个已经解释过了。成为把握的法性之境，在第九个中通过修习而到达，成为力量，这是因为此处法性成为把握。第十个是果成就的圆满之境，因为是达到究竟。所谓“时机”，第一个已经解释过了。第二个是努力结合的时机，因为通过发愿而努力学习。第三个已经解释过了。第四个是意识转变的时机，通过区分种姓而结合的心，意识转变为正确的智慧，因此增长智慧。第五个是进入大结合的时机，通过十学骑乘，以听闻思考所见之义而进入修习。第六、第七、第八个已经解释过了。第九个是成为把握的时机，因为获得大征相。第十个是堪能的时机，因为生起圆满心，没有需要生起的道。所谓智慧，通过先前所说的理由，在十个时机中，以十心生起，心与法相遇的智慧，是解脱和自由的坦途。其中第一个已经说过了。愿
English
Because it is the state of realizing all-pervasiveness. Moreover, by combining the wisdom of the meaning of objects, all that is known is perfected. Thus it is said. Tenth, the general riding of completion is said thus: From the last and the first of the tenth, it is the peak of the ultimate completion of all. In the heart essence of the vast sky, a million suns without clouds shine. In the essence of non-arising and non-ceasing, where nothing whatsoever appears, however one looks, it appears as nine, the general realm of the supreme vehicle is cut off by waves. Thus it is said. The so-called "stages," like the combination of the two, can also be combined into ten stages, as manifested by the stage of generating desire, and so on. If explained separately like the Mind Assembly, the first has already been explained. The second stage is the stage of establishing reliance as the path, because it is the foundation of all paths. The third has already been explained. The fourth is the stage of establishing patience as learning, because having obtained patience for the profound meaning, in order to increase wisdom, it is the place of learning the ten trainings. The fifth is the stage of accomplishing the training as riding, because it is the place of mastering the ten trainings and riding. The sixth, seventh, and eighth have already been explained. The state of becoming confidence, the nature of reality, is reached through meditation in the ninth, becoming power, because here the nature of reality becomes confidence. The tenth is the state of accomplishing the fruit, the state of completion, because it is reaching the ultimate. The so-called "occasions," the first has been explained. The second is the occasion of striving for union, because one strives for learning through aspiration. The third has been explained. The fourth is the occasion of the transformation of consciousness, through the mind that unites by distinguishing the lineage, consciousness is transformed into correct wisdom, therefore increasing wisdom. The fifth is the occasion of entering into the great union, through riding the ten trainings, one enters into the practice of meditating on the meaning seen through hearing and thinking. The sixth, seventh, and eighth have already been explained. The ninth is the occasion of becoming confidence, because one obtains great signs. The tenth is the occasion of being capable, because having generated the complete mind, there is no path to be generated. The so-called wisdom, through the reasons stated earlier, in the ten occasions, with the ten minds arising, the wisdom of the mind and dharma meeting is the easy path of liberation and freedom. Among them, the first has already been said. Aspiration
Chinese
因为想要通达，真谛二谛首先在心中显现。 发愿的智慧是更高智慧的因，因此，它不会停留在那里，而是升起。 通过断除、训练和结合，将真谛二谛作为自己的特征。 学习的智慧，三种智慧。 第四种是由于结合的心，殊胜的真谛二谛无别之义。 不畏惧听闻，修行且增长。 忍位获得的智慧是后者的因。 第五种是由于此因，智慧生起。 通过听闻和思考，真谛无别。 因为用心投入理解的意义。 是与见相结合的智慧。 第六和第七已经说过了。 第八，这样说道： “一切有相之法，皆于大平等性中显现。” 这是说，以明智之心，见到平等性的智慧。 第九，安住之心的法界与智慧无别之义显现，这样说道： “一切轮回的众生，以及解脱之法的种种。 各自显现一切，一切皆于平等性中显现。” 第十，圆满之心使自生智慧圆满显现，这样说道： “地水火风，器界情界诸法。 一切皆是自性法性之义。 由于法性之义无有他，自生智慧显现。” 障碍等有十种，下十地未将上地的见解作为对境，已经说过了。 此外，业的习气粗细是： 第二地障碍第一地。 显现的因，上中下三种。 第三地障碍第四地和第五地。 普遍存在的在第六地。 俱生存在于第七地。 潜在的习气，粗、细、中。 存在于第八地、第九地和第十地。 过失之处是： 这样说道： “资粮道和暖位顶位，忍位和世第一法，见道修道尽道中出现过失。 或者说，是下下地本身。” 分别念等有十种，这样说道： “五种习气的粗细有十种。 十地具有法性。 特意造作和手印也是。 总集和摄散的分别念有十种。” 行持等有十种，第一种已经说过了。 第二种是这样说道： “在学习、训练和决定中。 以清净和不清净而行持。”
