Chinese
安住于三摩地。损减和总集，以及数字三同时成为法界之遍及范围。相是任运成就之天尊稳固且究竟圆满。于无相法性修习时，初地生起欲乐之际，动摇之菩提心，譬如模糊之星。三摩地是行事之三摩地。所有细微之体验和瑜伽，与有相之时和共同之处相同。此处六种瑜伽中，欲乐作意之瑜伽是，仅仅信奉和欲乐法性之名。造作之瑜伽是，于法性之名仅仅造作。细微行持是，仅仅是名字之法性，自明不明之状态。执持方式表相之瑜伽是，执持法性不分别之仅仅是名字的方式。信奉之瑜伽是，于彼信奉和信赖。善于欲乐之瑜伽是，安住于法性不分别之总体相状上，没有过失。二地勤奋修习之际，愿菩提心，譬如普通之星，是珍宝嫩芽之三摩地。三地进入修学之际，增长菩提心，譬如大星，是摧毁毒药之药之三摩地。四地转变认识之际，结合菩提心，譬如初一之月，是专注放射之三摩地。五地进入大净之际，进入菩提心，譬如初二之月，是大圆满之三摩地。六地体验味道之际，欢喜菩提心，譬如初三之月，是现证之三摩地。七地进入境之际，不变菩提心，譬如初四之月，是不尽宝藏之三摩地。八地到达大悟之际，觉性菩提心，譬如初五之月，是大种幻化之三摩地，以及自在方便之三摩地。九地成为稳固之际，安住菩提心，譬如初八之月，是清净法界之三摩地。十地堪能之际，圆满菩提心。
English
Settle into Samadhi. Diminution and aggregation, and the number three simultaneously become the pervasive scope of the Dharmadhatu. The aspect is that the spontaneously accomplished deity is stable and ultimately perfect. When meditating on the signless Dharma nature, at the time when the first ground arises with desire, the moving Bodhicitta is like a dim star. Samadhi is the Samadhi of action. All subtle experiences and yogas are the same as the time with signs and commonalities. Here, among the six yogas, the yoga of desire and intention is to merely believe in and desire the name of Dharma nature. The yoga of fabrication is to merely fabricate the name of Dharma nature. Subtle conduct is merely the Dharma nature of name, a state of self-clarity and non-clarity. The yoga of holding the manner and signs is to hold the manner of the name only, without discriminating the Dharma nature. The yoga of devotion is to believe and trust in that. The yoga of good desire is to abide in the general aspect of the non-discriminating Dharma nature without fault. When practicing diligently on the second ground, the aspiration Bodhicitta, like an ordinary star, is the Samadhi of a precious sprout. When entering into learning on the third ground, the increasing Bodhicitta, like a large star, is the Samadhi of medicine that destroys poison. When transforming perception on the fourth ground, the uniting Bodhicitta, like the first day of the moon, is the Samadhi of focused radiance. When entering great purification on the fifth ground, the entering Bodhicitta, like the second day of the moon, is the Samadhi of great perfection. When experiencing taste on the sixth ground, the joyful Bodhicitta, like the third day of the moon, is the Samadhi of manifest realization. When entering the realm on the seventh ground, the unchanging Bodhicitta, like the fourth day of the moon, is the Samadhi of inexhaustible treasure. When arriving at great realization on the eighth ground, the awareness Bodhicitta, like the fifth day of the moon, is the Samadhi of great element transformation, and the Samadhi of skillful means of empowerment. When becoming stable on the ninth ground, the abiding Bodhicitta, like the eighth day of the moon, is the Samadhi of pure Dharmadhatu. When becoming capable on the tenth ground, the complete Bodhicitta.
