English
Therefore, the great yoga that increases even more and possesses great goodness is the ninth bhumi, Good Intelligence. The yoga of definite emergence is: because it abides in the basis of Dharma, the tenth bhumi is the Great Cloud of Dharma itself. By sequentially distinguishing between samaya and wisdom and gathering them together, these are the three outer tantras: Kriya, Upayoga, and Yoga. The fifth path has three aspects: explaining the bhumi of unwavering abiding, indicating the bhumi of vast dharmata, and explaining the bhumi of complete general activity. The first is indicated from "unwavering abiding" to "abiding and enjoying." In the meaning of non-duality, awareness truly abides, and proceeds from a state of immovability. Therefore, among the ten bhumis, it is said to be the time of proceeding to great realization. Since samadhi reaches its ultimate perfection and is not influenced by faults, this bhumi, which possesses great signs, also has three yogas: because everything is realized as the magical display of self-awareness, it possesses the samadhi of empowerment; practicing the extraordinary conduct of union and liberation without acceptance or rejection, and enjoying without fear the substances of vows, etc.; and knowing that whatever is enjoyed, such as the five desirable qualities, will be transformed into the two accumulations, it is the yoga of the great assembly. From here, the great assembly of tantras is practiced, and upon its accomplishment, it is also said that one goes to the bhumi of vidyadharas together with the retinue. Because the view and conduct of great equality are united, possessing the great power of awareness, obtaining the four siddhis, and being able to become a speaker, one should know that the yoga of complete qualities is complete in three ways. Those who manifest the body of the deity in accordance with the ritual are abiding in the vidyadhara of the Great Seal, possessing a body like an illusion. It is like seeing the marks and enjoyments of a great Chakravartin king. By seeing the face of the Great Lord Vajradhara, in a state of spontaneous accomplishment, one gathers in the retinue of the Great Bliss in the Akanishta realm, the abode of the Great Lord, possessing the uncommon marks of the sixteen bodhisattvas. Therefore, in the pure realm of the basis of the fruit, the supreme and complete bhumi, the retinue is ripened, and one is unattached to everything.
Chinese
以享用欲乐来压制莲花眼之地的行为，是享用以表法来开示佛法。这也有有相和无相两种。第一种也有三种瑜伽：奇妙嬉戏瑜伽是，证悟者进入无取舍的享用而修学。大集会瑜伽是，串习证悟者在无取舍中修学的集会。大威力圆满瑜伽是，证悟达到究竟，集会成就后，圆满明觉持明的威力。这些证悟与大种幻化三摩地，以及自在方便三摩地相结合，收放是分别念的心的遍及程度。范围也是心遍及的程度。数量也是心遍及的程度。相是获得任运成就的本尊。第二种是无相方面，在第八地到达大分别之际，明觉菩提心如同五分月亮。如《修法明灯》所说：“第八地是智慧明觉的见地，以及大种幻化三摩地，苦行行为。”意思是，在无二智慧中，明觉安住的见地，以及将五大种幻化为宫殿和本尊的三摩地，安住于无取舍的苦行行为中。根本续部中宣说了十二种三摩地，因此这里也结合自在方便三摩地。此处的微细瑜伽是，如其中所说：“第八地有三种奇妙嬉戏是，生起大瑜伽的生起。大集会欲求是生起的圆满而圆满。大威力圆满是生起的圆满大。”意思是，无取舍地享用奇妙嬉戏的瑜伽是，生起大瑜伽的生起次第。如何享用都了知是二谛大集会，欲求的瑜伽是生起的圆满而圆满。见修行果相关的明觉大威力圆满瑜伽是，生起的圆满大，即手印明觉持明大。第二是，从“开展法性”到“是幻化之行”之间所开示的，界和智慧无二的法性，在平等性中任运自
English
The act of suppressing the land of the lotus eye by enjoying sensual pleasures is to enjoy teaching the Dharma through symbolic gestures. This also has two aspects: with signs and without signs. The first also has three yogas: The wonderful playful yoga is when the realized one enters into enjoyment without acceptance or rejection and learns. The great assembly yoga is when the experienced one cultivates the assembly of learning in the absence of acceptance or rejection. The great power of accomplishment yoga is when the experience is perfected, the assembly is accomplished, and the power of the vidyadhara is perfected. These experiences are combined with the samadhi of the great elemental transformation and the samadhi of the means of empowerment, where gathering and dispersing are the extent to which the mind of conceptual thought pervades. The scope is also the extent to which the mind pervades. The number is also the extent to which the mind pervades. The aspect is the attainment of the spontaneously accomplished deity. The second, in terms of the signless, is when one reaches the eighth bhumi, the great conceptualization. The awareness of bodhicitta is like the fifth day of the moon. As stated in the "Lamp of Meditation Methods": "The