English
As it is said, it is the subtle conduct. The third has been explained. The fourth is: Not falling into bad destinies, entering a solitary place, obstacles also arise from that. As it is said, it is the conduct of meditating on a single aspect. The fifth is: Conduct is constant yoga. As it is said, it is constant conduct. The sixth is: Self-benefit is in accordance with wisdom. For the benefit of others, it is said: That person who is tamed by illusion, becomes the adornment of a Chakravartin, with the seven jewels and the army, he shows the means of the vehicle of power. Thus it is said. The seventh is the union of Samadhi. With renunciation, for self and other benefit, it is said: Therefore, that noble person, knowing the path from the fruit itself, the limb of the path is complete and blissful, in order to ripen others, he applies the supreme means as he desires. Thus it is said. The eighth is the conduct of uniting self-benefit, in order to meditate on many Samadhis. For the benefit of others, it is said: Therefore, that regent person, as the successor of that Dharma King, proclaims the Great Vehicle in Tushita, the ten non-abiding stages manifest miraculous displays. Thus it is said. The ninth is: Conduct that is neither illusion nor non-illusion. As it is said, it is the conduct of wisdom illusion. The tenth is the conduct of spontaneous accomplishment. Also, in the Kun Dus Sutra, the eighth Bhumi is said thus: Union and liberation, non-existence, taking and speech emanation, yoga, vows, supreme conduct, are the activities to be practiced. Thus it is said. The ninth is: Abiding in the state of equality of all, from the miraculous displays of Samadhi, actually performing all unions, that is the great vow. Thus it is said. The tenth is: Because there is no conduct and no object of conduct, all that appears as conduct of existence, heretics, and worldly people, are the activities of spontaneous accomplishment. Thus it is said. The term "vow," as the words say: Not transgressing one's own conduct, the ten vows are the vows. Thus it is said. Therefore, the first has been explained. The second does not transgress diligence. The fourth does not transgress the precepts. The fifth does not transgress the entrance. The ninth, the three vows of Dharma nature. The eighth, the conduct does not transgress the four things. The tenth does not transgress the four. The eighth.
Chinese
如是说，以欲摧毁贪欲，愚痴我慢嫉妒等，乃大瑜伽士之誓言，为具义之人所行持。第九，何为神圣誓言？以神圣觉悟为誓言，何为能生觉悟者？此乃伟大誓言。第十，无有虚妄唯一者，以及任运成就之大誓言，此无有分别，此乃守护之誓言。如是说。三摩地亦有十种，第一，获得作意，第二，彼之串习稳固。第三，获得唯一之摄散，第四，串习于彼，第五宣说，第六不退转，第七即是彼，第八获得一切显现后，第九串习，第十，彼稳固堪能。如是说。 导师善显说：如是说，第一是作意，因稳固而生功德之故，获得珍宝苗芽之三摩地。第三，总的来说，为了断除罪过，乃是摧毒药之三摩地。第四，为了生起障碍，乃是专注一境之三摩地。第五，为了福德之宝藏，乃是圆满大聚之三摩地。第六，为了法眼离尘垢，乃是现证之三摩地。为了修习生起功德，不尽藏乃是第七。第八，为了生起神通，乃是大种变幻之三摩地。第九，为了法性广大，乃是清净虚空之三摩地。第十，为了无余任运圆满，乃是一切圆满之三摩地，以及明空俱生的三摩地。如是说。 所谓时，五者与解释亦相同。从意乐而言，第一，为了随喜，称为生起意乐之时。第二，为了勤奋学习，乃是努力修习之时。第三，为了修习重要之事，说是进入学处之时。第四，为了辨别大种姓，乃是学处认识转变之时。第五，为了修习所见之义，乃是进入大修行之时。第六，为了见一切，最初是大脉运行之时。第七，为了串习彼义，乃是进入对境之时
English
Thus it is said, to destroy desire with desire, ignorance, pride, jealousy, etc., is the vow of the great yogi, practiced by those who are meaningful. Ninth, what is the sacred vow? The vow is sacred realization. What is it that causes realization? That is the great vow. Tenth, the one without falsehood, and the great vow of spontaneous perfection, this is without distinction, this is the vow to protect. Thus it is said. Samadhi is also tenfold: first, having obtained attention; second, that becomes stable through habituation; third, having obtained the unification of distraction; fourth, habituated to that, it is shown as the fifth; sixth, non-returning; seventh, that itself; eighth, having obtained all appearances; ninth, having become habituated; tenth, that is stable and workable. Thus it is said. The teacher Dewa Shelzay said: Thus it is said, the first is attention, because qualities arise from stability, one obtains the samadhi of a precious sprout. Third, in general, to cut off faults, it is the samadhi of destroying poison and medicine. Fourth, in order to arise obstacles, it is the samadhi of focusing on one point. Fifth, for the sake of a treasure of merit, it is the samadhi of completing a great assembly. Sixth, for the Dharma eye to be free from dust, it is the samadhi of manifest realization. Because qualities arise from meditation, the inexhaustible treasury is the seventh. Eighth, in order for miracles to arise, it is the samadhi of transforming the great elements. Ninth, in order for the Dharma nature to be vast, it is the samadhi of pure space. Tenth, in order for complete spontaneous perfection without remainder, it is the samadhi of completing everything, and the samadhi of co-emergent