English
The five yogas also come from there. The basis appears to be different, namely: the first yoga, which is directed towards the true meaning due to the desire for the lama and the secret; the second yoga, which, because of not turning away from the Mahayana, believes in that meaning as its own characteristic with faith and practices; the third yoga, the abiding yoga where one rests after the breath has subsided from seeing the Dharma as it is; the fourth yoga, like Maitreya, who perfects deeds in future lives and attains enlightenment; and the fifth yoga, like Prince Siddhartha, who perfects deeds in this very life and attains enlightenment. Fourth, the five stages of the Alaya. By the power of the Alaya of the basis itself, the mind enters the sacred path through six causes and conditions; by the power of the Alaya of combining desire, one enters into learning and combines with the higher, thus growing; by the power of the Alaya of the appearance of meaning, one rests in suchness, free from grasping, and meets with wisdom; because there is the power of the unchanging Alaya, without wavering from the intention to benefit beings, one benefits beings with a manifestation body, and for that purpose, freely takes different rebirths; by the power of the Alaya of abiding without seeking, one abides without action, therefore it is the order of entering. Fifth, with the five minds, to know the desire for enlightenment, namely: faith in the lama, wishing to understand the meaning of secret mantras; with the mind of knowing the form of the Dharma, not clinging to it, rising with faith and effort, it is the combining mind; with the view of knowing all meanings, the mind of wisdom entering into non-duality of meaning; in order to fully know the path, the mind abiding in samadhi with non-duality; in order to possess great wisdom, it is the mind of completing learning, that is, possessing the ultimate wisdom of mind. This is the order of the five. Sixth, from the five abodes, for the abode of training, striving with the three doors in the sangha; for the abode of training learning, not separating from the ten trainings; for the abode of training the continuum of signs, by seeing the truth, not learning defiled dharmas; for the abode of training through illusion, repeatedly meditating on the samadhi of the meaning of no-learning; for the abode of the power of wisdom, the meaning of non-duality like a vajra or an ornament.
Chinese
自性轮现前显现。 觉悟。 第七是因为菩提五者是生起心之种姓的缘故，以及确定是菩提之种姓的缘故，以及见义故是菩萨的缘故，以及安住于菩提二者而修习故是大菩萨的缘故，以及是大菩提，能为近处之人说法之缘故。 第八变动自在，五地是不确定的，如同娑婆种子或棉花，因为能变成任何东西的缘故，以及确定进入故不失坏的缘故，如同苗芽或毛毡，以及如洗涤叶子般修习，见义故不退转轮回的缘故，以及如花朵或箭一样行走，难以见到成果的缘故，以及如成果和法之颜色般变化，因为具有众多功德的缘故。 第九是五圆满，为了使道圆满的缘故，以及为了使学处圆满的缘故，以及为了使见圆满的缘故，以及为了使三摩地圆满，以及为了使成就圆满的缘故。 第十是五三摩地，为了获得作意之三摩地，是第七瑜伽士，以及为了获得合一之三摩地，是进入正道的缘故，以及为了获得完全不退转之三摩地，是气息最初行走的缘故，以及为了获得如是性之三摩地，是获得胜者教言的缘故，以及为了获得普照之三摩地，是自他事业圆满的缘故。 第十一是五众，为了学习词语和声音的缘故，以及为了安住于文字的增减的缘故，以及为了知晓一切唯是名言而无自性的缘故，以及为了以符号和三摩地而解脱的缘故，以及为了知晓界和智慧的名相，并衡量菩提心之义的缘故。 其中第三地是，名为从行境之第三，见真谛之时所取，并非气息最后行走。 第十二安住于众，因为主要作身语之行为的缘故，以及以信欲安住于智慧和三摩地，以及因此获得义自性之现量，以及为了他利而菩提
English
The wheel of self-awareness becomes manifest. Enlightenment. The seventh is because the five Bodhisattvas are of the lineage of generating the mind of enlightenment, and because it is certain that they are of the lineage of enlightenment, and because they are Bodhisattvas by seeing the meaning, and because they are great Bodhisattvas by abiding in and meditating on the two aspects of enlightenment, and because they are great enlightenment, able to teach the Dharma to those nearby. The eighth, being the lord of change, the five grounds are uncertain, like a Sapa seed or cotton, because it can be transformed into anything, and because it is certain to enter and not be lost, like a sprout or felt, and because it is cultivated like washing leaves, seeing the meaning and not