eighth is the view of wisdom awareness, and the practice of the samadhi and asceticism of the great elemental transformation." This means the view of awareness abiding in non-dual wisdom, the samadhi of transforming the five great elements into palaces and deities, and abiding in the ascetic conduct without acceptance or rejection. Since the root tantra speaks of twelve samadhis, here too, the samadhi of the means of empowerment is combined. The subtle yoga here is, as it says: "On the eighth, there are three wonderful playfulnesses: the arising of generating great yoga. The great assembly desire is the completion of arising. The great power of accomplishment is the great completion of arising." This means that the yoga of enjoying wonderful playfulness without acceptance or rejection is the stage of arising that generates great yoga. Knowing how to enjoy the two truths as a great assembly, the yoga of desire is the completion of arising, and the great power of accomplishment yoga of awareness related to view, practice, and result is the great completion of arising, which is the great vidyadhara of the mudra. The second is what is taught from "Expanding Dharmata" to "It is the conduct of illusion," the dharmata of the indivisibility of space and wisdom, spontaneously in equality.
Chinese
由于了悟一切显现为明觉的妙力，因而确信，明觉广大遍布内外一切法，融入于无边无际之中，法性清净显现，所以在确信之际也宣说了。在此获得修习究竟之大征相的殊胜地，也有三种瑜伽：了悟显现为普贤佛母的游舞，于法界中享用，了知五欲圆满为法性的庄严，是享用圆满之瑜伽；空性与大悲等味，烦恼与痛苦等一切法显现为大乐或大菩提心自生之智慧普贤，是此瑜伽；法界与智慧无二，圆满了悟为大乐之明点，是此瑜伽。仅仅在显现上，也与法界之境相合，大悲生起不遮止意义，由于大悲与法性无别，故与明觉之智慧相结合，如是知晓所知，于法界与智慧无二之状态中，一切果位圆满而究竟。这些也是任运成就之大持明者，行境智慧无碍如幻之身，本来即是自显，也如是显现为极清净之幻化，以明觉无二显现之状态，行利他之事业也显现，是字母轮大集会之处。此处也有有相和无相两种，第一种也有三种瑜伽：游舞庄严之瑜伽是，获得体验，五欲不舍弃，享用为法性之庄严。大乐之瑜伽是，体验纯熟，烦恼和痛苦显现为大乐。明点圆满之瑜伽是，体验稳固，一切法会见为智慧之明点。这些体验与清净法界之禅定相结合，生起、聚集和总集三种都与虚空遍布等同。相是极易获得任运成就之天尊。第二种是无相之自在，第九地获得确信之时，安住菩提心之比喻。
English
Because of realizing that everything appears as the power of awareness, it becomes certain that awareness is vast and pervades all phenomena, internal and external, and merges into the infinite. The purity of Dharma-nature is clearly revealed, so it is also taught at the time of certainty. In this supreme stage of obtaining the great sign of the end of meditation, there are also three yogas: realizing the appearance as the play of Samantabhadri and enjoying it in the Dharmadhatu, knowing that the five desires are complete as the adornment of Dharma-nature, is the supreme yoga of perfect enjoyment; emptiness and compassion are of equal taste, all phenomena such as afflictions and suffering appear as great bliss or great Bodhicitta, the self-born wisdom of Samantabhadra, is this yoga; Dharmadhatu and wisdom are non-dual, completely realizing it as the bindu of great bliss, is this yoga. Even in appearance alone, it is also combined with the realm of Dharmadhatu, great compassion arises without obstructing the meaning, and because great compassion and Dharma-nature are inseparable, it is combined with the wisdom of awareness, thus knowing the knowable, in the state of non-duality of Dharmadhatu and wisdom, all fruits are complete and ultimate. These are also great Vidyadharas who are spontaneously accomplished, the realm of activity is the unobstructed wisdom, like an illusion, which is inherently self-illuminating, and also appears as a completely pure illusion, with the state of awareness appearing non-dually, the activity of benefiting others also appears, it is the place of the great assembly of the wheel of letters. Here, there are also two types: with signs and without signs. The first also has three yogas: the yoga of play and adornment is to gain experience, not abandon the five desires, and enjoy them as the adornment of Dharma-nature. The yoga of great bliss is to become familiar with experience, afflictions and suffering appear as great bliss. The yoga of the completion of bindu is to stabilize experience, all phenomena are seen as the bindu of wisdom. These experiences are combined with the Samadhi of pure Dharmadhatu, arising, gathering, and totality are all equal to the extent of space. The aspect is that the spontaneously accomplished deity is very easily obtained. The second is the freedom of the signless, at the time when the ninth ground gains certainty, the analogy of abiding in Bodhicitta.
