Chinese
习惯等同性的天之等持达到顶点。决定生起的瑜伽是，将经验稳固视为见之要义。大威力修习的瑜伽是，将经验达到圆满的获得视为极其重要，对百千等持修习威力。进入境的瑜伽是，经验达到圆满的习惯，因见而精通威力，故进入修道。于明智修习的瑜伽是，经验达到圆满的稳固，确定无疑地将修道与之结合是真实的。那些经验与现观的等持相结合，扩展聚集乃至四大部洲和须弥山。范围是一百二十八肘，或者仅为一个部洲的容量。数量也是一个部洲完全充满。相是自身特征明显的天。第二，无相的自在中，第六地体验味道之时，喜悦菩提心，譬如三日之月。如《修法明灯》所说：“现观之见即等持，智慧相应的行为是第六。”如是说，现量证悟界与智慧无别的意义之见，以及安住于彼状态的等持禅修，与见大智慧之真谛相应的无分别之行。此之微细瑜伽，彼经中说：“第六于七出大息，无我二执证悟见道极喜地，执持大种姓第二离垢地，平等圆满二谛平等第三地，决定行持通达义利第四地，威力修习无别修习第五地，以明智法性入于境第六，以明智结合烦恼清净为第七。”如是说，从轮回的痛苦中解脱而休息，故出大息的瑜伽是，如实证悟无我二执之义，如同共同菩萨的见道极喜地一般，也不是见解平等。执持密咒大种姓的瑜伽，如第二地离垢地一般。平等圆满大瑜伽，证悟二谛平等性圆满，如第三地发光一般。决定行持的瑜伽，秘密
English
The samadhi of the deity of equality of habituation reaches its peak. The yoga of definitely arising is to regard the stability of experience as the essence of seeing. The yoga of practicing great power is to regard the attainment of the completion of experience as extremely important, and to practice power in hundreds of thousands of samadhis. The yoga of entering the realm is that the habituation of the completion of experience, through mastering power by seeing, enters the path of meditation. The yoga of training in intelligence is that the stability of the completion of experience, combining with the path of meditation, is certainly true. Those experiences are combined with the samadhi of direct realization, and the expansion and gathering extend even to the four continents and Mount Meru. The extent is one hundred and twenty-eight cubits, or just the capacity of one continent. The number is also that one continent is completely filled with deities. The aspect is the deity whose own characteristics are clear. Secondly, in the freedom of the formless, at the time of experiencing the taste of the sixth ground, the joyful bodhicitta is like the third-day moon. As it is said in the "Lamp for the Method of Meditation": "The view of direct realization is samadhi, the conduct in accordance with wisdom is the sixth." Thus, the view of directly realizing the meaning of the inseparability of the realm and wisdom, and the meditation of samadhi abiding in that state, is to learn the non-objective conduct corresponding to seeing the truth of great wisdom. The subtle yoga of this, it is said in the same text: "The sixth to the seventh emits a great breath, realizing the non-existence of self and duality, the path of seeing, the extremely joyful ground. Holding the great lineage, the second is the stainless ground. Equality and completion, the two truths are equal, the third ground is made. Definitely acting, understanding the meaning, the fourth ground is radiating. Practicing power, practicing inseparability, the fifth ground. With intelligence, the nature of reality, entering the realm, the sixth. Combining with intelligence, purifying afflictions, is the seventh." Thus, resting from the suffering of samsara, the yoga of emitting a great breath is to realize the meaning of the non-existence of self and duality as it is, like the path of seeing of a common Bodhisattva, the extremely joyful ground, and is not even equality of view. The yoga of holding the great lineage of secret mantra is like the second ground, the stainless ground. The great yoga of equality and completion, realizing the equality of the two truths as complete, is like the third ground, the illuminating one. The yoga of definitely acting, secret
Chinese
