English
And. The third is the accomplishment of union practice (Sanskrit, योगचर्या, yogacaryā, union practice), the fourth is the accomplishment of warmth realization, the fifth is the accomplishment of complete learning, the sixth is the accomplishment of realization, the seventh is the attainment of immovability, the eighth is the accomplishment of miracles, the ninth is the accomplishment of wisdom illusion, and the tenth is self-born wisdom itself. Thus it is. Completion means that the difference in the degree of realization of the view reaches completion. There are five of these. It is said thus: The end of virtuous deeds is mantra, here the first encounter is the second, for the sake of learning the ten ends. The third sees the end and sees the mantra, therefore the fourth mantra meaning, seeing the habit is the end, becoming complete also the fifth end result, for the sake of completeness the end of all fruits, attaining great diligence and completeness also. Thus it is said. The accomplishment of virtuous deeds, the accomplishment of learning, the accomplishment of seeing, the accomplishment of habituation, and the path of attainment are all measured by the view of great secrecy. In terms of ten. It is said thus: Among desires, this desire, for the sake of desiring the result, becomes complete. Likewise, the best of all diligence, this diligence becomes complete. Because of striving to realize the true meaning, the third attainment of the end of diligence. Because of becoming supreme among patience, the secret meaning of patience becomes the ultimate victory. Because the precepts are increased by ten, the fifth accomplishment of the precepts is the same. The second is the supreme realization of truth, the sixth achieves the ultimate in seeing. Because the self-awareness of meaning is supreme, the seventh meditation habit becomes complete. That is the self-awareness of power, the ultimate in awareness. In the inseparability of realm and wisdom, the confidence of awareness dwells in completion. Because all self-born realms are vast, the unsurpassed result becomes complete. Thus it is said. In this way, there are also five kinds of differences or wisdom in the view that the degree of realization has reached completion. The first is the yogi of desire, who has finished learning after hearing and receiving the initiation of the mantra of shaking prayer. Because the collection of words is the yoga of sound, people of low intelligence speak the meaning of mantra in words, but do not see it, this is the view of mindfulness. However, from one aspect, even patience has not yet been attained. It is also said thus: The diligent yogi of action
Chinese
萨！希求作意瑜伽等六种瑜伽，因智慧能力低下，故禅定之根也微弱，因此不能如实见其义，如是说。辨别大种姓之见，乃十地汇集三地。于此辨别种姓后，于十学处时获得忍耐，不畏惧且复行于无别显现二谛，由闻思之门知晓自性，此乃是认识之见。如是说：不畏惧其义，生稀有之想，此入于思择心之菩萨，不堕恶趣而入寂静处。如是说。发出大气之见，乃于五地间修习，如实见法性，乃不退转之见。又是，由休息而见一切，如是说。获得大传承之瑜伽的见，乃不动的见，如是见之。圆满大威力之瑜伽的见，乃修习为自生智慧而现前，如是说：自生自明现前显现时，即说见彼自生智慧。如是说。有者如是说：五见乃五智，密咒欲为贪智，以及，了别识为十学处，获得忍耐知晓自性，一切为无生智慧，以及，于彼完全不摇动智，大智普遍显现，乃殊胜之见。如是说。就十者而言：第一为语集音声瑜伽，故仅是语之见。第二为殊胜之二谛，乃作意之见。第三于二谛自性中，初见获得无二忍耐。第四于无二中，不畏惧增殖获得摇动。第五普遍骑乘十学处，入于无二定解。第六如实见彼因。又是如是说，虽曾引述，然于续部中：不见诸法亦不见法性，不见有情亦不见心，不见佛陀，若见何者，彼即见真实谛。如是说。第七由串习彼，不摇动见具智慧。第八串习自证果位为身语意之自性。
English
