English
Furthermore, in the final stage, there is only self-born wisdom, with nothing else to abandon, hence possessing the view of non-reliance. The all-knowing ones possess clear and luminous, effortless samadhi, and spontaneously accomplished conduct without striving. In summary, these ten grounds are divided into forty subtle yogas. The first ground has six yogas, merely aspiring to meditate on gods and non-conceptuality, this is the yoga of the mind. Abiding in the mind of fasting is the first of eight mindsets, like a seed, and then giving alms to parents and relatives, like a sprout. In the manner of view, conduct, and mantra, giving artificial yoga to the pitiable, like a trunk. Practicing mantra and other methods subtly, giving to ascetics, like leaves. Generating faith in this, holding the signs in its manner, the yoga of generosity, freely giving to the guru and musicians, the mind is like a flower, and then giving whatever is desired, like a fruit. These six are the disciplines of giving. Through meditating on gods and non-conceptuality, with the yoga of faith, with giving as the cause, generating faith in upholding the precepts, guarding becomes nourishment. The yoga of striving for virtue without doubt, therefore, through offering sacrifices to deities, thinking one will become powerful, thus offering to Brahma and others, this is also called the eight worldly paths. In summary, relying on the eight mindsets of ordinary worldly people, on the basis of generating the mind of emptiness, there are four subtle yogas. Abiding by the words of the Sugatas and gurus, determining lineage, relying on the yoga of actions of body, speech, and mind. Having not practiced mantra before, therefore the beginner yogi who practices for the first time, contemplates the purity of self in emptiness. The yogi who trains by practicing mantra, practices what has been done in the mind. The yoga of certainty with the thought of not changing the practice of mantra, seeing the result accomplished from no cause, therefore there are both pure and impure thoughts and actions. In summary, in the important stage of training, the yoga of distinguishing the great lineage, eliminating the aforementioned wrong views. Because it subdues afflictions and gross obscurations, it is the place of rising upwards, therefore distinguishing the great lineage.
Chinese
这被称为“当下瑜伽”。处于结合道上的常学地有三种瑜伽，即依靠并修持象征密咒的甚深口诀瑜伽。仅仅获得暖相时，通过不离十学的修持，使顶峰证悟的智慧增长，并且对于法性大平等密咒的意义不恐惧且获得堪忍，从而产生稀有。通过恒常安住于十学之行，瑜伽使智慧更上一层楼。如果区分相的瑜伽，则是心性证悟串习的暖相。安住于动摇的瑜伽者，从获得的瑜伽中具备，并且它是不变的稳固瑜伽，暖有三种，相也有如是三种，即六种瑜伽。根本瑜伽三种，实际上安住于九种瑜伽。在福德藏地上，是不离上述十学之行的常瑜伽。由于粗大的能取所取垢染清净，如同共同世间的殊胜法，由于不可能生起有漏的十学，所以是圆满的。༈ 第六地有七种瑜伽，即在轮回的痛苦中获得休息，从而呼出大气的瑜伽，那是。如实证悟无二我的意义，如同共同菩萨的见道极喜地，以“见解不平等”之语解释。密咒大族执持的瑜伽者，第二地离垢且无有。平等大圆满瑜伽是二谛平等圆满，第三地发光。决定行瑜伽是如实通达秘密并成办意义，第四地发光芒。修持大力的瑜伽是以智慧的大力修持无分别的意义，第五地难修。以明觉进入如实法性的境地的瑜伽是第六地现前。以大智慧证悟无境，从而将明觉用于修道上的瑜伽，由于清净烦恼的障碍，第七地远行。在此，要知道这些是见道的差别。
English
