English
By the yoga of moving sound, The object of meditation is done in the mind, Now it is not yet certain, just a memory. Thus it is said. The second is the stage of the noble ones, As it is said: With faith and longing, walking on the path, In order for this student to obtain forbearance, Surpassing the recognition of the lineage's distinctions, In order to ascertain in the correct lineage. Thus it is said. The third is the stage of obtaining the ground, As it is said: The non-learning Dharma-eye is free from dust, The great breath has passed and does not turn back, In order to determine the time of obtaining samadhi, Therefore, it is called that. Thus it is said. The fourth is the stage of obtaining knowledge-holder enlightenment, As it is said: The Bodhisattva, the great-hearted one, For the sake of oneself, irreversibly, for the benefit of others, In order to return freely to be born and enjoy, Is the time when the sons of the Buddhas inherit the lineage. Thus it is said. The fifth is the stage of obtaining the fruit, As it is said: In the great enlightenment, the complete mind arises, As the crown prince, the talents are perfected, In order to become the fruit of the path, Therefore, the name is determined as the stage of the fruit. Thus it is said. In terms of the ten. The second is the stage of composing and combining, in order to strive for learning with aspiration. The fourth is the stage of the transformation of perception, with the mind combining half of the lineage, perception transforms into correct wisdom, thereby increasing wisdom. The fifth is the stage of entering the great conduct, with the chariot of the ten learnings, entering the contemplation of the meaning seen through hearing and thinking. The ninth is the stage of becoming confident, in order to obtain great signs. The tenth is the stage of being capable, because the complete mind has arisen, there is no path to be cultivated. Wisdom, which is called: In each samadhi, each wisdom arises. Thus it is said, in the five stages, five minds arise, the five wisdoms of realization that arise from meditation, as it is said: The correct truth, the meaning of non-duality, The wisdom of attention and movement, The wisdom of obtaining forbearance and entering learning, The wisdom of seeing joy without error, The wisdom of abiding in that unchanging state, Finally, the wisdom of the complete mind. Thus it is said. In terms of the ten, with the reasons stated earlier, in the ten stages, ten minds arise, therefore the wisdom of the mind and Dharma meeting is liberation and freedom. Of these, the first has already been said, with aspiration wanting to understand, the beginning of the two truths.
Chinese
生起于意。 愿智是更高智慧的因。 因此，不要停留在那里，要升起。 安乐二者是自性。 斩断、训练、结合知识的， 是学习的智慧，三种智慧。 第四，以其为因，以结合之心， 胜义二谛无别之义。 听闻不惧，行持且增长。 忍得智慧，是后者的因。 第五，以其为因，智慧生起。 真谛无别，以听闻思惟， 进入理解之义，以思维， 是与见结合的智慧。 第六和第七已经说过。 第八，这样说： 一切有相之法， 皆于大平等性中显现。 这样说，是以觉性之心见平等性的智慧。 第九，以安住之心，法界与智慧无别之义显现， 这样说： 一切轮回的众生， 以及解脱之法的种种类别， 各自一切显现， 一切皆于平等性中显现。 这样说。 第十，以圆满之心，自生智慧圆满显现， 这样说： 地水火风，器情诸法， 一切皆是自性法性之义。 法性之外无有主宰， 自生智慧显现。 这样说。 遮障，这样说： 各自不共的， 遮障称为地。 这样显现。 下者不见上者的五种遮障， 这样说： 地或五种瑜伽， 执着于各自所见， 因此不见上者， 以道的差别，遮障也有五种。 这样说。 以十的方面来说， 下面的十地，上面之见的境界没有成为对境，已经说过了。 也就是， 业的习气粗细， 是第二遮蔽第一。 显现的因，上中下三品， 是第三遮蔽第四和第五。 遍行是第六， 俱生安住于第七。 随眠粗细中品， 安住于第八、第九和第十。 这样说。 过失之处， 上地堕入下地的五种过失之处， 这样说： 共通之因的五道中出现过失。 特别是依靠遮障的观察方式， 五道以上观下。 因为堕落错误，所以这样称呼。 这样说。 以十的方面来说， 缘起之聚和暖位顶
English
