English
Through steadfast samadhi, wisdom arises, and through purifying each obscuration, for the sake of the five paths and five grounds in the subsequent moment. The five transformations of the alaya, are explained as the distinct dharmas of the five paths. Thus it is said. The five propensities are also said to be the five obscurations, and they are distinct because of the relationship of cause and effect, as it is said: Each of them is both cause and effect. The former of the former is whatever, the latter of the latter is the cause of maturation, likewise, they continuously revolve. Thus it is said, considering that the ten also transform into cause and effect, therefore the doubling of five becomes ten. As it is said in the Aspiration Prayer: In the ten bhumis, ten minds are born. Powerful samadhi is wisdom. The arising of the previous moment, destroys its own obscuration in the subsequent moment, from higher to higher, becoming enlightened, the ten transformations are the ten path stages. Thus it is said. However, if the transformation of the alaya, or the transformation from an ordinary person to an aspiring yogi, even so, in the moment of the Tathagata's complete great power, after destroying with vajra-like latent wisdom, in the subsequent moment, manifesting the five kayas, if the intermediate state is permanently transformed and goes to the sixth, then, The five transformations of the alaya, appear as the distinct dharmas of the five paths. This contradicts the above statement. However, if it is said that there is no transformation into an aspiring yogi, then, for the aspiring yogi, through the samadhi of attention, directing the deity's body to within one's own span, and the arising of a wavering mind, and because of obtaining the power of the twelve scriptures, seeing the signs of oneself walking in the sky, these are not present in ordinary people, but are present in this place, therefore, if there is no transformation, it contradicts reason. For those who have doubts, this is how it should be analyzed: Although it appears to be so, although the aspiring one is superior to ordinary people, it cannot be said that a transformation has occurred there, because in the time of an ordinary person, it is not that there are no causes and conditions, but because it has not been purified through definitive wisdom, therefore aspiration is not attained. If a transformation occurs there, then it becomes the result of transformation, and becomes the sixth, therefore, it also contradicts the previous statement of "five". If, according to reason, complete great power is proclaimed through the transformation of the five paths, then this is a spontaneously accomplished vidyadhara, because it is not the actual Victorious Buddha, so it must transform into a Victorious One, therefore, it contradicts reason.
Chinese
罗。因此，这个愿望，对于法性甚至还没有获得忍耐，因为没有见到，即使超胜凡夫也不称为转依。因此，在愿望中，如果稳固地修持所信奉的本尊，力量稳固，意识融入虚空，从而减轻、遮止、修习业习气，获得结合愿望的依处，这是第一转依。同样，如从地下向上转变一样，从珍贵到善逝的转变等共有五种。因此，从愿望向上直到成佛，五种依处经历五次转变，因此显现为五道，在那里被转变为这样。因此，这与上面的经文本身并不相违背，最终转依于大佛的道理也不相违背。正如大学者斯提喇玛帝在《释论分别说》中所说的那样。转依也解释为恶趣转依、道转依和法性转依。像这样所说的所有这些，虽然本体在基础界中没有差别，但对于名相或差别进行区分的五种意趣，以及十种、三十四种、四十种等各种差别，也是与行者的根器大小相配合，为了不浪费所化众生的调伏方便，一切智者所开示的各种不同调伏方式，因此修行也必须随之而行。因此，所承诺的地和十瑜伽的行持，一般分为共同行持和特殊行持。其中，共同行持是：行持四种恒常誓言，具有支分的恢复行持，二十三种苦行行持，以及所说的三种利他行持。特殊自利门之行持是：第一地是完全清净的资粮行持，第二地是微细的行持，第三地是精进行持，第四地是舍弃散乱的行持，第五地是不完全放弃的行持，第六地是与智慧相应的行持，第七地是三摩地行持，第八地是没有取舍的行持，第九地是
English
Lo. Therefore, that aspiration has not yet attained even patience with regard to the Dharma nature. Because it has not been seen, even if it surpasses ordinary people, it is not called transformation of the basis. Therefore, in aspiration, if one steadily meditates on the deity one believes in, and the power becomes stable, the consciousness enters into space, thereby lessening, blocking, and training the karmic imprints, and obtaining the basis for combining aspiration, this is the first transformation of the basis. Similarly, just as the transformation from below the ground to above, there are five transformations, such as from precious to Sugata. Therefore, from aspiration upwards to Buddhahood, the five bases undergo five transformations, and therefore appear as the five paths, where they are transformed in this way. Therefore, this does not contradict the above scripture itself, nor does it contradict the reasoning that ultimately transforms into the Great Buddha. As the