Chinese
获得了温暖。如是，圣者下令后，眷属们各自按照自己的能力，分别被赋予了各自的力量，从而获得了能够预言未来之事的智慧。至尊瑜伽士的预言之章，第七十章，讲解完毕。然后，秘密的主尊对低劣之身的菩萨们说道。如是，刚一显示次第以灌顶而行进，圣者便呼唤眷属，从而近示了因行持六种学处而应舍弃的学处。何为六种学处呢？即是，凡是穿上盔甲之后便不退转地前行，等等。这是说，要以心中坚定不移的见解，不退转地行持所决定的限度。而且，如同诸法随顺诸法之自性，在宣说轮回与涅槃的众多法中，已超越者行进而不超越，如同四大随顺虚空而行进，自证自明之如是的随顺心中生起的诸行而行进，以及在法未被造作之状态中，一切法皆行进，这仅仅是此处所取的意义之例。同样，随顺圣者之意，凡所说和凡所做的一切皆行进，等等。如是，所说的例子是，诸佛的等性大意的随顺，所说和事业的一切都不会超越它，并且聚集于此，因此，如本续中所下令的那样，瑜伽士们的行持也应与见解相符地行持，这是方法之所示。为了详细显示这些，朋友们，这也是如此，平等与不平等，不平等与平等。完全不平等，完全平等。如是呼唤，从而近示了随顺见解而行持的方法。平等，是指具有无取舍之义的诸佛。不平等，是指执着于好坏取舍之边的轮回。不平等，是指由于证悟与未证悟的缘故，安乐与痛苦的差别极大，然而，本体从二边解脱，在平等之义中无大小之分。那么，是否一切都是一样的呢？并非如此，完全不平等也是由于原因、条件、结果分别不同而不平等，即使完全毁灭，在迷惑的显现上也有差别。然而，这些秘密真言的本体是心的坛城。
English
and warmth was obtained. Thus, when the Blessed One commanded, the retinues, each according to their own capacity, were separately empowered, and thus they gained the knowledge of prophecy that would arise. The chapter on the prophecy of the supreme yogi, the seventieth, is explained. Then, the Lord of Secrets spoke to the bodhisattvas of inferior bodies, saying: Thus, as soon as the progression by empowerment was shown, the Blessed One called to the retinue, and thus closely showed the precepts to be abandoned by practicing the six precepts. What are the six? That is, whoever goes without turning back after putting on armor, and so on. This means to go without turning back, practicing according to the measure of determination with a firm view in mind. Moreover, just as the dharmas follow the nature of the dharmas, among the many dharmas of samsara and nirvana that are spoken of, those who have transcended go and do not transcend, just as the four great elements follow the sky, the self-aware suchness follows the mental formations that arise from the mind, and all dharmas go in the state of non-fabricated dharma, this is only an example of the meaning taken here. Similarly, following the intention of the holy ones, whatever is spoken and whatever is done all go, and so on. Thus, the example that is spoken of is that all the speech and activities of the Buddhas, following the great intention of equality, do not go beyond it and are gathered together, therefore, as commanded in this tantra, the conduct of the yogis should also be practiced in accordance with the view, this is the teaching of the method. In order to show these in detail, friends, it is also like this: equality and inequality, inequality and equality. Completely unequal, completely equal. Thus calling out, thereby closely showing the method of practicing according to the view. Equality refers to the Buddhas who possess the meaning of having no acceptance or rejection. Inequality refers to samsara, which clings to the extremes of good and bad, acceptance and rejection. Inequality refers to the fact that the difference between happiness and suffering is very great due to realization and non-realization, but the essence is liberated from the two extremes, and there is no difference in size in the meaning of equality. Then, is everything the same? It is not so, complete inequality is also unequal because the causes, conditions, and results are different, and even if it is completely destroyed, there are differences in the appearance of delusion. However, the essence of these secret mantras is the mandala of the mind.
