English
, as well as the yoga of determination not to change through the ten trainings of the Mahayana. Through the intention of understanding the common two truths as its own characteristics, there are three types with high and low distinctions. Practicing with purity and impurity. These are practicing the trainings through pure thinking, and there is also impure practice. These are for those on the accumulation path, first abiding in completely pure conduct. Called "the yogi who acts on command, the place of abiding and practice." These depend on the king's command and the guru's teachings, and after obtaining their permission, they become yogis who determine their lineage. These four abidings and practices are two distinctions separated from the yoga of desire itself. Although these study the secret, the lineage has not yet been determined. That is the stage of striving to practice, so they strive on the secret. Because the size of the deity visualization and the measure of gathering and dispersing will be explained, they are not mixed together. For this important place of practice, it is precisely the yoga of distinguishing the great lineage, it is the place of abiding and practice. It means that because one is very diligent, for the meaning of mantra, in this place of especially combining and practicing with the three doors, distinguishing the great lineages such as mantra and non-mantra. Because this is the place to return from here and arise upwards, the name of yoga is accomplished, yoga is the place of reliance and practice. Moreover, all unpleasant places, through the methods of cutting, practicing, and combining, exert great power of good and evil. It means that in this place, unpleasant imprints of sinful actions and, unpleasant imprints of virtuous actions, are cut and practiced through the samadhi of gathering and dispersing as one, and the stable realization of the two truths, and combined through the way of reality. Here, if the karmic force has not matured, it will change, and if it has matured, the karmic force that will not change, and diligent effort, is the stage of entering the trainings. After distinguishing the lineages in this way, in order to show the lineage determined in the Mahayana, for this place of the continuum of training, there is the dance of wavering, attainment, and stability. Similarly, the wavering of great signs, as well as attainment and stability, these six yogas.
Chinese
此后，安住于大乘十种学处，无间断修学的地也有六种。其中，根据证悟的暖相和修习的暖相大小，此处证悟和本尊修习的暖相较小。第五地等虽然有本尊修习和精进，但由于种姓不定，因此密咒自身二无自性的意义尚未生起。此处通过修习十种学处，证悟的暖相开始摇动，获得暖相后开始增长，并且稳固不变。同样，大相，巨大的、世界无自性且不坏灭的征相开始摇动，获得这些以及稳固不动的六种瑜伽士的学处是什么呢？“学处十边际圆满”，意思是说，听闻续部后，通过修习解脱等将要讲述的内容都做到圆满。因此，觉性生起的方式是：“如月渐明，学处之智增长，于义不惧甚稀奇。”意思是说，如此修习后，暖相生起，证悟的智慧增长，就像初一到十五的月亮一样。通过十种修习，智慧逐渐显明，智慧不会停滞在一个地方，就像共同的顶峰一样。剩下的偈颂是，之后对于密咒二谛双运的大义不恐惧、不嗔恨，获得忍耐后，证悟它，对此感到非常稀奇和惊讶。“行心入之菩萨，不堕恶趣入寂林，彼亦生起诸障碍。”意思是说，对于法平等的境界，以分别觉察的智慧进入，从而如实证悟的菩萨，就像共同世间的殊胜之法一样。以分别法平等的智慧，通过串习，不会堕入可怕的恶趣，而是进入寂静的处所，寻求智慧。对此，会生起思维的障碍，如心散乱、昏沉和作意等。秘密门语的瑜伽，行为相续的瑜伽，以及征相表相的瑜伽这三种，被称为安住和修行的地。这是六种的总结。
English
Thereafter, there are also six grounds for continuously training while abiding in the ten limits of the Mahayana training. Among these, based on the magnitude of the signs of heat from realization and the signs of heat from meditation, here the signs of heat from realization and deity meditation are small. Although there are deity meditation and effort in the fifth ground and so on, because the lineage is uncertain, the meaning of the non-duality of the secret mantra itself has not yet arisen. Here, by practicing the ten trainings, the heat of realization begins to stir, and after obtaining that heat, it begins to rise, and it is also stable and unchanging. Similarly, the great signs, the vast signs of the world being without inherent existence and imperishable, begin to stir, and what are the trainings of the six yogis who have obtained these and are stable and unmoving? "The ten limits of training are completely fulfilled," which means that after hearing the tantras, the things that will be taught, such as training to liberate, are all done to completion. Therefore, the way of arising of awareness is: "Just as the moon becomes clearer, the wisdom of training increases, and there is no fear of the meaning, it is very wonderful." This means that after training in this way, the signs of heat arise, and the wisdom of realization increases, just like the moon from the first to the fifteenth. Through the ten trainings, wisdom gradually becomes clear, and wisdom does not stay in one place, like a common peak. The remaining verses are that after that, there is no fear or hatred of the great meaning of the union of the two truths of secret mantra, and after obtaining patience, realizing it, one feels very strange and surprised. "The bodhisattva who enters the mind of action does not fall into evil destinies but enters the solitary forest, and obstacles also arise for him." This means that the bodhisattva who enters the realm of equality of dharmas with discriminating wisdom and thereby realizes things as they are, is like the supreme dharma of the common world. With the wisdom of discriminating the equality of dharmas, through practice, one will not fall into terrible evil destinies, but will enter a solitary place and seek wisdom. For this, obstacles of thought will arise, such as mental wandering, dullness, and attention. The yoga of secret door language, the yoga of continuous conduct, and the three yogas of signs and characteristics are called the ground of abiding and practice. This is a summary of the six.
