English
With a mind desiring the meaning of impurity and equality, the great bliss appears like the face of the sky, and without attachment, abiding in this is the uninterrupted path. Constantly abiding in the training, becoming extremely clear and firm, beings endowed with the mind to enter the first bhumi of the noble ones, endowed with the power of supreme wisdom, the path of seeing, are like the sixth step, a place of abiding. Therefore, do not stay here. There, the ten grounds of the contaminated training that are the basis for realization, without needing to be increased, are generally understood and comprehended. This is the stage of entering into great conduct. Before this, since one has not obtained non-regression from samsara, there is also regression. These three grounds are a distinction of one yoga, which is the ground with regression. This also has two aspects: with signs and without signs. The first is from the Kun Dus: 'Likewise, the four stages of yoga, whatever the difference of the deities, done according to the order of the letters, the measure of emission and absorption is also the same, after connecting in order, emission and absorption become clear, up to the limit of the mind's capacity, even the difference in the extent of the body, in the endlessness of the realm of dharma, meditate on filling it with the extent of the body.' Thus, it is commonly said from the fifth to the tenth bhumis. Therefore, there is one yoga on this ground, called the yoga of constant conduct, which is taught on the fifth ground, and on this ground, the uninterrupted training is manifestly practiced, and one constantly abides in it. In this yoga, one abides in the samadhi that perfects the accumulation support, and emission and absorption are up to one continent. The extent is about sixty-four cubits, which is sixteen body lengths. The number is the five families with the main retinue. The aspect is the deity of the equality of dharmata. Secondly, in terms of the signless, the fifth ground is the time of entering great purification, and entering the Bodhicitta is like the second day of the waxing moon. From the Lamp of Meditation Methods: 'Uninterrupted view, one-pointed emission, and the fifth of abandoning constant conduct.' Thus it is said, the view that connects without interruption to the uncontaminated, and meditating on the samadhi of emission that does not change from one-pointedness, generally understanding the end of the contaminated training, and abandoning constant conduct without separating from it.
Chinese
是学习行为。在《难解》和其它注释中说，圆满大集会的等持是指普遍修习，虽然意义相同，但通过了解两个方面，会精通道路的关键。因此，前面说：行持福德藏，恒常不断绝，世间胜妙法，修习至究竟。这是说，不离上述十种修习的行为，恒常的瑜伽，清净了能取所取的粗大垢染，如同共同世间的胜妙法，无有能生起有漏的十种修习，是至究竟的。第三，解释了见道一地的自性，依靠第六地而变得殊胜的地。从“依靠而殊胜”到“成为圣洁”之间进行了阐述。这里，由于先前修习的十种顶峰，修习甚深法性秘密真言的意义，像虚空一样证悟，就是见道。依靠这个证悟的意义，直到最终，证悟变得越来越清晰，因此，生起与此相同的传承的殊胜之处，因此，名称的词义也成立。这个地也有七种瑜伽的差别。第一，由于见到如实之真谛，从轮回的痛苦和有漏的道中努力，最初发出巨大的呼吸，获得休息的瑜伽，如同共同菩萨的第一地。然而，见解并不相同。不仅如此，听闻如来之名，见到佛面，发起菩提心，修习道等也在此获得呼吸。由于大乘成为秘密意义的保证，因此不舍弃在此传承中生起和进入，是执持大种姓的瑜伽，以及以不分别取舍和好坏的见解的力量，功德不杂，完全显现，是平等圆满大或伟大的瑜伽，以及无论行持什么行为，都确信如实秘密而行持的瑜伽，以及修习智慧保证的巨大力量，是与任运成就之义相结合的瑜伽，以及觉性本身与如实法性的对境无别而融入。
English
It is learning behavior. In "The Difficult Explanation" and other commentaries, it is said that the samadhi of the complete great assembly refers to general practice. Although the meaning is the same, by understanding both aspects, one becomes proficient in the key points of the path. Therefore, it is said earlier: Acting on the treasure of merit is constant and uninterrupted; the supreme Dharma of the world is perfected through practice. This means that the constant yoga that does not deviate from the above ten practices purifies the gross defilements of grasping and clinging, like the supreme Dharma of the common world, without the ability to generate the ten contaminated practices, and is ultimately perfected. Third, the explanation of the nature of the first ground of the path of seeing, which becomes distinct by relying on the sixth ground. It is explained from "distinct by relying" to "becoming sacred." Here, because of the ten peaks of practice mentioned above, meditating on the meaning of the profound Dharma nature, the secret mantra, and realizing it like the face of the sky, is the path of seeing. Relying on this meaning of realization, until the very end, the realization becomes clearer and clearer, therefore, the distinction of generating the same lineage as this is achieved, and therefore, the etymology of the name is also established. This