Chinese
因为完全的光明照耀，没有大小的遮蔽。无杂染且平等，完全圆满，这才是最高的见解。在那之后，行为也是，密咒行为的差别也是，与何者和意义平等地行持。这是密咒大乘瑜伽士的行为，也与见解的大平等，以及与何者和意义没有差异，没有取舍地平等行持。加持的行为，或者，自在控制方便的行为等，那些的道理是，因为见解如何见到的缘故。加持力量的行为的例子如同虚空。在结合解脱等等上，以证悟自在控制后行持如同国王。调伏众生的行为，大苦行的行为是，譬如大火堆和，大河一般行持。那些是一个意思，也变成四个例子。那也是根据那个境的大小，以差别本身加持。那些行为也是以意念大小，行持的差别大小也是以见解加持。譬如国王也是以身体福德的力量调伏，以大小自在控制的领地和城市和王国的大小一样。殊胜乘的瑜伽士的自他行为的差别也是。瑜伽士明咒行者的五种和十种行为也有阶梯一般的差别。五种行为是如是显现所说。十种行为将要解说。那也是为了用近的例子来表示，进入大方便行持也是，恰如其分地进入，譬如大象进入水中。那些按照字面意思结合。为了如何能够如量地行持，地和阶段，智慧和，遮蔽和歧途，分别念和，行持和誓言，禅定和，时间和成就，究竟和，见解的差别，处所转变等。那些等等，瑜伽见解的差别，行持也与各自的能力结合而行持有差别，因此有十地和，五种和，意识转变的五种或十种差别和，证悟的智慧和，十种差别和，上下
English
Because the complete light shines, there is no obscuration of size. Unmixed and equal, completely perfect, this is the supreme view. After that, the conduct is also, the difference of mantra conduct is also, practicing equally with whatever and meaning. This is the conduct of the great vehicle yogi of mantra, also with the great equality of view, and practicing equally without acceptance or rejection because there is no difference with whatever and meaning. The conduct of blessing, or, the conduct of methods of controlling freely, etc., the reason for those is, because of how the view is seen. The example of the conduct of the power of blessing is like the sky. On union and liberation, etc., practicing after freely controlling with realization is like a king. The conduct of taming beings, the conduct of great asceticism is, for example, like a great fire and, like a great river. Those are one meaning, and also become four examples. That is also according to the size of that object, blessing with the difference itself. Those conducts are also blessed by the view with the size of intention, the size of the difference of practice. For example, a king also subdues with the power of the merit of the body, like the size of the territory and cities and kingdoms of controlling freely with size. The difference of the self and other conduct of the yogi of the supreme vehicle is also. The five and ten conducts of the yogi, mantra practitioner also have differences like steps. The five conducts are those that are explained as appearing thus. The ten conducts will be explained. That is also in order to represent with a close example, entering into the great skillful means conduct is also, entering appropriately, like an elephant entering the water. Those are combined according to the literal meaning. In order to practice as much as possible, land and stage, wisdom and, obscuration and wrong path, conceptualization and, conduct and vows, meditation and, time and accomplishment, ultimate completion and, differences in view, changes in location, etc. Those etc., the difference of the yogic view, the conduct is also different by combining with their respective abilities, therefore there are ten bhumis and, five and, five or ten differences of consciousness transformation and, the wisdom of realization and, ten differences and, above and below
Chinese
有五种不见的障碍，有五种和十种堕入上下的过失，有五种或十种对义神的执着，同样也有行为的差别，以及应守护的誓言，即本体上具有的誓言，以及共同守护的誓言，还有禅定，乃至意念的五种和十种的明与不明的次第，以及下地成就上地的五种或十种时间，总的来说，成就大菩提的时间，以及大成就和暂时的道达到究竟而成就上地，以及见解的证悟程度的差别达到究竟有十种，以及阿赖耶识以五种状态转变的方式，也会有十种转变，暂时和永远地结合起来。也就是说，解释为恶趣的转变，道的转变，以及法性的转变。所有这些虽然没有一个基础，但名称和特别区分的意图的各个方面，是与修行者的根器智慧相结合，为了不浪费的调伏方法，而以各种不同的方式来阐述的。因此，所承诺的地和十种瑜伽的行为是，一般共同的行为和特殊的行为。其中，共同的行为是，行为常行的四种誓言，以及恢复誓言的支分，以及二十种苦行，以及所说的三种利他行为。特别是为了自身利益的行为是，第一地是完全清净的集合的行为，第二地是微细的行为，第三地是精进的行为，第四地是舍弃散乱的行为，第五地是不完全放弃的行为，第六地是与智慧相应的行为，第七地是禅定的行为，第八地是没有取舍的行为，第九地是智慧和慈悲的行为，第十地是没有作为的行为。如果将这些归纳起来，可以归纳为有作为的行为和无作为的行为两种，与第九地相同。必要性是，解释为无论是为了自己的利益还是为了他人的利益。那么，这些通过什么才能令人信服呢？经文本身说：欲念和心念的瑜伽士，安住并