English
Because of wanting to understand, the two truths, relative and ultimate, first appear in the mind. The wisdom of aspiration is the cause of higher wisdom, therefore, it does not stay there, but arises. Through cutting, training, and combining, take the two truths as your own characteristics. The wisdom of learning, three wisdoms. The fourth is because of the mind of combination, the meaning of the unsurpassed two truths being inseparable. Not fearing to listen, practice and increase. The wisdom obtained in forbearance is the cause of the latter. The fifth is because of this cause, wisdom arises. Through hearing and thinking, the two truths are inseparable. Because of putting the mind into the meaning of understanding. It is the wisdom of combining with seeing. The sixth and seventh have already been said. In the eighth, it is said like this: "All phenomena with characteristics appear in the state of great equality." This is to say, with the mind of intelligence, seeing the wisdom of equality. In the ninth, the meaning of the sphere of the abiding mind and wisdom being inseparable appears, saying like this: "All sentient beings in samsara, and all the categories of the Dharma of liberation. Each appears separately, all appear in the state of equality." The tenth, the perfect mind makes the self-born wisdom perfectly appear, saying like this: "Earth, water, fire, wind, the containers and contents. All are the meaning of self-nature and Dharma-nature. Because there is no other than the meaning of Dharma-nature, self-born wisdom appears." Obscurations and so on, there are ten types, the lower ten grounds have not taken the views of the upper grounds as objects, it has been said. Furthermore, the subtle and coarse karmic imprints are: The second ground obscures the first ground. The causes of manifestation, the three types of superior, middling, and inferior. The third ground obscures the fourth and fifth grounds. The universally existing is in the sixth ground. The co-emergent exists in the seventh ground. The latent imprints, coarse, subtle, and middling. Exist in the eighth, ninth, and tenth grounds. The places of error are: It is said like this: "In the accumulation of causes and the peak of heat, forbearance and the supreme worldly Dharma, errors occur in the paths of seeing, meditation, and completion." Or rather, it is the lower ground itself. Thoughts and so on, there are ten types, it is said like this: "The subtle and coarse of the five imprints are ten types. The ten grounds possess Dharma-nature. Deliberate actions and mudras as well. The collections of thoughts of totality and dispersion are ten types." Conduct and so on, there are ten types, the first has already been said. The second is said like this: "In learning, training, and determination. Conduct with purity and impurity."
Chinese
如是所说，是微细的行持。第三已述完毕。第四是：不堕恶趣进入寂静处，障碍也由此而生。如是说，是修持唯一法的行持。第五是：行持是恒常的瑜伽。如是所说，是恒常的行持。第六是：自利与智慧相应。为利他，如是说：以幻化调伏的士夫，成为转轮王的装束，以七宝和军队，显示掌握权力的方便乘。如是说。第七是三摩地的结合。以出离心，为自利利他，如是说：因此殊胜的士夫，从果位本身了知道，道的支分圆满安乐，为了使其他成熟，随其所欲施以殊胜方便。如是说。第八是自利结合的行持，为了修持众多三摩地。为利他，如是说：因此王位继承的士夫，作为彼法王的后裔，于兜率天宣说大乘，不住十地显现神变。如是说。第九是：非幻亦非不幻的行持。如是说，是智慧幻化的行持。第十是任运成就的行持。又，于《总集经》中，第八地如是说：结合与度脱，非有取与语幻化，瑜伽誓言行持胜，是应行持之事业。如是说。第九是：安住于一切平等之性中，从三摩地的神变中，实际行持一切结合，此乃大誓言。如是说。第十是：由于无行持与所行持，存在与外道世间人的，显现为行持的一切，皆是任运成就的事业。如是说。誓言，如是词句说：不违越各自的行持，十种誓约即是誓言。如是说。因此，第一已述完毕。第二不违越勤奋。第四不违越学处。第五不违越入门。第九法性誓言三者。第八四事之行持不违越。第十不违越四者。第八