reverting to samsara, and because it walks like a flower or an arrow, making it difficult to see the fruit, and because it transforms like the color of fruit and Dharma, because it possesses many qualities. The ninth is the five perfections, to perfect the path, and to perfect the training, and to perfect the seeing, and to perfect the samadhi, and to perfect the accomplishment. The tenth is the five samadhis, to obtain the samadhi of mindfulness, is the seventh yogi, and to obtain the samadhi of oneness, is to enter the right path, and to obtain the samadhi of complete non-reversion, is the first breath gone, and to obtain the samadhi of suchness, is to obtain the command of the Victorious One, and to obtain the samadhi of universal illumination, is to complete the work of self and others. The eleventh is the five aggregates, to learn words and sounds, and to abide in the increase and decrease of letters, and to know that all are merely names and have no essence, and to be liberated by symbols and samadhi, and to know the terms of realm and wisdom, and to measure the meaning of the mind of enlightenment. Among these, the third ground is, named from the third of the field of activity, taken from the time of seeing the truth, it is not the last breath gone. The twelfth abides in the assembly, because it mainly performs the actions of body and speech, and with faith desires to abide in wisdom and samadhi, and thus obtains the direct perception of the meaning of self-awareness, and for the benefit of others, Bodhi
Chinese
因此而生起心，并且圆满完成学处。第十三，五种持明者，即是相、词之瑜伽士，仅仅是心中作意，即是土地被耗尽者。由于确定了种姓，勤奋地安住于二种瑜伽，因此是安住于地的持明者。由于证悟了意义，为了舍弃五种怖畏，获得了对寿命的自在，因此是寿命持明者。由于确定获得了教证，安住于瑜伽，因此是相好之殊胜身显现之故。学处已经圆满，仅仅依赖于前后刹那，除此之外没有勤奋之故。在此处，如果有人问，从五种基础中分出这些内部类别并加以阐述有何必要？用五个类别就足够了。这是因为显宗和密宗的说法方式以及佛陀的刹土是不同的，并且为了了解一个意义有不同的词语而安排的。然而，这被认为是安住于此续部的道路上的不同名称，通过在此道路上转动密咒真如的法轮，从而从地到地提升。那么，这些在什么时候发生呢？因为轮回无始无终，显现为传承的轮转。因此，如果世界有不同的界，等等。有多少处所就有多少个世界显现，这些世界出现后，以佛法的明灯消除所化众生的无明，完成一切事业后。这些化身如同日月西沉般示现涅槃，这些在不同的刹土中先后显现并为所化众生所见。因此，在此刹土中，释迦牟尼佛示现涅槃的声音也如同融入虚空般，这也是因为执取了轮回中的一个时刻。共同基础之章第一。之所以在此共同阐述了理证的来源和加持传承的开端这两个主题，是因为它像衣服一样，为了不混淆意义的集合而首先讲述了这一章。然后，为了了解第二个主题，即预言传承主题的原因之原因。然后，就像这样，像这样，在这个被称为“人世间”的地方，等等，以老虎的方式进行了解释。趋向是指趋向于共同的一个主题，从而将原因的原因与关联联系起来。这也是出现的
English
Therefore, the mind arises, and the learning is perfectly completed. Thirteenth, the five vidyadharas, namely the yogi of characteristics and words, merely contemplating in the mind, is the one whose land is exhausted. Because the lineage is determined, diligently abiding in the two yogas, therefore he is the vidyadhara abiding on the ground. Because he has realized the meaning, in order to abandon the five fears, he has obtained power over life, therefore he is the vidyadhara of life. Because he has certainly obtained the scriptures and abides in yoga, therefore the supreme body of marks and signs appears. The learning has been completed, relying only on the preceding and following moments, and there is no effort beyond that. Here, if someone asks, what is the need to divide these internal categories from the five bases and explain them? Five categories would be enough. This is because the ways of speaking of the sutras and tantras and the Buddha's fields are different, and it is arranged to know that there are different words for one meaning. However, this is considered to be a different name for abiding on the path of this very continuum, and by turning the wheel of Dharma of the secret mantra Suchness on that path, it rises from ground to ground. So when do these happen? Because samsara has no beginning and no end, it appears as a cycle of succession. Therefore, if the worlds have different realms, and so on. As many places as there are, that many worlds appear, and after these worlds appear, the Dharma lamp dispels the ignorance of the beings to be tamed, and after all activities are completed. These manifestations show