English
There are fifty obscurations of seeing and not seeing, five and ten faults of falling into higher and lower states, five or ten attachments to the meaning deity, similarly, there are differences in conduct, and the vows to be protected, that is, the vows possessed in essence, and the vows to be protected in common, and also the samadhi, up to the five and ten stages of clarity and obscurity of mindfulness, and the five or ten times of the lower ground accomplishing the higher ground, and in general, the time of accomplishing great enlightenment itself, and the great accomplishment and the temporary path reaching the ultimate, thus accomplishing the higher ground, and the differences in the degree of realization of views reaching the ultimate have ten aspects, and the way the alaya consciousness transforms into five states, there will also be ten transformations, temporarily and permanently combined. That is to say, it is explained as the transformation of evil destinies, the transformation of the path, and the transformation of the nature of reality. Although all these do not have a single basis, the various aspects of the intention to distinguish names and especially, are combined with the wisdom of the practitioner's capacity, and for the sake of the non-wasting methods of taming, they are explained in various different ways. Therefore, the promised ground and the conduct of the ten yogas are, in general, common conduct and special conduct. Among them, the common conduct is, the four vows of constant practice of conduct, and the limbs of restoring vows, and the twenty ascetic practices, and the three kinds of altruistic activities that are spoken of. In particular, the conduct for one's own benefit is, the first ground is the conduct of the completely pure assembly, the second ground is the subtle conduct, the third ground is the conduct of diligence, the fourth ground is the conduct of abandoning distraction, the fifth ground is the conduct of not completely abandoning, the sixth ground is the conduct in accordance with wisdom, the seventh ground is the conduct of samadhi, the eighth ground is the conduct of no acceptance or rejection, the ninth ground is the conduct of wisdom and compassion, and the tenth ground is the conduct of no action. If these are summarized, they can be summarized into two types: the conduct of action and the conduct of non-action, which is the same as the ninth ground. The necessity is, it is explained as whether it is for one's own benefit or for the benefit of others. So, through what can these be made convincing? The scripture itself says: The yogi of desire and thought, abiding and
Chinese
名为殊胜之地。清净与不清净者所行之处。善与非善诸业皆，以损害行持之方式，善恶大力而施与。不堕恶趣入寂静处，行持乃恒常之瑜伽。信心清净希求之所，见真谛者随行无所执。殊胜技艺皆圆满，乃三摩地之行持。转轮圣王大国王，见之境乃十六处，圆满之境乃受用者。境义与智慧相结合，所知一切皆圆满。幻亦是幻而行持。显现任何皆非实，不生不灭自性中，如何观待彼皆显现，胜乘总纲巨浪断。如是说故，无有疑惑而得见。为显示各自之行持与不符之行持乃过失，此乃技艺之差别。初业之瑜伽等，诸小瑜伽等，各自舍弃其根本，从大技艺圆满之瑜伽中。如是等初业之瑜伽，以及希求者等四者，与修习之瑜伽，决定之瑜伽，以及奉命作业之瑜伽者，所有见行低下者，舍弃各自相符之行持根本，而行持大技艺圆满之瑜伽，以及奇妙嬉戏等瑜伽，大会聚集之瑜伽，嬉戏庄严之瑜伽，大乐之瑜伽，圆满于大明点之瑜伽，大自在之瑜伽，任运成就之瑜伽，以及广大觉悟之大瑜伽等之行持方式，若欲行持并希求果位，乃是徒劳。譬如青蛙欲飞于空中，然终究是寻觅之境，徒劳无功。又如鹦鹉不经受国王典章七义之教诲，二者无有关联。然非谓不能从续部中获得。因此，以汇集一切密意故，于此处瑜伽低下之义，滋养与行持之行持，与殊胜者相同而宣说。