Arises in the mind. The wisdom of aspiration is the cause of higher wisdom. Therefore, do not stay there, but rise up. Bliss and emptiness are the nature. Cutting, training, and combining knowledge, Is the wisdom of learning, three wisdoms. Fourth, with that as the cause, with the mind of union, The meaning of the indivisibility of the two truths. Hearing without fear, practicing and increasing. The wisdom of forbearance is the cause of the latter. Fifth, with that as the cause, wisdom arises. The indivisibility of truth, through hearing and thinking, Entering the meaning of understanding, through thinking, Is the wisdom of combining with seeing. Sixth and seventh have already been said. Eighth, it is said like this: All phenomena with characteristics, All appear in the state of great equality. It is said that it is the wisdom of seeing equality with the mind of awareness. Ninth, with the mind of abiding, the meaning of the indivisibility of the realm of reality and wisdom appears, It is said like this: All sentient beings in samsara, And all kinds of categories of liberation, Each and every one appears, All appear in the state of equality. It is said like this. Tenth, with the mind of completion, self-born wisdom appears completely, It is said like this: Earth, water, fire, wind, containers and contents, All are the meaning of self-nature and dharma-nature. There is no ruler other than dharma-nature, Self-born wisdom appears. It is said like this. Obscurations, it is said like this: Each unshared, Obscurations are called "earth." It appears like this. The five obscurations of the lower not seeing the higher, It is said like this: Earth or the five yogas, Attached to seeing each, Therefore, not seeing the higher, Due to the difference of paths, there are also five obscurations. It is said like this. In terms of ten, The views of the higher are not the objects of the lower ten grounds, it has been said. That is, The subtle and coarse habitual patterns of karma, The second obscures the first. The causes of manifestation, the three qualities of superior, medium, and inferior, The third obscures the fourth and fifth. The all-pervading is the sixth, The co-emergent abides in the seventh. Latent subtle, coarse, and medium, Abide in the eighth, ninth, and tenth. It is said like this. Places of error, The five places of error where the higher ground falls into the lower ground, It is said like this: Errors occur in the five paths of common cause. Especially depending on the way of observing obscurations, The five paths look down from above. Because of falling into error, it is called that. It is said like this. In terms of ten, The collection of causes and the peak of heat
Chinese
忍辱和世间最胜法，见修边际迷途歧。或者下下更下下，如是说。分别，说的是，特意对境和天有五种分别。如此说：五地第一是词分别，第二是文字，第三是名，第四是记号和俗语，第五是分别。有五种习气为了修习。如果看手印和散乱，因为住在所知境上而分别。如是说。就十来说，五种习气的粗细有十种。因为具有十地，对于法性，特意作和手印也是，总和散乱的分别聚合有十种。如是说。行，说的是，勤奋和，积聚之行，精进之行，与智慧相应的行，大悲之行，自在方便之行的五种差别。四种为了行也是，于时而为自和他利，成为先发生和后随之理。其中，第一地是勤奋和积聚之道，因此，如此说：于勤奋积聚二者也极努力，以加持自在方便之理，为了他利少许以勤奋而行。第二为了自己于好坏，断行力量故极也，精进行于寂静处，行于一方。学习之行也作自他之利。第三不缘显现故，为了将欲之事物合于界，为了自己不缘，为了他人，以转法轮而示秘密咒。第四为了自己修瑜伽，为了他人是回来者故，从自在者中生起，如所欲而合最胜方便。第五为了禅定之技能圆满，以自在方便之行，示现四种神变等种种，所化成熟也转法轮。如是说。就十来说，第一已经说了，第二是，如此说：从学习修和决定中，以清净和不清净而行。如是说，是微细的行。第三已经说了，第四是，不堕恶趣进入寂静处，障碍清净也于彼生。如是说，是一方修行之行。第五是，行是常时的瑜伽。如是说，是常时的行。第六是
English