Chinese
如十五圆月之定，以及显明戏舞之定。第六十四品时，相合之行，譬如利刃断除边地，先与他人相合，后转为己用。随顺之行，如食毒者，先以毒咒加持，然后食用，譬如教化对烦恼执着的所化，示以烦恼为道之殊胜方便，而行于烦恼。方便掺杂之行，如迎娶新娘，如是作为所化与行为之间的媒人而调伏之。第六十八品时，外道之见分为三百六十种，偈云：三百与六十有二，二十或十与五二，种种差别相显现。其中，初句“二十”者，谓五蕴中，色为我，色为我所，色中住，色与我相合，如是，于其余四蕴，一一各有四种，总为二十。“六十”者，谓过去之五蕴各有二十，现在之五蕴各有二十，未来之五蕴各有二十，总为六十。“二”者，谓三百六十二。“三百”者，谓三。“六十邪见”者，谓六师各说六十，总为三百六十。“十部”者，谓下文所说：矫作伪装与妄语，少分依赖于圣教，颠倒邪谬与杂乱，随他而转及四种。如是，随他而转之前有六，其各自又有四支，总为十。“五”者，谓：怖畏聚与执边，邪执以及殊胜见，自之苦行执为胜，如是异类有五部。如是。“二”者，谓执有与无之边，如是甚明。又，三百六十之分法，其中“六十”者，谓一外道生起神通之历史，谓于前际之分别有四十二，于后际之分别有十八，总为六十。“二十或”者，谓三毒颠倒之山有二十，与前相同。辩
English
Like the full moon on the sixteenth day, it is the samadhi of complete fulfillment, and the samadhi of clear and luminous play. In the context of the sixty-fourth chapter, the practice of harmonious union is like cutting off border regions with a sharp blade; first, one harmonizes with others, and then transforms it for one's own use. The practice of conforming entry is like giving a poisonous mantra to someone eating poison and then introducing it as food; similarly, for those to be tamed who are attached to afflictions, one shows the special means of taking afflictions as the path and engages in afflictions. The practice of mixing methods is like taking a bride; similarly, one acts as a mediator between those to be tamed and their actions, and then tames them. In the context of the sixty-eighth chapter, the views of the Tirthikas are divided into three hundred and sixty types, as stated in the verse: "Three hundred and sixty-two, twenty or ten and five two, various differences appear." Among them, the first "twenty" refers to the five skandhas: form is self, form is mine, form dwells in me, form possesses me; similarly, each of the other four skandhas has four, totaling twenty. "Sixty" refers to the twenty for each of the five past skandhas, twenty for the present, and twenty for the five future skandhas, totaling sixty. "Two" refers to three hundred and sixty-two. "Three hundred" refers to three. "Sixty wrong views" refers to the six teachers each speaking sixty, totaling three hundred and sixty. "Ten groups" refers to what is said below: "Feigned pretense and false speech, relying on a mere portion of scripture, inverted error and confusion, following others and four types." Thus, there are six up to following others, and each of these has four branches, totaling ten. "Five" refers to: "Assembly of fears and clinging to extremes, wrong clinging and special views, holding one's own asceticism as supreme; thus, there are five groups of different kinds." Thus. "Two" refers to clinging to the extremes of existence and non-existence, which is very clear. Also, one way of dividing the three hundred and sixty is that "sixty" refers to the history of a Tirthika generating clairvoyance, meaning there are forty-two discriminations regarding the past extreme and eighteen discriminations regarding the future extreme, totaling sixty. "Twenty or" refers to the twenty mountains of inverted three poisons, which is the same as before. Debate
Chinese
所谓“三百”是指：将五个蕴体各自划分为十个部分，因此得到五十。由于外道六师宣说了五十种果报，所以总数为三百。在第一品的情况下，加持的行为就像大地方的天空大，小地方的天空小一样。因为道路上下对法性的理解有大小之分，所以行为有宽窄之分，这是为自己利益的行为。控制的行为就像国王调伏有大小一样，因为道路上下智慧有大小之分，所以行为有大小之分，这是为他人利益的行为。方便的行为就像大象进入水中一样，最好是直接切断，技巧是像水流一样流动。因为修行者有智慧大小之分，所以行为有好坏之分，这是为了自己和他人的行为。在第三品的情况下，“处于第三地的瑜伽士，对于瑜伽经典的教诲”等等，对于这些三种瑜伽士来说，第三地是重要的训练之地，瑜伽只有一种，即区分大种姓的瑜伽。这三种瑜伽是第四地，即学习持续之地的瑜伽。聚集和分散是：听到之处直到这里，这是第三地的聚集和分散。在第四地，以所见之形来聚集和分散。学习以见解来决断，学习以口诀来成就意义，学习将经文意义汇集为一，这之间有什么区别呢？以见解来决断是指：如实通达所知事物的实相。以口诀来成就意义是指：一切行为都以见解来计算，因此不会自行改变。将经文意义汇集为一是指：一切佛法的根本都汇集在自己的心性中。关于见解，在第四十六品关于十二支分的经文中出现了一个见解。在第六十三品关于四十真言的章节中出现了一个见解。在学习的十种边际的第二品中，在以见解来决断的章节中出现了一个见解，是否觉得重复了呢？其实本质是一样的，只是表达方式不同。十二支分经文中的见解是区分真言乘高低的见解。四十真言的见解是理解见解。