great scholar Sthiramati said in the "Detailed Explanation of the Occasion." Transformation of the basis is also explained as transformation of the bad realms, transformation of the path, and transformation of the Dharma nature. All these things that are said in this way, although the essence has no difference in the basic realm, the five intentions for distinguishing names or differences, as well as the various differences such as ten, thirty-four, and forty, are also combined with the capacity of the practitioner's mind, in order not to waste the means of taming the disciples. All the different methods of taming that the All-Knowing One has taught, therefore, practice must also follow accordingly. Therefore, the practice of the promised ground and the ten yogas is generally divided into common practice and special practice. Among them, the common practice is: practicing the four constant vows, having the restorative practice with branches, the twenty-three ascetic practices, and the three altruistic practices that are spoken of. The special practice of the self-benefit door is: the first ground is the practice of completely purifying the accumulation, the second ground is the subtle practice, the third ground is the practice of diligence, the fourth ground is the practice of abandoning distraction, the fifth ground is the practice of not completely abandoning, the sixth ground is the practice corresponding to wisdom, the seventh ground is the practice of samadhi, the eighth ground is the practice of no acceptance or rejection, and the ninth ground is
Chinese
是智慧和慈悲的行持，以及十地菩萨无为的行持。如果将这些归纳起来，可以概括为有为的行持和无为的行持两种，即九地以下和一地。其必要性在于，无论是为了自己的利益还是为了他人的利益而解释。那么，这些会使谁相信呢？经文中说：希求思维瑜伽者，安住并实践之地称为，清净与不清净所行持，善与非善诸业皆，断除调伏结合之方式，善恶大力而施予，不堕恶趣必要而入，行持恒常之瑜伽，信心清净希求之所依，真见如何行持无所执，殊胜技能圆满一切且，禅定之结合也。转轮圣王大国王，见之境地为十六，圆满之境地为享受者，境意义智慧彼结合，所知一切皆圆满，幻亦是幻乃行持，显现任何皆非有，不生不灭自性中，如何观待九地显现彼，胜乘总纲如浪涛斩断。如是所说，毫无疑惑地见到。第二是，从“那也是技能”到“清净难以成就”之间所阐述的。为了表明与各自的行持不相符的行持是错误的。那也是瑜伽士的智慧技能的差别，依次显示见解和行持不相关的过失。最初的瑜伽士，希求思维的瑜伽等，以及修习结合的瑜伽，和决定的瑜伽，以及奉命事业的瑜伽的差别等等，以见行低劣的小瑜伽士们，各自的行持与智慧相符的限度的根本舍弃或安住后，大技能圆满的瑜伽等，奇妙嬉戏的瑜伽，大会聚集的瑜伽，嬉戏庄严的瑜伽，大乐的瑜伽，明点圆满的瑜伽，大自在的瑜伽，任运成就的瑜伽，广阔觉悟的瑜伽等九种
English
These are the practices of wisdom and compassion, and the non-action practices of the tenth Bhumi Bodhisattva. If these are summarized, they can be summarized into two types of practices: active practices and inactive practices, namely the first nine Bhumis and the tenth Bhumi. The necessity is that it is explained for one's own benefit or for the benefit of others. So, who will these convince? The scripture itself says: 'The yogi who desires to contemplate, the place of abiding and practicing is called, practicing with purity and impurity, all virtuous and non-virtuous actions, cutting, taming, and combining methods, bestowing great power of good and evil, entering necessarily without falling into evil realms, the yoga of constant practice, the place of pure faith and desire, seeing the truth, acting without attachment, especially with all skills perfected, and the union of samadhi. The great Chakravartin king, the place of seeing is sixteen, the place of perfection is the enjoyer, combining the meaning of the realm with wisdom, all that is to be known is perfected, illusion is also illusion, it is practice, whatever appears is nothing, in the nature of non-arising and non-ceasing, how one looks at the nine grounds appears there, the supreme vehicle's general outline is cut off by waves.' As it is said, one sees without doubt. The second is, from "That is also skill" to "Purity is difficult to achieve" is explained. In order to show that the practice that does not match one's own practice is wrong. That is also the difference in the wisdom skills of yogis, showing the faults of unrelated views and practices in sequence. The initial yogis, the yoga of desire and thought, etc., and the yoga of combining practice, and the yoga of determination, and the differences in the yoga of commanded action, etc., with the small yogis of inferior views and practices, each abandoning or abiding in the root of the extent to which their own practice matches their wisdom, the yoga of great skill perfection, etc., the yoga of wonderful play, the yoga of great assembly, the yoga of playful adornment, the yoga of great bliss, the yoga of Bindu perfection, the yoga of great self, the yoga of spontaneous accomplishment, the yoga of vast awakening, and nine others.
