English
By not doing the empowerment of the result, the subtle habit of the three appearances transferring at the end of the arising and reversing of the four joys, the very subtle movement of the three, base bindu, atom, and wind, is also cut off. The subtle cognitive obscuration of the base is also purified. The great bliss body of the twenty-five result dharmas, indivisibly and spontaneously accomplished, is manifestly united with the non-learning union. Thus, in the ten stages corresponding to each of the ten bhumis, by meditating in the order of increasing on the path of one's own bhumi, the coarse and subtle habits of karma arising from conditions, etc., the ten obscurations of one's own bhumi mentioned above are purified in sequence, and the manner of uniting with the higher and higher bhumis is as follows: The ten minds, such as the moving bodhicitta, are combined with ten examples, such as small stars, and proceed. This is extensively explained in the root tantra and oral instructions of the root explanation of the sutras, such as the second chapter of the Root Tantra, the All-Gathering. The omniscient Dharma Shri thinks so. So, where are the ten obscurations removed? The way to match the ten minds and the ten examples is: The place called the Great Yoga is the unique path. From where the mind arises in the secret mantra from the place of birth and the place of cause, here it first changes from the base. In the stage of the accumulation path of the five yogas, in the place of uncertain change. The mind that initially knows only the general characteristics of the two truths of mantra, moving is the moving mind. For example, it is like a faint starlight emerging from the dark clouds. From wisdom like darkness, bodhicitta arises from causes and conditions. The base is the fundamental place. Constantly learning and realizing the meaning of the result of mantra as the cause is the wishing mind. For example, a medium star, that is, not yet entering the suchness of mantra, is only faith. Second, in the stage of distinguishing the great lineage on the path of joining, in the place of important practice. With the cause of those two, after entering the mantra, when learning the ten precepts. The superior mind that is not in the lower part, rising upward from the wish is the rising mind. For example, a large star at night. In the place of constant learning. With that cause, combining the meaning of mantra with practice is the combining mind. For example, a rotating fire wheel is fast and continuous, or like the first day of the month. In the place of merit support. Therefore, for the meaning of equality
Chinese
以智慧勤奋修习，进入见道，是契入二无自性之义的心。譬如灯火或初二的月亮。第三，在见道发出大呼吸的时候，所依之处的差别是，以前的因使人体验法性之味，当见到真谛之时，生起前所未有的喜悦，是极其欢喜的心。譬如瓶子里的灯或初三的月亮。第四，在修道获得大传承的时候，所缘是果产生之处。当已证悟的修道契入法性之时，从见解的定解中不会改变，是不变增上的心。譬如初四的月亮。第五，在解脱道大勤奋圆满的时候，安住于不变之处。当道走到尽头，证悟一切法为大自在智慧的奇妙变化，所显现的一切都明现为自生俱生智的心。譬如初五的月亮。扩展于法性之处。由于非常串习而成为定解，自证智与离边的意义无别，毫不费力地安住的心。譬如非常明亮的灯或初八的月亮。圆满总的来说，以座骑的因，不需要修习就能胜任禅定之时，证悟界与智慧无别、不杂、完全圆满，由于没有比这更超胜的，是圆满的心，譬如十六的月亮一样明亮而圆满。因此，流转的心本来就存在于法身之中，但是由于虚假的障碍所遮蔽而无法见到，这由十种心所生起，因此成果得以成就，并且如此达到究竟，这是努钦所说的。如是所说的五种瑜伽和十地，这些的定义是，虽然没有见到经根本释续和口诀的行事业清楚地阐述，但大致推测，五种瑜伽的第一个是，在资粮道的时候，以迎请光明和本尊身两种方式所引导的，仅仅以信欲作为对境，是希求作意。第二个是，当获得加行道的时候，虽然有漏洞，但没有退转，因为确定了种姓，所以是开显大种姓。第三个是，在见道中远离五种怖畏等等，并且由于现量见到法性，超越了世间法，所以是发出大呼吸。第四
English
With diligence in wisdom, entering the path of seeing, is the mind that enters the meaning of two without self-nature. For example, like a lamp or the second day of the moon. Third, at the time of exhaling great breaths on the path of seeing, the difference in what is relied upon is that the previous cause causes one to experience the taste of Dharma-nature, and when one sees the truth, a joy that has never arisen before arises, which is an extremely joyful mind. For example, like a lamp inside a vase or the third day of the moon. Fourth, at the time of obtaining the great lineage on the path of meditation, the object of focus is the place where the fruit arises. When the already realized path of meditation enters Dharma-nature, it does not change from the conviction of the view, it is an unchanging and increasing mind. For example, like the fourth day of the moon. Fifth, at the time of the great diligence of the path of liberation being perfected, abiding in the unchanging place. When the path comes to an end, realizing that all phenomena are the miraculous transformations of the wisdom of the great self, whatever appears is clear as self-arisen primordial wisdom. For example, like the fifth day of the moon. Expanding in the place of Dharma-nature. Because of very familiarization becoming conviction, self-awareness is inseparable from the meaning of being free from extremes, and the mind abides effortlessly. For example, like a very clear lamp or the eighth day of the moon. Perfection in general, with the cause of the vehicle, when one is capable of samadhi without needing to meditate, realizing that the realm and