English
It is wisdom that accords with one's own benefit. For the benefit of others, it is said thus: That person who is trained by illusion, for the sake of the adornment of a wheel-turning king, with the seven precious things and the army, shows the vehicle of the method of controlling power. Thus it is said. The seventh is, the practice of samadhi. Thus, acting for the benefit of oneself and others, it is said thus: Therefore, that noble person, because he knows the path of the fruit itself, the limbs of the path are completely blissful, for the sake of ripening others, he practices the supreme method as he wishes. Thus it is said. The eighth is the practice of practicing for one's own benefit, which is for meditating on many samadhis. For the benefit of others, it is said thus: Therefore, that crown prince, is the lineage of that Dharma king, shows the Tushita Heaven Mahayana, does not abide in the ten grounds, manifests the miracles of the seasons. Thus it is said. The ninth is, illusion is also the practice of illusion. Thus it is the practice of wisdom illusion. The tenth is, the practice of spontaneous accomplishment. Also, in the Kun Dus Sutra, on the eighth ground it is said thus: Practice and liberation, and taking what is not and pure emanation, yoga vows are the best of practices, it is the work to be practiced. Thus it is said. On the ninth ground: Abiding in the nature of all equality, from the miracles of samadhi, actually doing all practices, that is the great vow. Thus it is said. On the tenth ground: Because there is no practice and nothing to be practiced, all that appears as practice of worldly and non-Buddhist worldly people, are the deeds of spontaneous accomplishment. Thus it is said. What is the nature to be protected, which is also called the vow that possesses what kind of excellence? From doing for the sake of a temporary need, the root and branches of investigation, etc., the distinction of all protection is first, repelling the five demons and four enemies, abiding in the continuous stream of the four practices, desiring, rejoicing and not causing to decline. The second is practicing the ten precepts, not transgressing, not declining from patience. The third is making the vow of view, not clinging to what is seen, striving. That is also said thus: The yogi who is like the sky, protects the vow that is like the sky. Thus it is said. The fourth is from the nature of samadhi, not declining, not being distracted, not transgressing. That is also said thus: With the samadhi of non-forgetfulness, bound in the nature of non-protection. Thus it is said.
Chinese
总而言之，另外，凡是承诺返回的。第五是无和杂乱唯一，以及任运成就四种。如是说。关于十的方面，《如意释》中说：各自不超越自身行为的，十种誓言即是三昧耶。如是说。因此，第一已经说完，第二是不超越努力，第四是不超越学处，第五是不超越进入禅修，第八是不超越对四种事物的行用，第九是法性三昧耶三种，第十是不超越四种。在《总集经》第八品中这样说：以欲摧毁贪欲，以及愚痴、我慢、嫉妒等，乃是大瑜伽士的三昧耶，是具有意义的士夫之行。第九品中：何为神圣的三昧耶？以神圣的证悟为三昧耶，凡是能带来证悟的，那就是伟大的三昧耶。第十品中：无、杂乱、唯一，以及任运圆满的大三昧耶，这没有类别的划分，这是守护的三昧耶。如是说。从专注到作意等五和十的明与不明的次第也是，首先是五种，即无分别和观修本尊也是，任何一个首先作意。第二是散乱和专注合一，第三是完全不退转，第四是观修如是性，第五是观修一切显现。因此，应说瑜伽是瑜伽。关于十的方面：首先获得作意，第二是习惯稳固。第三是获得散乱和专注合一，第四是习惯，第五是稳固。第六是不退转，第七是如是性，第八是获得一切显现之后，第九是习惯之后，第十是稳固，能够运用。如是说。导师寂天说：首先是作意，因为依赖是功德生起的基础，获得珍宝苗芽的专注。第三是为了断除罪过和清净，是摧毁毒药的药的专注。第四是为了生起障碍，是专注一境的专注。第五是为了福德之宝，是圆满大圆满的专注。第六是为了法眼远离尘垢，是现证的专注。以禅修生起功德的，无尽藏中
English