Chinese
有三种（情况）：依靠表示密咒的深奥口诀，并安忍二无之义，但尚未获得暖相，仅仅是温度在摇动；不离十种学处而行持，因此恒常瑜伽使二无证悟摇动的智慧增长；以及依靠所证悟的相，而具有三种征相。这些安住并修行于该地，是意识转变的时候。于此福德藏之地，行持即是恒常瑜伽。是清净信解和意愿之处，是大智之所依处，是圆满十种学处之处。如是，因学处智慧增长的无尽福德藏具有功德，故名称成立。如是之地上，安住行持即是恒常瑜伽，是因上文不离十种学处而安住。由此，思惟信解的能取所取粗重垢染得以清净，于平等之义，从意愿之处，从大乐中如虚空般现见而不粗重地安住，是无有障碍之道，是第一地前往殊胜智慧之所依处，因此不住留于此。能证悟它的十种学处是，最终所要生起之事已成无骑乘。这是进入大修行之时的地，在此之前，因未获得不从轮回中退转，故也有退转。这三地是同一种瑜伽的差别。是具有退转的地。依靠而增长差别于此，此处因上文十种学处到达顶端，故修习甚深法性密咒之义，如虚空般证悟，是见道。依靠此证悟之义，直至究竟，此即是生起同类差别之因，故词义成立。大呼气之瑜伽，此处也有七种差别，第一，因见如实之真谛而大呼气得以休息，是第一瑜伽，如共同菩萨的第一地。然而见解并不相同。大种姓执持和俱生圆满大，决定行持和大勇猛结合，于境中进入和于明中结合，七者圆满而安立。
English
There are three (situations): Relying on the profound oral instructions that represent the secret mantra, and enduring the meaning of non-duality, but not yet having attained the warmth sign, only the temperature is fluctuating; practicing without separating from the ten precepts, therefore, constant yoga causes the wisdom of non-dual realization to increase; and relying on the characteristics of that realization, possessing three signs. These abide and practice in that ground, which is the time of transformation of consciousness. In this ground of the treasury of merit, practice is constant yoga itself. It is a place of pure faith and aspiration, a place of great wisdom, and a place where the ten precepts are perfected. Thus, because the inexhaustible treasury of merit, which increases the wisdom of the precepts, possesses qualities, the name is established. On such a ground, abiding in practice is constant yoga itself, because it abides without separating from the ten precepts mentioned above. Thus, the gross impurities of grasping and fixation in thought and faith are purified, and in the meaning of equality, from the place of aspiration, from great bliss, like the face of the sky, it is seen and abides without being coarse, which is the unobstructed path, the first ground, the abode for going to supreme wisdom, therefore, it does not stay here. The ten precepts that enable its realization are that the ultimate thing to be generated has become without a mount. This is the ground at the time of entering great practice, before which, because one has not attained non-reversal from samsara, there is also reversal. These three grounds are the differences of the same yoga. It is a ground with reversal. Relying on this, the difference increases here, because the ten precepts mentioned above have reached the peak, therefore, practicing the meaning of the profound Dharma nature secret mantra, realizing it like the face of the sky, is the path of seeing. Relying on this meaning of realization, until the ultimate, this is the cause of generating similar differences, therefore, the meaning of the word is established. The yoga of great exhalation, here too there are seven differences, first, because seeing the truth of reality as it is, the great exhalation is rested, it is the first yoga, like the first ground of the common Bodhisattva. However, the views are not the same. Great lineage holding and co-emergent perfection great, definitely practicing and great courage combining, entering into the object and combining into the knowledge, the seven are completely established.