wisdom are inseparable, unmixed, and completely perfect, because there is nothing more excellent than this, it is the perfect mind, like the sixteenth day of the moon, clear and complete. Therefore, the mind of beings is originally present in the Dharmakaya, but it is obscured by false obscurations and cannot be seen. This is generated by the ten minds, so the result is accomplished, and in this way it is perfected, as Nubchen said. The definitions of the five yogas and the ten bhumis that have been explained in this way are that, although the clear explanation of the activities of the root tantra and the oral instructions has not been seen, to estimate in general, the first of the five yogas is that, at the time of the path of accumulation, it is guided by the mere aspiration that is drawn by invoking the two, luminosity and the deity body, as the object, it is desire and attention. The second is that, when the path of joining is obtained, although there are outflows, there is no turning back, because the lineage is determined, so it is revealing the great lineage. The third is that, on the path of seeing, it is free from the five fears, etc., and because Dharma-nature is directly seen, it transcends worldly dharmas, so it is exhaling great breaths. Fourth
Chinese
第五是于尽道中，为了圆满修学双运功德的究竟才华，是圆满大才瑜伽。地也有十种，第一在资粮道，因为有漏和无漏两种，所以是不确定的转变。第一个瑜伽的这个阶段的现观，是作为所依的加行道等生起的所依，所以第二个称为所依地。在加行道阶段，因为清净了遮蔽见道义光明的所有显现的习气，所以第三个是重要的清净地。因为日夜不间断地以如幻的方式修学双运之因，所以第四个是修学常地。因为依靠近取行的福德，而与无漏的智慧相结合，所以第五个称为福德所依地。在见道中，因为现见了义光明，所以依靠它，无漏的功德都越来越殊胜，所以第六个称为依靠而殊胜地。在修道中，因为专注并习惯于修学双运之义，所以成就了不需修学之双运果位，所以第七个称为专注而生果地。在尽道中，因为恒常安住于界智无别的境界，并且没有变动，所以第八个称为安住不变地。因为法性义光明和法相本尊身相二者无离无合的法性手印，普遍扩展到一切显现和行为，所以第九个称为扩展法性地。因为才华显现色身的庄严都完全圆满和究竟于无生之界中，所以称为圆满普遍证悟地。这些地大多按照“道决定”的说法来连接。因为这些是修学的地，所以清净了各自阶段的障碍，并且可以与更高地的功德相结合，所以各自阶段所安立的定义，对于与地相应的补特伽罗来说，在任何方面都不是确定的。又，如果按照后地是不需修学的地来解释，那么就像阿罗汉所入的地一样，只是假立的，而不是真实的。
English
Fifth, in the Path of Consummation, it is the Yoga of Perfected Great Skill, because the ultimate talent of the qualities of union is perfected through learning. There are also ten grounds. First, in the Path of Accumulation, because there are both contaminated and uncontaminated aspects, it is an uncertain transformation. The realizations in this first yoga serve as the basis for the arising of the Path of Application, etc., so the second is called the Ground of Basis. In the Path of Application, because all the manifest habitual tendencies that obscure the light of the meaning of the Path of Seeing are purified, the third is called the Ground of Purifying the Important. Because one trains in the cause of union day and night in an illusory manner, the fourth is called the Ground of Constant Training. Because one relies on the merit of proximate conduct and unites with uncontaminated wisdom, the fifth is called the Ground of Merit as Support. In the Path of Seeing, because the light of meaning is directly seen, and relying on that, all uncontaminated qualities become increasingly superior, the sixth is called the Ground of Becoming Superior by Relying. In the Path of Meditation, because one focuses on and becomes accustomed to the meaning of union, the fruit of the union beyond learning is accomplished, so the seventh is called the Ground of Focusing and Generating the Fruit. In the Path of Consummation, because one constantly abides in the state of indivisibility of space and wisdom and is without change, the eighth is called the Ground of Unchanging Abiding. Because the Dharmata mudra, in which the light of the meaning of Dharmata and the appearance of the deity's form as Dharmadhatu are inseparable, pervades all appearances and actions, the ninth is called the Ground of Expanding Dharmata. Because all the splendor of the form body of talent and appearance is completely perfected and ultimately fulfilled in the unborn realm, it is called the Ground of Perfecting Universal Enlightenment. These grounds are mostly connected according to the expression "path determination." Because these are grounds of learning, the obscurations of their respective stages are purified, and they can be combined with the qualities of higher grounds, so the definitions established in their respective stages are in no way certain for the individual who possesses the ground. Furthermore, if the later ground is explained as a ground beyond learning, then like the ground entered by an Arhat, it is merely imputed and not real.
Chinese
我的堪布上师大智者 ഗുཎ（古纳）所说。总而言之，与世俗菩提心相关的诀窍是，依靠上门风和控制的口诀，以及下门三界嬉戏的口诀，学习生起无漏乐空的智慧；与胜义菩提心相关的诀窍是，所有风心的精华融入有依心间的金刚明点，显现空智无二大乐的智慧，从而使三界解脱为大乐的口诀；以及以无依、不动、三具的关键，在无分别的状态中无破无立地修持，从而证悟境是法性意义的智慧，以及有境法身根本的智慧无别的觉性空智双运。因此，应当确定三种坛城无杂圆满。行为总的来说，主要是修持平等性。《宝藏钥匙》中说：圆满阿努瑜伽是，空性和智慧圆满受用。具体来说，分为加持、自在和方便的行为三种。《总经》中说：加持的行为和，自在方便的行为是，譬如虚空国王或，如火焰河流一般。因此，证悟空智无二的加持的行为犹如虚空。将五毒自在转为五智自性的行为，犹如国王或火焰焚烧木柴。证悟轮回涅槃无二的方便的行为，犹如持续不断的河流。结果是，以一生证悟母续双运，二十五果法无别任运成就的自性，显现四身五智的自性大乐身，并通过恒常、遍布、任运成就的事业利益有情。如《明点精华续》中说：光明的心性是，空性和智慧无别，谁修持此大乐，果位今生现前成。以及《宝藏钥匙》中说：阿努瑜伽的乘是，不经中阴一生中，必定到达佛地。说果法二