clarity and wisdom. Thus it is said. As for the times, the five are also in accordance with the explanation. From the perspective of intention, first, for the sake of rejoicing, it is called the time of arising intention. Second, in order to strive in learning, it is the very time of applying effort. Third, in order to apply important things, it is said to be the time of entering the precepts. Fourth, in order to distinguish the great lineages, it is the time of transformation of the understanding of the precepts. Fifth, in order to apply the meaning of what is seen, it is the great time of entering great practice. Sixth, in order to see everything, the first is the time of the great breath going forth. Seventh, in order to habituate that meaning, it is the time of entering the object
Chinese
不言说。第八，为了达到真实意义，到达大分别之时。第九，因为那成为力量，称为成为信赖之时。第十，因为完全达到究竟，在能作事业的最后气息结束之时。如是说。成就也有十种，十地以下以下，获得以上以上两种。因为有场合的因果，是进入状态的成就。也这样讲解，第一是欲的成就，第二是结合的成就，第三是净行成就，第四是暖相成就，第五是学圆满成就，第六是证悟成就，第七是不动获得，第八是神变成就，第九是智慧幻化成就，第十是自生智慧本身。如是说。究竟和，意愿之中，此处的意愿，为了果的意愿而究竟。同样，所有努力，此殊胜是努力的究竟。为了精进于成就真实意义，获得精进的究竟第三。忍耐之中，为了成为殊胜，秘密意义忍耐究竟殊胜。因为是十种增上学，学究竟是第五。因为无二真实证悟是殊胜，第六是见究竟。因为自证意义串习是殊胜，第七是禅定串习究竟。那本身是力量的自证，是智慧之中的究竟。在界和智慧无二之中，智慧成为信赖，安住究竟。因为一切是自生界广大，获得无上的果究竟。如是说。见解的差别，第一，因为是词等声音瑜伽，仅仅是词的见解。第二，两种增上真谛，是作意的见解。第三，以二谛自相，获得最初见无二忍耐。第四，在无二之中，不害怕，获得增长作用和摇动。第五，因为普遍乘坐十学，进入无二决定。第六，如实见到那原因。那也这样说，在续部本身中，不见一切法，也不见法性，不见众生，也不见心，不见佛陀，任何
English
Not expressible. Eighth, in order to reach the definitive meaning, at the time of reaching great discrimination. Ninth, because that becomes power, it is called the time of becoming confidence. Tenth, because it is completely perfected, at the time when the last breath of being able to act ceases. Thus it is said. Accomplishments are also ten: by each of the ten grounds, lower and lower, the higher and higher are attained twice. Because there is cause and effect in the occasion, it is the accomplishment of entering the state. This is also explained as follows: the first is the accomplishment of desire, the second is the accomplishment of union, the third is the accomplishment of purification practice, the fourth is the accomplishment of heat signs, the fifth is the accomplishment of complete learning, the sixth is the accomplishment of realization, the seventh is the attainment of immovability, the eighth is the accomplishment of miracles, the ninth is the accomplishment of wisdom illusion, and the tenth is self-born wisdom itself. Thus it is said. Perfection and, among aspirations, here the aspiration, is perfected for the sake of the aspiration for the fruit. Likewise, with all efforts, this supreme is the perfection of effort. In order to strive for the accomplishment of the definitive meaning, the third perfection of diligence is attained. Among patience, in order to become supreme, the ultimate supreme of secret meaning patience. Because it is the ten superior trainings, learning perfection is the fifth. Because non-duality and true realization are supreme, the sixth is seeing perfection. Because self-awareness meaning habituation is supreme, the seventh is meditative habituation perfection. That itself is the self-awareness of power, it is perfection among awareness. In the non-duality of space and wisdom, awareness becomes confidence, abiding perfection. Because everything is self-born space vast, the ultimate fruit of unsurpassed is attained. Thus it is said. The difference of views, first, because it is the yoga of sound such as words, it is merely the view of words. Second, the two superior truths, it is the view of mental activity. Third, with the self-characteristics of the two truths, the initial seeing obtains non-dual patience. Fourth, in non-duality, without fear, the increasing function and agitation are obtained. Fifth, because generally riding on the ten trainings, one enters into non-dual certainty. Sixth, one sees that cause as it is. That is also said in this way, in the tantra itself: one does not see all dharmas, nor does one see the nature of reality, one does not see sentient beings, nor does one see the mind, one does not see the Buddha, any
Chinese
见。因此，他见到了真正的真理。如是说。第七，通过习惯于此，具有不动摇的见解和智慧。第八，通过习惯于自明之果，即身语意的自性，而见到。如此说：佛陀与一切众生，以及所有被视为实体的，在意义的本质中是一体的。那即是身语意的自性。如是说。第九，在法界和智慧父母无别的巨大喜乐中变得确信。如此说：成为容器的是永恒的法界，精华是胜者之父的天空，生起和融入通过明觉来享受，这就是金刚的誓言。如是说。第十的见解是远离执着和目标的。如此说：不舍弃而自然成就，无别即是法界。法界之外没有观看的对象，这就是见解的誓言。如是说。“转变处”是指五种转变为十种。如《意愿之词》中所说：通过在十地中生起十种心，每个禅定都具有强大的智慧。在显现的前一刹那，各自将障碍托付给后一刹那。从高到高成佛，十种转变处是十种道阶。如是说。然而，阿赖耶识的转变是，即使从凡夫转变为意乐瑜伽士，在如来大力的圆满刹那，习气被金刚般的智慧摧毁后，在后一刹那显现五身，并永远处于中间状态的转变，以及走向六道，阿赖耶识的五种转变，显现为五道的特殊法。这与上述相矛盾。然而，如果说转变为意乐瑜伽士，那么对于意乐瑜伽士来说，通过作意三摩地，本尊的身像只朝向自己的一部分，生起动摇的心，获得十二部经典的权力，自己看到前往虚空的征兆。这些是凡夫所没有的。因为此地存在于此地，如果不转变处，就与明觉相矛盾。对于产生怀疑，应该这样实践：虽然如此显现，但意乐瑜伽士虽然胜过凡夫，但不能说在那里转变。即使凡夫没有原因和条件，也是确定的。