nirvana like the setting sun and moon, and these appear in different realms one after another and are seen by the beings to be tamed. Therefore, in this realm, the sound of Shakyamuni Buddha showing nirvana also seems to merge into space, and this is also because it grasps a moment in the cycle of samsara. The first chapter of the common base. The reason why the source of reasoning and the beginning of the lineage of blessings are jointly explained here is that it is like clothing, and this chapter is first explained in order not to confuse the collection of meanings. Then, in order to understand the second topic, the cause of the topic of the lineage of prophecy. Then, like this, like this, in this place called "human world," and so on, it is explained in the manner of a tiger. Tendency refers to tending towards a common theme, thus connecting the cause of the cause with the association. This is also what happened
Chinese
规矩和，以前的历史和，临近显示出现，即三毒无法动摇的这个刹土中，导师的身躯非常坚硬，摧毁魔军的释迦牟尼佛，显现身躯的时候，众生死时寿命百岁时出现。 持续住了八十二年，为了总是破灭希望，像金刚身躯一样不显现而逝世，考虑到在印度广阔的地方，和四众等所有眷属一起安住。 夏季三个月过去后，秋季第一个月的月末逝世，为了给眷属留下三个遗嘱的必要，从眷属中神通第一的芒嘎拉大儿子被命令召集眷属。 世间众生中信仰我教诲的都召集起来。 在面前聚集的人们，一定要把教诲铭记在心啊，这样下达了郑重的遗嘱。 拥有神通的那位，用佛法的声音宣告说。 等等，因为有语言的神通，用芥子撒播的时间说了四个词，大家都明白是胜者逝世的遗嘱，在面前聚集的是哪些人呢？ 除了五种高尚种姓之外。 等等，在大乘中确定种姓的楞伽主人有智慧方便的和，龙王顶上有珍宝的富有者，即智慧海和，梵天海螺顶髻者智慧无边和，夜叉星箭脸智慧信解和，被称为居士无垢称的智慧极寂这五位，因为知晓导师没有生灭，进入了密咒的禅定，所以没有在面前聚集。 除此之外的眷属都聚集了。 之后对那些聚集的人们说。 等等，因为一切法都是无常的，为了总是破灭希望。 内部也是无常的，逝世了，所以催促和劝告各自询问自己的疑惑。 眷属聚集的时候，持明国王名叫贡扎拉。 等等，为了眷属请求五个问题，仙人贡扎拉如实地对善护这样请求说。 您是虚空的自性啊。 等等，本体上没有变化，以金刚身安住，但为了调伏
English
The rules and, the previous history and, the imminent display of appearance, that is, in this realm where the three poisons cannot be shaken, the teacher's body is very solid, Shakyamuni Buddha who destroyed the demon army, appeared when beings lived to be a hundred years old. He stayed for eighty-two years, and in order to always frustrate hope, he considered passing away without appearing like a vajra body, residing together with the fourfold assembly and all the retinues in the vast land of India. After three months of summer had passed, he passed away at the end of the first month of autumn, and for the necessity of leaving three testaments to the retinue, the eldest son of Mangala, the foremost of magical powers among the retinue, was ordered to gather the retinue. Gather all sentient beings in the world who believe in my teachings. Those who gather before me must keep the teachings in mind, thus a solemn testament was given. That one with magical powers, proclaimed with the sound of the Dharma. Etc., because he had the magical power of speech, he spoke four words in the time it took to scatter mustard seeds, and everyone understood that it was the testament of the Victorious One's passing, who were those gathered before him? Except for the five noble lineages. Etc., the lord of Lanka who is certain of lineage in the Mahayana, who has wisdom and skillful means, and the wealthy Naga king with a jewel on his head, that is, Ocean of Wisdom, and Brahma with a conch topknot, Infinite Wisdom, and Yaksha Star Arrow Face, Wisdom Faith Relief, and the Upasaka known as Immaculate Fame, the five Wisdom Extremely Peaceful ones, because they knew that the teacher had no birth or death, they entered the meditation of mantra, so they did not gather before him. The rest of the retinue gathered. Then he said to those who had gathered. Etc., because all dharmas are impermanent, in order to always frustrate hope. The inner is also impermanent, having passed away, so urge and advise each to ask their own doubts. When the retinue gathered, the king of vidyadharas named Kunjara. Etc., in order for the retinue to request five questions, the sage Kunjara truthfully requested this of Gawa. You are the nature of space. Etc., there is no change in essence, abiding in a vajra body, but in order to subdue