English
In the "Lamp of Means," it says that the sixth is the emanation of the seven great breaths: The realization of no self, the path of seeing, is the Joyful Ground. By holding the great lineage, the second is the Stainless Ground. Equality and completion, the equality of the two truths, is the third, the Luminous Ground. Decisive conduct, understanding the meaning and purpose, is the fourth, the Radiant Ground. Diligent practice of undifferentiated practice is the fifth, the Difficult to Conquer Ground. By wisdom entering the realm of Dharma-nature, is the sixth, the Manifest Ground. By combining with wisdom, the purification of afflictions is the seventh, the Far-Reaching Ground. The seventh is the yoga of the three accomplishments: Liberation from characteristics, abiding immovably is the eighth, the Immovable Ground. Possessing great goodness, the great yoga is the ninth, the Good Intelligence Ground. With renunciation as the basis, is the Great Cloud of Dharma. By distinguishing vows and wisdom, the three outer tantras. As it is said, the emanation of the great breath is combined with the cause, the Joyful Ground, the third yoga. Then, from the second ground to the eighth ground and below, the yoga of holding the great lineage is the unchanging mind, the great yoga of equality and completion, the yoga of decisive emanation or conduct, the yoga of diligent practice of great abilities, the yoga of entering the realm, the yoga of practicing or combining with wisdom, the seventh ground is the completion of the seven minds between the yoga of self-accomplishment. Abiding together, the stains of movement, the gross objects of knowledge are purified, transcending the ninety mountains of conceptualization or the limits of grasping, by making the meaning the object of concentration, therefore the great yoga and the yoga of decisive renunciation also abide in their own nature, and ultimately the ability to practice on the path is perfected, with meditation as the object, abiding in the seventh ground where the fruit is born. At that time, receiving the prophecy of seventy-seven thousand Buddhas, cutting off doubts, abiding in the three yogas as common, and also manifesting as the body of a deity, abiding in the ground of the great authentic awareness holder. Moreover, this is the way to practice the benefit of others on the path of meditation. When one is accustomed to the path, at that time, the noble being, for his own benefit, knows the fruit itself as the path, by seeing the meaning of the supreme vehicle, in his own awareness, all the branches of the fruit path are completely and very happily perfected, in the absence of fear, for the benefit of others, in order to ripen those to be tamed, as desired, taming with the methods of how to tame hunters and prostitutes, etc., by the combination of great skillful means, completing the meaning in a way that is not stained no matter how one acts.
Chinese
好的。第五，从“又大瑜伽”到“神变显现”之间所讲的是，又在道的第一个大瑜伽圆满的时候，修持奇妙嬉戏瑜伽、大集会瑜伽、大瑜伽圆满瑜伽这三种瑜伽，生起三种心，从无边际的学处中领悟并证悟六种意义，最终达到究竟，安住于意义的自性不变的第八地。道次第中也说：“十种学处一声中，有漏四种无障碍，无漏道五之学处，学习之理与习 Gassho，能力威力与自性，学处之境有差别。”那时，从八万八千尊佛那里得到亲自的授记，断除了疑惑，对最终意义确定的等持不再畏惧，获得了巨大的信心，成为了证悟究竟者。这按照相状来说是十地相续的最后阶段。就像这样，确定于大圆满受用轮中，因此成为了宣讲导师之位的补处士夫，他以教法之王导师大般涅槃后，最终那位道者的利他行为来继承导师的血统，持有种姓，现在在兜率天神的处所，为了让眷属生起信心而宣讲大乘，如慈氏菩萨一样，直到人的寿命为十岁的时候，他的事业都会显现，词句和教法等神变都会普遍显现。佛的数量多少，是因为压伏了地并清净了障碍，所以勇气和力量变得特别，因此数量上依次超胜。铺开是法性的地，圆满是普遍的乘骑之地，现在还没有压伏，在道的最后气息结束的时候。这些道的行进方式，如果是随行者，那么九乘都变成了一个相续的权势，即以多劫先后行进，从成就到成就无有穷尽地进入，并不是像那样，因为各自的因的见行等持变得更加殊胜的缘故。第二部分有三个方面：生起心的时候，道者的自性，以及道以五种瑜伽行进的方式。第一是《楞伽经》。
English
Okay. Fifth, from "Again, the Great Yoga" to "Miraculous Manifestations" indicates that when the first Great Yoga of the path is completed, one cultivates the three yogas of Wonderful Play Yoga, Great Assembly Yoga, and Great Yoga Completion Yoga, generates three minds, understands and realizes the six meanings counted from the infinite trainings, and finally reaches the ultimate, abiding in the eighth bhumi, the unchanging nature of meaning. The Stages of the Path also say: "In a single sound of ten trainings, there are four with outflows and no obstacles, the five trainings of the path without outflows, the manner of learning and habituation, ability, power, and nature, the distinctions of the object of training." At that time, having received direct prophecies from eighty-eight thousand Buddhas, one cuts off doubts, finds great confidence without fear of the samadhi that ascertains the ultimate meaning, and becomes one who has perfected realization. According to the characteristics, this is the last stage of the ten bhumis continuum. Just like this, being certain in the great perfect enjoyment wheel, one becomes the son who expounds the successor of the teacher, and after the Dharma King, the great teacher, passes into parinirvana, that path practitioner inherits the lineage of the teacher through altruistic actions, holding the lineage, and now in the abode of the Tushita gods, he teaches the Great Vehicle to generate faith in the retinue, like Maitreya, and until the human lifespan is ten years old, his deeds will appear, and miraculous manifestations such as words and teachings will universally appear. The number of Buddhas, whether many or few, is because the earth has been subdued and obscurations purified, so courage and strength become special, and therefore the numbers successively excel. Spreading out is the ground of Dharma-nature, and completion is the ground of universal riding, which has not yet been subdued, at the end of the last breath of the path. These ways of traversing the path, if they are followers, then the nine vehicles become the power of a single continuum, that is, progressing earlier and later through many eons, and entering endlessly from accomplishment to accomplishment, it is not like that, because the view, conduct, and samadhi of each cause become more excellent. The second part has three aspects: the time of generating the mind, the nature of the path practitioner, and the way the path progresses through the five yogas. The first is the Lankavatara Sutra.