Patience and the supreme Dharma of the world, are mistaken in the limits of seeing and meditating. Or the lower and lower is itself, so it is said. Discrimination, it is said, is specifically having five discriminations about objects and deities. Thus it is said: The first of the five grounds is discrimination of words, the second is letters, the third is names, the fourth is signs and conventions, and the fifth is discrimination. There are five habitual tendencies for the sake of training. If you look at the mudras and distractions, you discriminate because you dwell on the objects of knowledge. So it is said. In terms of ten, the subtle and coarse of the five habitual tendencies are ten. Because it possesses the ten grounds, for the Dharma nature, specifically doing and mudras are also, the total and the collection of discriminations of distractions are ten. So it is said. Conduct, it is said, is diligence and, the conduct of accumulation, the conduct of effort, the conduct in accordance with wisdom, the conduct of great compassion, the five differences of the conduct of skillful means of empowerment. The four are also for conduct, at times for oneself and others' benefit, becoming the reason for what happens first and follows later. Among them, the first ground is the path of diligence and accumulation, therefore, thus it is said: Strive very hard for both diligence and accumulation, by the reason of blessing and empowerment, for the benefit of others, act with diligence in a few ways. The second is for oneself, for good and bad, because of the power of cutting conduct, also extremely, diligent conduct dwells in a solitary place, conduct in one direction. The conduct of learning also does benefit for oneself and others. The third is because non-perception arises, in order to unite the desired object with the realm, for oneself non-perception, for the sake of others, show the secret mantra by turning the wheel of Dharma. The fourth is to practice yoga for oneself, for others it is because they are returnees, arising from the independent one, combine the supreme means as desired. The fifth is in order to perfect the skill of samadhi, by the conduct of skillful means of empowerment, show various kinds of the four miracles, etc., ripen the trainees and also turn the wheel of Dharma. So it is said. In terms of ten, the first has already been said, the second is, thus it is said: From learning, training and determination, conduct with purity and impurity. So it is said, it is subtle conduct. The third has already been said, the fourth is, not falling into the lower realms, entering a solitary place, obstacles are also purified and arise there. So it is said, it is the conduct of meditating in one direction. The fifth is, conduct is constant yoga. So it is said, it is constant conduct. The sixth is
Chinese
是符合自身利益的智慧。为了他人的利益，这样说：以幻术调伏的士夫，为了转轮王的装束，以七宝和军队，显示控制权力的方便之乘。这样说。第七是，三摩地的修行。这样说，为了自己和他人的利益而行持，这样说：因此，高尚的士夫，因为知晓果的道路，道路的支分圆满安乐，为了使他人成熟，如其所愿地行持殊胜方便。这样说。第八是为自身利益修行的行持，是为了修习众多的三摩地。为了他人的利益，这样说：因此，王位继承的士夫，是那位法王的后裔，显示兜率天的大乘，不住十地，显现时节神变。这样说。第九是，幻也是幻的行持。这样说是智慧幻化的行持。第十是，任运成就的行持。又，在《总集经》中，第八地这样说：修行和度脱，以及非有而取和清净化现，瑜伽誓言是行持之最，是应当行持的事业。这样说。第九地：安住于一切平等的自性中，从三摩地的神变中，实际行持一切修行，那是伟大的誓言。这样说。第十地：因为没有行持和应当行持，世间和外道世间人的，一切显现为行持的，都是任运成就的事业。这样说。什么是应当守护的自性，也称为具有何种殊胜的誓言？从为了一时之需而做起，考察的根本和支分等，一切守护的差别首先是，遣除五魔和四敌，安住于四种行持的常续中，希求、随喜且不令衰损。第二是行持十种学处，不违越，不因忍耐而衰损。第三是做见解的誓言，不执着所见，努力。那也如是说：如虚空的瑜伽士，守护如虚空的誓言。这样说。第四是三摩地的自性，不衰损，不散乱，不违越。那也这样说：以不忘失的三摩地，束缚于无守护的自性中。这样说。