This is called the "Yoga of the Present Moment." On the Ground of Constant Learning, which is situated on the Path of Union, there are three yogas: relying on and meditating on the profound Key Instruction Yoga that symbolizes secret mantras. When one obtains only the warmth sign, through practicing without separating from the Ten Learnings, the wisdom of peak realization increases, and one gains fearlessness and tolerance towards the meaning of the Great Equality of Dharmata secret mantras, thus giving rise to wonder. By constantly abiding in the conduct of the Ten Learnings, yoga makes wisdom increase more and more. If one distinguishes the yoga of signs, it is the warmth sign of the realization and habituation of mind-essence. Abiding in the yoga of wavering, possessing from the yoga of attainment, and it is the unchanging, stable yoga; there are three types of warmth, and likewise, there are three types of signs, i.e., six yogas. The three fundamental yogas, in reality, abide in nine yogas. On the Ground of the Treasury of Merit, it is the constant yoga itself that does not separate from the conduct of the above Ten Learnings. Because the coarse stains of grasping and being grasped are purified, it is like the supreme Dharma of the common world; since it is impossible to generate the defiled Ten Learnings, it is perfect. ༈ On the Sixth Ground, there are seven yogas, i.e., the yoga of exhaling great breaths, as one finds rest from the suffering of samsara, that is. As one realizes the meaning of non-duality of self and other, like the Joyful Ground of the Path of Seeing of the common Bodhisattva, it is explained by the words "views are not equal." The yogi who holds the great family of mantras, the Second Ground is stainless and without. The Great Perfection of Equality Yoga is the equality and perfection of the two truths, the Third Ground is Illuminating. The Yoga of Determined Conduct is that one understands the secret as it is and accomplishes meaning, the Fourth Ground is Radiating Light. The Yoga of Training Great Skill is that one trains in the meaning of non-duality with the great skill of wisdom, the Fifth Ground is Difficult to Train. The yoga of entering the realm of suchness of Dharmata with awareness is the Sixth Ground, Manifest. As one realizes great wisdom without an object, thus applying awareness to the Path of Meditation, because the obscurations of afflictions are purified, the Seventh Ground is Gone Afar. Here, know that these are the distinctions of the Path of Seeing.
Chinese
应书写。第七地有三种瑜伽，即在法性智慧上成就的真实义瑜伽是：从相解脱，安住于任何也不动摇，所以第八地是不动地。比那更增上，具足极大善妙，大瑜伽是第九地善慧。决定生起的瑜伽是，彼安住于法之基，所以第十地是法云大。区分誓言者和智慧者，并且进行摄聚，所以是外续事部（kriya， क्रिया，kriyā，行）、行续（upaya，उपाय，upāya，方便）、瑜伽部（yoga，योग，yoga，相应）三种。第八地有三种瑜伽，即无取舍，于奇妙之行境中嬉戏的瑜伽是：生起大瑜伽的生起次第。如何行持都知晓为二大积聚，由和合者所是的瑜伽是生起次第圆满而圆满。见行相关的明智大威力圆满的瑜伽是生起次第大圆满，即地的持明者。第九地有三种瑜伽，即以五妙欲作为法性之庄严而享用，嬉戏庄严的瑜伽是：圆满次第的生起，即是勤作和合的瑜伽。烦恼痛苦显现为大乐，所以大乐的瑜伽是圆满次第的真实。那稳固，于智慧明点中圆满的瑜伽是安住于圆满次第大圆满之自性中。那些也是广大种姓持明者。最后的地有三种细微瑜伽，即一切都证悟为自生智慧，所以大自在的瑜伽是：大瑜伽圆满而修习。于彼一切不寻而任运成就的瑜伽是随后瑜伽士自己于彼而修习。不住于名言，任何也不运用，所以空阔觉悟的瑜伽是，由彼见自性，所以任运成就持明者自续清净的佛陀。从那发起菩提心后，想要触及究竟义。༈ 因为不是如字面一样，所以不共之义以表诠示，于无偏袒自解脱之状态中安住，虽然不特意专注，却在那状态中不散乱而明了是：虽然没有以对境而修，却不散乱于义
English