Chinese
是喜悦。因此，由于大乘的意义变得可靠，它出现在传承中并且能够被看见，所以是持有大种姓的瑜伽；由于不区分取舍和好坏的见地的力量，功德圆满显现，所以是平等圆满大瑜伽；由于无论做什么样的行为，都确信是如实秘密的瑜伽；以及将智慧的信赖的巨大力量用于任运成就的意义；以及觉性本身安住于与法性如实无别，所以进入所修的道路；以及由于证悟一切都是远离境的大智慧，所以在获得修道之前就结合触摸。这些也类似于从共同的第一地极喜地到第七地远行地之间。一般来说，虽然见道和修道两种道都具备，但在这里可以区分仅仅是见道的差别，因为这七地在这里圆满，所以会增长。剩余的词语是学习的方式出现。学习的因果有十个方面，应用于行走的方面。休息时看见一切，不退转时没有习惯。这是说，在学习的十个因和十个果中，第五个是习惯，所以在呼气休息时，会证悟一切法的如实。在获得不退转于轮回的征相时，现在不需要像以前那样习惯十个学习，所以在这个时候没有说。这些结合的基础虽然相同，但各自是不共的，将遮蔽称为地，并且各自生起智慧。这是说，这些所说的地的次第，它们的基础和目标是相同的。不相同的是，下地各自的行境对于上地来说变得不共，所以是遮蔽，称为所依和生起之处，舍弃下地的执着，而显现上地的意义，所以安排了地的次第。因此，在学习的一个终点，不退转等大地上，在任何一个真谛上，都会显现各自的力量，最后由自生而圆满。因此，以这种方式，以如是的方式，地都是学习的一个意义，第六地是不退转于轮回，第八地是
English
Is joy. Therefore, because the meaning of the Great Vehicle becomes reliable, it appears in the lineage and can be seen, so it is the yoga of holding the great lineage; because the power of the view that does not distinguish between taking and rejecting and good and bad, the merits are completely manifested, so it is the yoga of equal and complete great perfection; because no matter what kind of behavior is done, it is certain that it is the secret as it is, it is the yoga of certainty; and applying the great power of wisdom's trust to the meaning of spontaneous accomplishment; and the nature of awareness itself abides inseparably from the nature of reality as it is, so it enters the path of what is to be cultivated; and because of realizing that everything is great wisdom that is separated from objects, it combines touch before obtaining the path of cultivation. These are also similar to the common first ground, the Extremely Joyful, to the seventh ground, the Gone Afar. In general, although both the path of seeing and the path of cultivation are complete, here it is possible to distinguish only the difference of the path of seeing, because these seven grounds are complete here, so they will increase. The remaining words are the way of learning appears. The cause and effect of learning have ten aspects, which are applied to the aspect of walking. When resting, one sees everything, and when not turning back, there is no habit. This is to say that in the ten causes and ten effects of learning, the fifth is habit, so when exhaling and resting, one will realize the reality of all dharmas. When obtaining the sign of not turning back in samsara, now there is no need to habituate the ten learnings as before, so it is not mentioned at this time. Although the basis of these combinations is the same, each is uncommon, and the obscuration is called ground, and each wisdom arises. This is to say that the basis and goal of these mentioned stages of grounds are the same. What is not the same is that the respective objects of the lower grounds become uncommon for the upper grounds, so it is obscuration, called the basis and the place of arising, abandoning the attachment of the lower grounds, and manifesting the meaning of the upper grounds, so the stages of grounds are arranged. Therefore, at one end of learning, on the great grounds such as non-returning, on any one truth, each power will appear, and finally it will be completed by self-arising. Therefore, in this way, in this way, the grounds are all one meaning of learning, the sixth ground is non-returning in samsara, and the eighth ground is