English
The so-called "three hundred" refers to: dividing each of the five skandhas into ten parts, thus obtaining fifty. Because the six heretical teachers proclaimed fifty kinds of retributions, the total is three hundred. In the case of the first chapter, the act of blessing is like the sky being large in a large place and small in a small place. Because there are differences in the understanding of Dharma-nature on the upper and lower paths, there are differences in the breadth of actions, which is the act for one's own benefit. The act of control is like a king subduing with varying degrees of magnitude. Because there are differences in wisdom on the upper and lower paths, there are differences in the magnitude of actions, which is the act for the benefit of others. The act of skillful means is like an elephant entering the water. It is best to cut directly, and the skill is to flow like water. Because practitioners have differences in wisdom, there are good and bad actions, which are actions for both oneself and others. In the case of the third chapter, "The yogi who abides on the third ground, for the teachings of the yoga scriptures," etc., for these three kinds of yogis, the third ground is an important training ground. There is only one yoga, which is the yoga of distinguishing great lineages. These three yogas are the fourth ground, which is the yoga of the ground of continuous learning. Gathering and scattering is: the place of hearing is up to here, this is the gathering and scattering of the third ground. On the fourth ground, gathering and scattering occurs in the form of what is seen. What is the difference between learning to decide with view, learning to accomplish meaning with oral instructions, and learning to gather the meaning of scriptures into one? Deciding with view means: truly understanding the reality of knowable things as they are. Accomplishing meaning with oral instructions means: all actions are calculated with view, so they do not change on their own. Gathering the meaning of scriptures into one means: the root of all Dharmas is gathered in one's own mind-nature. Regarding view, in the forty-sixth chapter, a view appeared in the sutra of twelve branches. In the sixty-third chapter, a view appeared in the section on forty mantras. In the second chapter on the ten limits of learning, a view appeared in the section on deciding with view. Does it seem repetitive? In fact, the essence is the same, but the expressions are different. The view in the sutra of twelve branches is the view that distinguishes the higher and lower vehicles of mantra. The view of the forty mantras is the understanding of view.
Tibetan
འདུས་པ་མདོའི་དཀའ་འགྲེལ་རྡོ་རྗེའི་ཐ་རམ་འབྱེད་པའི་ལྡེའུ་མིག
Chinese
从获得果实的基础方面进行了阐述。十种学处的观点是从道者的学处方面安立的。《大经》难解题注完毕。
English
It is explained from the perspective of being the basis for obtaining the fruit. The view of the ten limits of training is established from the perspective of the training of the path. The difficult commentary on the Great Sutra is complete.