Sa! The yoga of aspiring thought, and the six yogas such as these, due to the low level of wisdom, the root of samadhi is also weak, therefore one cannot truly see its meaning, so it is said. The view of distinguishing the great lineage is the gathering of the three grounds by the ten. Here, after distinguishing the lineage, one obtains patience at the time of the ten precepts, and is not afraid to show the two truths as inseparable and practices them again. Knowing one's own characteristics through hearing and thinking is the view of perception itself. As it is said: Not afraid of the meaning, giving rise to wonder, that bodhisattva who enters the mind of discernment does not fall into evil destinies but enters a solitary place. So it is said. The view of exhaling great breath is to meditate between the five grounds and see the nature of reality as it is, which is the view of non-regression. Also, one sees everything through resting, so it is said. The view of the yoga of obtaining great transmission is the immovable view, that is how it is seen. The view of the yoga of perfecting great skill is to meditate as self-arisen wisdom and become manifest, as it is said: When self-arisen self-awareness appears manifestly, it is said to see that very self-arisen wisdom. So it is said. Some say this: The five views are the five knowledges, secret mantra desire is the wisdom of desire, and, the consciousness is the ten precepts, obtaining patience and knowing one's own characteristics, everything is unborn wisdom, and, completely unmoving wisdom in it, great wisdom appears everywhere, it is the view of the holy. So it is said. In terms of the ten: The first is the yoga of sound collection of words, therefore it is only the view of words. The second is the two truths of excellence, which is the view of attention. The third, in the self-nature of the two truths, the first sight obtains non-dual patience. The fourth, in non-duality, one is not afraid to propagate and obtain movement. The fifth, by universally riding the ten precepts, one enters into non-dual certainty. The sixth sees that cause as it is. Also, as it is said, although it has been quoted before, in the tantra itself: One does not see all dharmas, nor does one see the nature of reality, one does not see sentient beings, nor does one see the mind, one does not see the Buddha, if one sees what, then one sees the true truth. So it is said. The seventh, by familiarizing oneself with that, the unwavering view is wise. The eighth, familiarizing oneself with the self-awareness fruit as the nature of body, speech, and mind.
Chinese
以见地的因由，如是说：佛陀与一切众生，以及一切对事物的执着，在究竟的意义上是一体的，那即是身语意的自性。如是说。第九，界与智慧父母无别的巨大喜乐成为确信，如是说：成为容器的是母性的界，精华是胜者父性的虚空，生起融入以明觉受用，这是金刚誓言。如是说。第十的见地是远离执取和对治，如是说：不舍弃而自然成就，无别即是法界，界之外没有能见之境，这是见地的誓言。如是说。转变的处所。所说的是阿赖耶识五处转变的方式，也转变成十次。暂时和永远之间连接。也就是五种情况下，阿赖耶识五种连同五种习气一起转变处所。获得忆念之时，在众生的阶段，凡夫的意识从无明中生起心念的动摇，成为道路的基础，由因缘转变，业的习气存在，为了清净和了知欲望而成为第一。获得行为之时，在圣者的阶段，为了将十种学处应用于正确的意义上，转变为行为意愿的阿赖耶识，显现的行持存在并被清净。获得证悟之时，在获得地的阶段，以下面的努力见到真谛，显现转变为意义的阿赖耶识，那时，普遍存在的习气存在并被清净。在持明菩萨的阶段，获得串习之时，因为串习所见而心不动的缘故，转变为不变安住的阿赖耶识，同时出生的习气之处被清净。达到究竟之时，在获得大菩提果位的阶段，因为先前的串习而显现的缘故，转变为无求安住的阿赖耶识，潜在的习气存在并被清净。如果这样解释，斯提喇嘛底论师说：我，最初是因为种姓不确定，并且不了解法性，因此不附加在那里的处所转变，因此从第一个转变为第二个，从第五个转变为成佛本身，共有五种，五道自明。
English