就像领悟了如实性而行事一样，第四地如同光芒四射。通过修习大精进的瑜伽，以智慧的大精进修习无别之义，第五地如同难修之地。以智慧进入如实性的境地的瑜伽，第六地如同现前显现。以大智慧证悟无境，将修道之智慧结合起来的瑜伽，清净烦恼障，第七地如同远行之地。在此，应知这是见道的差别。第四，修道一地的自性，第七，宣说以所缘生果之地，即从“以所缘生果”到“三摩地结合”之间所说。获得大传承的瑜伽，如果想知道什么是真正的修道，那么就像这样，进入并专注于见到密咒之义，最终通过步骤产生道的果实，这是十个阶段中进入境地的阶段。尚未获得修习的暖相，但接近于此。像这样，对于成为增长所依之处的这个地，也可以分为三种：成就大手印传承的瑜伽，获得修道的克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），以及对此熟悉且不退失的大瑜伽或大乌波瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），以及从相中必定解脱，最终结合于道的瑜伽，即瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这三种可以与菩萨的第八地到第十地结合起来。也就是说，在此，如实性之智慧完全成熟，并且因为由此而增长，所以被称为大，并且必定从二相中解脱出来。这些不是各个门户的共同瑜伽克里亚瑜伽，因为这是以一个续部的道为基础，所以清净的三地也是如此确定的。如同五部佛等的灌顶，以及通过心之加持，生为佛子之种姓，如同十六菩萨一样出现，并且因为持有天神的装束，所以作为佛子十六菩萨的化身代表而继承种姓，通过证悟和熟悉的差别，使智慧和三摩地的能力完全圆满和成熟。完全圆满，最终到达的地的三摩地
English
Just as acting after realizing suchness, the fourth bhumi is like radiating light. Through the yoga of practicing great diligence, practicing the meaning of non-duality with the great diligence of wisdom, the fifth bhumi is like a difficult-to-practice place. The yoga of entering the realm of suchness with wisdom, the sixth bhumi is like becoming manifest. The yoga of realizing the absence of realm with great wisdom, combining the wisdom of the path of meditation, purifying the obscurations of afflictions, the seventh bhumi is like a place far away. Here, it should be known that this is the difference of the path of seeing. Fourth, the nature of one bhumi of the path of meditation, seventh, explaining the bhumi where the fruit is born from the object of focus, that is, from "the fruit is born from the object of focus" to "the combination of samadhi." The yoga of obtaining the great transmission, if you want to know what the real path of meditation is, then just like this, entering and focusing on seeing the meaning of the mantra, finally producing the fruit of the path through steps, this is the stage of entering the realm from the ten stages. The warm sign of practice has not yet been obtained, but it is close to it. Like this, for this bhumi that has become the place of growth, it can also be divided into three: the yoga of accomplishing the lineage of Mahamudra, obtaining the Kriya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of the path of meditation, and the great yoga or great Upa Yoga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) that is familiar with this and does not degenerate, and the yoga that is sure to be liberated from the signs, and finally combined with the path, that is, Yoga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), these three can be combined with the eighth to tenth bhumis of the Bodhisattva. That is to say, here, the wisdom of suchness is fully mature, and because it grows from this, it is called great, and it is sure to be liberated from the two signs. These are not the common Yoga Kriya Yogas of each gate, because this is based on the path of one tantra, so the three pure bhumis are also determined in this way. Like the empowerment of the five Buddhas, etc., and through the blessing of the mind, being born into the lineage of the Buddha's son, appearing like the sixteen Bodhisattvas, and because they hold the attire of the gods, they inherit the lineage as the incarnation representatives of the sixteen Bodhisattvas, through the difference of realization and familiarity, making the abilities of wisdom and samadhi completely perfect and mature. The samadhi of the bhumi that is completely perfected and finally reached
Chinese