Chinese
如果有人按照自己不具备的伟大瑜伽士的行为方式去实际行动，并希望获得伟大的成果，那将是徒劳无功的。例如，青蛙效仿鹏鸟的姿态想要飞上天空，但它努力的方向是错误的，所以无法成功。又比如，一个福报浅薄的人，丢弃了适合自己能力的工作，却一心向往伟大国王那样福报深厚的人所拥有的广阔享受，即使他一直那样渴望，也无法体验到那些享受，最终只能与生计隔绝。同样，对于那些没有福报的人来说，这些具有福报之人的深刻意义难以实现，因为他们之间没有关联。然而，并非完全没有希望，因为如果不断努力，或许可以通过某种方式获得，就像出现获得第八地的征兆并加以实践一样。第二部分分为两点：简要说明和详细解释。第一点，从“因此，领悟”到“与清净者相同”之间进行了阐述。因为上述解释的缘故，必须安住于这部汇集了所有殊胜瑜伽士和诸佛意图的伟大续部中。在此，为了让初学者瑜伽士等智慧低下者能够一心一意地获得和修持，应该在五种或十种瑜伽的场合中，实践这两种行为：复苏死者的行为和净化障碍的行为。据说，如果这样做，就能与诸佛获得果位的方法相同，因此应该遵循。第二部分分为两点：展示复苏的行为和解释净化的行为。第一部分分为两点：简要说明和详细解释。第一点，从“复苏和唤醒”到“与有情相应地实践”之间进行了阐述。这里所说的复苏疾病和唤醒死于邪见之人的行为，因为初学者和外道也有成就僵尸的方法，为了引导他们，应该与任何有情相应地实践。
English
To actually act according to the conduct of a great yogi when one is not qualified, and to desire to obtain great results, is futile. For example, if a frog tries to imitate the actions of a garuda and wants to fly into the sky, its efforts are in vain and it will not succeed. Furthermore, for example, if a person with little merit abandons the means of livelihood that suit their capacity and instead focuses on the vast enjoyment of a great king with abundant merit, even if they sit idly by, they will not experience those enjoyments and will only be separated from their livelihood. Similarly, these profound meanings for those who are endowed with fortune are difficult for those with little fortune to achieve, because they are unrelated. However, it is not impossible to obtain them through perseverance, like when signs of attaining the eighth bhumi appear and one practices accordingly. The second part has two sections: a brief explanation and a detailed explanation. The first is from "Therefore, the realization" to "said to be equal to the pure ones." Because of the reasons explained, one must definitely abide in this great tantra that gathers all the intentions of the noble yogis and victorious ones. In this context, for the sake of those with lesser intelligence, such as beginner yogis, to single-mindedly attain and accomplish, one should practice these two actions—the action of reviving the dead and the action of purifying obscurations—with five or ten distinctions, that is, in the context of five or ten yogas. It is said that if one practices these two, they will become equal to the noble practices that are the means of attaining the state of the victorious ones, and therefore one should practice accordingly. The second part has two sections: showing the action of reviving and explaining the action of purifying. The first part has two sections: a brief explanation and a detailed explanation. The first is from "Reviving and raising" to "practice in accordance with beings." This contemplation on the action of reviving the sick and raising those who have died in wrong views is because beginners and non-Buddhists also have the means to accomplish zombies; therefore, to guide them, one should practice in accordance with any being.