ground also has seven distinctions of yoga. First, by seeing the truth of reality, striving from the suffering of samsara and the contaminated path, initially exhaling a great breath, the yoga of obtaining rest, like the first ground of the common Bodhisattva. However, the views are not the same. Moreover, hearing the name of the Tathagata, seeing the face of the Buddha, generating Bodhicitta, and practicing the path also obtain breath here. Because the Great Vehicle has become the guarantee of the secret meaning, therefore, not abandoning arising and entering into this lineage, it is the yoga of holding the great lineage, and with the power of the view that does not distinguish between acceptance and rejection, good and bad, the qualities are unmixed and completely manifest, it is the yoga of great equality and completeness or greatness, and the yoga of practicing with certainty that whatever behavior is practiced is truly secret, and the yoga of combining with the meaning of spontaneous accomplishment by practicing the great power of the guarantee of wisdom, and the awareness itself merges without difference with the object of the true Dharma nature.
Chinese
以彼等令入于修道之瑜伽，以及以通达一切大智慧远离所缘而获得修道，并不舍弃地结合于法性觉性之瑜伽。彼等亦如共同之初地极喜地乃至七地远行地之间。总的来说，虽见道与修道二者皆具足，然此处可视为唯见道之差别，因彼七地于此处圆满而增长之故。所谓“斯”，乃是语句之剩余，乃是弟子之理出现。因此，于不退转处应修学之无漏之十因与十果之边际纯熟，即于五地令串习之理，于此处作结合，故于大呼气之时，安住于休息，从而如实地见及通达一切法之自性不杂且完全圆满。因此，于轮回或于相不退转而获得真实，则无需如前般串习十学，因如于有漏之情况般无需学习之故，故于此处未述说。又，总的来说，清净道之障碍且智慧生起之方式之地之次第，此等亦是结合于无所缘之究竟义菩提心之基之唯一所缘，然不同者乃是，下地各自于各自之行境中，转变为上上地，成为不共之境，下地未见上地之义故为障碍，即于所依与生起之情况，称之为地而作计数，且下地舍弃自身之执着后，生起见上地之义之各个智慧而增长，故而安立地之次第。以彼等方式，一切皆于菩提心之学处之边际中，无有他义。于六地不退转于轮回，以及八地不退转于相，以及“等”字以总摄其他之义而圆满，总的来说，直至大乘地之间，于自证安住之等持，从五地起次第于六地中远离沉掉等之地，于彼处生起见上地之真实之增长，于彼时生起摧毁各个障碍之能力之功用，并伴随之智慧。
English
The yoga that causes one to enter the path of meditation, and the yoga that, by realizing that all great wisdom is free from objects, obtains the path of meditation and unabandonedly unites with the awareness of the nature of reality. These are like the common first ground, the Joyous Ground, up to the seventh ground, the Far Gone Ground. In general, although both the path of seeing and the path of meditation are complete, here it can be regarded as a distinction of the path of seeing alone, because those seven grounds are completed here and increase. The word "ste" is a remaining word, which is the way the disciple appears. Therefore, one should train in the ten uncontaminated causes and the ten limits of results that are irreversible, and become accustomed to them. Here, the way to become accustomed to the fifth ground is to combine it here, so that when exhaling a great breath, one dwells in rest, and thus sees and understands as they are the self-characteristics of all phenomena, which are unmixed and completely perfect. Therefore, to obtain the correct non-reversion to samsara or characteristics, there is no need to practice the ten trainings as before, because there is no need to learn as in the case of contaminated things, so it is not mentioned in this case. In general, the obscurations of the path are purified, and the order of the grounds of how wisdom arises is mentioned. These are also the single object of the basis for uniting with the ultimate meaning of non-objectification, the heart of enlightenment, but the difference is that the lower grounds each become higher and higher in their respective spheres of activity, becoming uncommon places. Because the lower grounds do not see the meaning of the higher grounds, they are obscurations, that is, in the case of the support and the arising, they are called grounds and counted, and when the lower grounds abandon their own attachments, each wisdom arises that sees the meaning of the higher grounds and increases, so the order of the grounds is arranged. In that way, all of them have only one meaning at the end of the training of the heart of enlightenment. On the sixth ground, there is no turning back in samsara, and on the eighth ground, there is no turning back in characteristics, and so on. The word "etc." completes the meaning of including others. In general, up to the great chariot ground, the samadhi in which self-awareness is placed in equanimity, from the fifth ground onwards, gradually in the six grounds, the ground that is far from sinking and agitation, etc., in that place, each increase of seeing the truth of the higher ground arises, and at that time, each power of the ability to destroy each obscuration arises, along with wisdom.