In short, furthermore, whatever is promised to return. The fifth is non-existence and chaotic oneness, and the spontaneously accomplished four types. Thus it is said. Regarding the ten aspects, the commentary says: The ten vows that do not transgress one's own conduct are the samaya. Thus it is said. Therefore, the first has already been explained, the second is not transgressing effort, the fourth is not transgressing the precepts, the fifth is not transgressing entering meditation, the eighth is not transgressing the use of the four objects, the ninth is the three samayas of Dharmata, and the tenth is not transgressing the four. In the eighth chapter of the Kun Dus, it says: By desire, destroying attachment, and ignorance, pride, jealousy, etc., are the samaya of the great yogi, the conduct of a meaningful person. In the ninth chapter: What is the sacred samaya? The sacred realization is the samaya, whatever brings about realization, that is the great samaya. In the tenth chapter: Non-existence, chaos, oneness, and the great samaya of spontaneous perfection, this has no categorical division, this is the samaya to be protected. Thus it is said. The order of clarity and obscurity of the five and ten, from concentration to attention, is also: first there are five, namely non-conceptualization and deity visualization as well, whichever one attends to first. Second is the union of distraction and focus, third is complete non-reversal, fourth is meditating on suchness, and fifth is meditating on all appearances. Therefore, one should say that yoga is yoga. Regarding the ten aspects: First, having obtained attention, second, that becomes habitual and stable. Third, obtaining the union of distraction and focus, fourth, that becomes habitual, fifth, it becomes stable. Sixth, it is non-reversal, seventh, it is suchness, eighth, having obtained all appearances, ninth, after becoming habitual, tenth, it is stable and able to be used. Thus it is said. Master Shantideva said: First is attention, because reliance is the basis for the arising of qualities, obtaining the concentration of a precious sprout. Third, in order to cut off faults and purify, it is the concentration of medicine that destroys poison. Fourth, in order to generate obstacles, it is the concentration of focusing on one point. Fifth, for the sake of the treasure of merit, it is the concentration of perfecting the great assembly. Sixth, in order for the Dharma eye to be free from dust, it is the concentration of manifest realization. In the inexhaustible treasury of the arising of qualities through meditation
Chinese
第七。第八，为了生起神通，大种幻化三摩地。第九，为了法性广大，清净法界的三摩地。第十，为了无余任运圆满，一切圆满的三摩地，以及显明本智的三摩地。如是说。时间和，也是说，下地不清净者成就上地之时也有五或十，第一是，仅仅心中作意密咒，因此说获得忆念。获得秘密十学之时，获得二无差别之相之时，彼者修习纯熟之时，彼者现前而至究竟之时。如是说。十的方面，从所欲之语中，第一，为了随喜，名为生起意乐之时。第二，为了勤奋学习，即是努力修习之时。第三，为了修习重要之事，说是进入学处之时。第四，为了开启大智慧，学处之想转变之时。第五，为了修习见之义，乃是进入大行之时。第六，为了见一切，最初大脉行至之时。第七，为了串习彼义，说是入于境之时。第八，为了到达真实义，到达大悟之时。第九，为了彼力增长，名为成为坚定之时。第十，为了极度究竟，乃是堪能最后之脉行至之时。如是说，总的来说，乃是成就大菩提之时。大成就和阶段之道至究竟，从而成就上地，也如是说。第一，成就欲求，第二，成就忍耐，第三，成就真实，第四，从彼生起，成就堪能，第五是，获得任运成就之种姓。然而第一第二是，成就所缘，第三是，真实义精华之明觉增长，第四，于轮回之界中成就，第五，说是成就一切。如是。十的方面，下下十地，获得上上地，因为有阶段的因果，乃是进入阶段之成就。也如此宣说，第一以欲求之成就，第二以修习之成就
English
