English
Also, the five obscurations caused by ignorance. It is said, "Being lost" means, like this: Lost in the five common waterways. In particular, from the perspective of obscuration, the five paths are looking up and looking down. Because of falling and error, it is called that. It is said, "Conceptualization" means, intentional conceptualization. Like this: In the five stages, the first is conceptualization of words, the second of letters, the third of names, the fourth of symbols and terms, and the fifth of understanding. Because there are five habitual tendencies, there is action. If viewed from the perspective of the extension and contraction of (mudras) and the objects of knowledge, because it exists in these, there is conceptualization. It is said, "Action" means, the four actions, also for the benefit of oneself and others, transforming in the manner of appearing first and following later. Among these, in the first stage: Because it is the path of effort and accumulation, one makes great effort in both effort and accumulation. Through the methods of blessing, control, and skillful means, one bestows some benefit on others. The second stage is for oneself, for good and bad, for the power of cutting off and training, one makes great effort. One practices diligently, practices in solitude. One learns and practices, also doing things for oneself and others. In the third stage, through the arising of non-objectification, in order to unite the desired objects with the realm of reality, one is non-objective for oneself, and for others, one turns the wheel of Dharma, teaching secret mantras. In the fourth stage, one practices yoga for oneself, because it is returning for others, it is said to be born as an independent one, applying supreme skillful means as one wishes. In the fifth stage, in order to perfect the power of samadhi, through the action of controlling skillful means, one shows various kinds of miracles, such as the four miracles, maturing those to be tamed, and also turning the wheel of Dharma. Like this. It is said, "Samaya" means, from the perspective of doing something for a purpose, guarding the root and branches that are examined. First, guarding against the five demons and four enemies, abiding in the four actions or continuously. Cherishing longing and joy, not letting them decline. Second, in doing the ten precepts, not transgressing, not letting them decline from patience. Third, making the samaya of view, not clinging to what is seen, practicing diligently. Like this: A yogi like the sky, guards the samaya like the sky. Like this it is said. Fourth, from the nature of samadhi, not declining, not being distracted, not transgressing. Like this: With unfailing samadhi, one is bound in a state of no guarding. Like this it is said. Furthermore, whatever is vowed to return
Chinese
第五个是没有和混乱唯一，任运成就四种。禅定等也是五种，不分别观想本尊，无论哪个首先在意念中进行。第二个是聚集唯一，第三个是完全不退转，第四个是观修真如，第五个是观修普遍显现。因此是瑜伽，是瑜伽。这样说。时间和等也是五种，仅仅在意念中有密咒，因此说是获得忆念。获得秘密的十种学处之时，获得无二证悟之时，串习观修彼之时，彼现前而达到究竟之时。这样说。成就，意思是：第一是欲望成就，第二是安忍成就，第三是真实成就，第四是从中允许成就。第五个是：获得任运成就的种姓。然而第一第二个是：目标成就。第三个是：胜义精华的明觉增长。第四个是在轮回的法界中成就。第五个是说一切成就。究竟和等，善业的边际在于密咒。此处相遇第一第二个是：为了修学十种学处之边际。第三个是见边际时见到密咒。因为那个原因，第四个是密咒的意义。见到串习，那个本身达到边际。第五个是最终道路果圆满，为了果的一切边际，获得大威力圆满。见解的差别有五种，第一是希求的瑜伽，以狡诈的愿望听闻密咒灌顶后，即使弟子耗尽，因为词句的集合是声音的瑜伽。智慧低下者以语言说密咒的意义而没有见到，是意念作意的见解。然而从方面来说，现在还没有获得安忍。那也是这样说的：寻找事业的瑜伽士，从希求的菩萨瑜伽士，等等的瑜伽六种。智慧威力的幅度低劣，禅定的威力也小，因为对意义不会见到。这样说。辨别大种姓的见解是：以十个聚集三地，此处从一半开始，在十种学处时获得安忍，在开示二谛无别时，不害怕而再次行持，成为自己的特征。
English
The fifth is the absence and confusion, the only one, and the spontaneously accomplished four kinds. Samadhi and so on are also five: non-conceptual deity visualization, whichever is first done in the mind. The second is the gathering is one, the third is completely non-returning, the fourth is to meditate on Suchness, and the fifth is to meditate on universal appearance. Therefore, it is yoga, it is yoga. So it is said. Time and so on are also five: there is only mantra in mind, therefore it is said to have obtained mindfulness. The time to obtain the ten secret precepts, the time to obtain non-dual realization, the time to practice meditating on it, the time when it manifests and reaches the ultimate. So it is said. Accomplishment means: The first is desire accomplishment, the second is patience accomplishment, the third is truth accomplishment, and the fourth is permission accomplishment from it. The fifth is: obtaining the lineage of spontaneous accomplishment. However, the first two are: target accomplishment. The third is: the clear awareness of the essential essence increases. The fourth is accomplished in the realm of samsara. The fifth is said to be all accomplished. Ultimate and so on, the limit of virtuous deeds lies in mantra. Here, the first two encounters are: in order to study the limit of the ten precepts. The third is to see the mantra when seeing the limit. Because of that reason, the fourth is the meaning of mantra. Seeing the practice, that itself reaches the limit. The fifth is the final path, the fruit is complete, for the sake of all the limits of the fruit, the great power is obtained completely. There are five differences in views. The first is the yoga of desire. After listening to the mantra empowerment with cunning wishes, even if the disciples are exhausted, because the collection of words is the yoga of sound. Those with low intelligence speak the meaning of mantra in words without seeing it, it is the view of mental attention. However, from the perspective, patience has not yet been obtained. That is also said like this: The yogi who seeks deeds, from the bodhisattva yogi who desires, and so on, the six yogas. The range of wisdom power is inferior, and the power of samadhi is also small, because it will not be seen in meaning. So it is said. The view of distinguishing the great lineage is: gathering the three grounds with ten, here starting from half, obtaining patience at the time of the ten precepts, not being afraid and practicing again when teaching the inseparability of the two truths, becoming one's own characteristic.