通过在寂静瑜伽中禅修而结合，持有血统的金刚持至尊，以及通过见到众多胜者而庄严密集。若以非共同的方式，仅以此觉悟的力量而言，则在见到秘密真言无二无别后，于该禅修道上成就极不摇动的瑜伽。安住于此，获得瑜伽中最殊胜的不动。通过稳固此瑜伽，必将解脱，从而获得究竟道，获得道果。这源于被胜者之心所生的王子授予灌顶加持，并通过继承血统，使卓越的才能和习惯达到圆满，从而圆满学修的意义，安住于何处，即安住于殊胜三摩地的瑜伽中。这也有具相和无相两种。第一种也有三种瑜伽：成就瑜伽是指刚获得体验，成就大手印持明者。大瑜伽是指安住于体验稳固的状态中。必将解脱的瑜伽是指体验达到圆满，必定将体验与道结合。这些体验与无尽藏三摩地结合，散布范围直至三千世界。范围是二百五十六肘，或者三千世界充满天神。数量也是三千世界充满天神。相状是无漏法性的天神。第二种，就无相而言，第七地进入对境之时，不变的菩提心，譬如初四的月亮。如《禅修方法明灯》所说：“第七不动之见，无尽藏之定不动行。”意思是，通达法性不动的见解，以及禅修无相之义的无尽藏三摩地，以及在内在如实安住中不动的行为。此处的微细瑜伽，如其中所说：“第七有三成就瑜伽，离相不动住于八，具大善大瑜伽于九，定出住基法之大云，誓言智慧分别外续三。”意思是，在法性觉性中成就的真实意义上结合，即从相中解脱，无论如何都不动摇地安住，因此第八地是不动地。
English
By combining through meditating in serene yoga, the supreme Vajradhara who holds the lineage, and by seeing many victors, adorned densely. If, in an uncommon way, only by the power of this realization, then upon seeing the non-duality of secret mantras, one attains the yoga of extreme immovability on that path of meditation. Abiding in that, one obtains the immovability that is the most supreme of yogas. By stabilizing this, one will surely be liberated, thereby obtaining the ultimate path, obtaining the fruit of the path. This arises from being empowered and blessed as a prince born from the heart of the Victor, and through inheriting the lineage, the excellence of talent and habituation reaches perfection, thereby perfecting the meaning of study and practice, abiding in whatever is the yoga of supreme samadhi. This also has two types: with signs and without signs. The first also has three yogas: the yoga of accomplishment refers to just having gained experience, accomplishing the Mahamudra Vidyadhara. The great yoga refers to abiding in the state where experience is stable. The yoga of surely liberating refers to experience reaching perfection, surely combining experience with the path. Those experiences are combined with the inexhaustible treasury samadhi, the range of dispersion is up to three thousand worlds. The extent is two hundred fifty-six cubits, or three thousand worlds filled with deities. The number is also three thousand worlds filled with deities. The aspect is the deity of uncontaminated dharmata. The second, in terms of the signless, when the seventh ground enters the object, the unchanging bodhichitta, like the fourth-day moon. As the "Lamp of Meditation Methods" says: "The seventh is the view of immovability, the inexhaustible treasury's samadhi, immovable conduct." This means, the view of understanding the meaning of the immovability of dharmata, and the inexhaustible treasury samadhi of meditating on the meaning of the signless, and the conduct of immovability in truly abiding within. The subtle yoga here, as it says therein: "The seventh has three accomplishment yogas, liberation from signs, immovably abiding in the eighth, possessing great goodness, great yoga in the ninth, surely emerging, abiding as the basis, great cloud of dharma, discriminating vows and wisdom, outer tantra three." This means, combining in the true meaning accomplished in dharmata awareness, which is liberation from signs, abiding immovably in any way, therefore the eighth ground is the immovable.
Chinese
因此，更加增长，具有极大善妙的大瑜伽是第九地——善慧。决定出离的瑜伽是：其安住于法之基，故第十地即大法云。次第区分三昧耶和智慧，并作摄聚，故为外续三部瑜伽。第五道有三：宣说安住不动的地，指示广大法性的地，宣说圆满总持的地。初者，从“安住不动”至“安住而受用”之间所指示，于无二之义，觉性如实安住，从不动的状态中行进，故于十地中，亦于大觉悟行进之时所说。三摩地达到究竟，不会受到过失的影响，故具有大相之此地，亦有三种瑜伽：以通达一切皆为自明之幻化显现，而具有自在方便之三摩地；行持无取舍之结合解脱等殊胜行，且于誓言物等无有畏惧而享用之瑜伽；无论受用五欲等任何事物，皆知晓会转为二资粮，故为大集会之瑜伽。从此修持大仪轨之会供，成就后，与眷属一同前往持明者之地，亦如是说。以大平等之见行双运，具有觉性之大力量，获得四神通，且能成为说法之士，故应知圆满功德之瑜伽圆满为三者。彼等以仪轨显现为本尊身，即安住于大手印持明者，具有如幻之身。譬如转轮圣王，见到其相好与受用一般，见到大自在胜者金刚持之面容，于任运成就之状态中，汇集于大自在天之处所——胜乐刹土，具有十六菩萨不共之相好，故于果之基——殊胜圆满之地，成熟之眷属，于清净刹土中，对一切皆无执着。