To be written. The seventh bhumi has three yogas, which are the yoga of true meaning accomplished in the wisdom of dharmata: being liberated from characteristics and abiding without wavering in any way, so the eighth bhumi is the immovable. Even more increasing from that, possessing great excellence, the great yoga is the ninth bhumi, the good intelligence. The yoga of definite arising is that it abides in the basis of dharma, so the tenth bhumi is the great cloud of dharma. Distinguishing the samaya being and the wisdom being, and gathering and dispersing, so it is the three outer tantras of Kriya (kriya, क्रिया, kriyā, action), Upaya (upaya, उपाय, upāya, means), and Yoga (yoga, योग, yoga, union). The eighth bhumi has three yogas, which are the yoga of enjoying the wonderful conduct without acceptance or rejection: it is the generation stage of generating great yoga. Knowing whatever is practiced as the two great accumulations, the yoga of the united ones is the completion of the generation stage. The yoga of the great power of wisdom that connects view and conduct is the great completion of the generation stage, which is the vidyadhara of the ground. The ninth bhumi has three yogas, which are the yoga of enjoying the five desirable qualities as ornaments of dharmata: it is the generation of the completion stage, which is the yoga of effort and union. Afflictions and suffering appear as great bliss, so the yoga of great bliss is the reality of the completion stage. That being stable, the yoga of completion in the bindu of wisdom is abiding in the nature of the great completion of the completion stage. Those are also the great lineage holders. The final ground has three subtle yogas, which are the yoga of the great self, because everything is realized as self-arisen wisdom: it is the great yoga, perfecting and repeating. The yoga in which everything is spontaneously accomplished without seeking is the yoga in which the yogi himself repeats. Not abiding in terms, and not using anything, so the yoga of vast awakening is, because it sees the nature, the spontaneously accomplished vidyadhara, the Buddha who purifies his own lineage. From that, after generating bodhicitta, one wishes to touch the ultimate meaning. ༈ Because it is not like the literal meaning, the uncommon meaning is shown by expression, abiding in the state of impartial self-liberation, although not intentionally focused, it is clear without distraction in that state: although it is not meditated with an object, it is not distracted from the meaning.
Chinese
是禅修的大钉。༈ 从原始以来，真正的精髓就是意义的传承。没有其他的行为，所以没有散乱、呆滞和分离的疑虑。这个意义是究竟的，所以智慧非常真实地到来。这是摆脱勤奋努力寻找的伟大方法。首先，通过自（ཁ）觉的真实（ཀ）瑜伽士（ག），在证悟的见解中，确定没有偏颇。不住于心为所造作，安住于任运成就的大乐之中。不散乱地安住于此，仅此而已就称为禅修。༈ 沉没于内，心散乱于外境，以及昏沉，无论被过失如何动摇。最初，基础的意义是没有扬弃和建立的，以及证悟它的要点。因此，不是舍弃、否定、净化和转变。就在证悟的限度内，安住于自处。༈ 五根门截断外境，是烦恼意执着我，是心跟随前后。相是幻化，自性是自知，自性是空性。化身（༡，nirmana，निर्मान，幻化），受用身（༡，sambhogakāya，सम्भोगकाय，报身），圆满（༢，pūrṇa，पूर्ण，圆满），法身（༡，dharmakāya，धर्मकाय，法身）（ཆོས་སྐུ，３），任运成就（༡，anābhoga，अनाभोग，无功用）。因此，不要以希望和恐惧去寻找，而是放松。༈ 不失去觉性，不矫正过失，不寻求结果。口中说出三种，但在意义上没有分别。不要让心倾向于这三种差别。明点是自明的唯一。༈ 沉没时，明觉不显现。昏沉时，知识的意义和实相不清晰。非常沉没时，忆念的相续中断。非常昏沉时，舍弃概念的流动。散乱是明觉散乱于各自的境。散乱是被世俗的行为所牵引。非常散乱时，在心中进行分别和判断。非常被事物散乱时，成熟为能作和所作的相。༈ 无始以来的无明习气。过度食用滋补的食物，以及住所和衣物的因素所导致的昏沉。胆病的增长，过度疲劳的工作。诀窍的关键薄弱，以及修习的范围狭小。观看人群聚集，以及没有看到世俗的行为。通过学习的术语，用思考的智慧来忆念，依赖于相续。物质和明觉的明灯被教言所动摇。