Chinese
以意念之门知晓，如是说：于义不惧生稀有，入于思择心之勇士，不堕恶趣入寂静处。如是说。大呼气之见者，于第五地修习，如见法性，是不退转之见。彼亦于休息中见一切。如是说。得大隆之瑜伽士之见者，是不动摇之见，如是见。大威力圆满之见者，于自生智慧中修习而现前，如是说：自生自明现前显现时，名为见彼自生智慧。如是说。有者如是说：五见乃五智，密咒欲乐择识与，分别识乃学十地，忍得自之体性识，一切不生智慧与，彼中完全不摇识，大识普皆光明照，说是见之殊胜见。所谓诸转变者，五时阿赖耶五习气五者皆转变，得念之时，于有情之时，众生之识从无明生心动摇故，成为道之基础，由因缘所转之业习气住，修习且欲乐成为识故，是为第一。得行之时，于圣者之时，十学亦为于真实义而行故，成为行欲之阿赖耶，显现之行住而修习。得悟之方式，于得地之时，以下之努力见真谛故，显现成为义之阿赖耶而住转变，彼时普行之习气住而修习。明觉菩提萨埵之时，于串习之获得之时，于见串习故心不摇动故，转变为不变住之阿赖耶，习气俱生之住彼行持。究竟之时，于获得大菩提果之时，先前串习故显现之故，转变为无求住之阿赖耶，习气潜伏，住者修习。如是说，我者，最初种姓不定，且未识法性故，不认为彼转变。
English
It is known through the door of thought, as it is said: Not fearing the meaning, generating wonder, that hero who enters the discerning mind, does not fall into evil destinies, enters a solitary place. Thus it is said. The view of exhaling greatly is: by meditating on the fifth ground, how the nature of reality is seen, it is the view of non-retrogression. Moreover, all is seen from resting. Thus it is said. The view of the yogi who has attained great scripture is the view of immovability, thus it is seen. The view of perfecting great skill is: it becomes manifest by meditating on self-originated wisdom, as it is said: When self-originated self-awareness appears manifestly, it is said to see that very self-originated wisdom. Thus it is said. Some say this: The five views are the five knowledges, secret mantra desire selective knowledge, and discriminating knowledge are the ten trainings, the attainment of patience knows its own nature, all unproduced wisdom, and from that, completely unwavering knowledge, great knowledge is universally illuminating, it is said to be the view of the supreme vision. The term "those who change their state" means: the five occasions, the five bases of all, and the five habitual tendencies, all change their state. When mindfulness is attained, at the time of sentient beings, the consciousness of beings arises from ignorance, causing the mind to waver. Because it becomes the basis of the path, the karmic habitual tendencies transformed by conditions remain, and because it purifies and desire becomes knowledge, it is the first. At the time of attaining conduct, at the time of the noble ones, the ten trainings are also applied to the true meaning, therefore, it becomes the basis of the aspiration for application, the manifest activity remains and is purified. The manner of attaining realization: at the time of attaining the ground, because the truth is seen through the effort below, appearance changes its state into the basis of meaning and abides. At that time, the habitual tendencies of universal activity remain and are purified. At the time of the awareness-holder Bodhisattva, at the time of attaining familiarity, because the mind does not waver due to familiarity with seeing, it changes its state into the unchanging abiding basis, that place where habitual tendencies are born together is practiced. At the time of completion, at the time of attaining the result of great enlightenment, because it has become manifest due to prior familiarity, it changes its state into the basis of abiding without seeking, habitual tendencies are dormant, the abider practices. Thus it is said, as for me, initially the lineage is uncertain, and because the nature of reality is not known, I do not consider it to be transformed there.
Chinese
是为了附加的缘故。从第一个转变为第二个，从第五个转变为成佛本身也是第五个。五道是由于自明觉定的禅定稳固而生出智慧，从而在后一刹那净除一个障碍，因为五道有五个阶段的缘故。“阿赖耶识的处所转变有五种相，分别阐述为五道的法。”这样说的。五种习气也说是五种障碍，这些因为因果的缘故而有差别。就像这样说：“那些各自具有因果二者，无论哪个先前的，都是后一个成熟的因，同样会周遍地流转。”这样说的。所说的十个也认为是因果转变。将要阐述的广大十地是：所谓的地，是指转变自在不决定的地，所依的基础地，重要的净治地，修学相续地，福德宝藏地，以所依而有差别的地，以所缘而生出果的地，安住不改变的地，扩展法性的地，圆满总摄的地。这也是显示为十地的原因，是密咒次第进入的中等境界。四十地是从此展开的，是就最终的自在而说的。其中的五个是在五的阶段中阐述的，先前在五的阶段中没有阐述的那些稍微展开一下，是什么呢？第一个第二个所依的基础地，就像这样说：“最初在秘密的修学上，依靠努力净治，是最初事业瑜伽，是所有地的基础所依。”这样说的。重要的已经阐述完毕。其中的一部分修学相续地是：在此进入十种修学后不舍弃，恒常努力而增上的处所，因为这个缘故。就像这样说：“十种修学圆满究竟，就像上弦月一样明亮，修学的智慧增长转变。”这样说的。福德宝藏是：就像这样说：“十种修学圆满究竟的，福德功德无有穷尽，是修学圆满修习的地，是获得见道但尚未证得。”这样说的。第六个第七个第八个已经阐述完毕。第九个从第五个展开的扩展法性是：自己的阿赖耶识法性界和智慧二者无别，因此没有分割