Chinese
例如八月，如《修法明灯》中所说：“第九，无二虚空之见，清净虚空之定自在之法。”意思是说，虚空与智慧无二，乃广大法界之见；将分别念清净为天众坛城，修习无自性虚空之禅定；具有自在享用欲妙之法之行持。此之细微瑜伽是，如其中所说：“第九有三，享用庄严之，圆满生起有勤瑜伽，大乐圆满之圆满真实，圆满于明点，安住圆满之自性中。”意思是说，以五欲为法性之庄严而享用，此享用庄严之瑜伽乃是圆满之生起次第，即有勤之瑜伽。烦恼与痛苦显现为大乐，故大乐之瑜伽乃是圆满之圆满真实。彼之稳固，即圆满于智慧明点之瑜伽，乃是圆满真实，安住于大圆满之自性中。这些也被说是大手印之持明，但若细致区分，第一是大手印之究竟持明，第二是以此连接任运成就持明之时，第三是若获得任运成就之真实，则与经文之语调非常相符。第三是，从“圆满任运”至“自生广大”之间所阐述的。所有地的次第皆任运圆满，此圆满任运之总持，即到达顶峰，完全驾驭之殊胜地，乃是十瑜伽之最后究竟，是进入佛地之行列之最初，在此可以堪能，因已究竟圆满，无需再培育。因此也说了堪能之时。因此，此究竟之奇妙征相，乃是周身不坏，稳固不变之殊胜地，此行列之顶端，乃是诸地达到究竟之顶髻。此之体性，乃是一切皆是自生大智慧，自显现之广阔虚空。
English
For example, the eighth day of the month, as stated in the "Lamp of Meditation Methods": "The ninth is the view of non-dual space, and the method of mastering the Samadhi of pure space." This means that space and wisdom are non-dual, which is the view of the vast Dharmadhatu; purifying thoughts into the mandala of deities, and meditating on the Samadhi of emptiness without inherent existence; possessing the conduct of the method of freely enjoying desirable qualities. The subtle yoga of this is, as it says in the same text: "The ninth has three, the enjoyment of ornaments, the complete generation with effort yoga, the great bliss complete completion reality, complete in bindu, abiding in the nature of completion." This means that using the five desirable qualities as ornaments of Dharma nature, this yoga of enjoying ornaments is the complete generation stage, which is the yoga with effort. Since afflictions and suffering appear as great bliss, the yoga of great bliss is the complete completion reality. Its stability, that is, the yoga of completion in the bindu of wisdom, is the complete reality, abiding in the nature of Great Perfection. These are also said to be Mahamudra Vidyadharas, but if distinguished in detail, the first is the ultimate Mahamudra Vidyadhara, the second is the time to connect with the spontaneously accomplished Vidyadhara, and the third is if the reality of spontaneously accomplished is obtained, it is very consistent with the tone of the scriptures. The third is explained from "Perfected Spontaneously" to "Self-born Vastness." All the stages of the ground are spontaneously perfected, this supreme ground of perfected spontaneity, that is, reaching the peak and completely mastering it, is the last ultimate of the ten yogas, and the first in the ranks of entering the Buddha ground, here it can be capable, because it has been completely perfected and does not need to be cultivated anymore. Therefore, the time of being capable is also mentioned. Therefore, this wonderful sign of the ultimate, is the supreme ground of stability and immutability that is not destroyed throughout the body, the top of this rank is the great crest of the culmination of the grounds. The nature of this is that everything is self-born great wisdom, the vast space of self-appearance.