Through the cause of insight, it is said thus: Buddhas and all sentient beings, as well as all attachments to things, are one in the ultimate meaning, that is the nature of body, speech, and mind. Thus it is said. Ninth, the great bliss of the indivisibility of the realm and wisdom, father and mother, becomes confidence, it is said thus: That which becomes the container is the realm of the mother, the essence is the space of the victorious father, arising and merging are enjoyed by awareness, this is the vajra commitment. Thus it is said. The tenth view is free from grasping and antidote, it is said thus: Without abandoning, spontaneously accomplished, indivisible is the dharma realm, there is no object of view other than the realm, this is the commitment of the view. Thus it is said. The places of transformation. What is said is that the way the five bases of the alaya consciousness are transformed also transforms into ten times. Connect between temporary and permanent. That is, in five instances, the five bases of the alaya consciousness, together with the five habitual tendencies, transform places. At the time of gaining mindfulness, in the stage of sentient beings, the consciousness of ordinary beings arises from ignorance, causing the mind to waver, becoming the basis of the path, transformed by conditions, the habitual tendencies of karma remain, in order to purify and know desire, it becomes the first. At the time of gaining conduct, in the stage of noble ones, in order to apply the ten trainings to the correct meaning, it transforms into the alaya consciousness of the intention of conduct, the manifest conduct remains and is purified. At the time of gaining realization, in the stage of gaining the ground, seeing the truth through the effort below, appearance transforms into the alaya consciousness of meaning, at that time, the universally existing habitual tendencies remain and are purified. In the stage of vidyadhara bodhisattvas, at the time of gaining familiarity, because the mind does not waver due to familiarity with seeing, it transforms into the unchanging abiding alaya consciousness, the place of co-emergent habitual tendencies is purified. At the time of reaching the end, in the stage of gaining the great enlightenment fruit, because of the manifestation of previous familiarity, it transforms into the unseeking abiding alaya consciousness, the latent habitual tendencies remain and are purified. If explained in this way, Master Sthiramati says: I, initially because the lineage is uncertain and the nature of dharma is not understood, therefore I do not attach the transformation of place there, therefore from the first transformation to the second, from the fifth transformation to becoming a Buddha itself, there are five in total, the five paths are self-aware.
Chinese
通过坚固的禅定生起智慧，通过净化每一种障碍，为了后一刹那有五道五地的缘故。 阿赖耶识的五种转变， 被阐述为五种道的特殊法。 如是说。五种习气也被说成是五种障碍，它们因为因果的关系而有差别，如是说：它们每一个都是因果二者。 前前是任何事物， 后后是成熟之因， 同样，它们持续地轮转。 如是说，认为十者也转变为因果，因此五的成双变为十。如《发愿词》中所说： 于十地生起十心。 禅定力强者即是智慧。 前一刹那的显现， 摧毁各自的障碍于后一刹那， 从高到高成佛， 十种转变是十种道阶。 如是说。 然而，阿赖耶识的转变，或者从凡夫转变为希求瑜伽士，即使如此，在如来圆满大力的刹那，以如金刚般的潜在智慧摧毁后，于后一刹那显现五身，如果永远地转变中间状态并走向第六，那么， 阿赖耶识的五种转变， 显现为五种道的特殊法。 这与上述说法相矛盾。然而，如果说没有转变为希求瑜伽士，那么，对于希求瑜伽士来说，通过作意的禅定，将本尊的身躯引导到自己的一拃之间，生起动摇的心，并且由于获得了十二部经典的权能，看到了自己于虚空中行走的征兆，这些凡夫没有，而此地的人有，因此，如果没有转变，那就与理性相违背。对于产生怀疑的人，应该这样进行分析：虽然看起来是这样，希求者虽然胜过凡夫，但不能说在那里发生了转变，因为凡夫的时候并非没有因缘，但由于没有通过决定的智慧进行净化，因此没有获得希求。如果在那里发生了转变，那么就变成了转变的结果，并变成了第六，因此，与前面“五种”的说法也相矛盾。如果按照理性，通过五道的转变而宣说圆满大力，那么这是任运成就的持明者，因为不是真正的胜者佛陀，所以必须转变为胜者，因此，与理性相违背。