Chinese
当习惯于小乘的想法时，就修学小乘的专注一境的等持。当习惯于小乘的专注一境的等持时，就修学有分别的瑜伽。当习惯于有分别的瑜伽时，就能够安住于最初行者的等持。当安住于最初行者的等持时，就进入百种分类。当精通百种分类，知晓身体完全寂静时，就安住于身金刚的等持。安住于身体完全寂静后，通过元音和辅音之门，进入语完全寂静。当通过金刚念诵次第，知晓生命和勤奋时，就能够安住于语金刚的等持。安住于语完全寂静后，通过自性显现的次第，进入心完全寂静。当对于自性显现，通过风的驾驭的完全分类，如实习惯时，就能够入于心的等持。安住于如实完全了知心后，通过十二种幻喻，进入世俗谛。当入于如幻的等持时，就获得佛的灌顶。当获得灌顶时，安住于如幻的等持，通过十八大空的次第，进入胜义谛。当通过执持整体和随后分解的等持，进入真实的边际时，一切烦恼都将完全清净。当为了智慧次第生起，以自性光明之二谛无二之相，自身现证圆满正等觉时，就是已经习惯于圆满的等持。当入于圆满等持的瑜伽士，之后对于任何法都不再修学。那是因为什么呢？因为先前已经很好地修习了，就像投石的教师能够击中声音所标示的目标一样。
English
When one becomes accustomed to the thought of the Lesser Vehicle, one trains in the samadhi of single-pointed mindfulness of the Lesser Vehicle. When one becomes accustomed to the samadhi of single-pointed mindfulness of the Lesser Vehicle, one trains in conceptual yoga. When one becomes accustomed to conceptual yoga, one will be well-established in the samadhi of the first practitioner. When one abides in the samadhi of the first practitioner, one enters into the divisions of the hundred families. When one is skilled in the divisions of the hundred families and knows the complete isolation of the body, one will abide in the samadhi of the Body Vajra. Having abided in the complete isolation of the body, one enters into the complete isolation of speech through the gate of vowels and consonants. When one knows the life force and effort through the order of Vajra recitation, one will be well-established in the samadhi of the Speech Vajra. Having abided in the complete isolation of speech, one enters into the complete isolation of mind through the order of self-arising appearances. When one is accustomed to the self-arising appearance, just as it is, through the complete differentiation of the mount of wind, one will enter into the equipoise of the samadhi of mind. Having abided in the complete knowledge of the mind just as it is, one will enter into the conventional truth through the twelve examples of illusion. When one enters into the samadhi of illusion-like, one obtains the empowerment of the Buddha. When one obtains the empowerment, abiding in the samadhi of illusion-like, one enters into the ultimate truth through the order of the eighteen great emptinesses. When one enters into the true limit through the samadhi of grasping the whole and subsequently dismantling, all defilements will be completely purified. When, for the sake of the gradual arising of wisdom, one manifests perfect complete enlightenment oneself with the non-dual aspect of the two truths of self-luminous nature, then one has become accustomed to the complete samadhi. The yogi who has entered into complete samadhi will not train in any dharma later on. Why is that? Because one has been well-trained before, just as a teacher of throwing stones can hit the target indicated by sound.
Chinese
安住于彼，之后任何处也不用学习了。那是什么缘故呢？因为先前已经很好地学习了，所以凭借先前的牵引力的力量而显现。同样，对于善于安住于圆满的禅定者来说，之后任何处也不用学习了，因为先前已经非常精通地学习了。他的世间和超世间的成就自然而然地就会显现。同样，学习圆满次第的禅定，也应次第进入，而不是一下子就学习。因此，没有身体的完全寂静，就无法了解语言的完全寂静。由于远离了语言的完全寂静，就无法证悟心的完全寂静。没有心的自性显现的禅定，就无法现证世俗谛。由于远离了对世俗谛的证悟，就无法现证胜义谛。没有对胜义谛的证悟，就无法现证双运的次第。世尊也看到了这个意义的要点，所以应该次第学习，而不是一下子就学习。通过次第进入，学习圆满次第，一下子自己的相续就会完全清净。世尊自己也在《楞伽经》中说：大慧，譬如镜子中显现的各种影像，因为没有分别，所以一下子就显现了。同样，大慧，如来也一下子清净所有众生自心显现的相续，不分别且没有显现的行境。大慧，譬如月亮和太阳的轮廓，用光芒一下子显现所有的影像。同样，大慧，如来也从所有众生自心显现的恶趣习气中，真实地显示出不可思议的智慧境界和行境。这里说：最初有业的众生，进入殊胜的意义时，这个方法。
English
Having settled in that, one does not need to study anywhere else later. What is the reason for that? Because one has already studied well before, so it manifests through the power of the previous momentum. Similarly, for those who are well-versed in perfect samadhi, they do not need to study anywhere else later, because they have already studied very well before. Their worldly and transcendental accomplishments will naturally manifest. Similarly, when practicing the samadhi of the Completion Stage, one should enter gradually, not all at once. Therefore, without the complete isolation of the body, one cannot understand the complete isolation of speech. Without the complete isolation of speech, one cannot realize the complete isolation of mind. Without the samadhi of the mind's own nature appearing, one cannot directly realize the conventional truth. Without the realization of the conventional truth, one cannot directly realize the ultimate truth. Without the realization of the ultimate truth, one cannot directly realize the stage of union. The Blessed One also saw this essential point, so one should study gradually, not all at once. By entering gradually and studying the Completion Stage, one's own continuum will be completely purified all at once. The Blessed One himself also said in the Lankavatara Sutra: "Great Wisdom, just as all the images that appear in a mirror appear all at once without any discrimination, so too, Great Wisdom, the Tathagata purifies all sentient beings' own mind-appearing continuum all at once, without discrimination and without any field of appearance. Great Wisdom, just as the circles of the moon and sun manifest all images at once with their rays, so too, Great Wisdom, the Tathagata truly reveals the inconceivable realm and field of wisdom that transcends the afflictive imprints of all sentient beings' own mind-appearing." Here it is said: For sentient beings who are initially karmically inclined, when entering the supreme meaning, this is the method.
Tibetan
རྫོགས་པའི་སངས་རྒྱས་ཀྱིས། །སྐས་ཀྱི་རིམ་པ་ལྟ་བུར་གཞག །ཅེས་བྱ་བའི་རིམ་པ་ལྔའི་གོ་རིམས་དང་བྲལ་བས་ནི་རྫོགས་པའི་ཏིང་ངེ་འཛིན་རྟོགས་པར་མི་ནུས་སོ་ཞེས་ཁོང་དུ་ཆུད་པར་བྱའོ། །སྤྱོད་པ་བསྡུས་པ་ལས་ཐེ་ཚོམ་ཡོངས་སུ་གཅོད་པ་སྟེ་ལེའུ་དང་པོའོ།། །། ལེའུ་དང་པོ། སྤྱོད་པ་བསྡུས་པ་ལས་ཐེ་ཚོམ་ཡོངས་སུ་གཅོད་པ།
Chinese
圆满的佛陀说：如同阶梯的次第安立。如果离开了这被称为五次第的顺序，就不能证悟圆满的等持，应当如此理解。行持总摄中，断除一切疑惑，即第一品。 第一品：行持总摄中，断除一切疑惑。
English
The Perfect Buddha said: Establish it like the steps of a ladder. If one deviates from the order of these five stages, one will not be able to realize perfect samadhi, so it should be understood. The first chapter, which is the complete cutting off of doubts from the Compendium of Conduct. Chapter One: The Complete Cutting Off of Doubts from the Compendium of Conduct.