Chinese
这些各自显现。也就是，数字的终点，自生的大智慧显现，无需造作而自然圆满。在这些时候，达到圆满的第十地法云地，或者圆满总的乘骑；第九地善慧地，或者扩展，获得法性地；第七地获得大预言，是修道者；第八地不退转于相，或者安住不动的地，是道之终点者；第六地见道不退转等，也依次出现预言。第六地或第八地在梦中出现预言，第七地或第九地，比那更清晰地，从虚空和宫殿等处发出美妙的声音来预言。最终，第十地道，佛陀的身体显现，必定非常清晰地预言。像这样，根据情况，在这里，以梦中出现预言的方式，梦兆的八种征兆也在瑜伽士的各个阶段出现。声音、影像和显现的化身和圆满受用身各自显现，因此也可以将预言与各自结合起来解释。像这样，恰当地预言的方式是，这些瑜伽士被预言为金刚乘道的持明者，以及被预言为成就金刚持大尊的果位。也就是，以名字的预言，秘密的名字被称为金刚瑜伽士某某，与此相应地，在所有持明者的地方的界和佛土中宣扬，使其广为人知，从而显现果位的殊胜瑜伽。此地和获得大预言的瑜伽的两个根本，变成了支分特征的十地。十个阶段中，感受味道的阶段。这也有具相和无相两种。第一种是，诸佛的特征在平等性中显现的七个瑜伽次第。大出息瑜伽是，对于因有为的努力而疲惫的体验动摇者，通过教导无为而呼出气息。大种姓执持瑜伽是，获得的体验，从三摩地中解脱出来，不会改变所见之义。平等圆满大瑜伽是，体验
English
These each arise. That is, the end of numbers, the great self-born wisdom arises, and is perfected without needing to be created. Also, at these times, the tenth bhumi, the cloud of dharma, which is the culmination, or the complete general vehicle; the ninth, the bhumi of good intelligence or expansion, the attainment of the bhumi of dharmata; the seventh, the attainment of great prophecy, is the path of meditation; the eighth, non-regression from characteristics, or the bhumi of abiding without change, is the end of the path; the sixth, non-regression from the path of seeing, etc., also appear in sequence with prophecies. In the sixth or eighth bhumi, prophecies appear in dreams, and in the seventh or ninth, more clearly than that, beautiful sounds emanate from space and palaces, etc., to prophesy. Finally, on the tenth bhumi path, the body of the Buddha manifests and definitely prophesies very clearly. Thus, according to what is appropriate, here, in the manner of prophecies appearing in dreams, the eight signs of dream omens also appear in the various stages of the yogi. Emanations of sound, image, and manifestation, and the sambhogakaya, appear separately, so the prophecies can be combined and explained separately. In this way, the appropriate way of prophesying is that these yogis are prophesied to be vidyadharas of the Vajrayana path, and to be prophesied as the fruit of attaining the great Vajradhara himself. That is, with the prophecy of the name, the secret name is called Vajra Yogi so-and-so, and correspondingly, it is proclaimed and made known in all the realms of the vidyadharas and buddhafields, thereby manifesting the supreme yoga of the fruit. These two roots of this bhumi and the yoga of attaining great prophecy become the ten bhumis of the branch characteristics. Among the ten stages, the stage of experiencing the taste itself. This also has two aspects, with signs and without signs. The first is the seven stages of yoga in which the characteristics of the deities are clear in equality. The yoga of great exhalation is the exhalation of breath by teaching the non-contrived to the experience-wavering, exhausted by contrived effort. The yoga of holding the great lineage is the experience gained, released from samadhi, not changing from the meaning seen. The great yoga of equal perfection is the experience