Seventh. Eighth, for the sake of generating miraculous powers, the Samadhi of transforming the great elements. Ninth, for the sake of the vastness of Dharma nature, the Samadhi of pure Dharmadhatu. Tenth, for the sake of complete and effortless perfection, the Samadhi of all perfections, and the Samadhi of clear primordial wisdom. Thus it is said. And "time" also means that when the lower, impure grounds accomplish the higher grounds, there are five or ten times. The first is: merely contemplating the secret mantra in the mind, therefore it is said to have obtained mindfulness. The time of obtaining the ten secret precepts, the time of obtaining the sign of non-duality, the time of becoming familiar with meditating on it, the time of its manifestation and reaching the end. Thus it is said. In terms of ten, from the desired words, first, for the sake of rejoicing, it is called the time of generating intention. Second, for the sake of diligence in learning, it is the time of striving and practicing. Third, for the sake of practicing important things, it is said to be the time of entering the training. Fourth, for the sake of opening great wisdom, the time of changing the perception of the training place. Fifth, for the sake of practicing the meaning of seeing, it is the great time of entering the great conduct. Sixth, for the sake of seeing everything, the time when the great pulse first reaches. Seventh, for the sake of familiarizing with that meaning, it is said to be the time of entering the object. Eighth, for the sake of arriving at the true meaning, the time of arriving at great realization. Ninth, for the sake of that power increasing, it is called the time of becoming steadfast. Tenth, for the sake of ultimate perfection, it is the time when the last capable pulse reaches. Thus it is said, in general, it is the time of accomplishing great enlightenment itself. The great accomplishment and the path of stages reaching the end, thereby accomplishing the higher ground, is also said as follows: First, the accomplishment of desire; second, the accomplishment of patience; third, the accomplishment of truth; fourth, arising from that, the accomplishment of capability; the fifth is, obtaining the lineage of effortless accomplishment. However, the first and second are, the accomplishment of the object; the third is, the increase of the consciousness of the essence of true meaning; fourth, accomplishment in the realm of samsara; fifth, it is said to accomplish everything. Thus. In terms of ten, the lower ten grounds, obtaining the higher and higher grounds, because there is a causal relationship of stages, it is the accomplishment of entering the stages. It is also explained in this way: first, the accomplishment of desire; second, the accomplishment of practice.
Chinese
以及。第三是结合行（梵文， योगचर्या，yogacaryā，结合行）成就，第四是暖相证悟成就，第五是学圆满成就，第六是证悟成就，第七是不动获得，第八是神通成就，第九是智慧幻化成就，第十是自生智慧本身。如是。究竟和，是指见解的证悟程度的差别达到究竟。这有五种。如此说：善业之终是密咒，此处初遇第二是，为学十终而学故。第三见终见密咒，因此第四密咒义，见之串习彼即终，成究竟也第五终道果，为圆满故一切果之终，得大精进圆满也。如是说。善业达到究竟，学达到究竟，见达到究竟，串习达到究竟，获得达到究竟的道，都以大秘密的见解来衡量。十种的方面。如此说：欲求之中此欲求，为欲求果故成究竟也。如是勤奋一切之，胜此勤奋成究竟也。为证真实义而精进故，得精进之终第三。忍耐之中成殊胜故，密义忍耐成究竟胜。学处增上十即故，学处究竟第五即。第二是真证殊胜故，第六以见达成究竟。自证义串习殊胜故，第七定串习成究竟。彼即力之自证，觉性之中成究竟也。界与智慧二无别，觉性确信住成究竟。一切自生界广大故，无上之果成究竟。如是说。这样证悟程度达到究竟的见解的差别或智慧也有五种。第一是欲求瑜伽士，听闻并接受了摇动祈愿的密咒灌顶后就学完了。因为词句的集合是声音的瑜伽，所以智慧低下的人用语言说密咒的意义，而没有见到，这是意念的见解。然而，从某一方面来说，甚至还没有获得忍耐。这也是这样说的：精勤事业的瑜伽士