Chinese
从“如是”至“发心”之间所说，楞伽之主，如此，基之最初业之种姓之子彼等，从生为五种姓之人子之后，以心、学处、地而趋入，从各自种姓确定之后，于后无数不可思议超越言说之劫中，于先后生起之无始无终之时，最初发殊胜秘密之心者，亦是与佛陀金刚持大、眼大、宝多、法自在王、业种种等五者，与金刚萨埵、毗卢遮那、宝生、无量光、不空成就等五者，如实符合事物之实相而发殊胜菩提心。第二，从“轮”至“成五”之间所说，如是发心之后，转轮之王毗卢遮那之子生为五者，成为王子五兄弟，即是：佛陀金刚萨埵是美妙之花，佛陀毗卢遮那是不可思议之吉祥，佛陀宝生是财施持，佛陀无量光是月美吉祥，佛陀不空成就是一切美妙之光，如是成为五者。第三，从“彼等”至“得见”之间所说，如是五部化为五童子彼等，于一切法自性大任运成就之大秘密殊胜业之最初，于密咒大乘无二之义生起信欲，成为思维之瑜伽士，于彼密咒总相之体性，随逐于语而获得定解，如是随逐于词而作意于义，获得如是见解，并如是信欲而获得修习之等持。由此清净业之障碍，心生喜悦，成为从地至地生起之有缘者，故得见于法界虚空而行之梦兆。彼时安住于积聚资粮之事业行持。此后，成为分别堕罪与不堕罪或道与果之大种姓之瑜伽士。
English
It is taught from "Thus" to "Generating the Mind". The lord of Lanka, thus, those sons of the lineage of the initial action of the basis, even after taking birth as five types of human beings, through mind, training, and aspiring to the stages, from the determination of each lineage, later in countless, immeasurable, and inexpressible eons, in the beginningless and endless time of arising in the past and future, the first generation of the supreme secret mind is also with the Great Buddha Vajradhara, the Great Eye, Abundant Jewel, the King of Dharma Empowerment, and the five types of actions, with Vajrasattva, Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi, the five, in accordance with the reality of things, generate the supreme Bodhicitta. Secondly, it is taught from "Wheel" to "Became Five". Thus, after generating the mind, the Chakravartin king, the son of Vairochana, was born as five, becoming five royal brothers, namely: Buddha Vajrasattva is the Beautiful Flower, Buddha Vairochana is Inconceivable Glory, Buddha Ratnasambhava is the Giver of Wealth, Buddha Amitabha is the Moon-Beautiful Glory, and Buddha Amoghasiddhi is the Light Beautiful to All, thus becoming five. Thirdly, it is taught from "Those" to "Were Seen". Thus, those five lineages transformed into five children, the first of the great secret supreme action in which all dharmas are spontaneously accomplished as the great self, generating faith and desire in the meaning of the non-duality of the Great Vehicle of Secret Mantra, becoming a yogi of thought, in the nature of the general characteristics of that secret mantra, following the sound and obtaining certainty, thus following the words and contemplating the meaning, obtaining such a view, and obtaining the samadhi of practice through such faith and desire. By this, the obscurations of karma are purified, the mind rejoices, and becoming fortunate to arise from stage to stage, one sees dreams of traveling in the sky of the Dharmadhatu. At that time, one abides in the activity of accumulating merit. Thereafter, becoming a yogi who distinguishes between falling and not falling, or the great lineage of the path and the fruit.
Chinese
成为这样之后，因为没有见到真如，所以获得无间断的见解。心向外散乱和向内收摄，专注于文字和手印二者，当心专注于所缘的相时，就能获得不间断、无所缘、无分别的禅定。因此，为了获得文字的总持，会梦见自己显现为文字的链条。此时的行为是精进地安住于一境。之后，第三个是现量见到二谛无别之义，最初显现为发出大气息的瑜伽士，以如实现量证悟的见解，远离五种怖畏，如同摩羯鱼的手印，获得不退转于轮回之境、下乘和低劣见行的大禅定。因此，由于行境完全清净，会梦见一切显现都成为如意宝珠般的本尊身，或者世界充满珍宝。这是以转轮王的装束说法的标志。此时，安住于与智慧相应的无所缘行。之后，第四个是获得诸佛的大授记，显现为果位任运成就的瑜伽士，一切法在法界中任运成就，获得不为相所动的见解，以及不为二取的真如禅定所动摇。因此，因为相等等无法生起，会梦见骑在狮子上，压倒一切。这是压倒分别念，获得与四无畏相应的标志。此时，甚至以猎人和妓女等来成办事情，安住于方便之行。之后，第五个是相对于行道而言，果法的巨大力量最初圆满，最终达到究竟的瑜伽士，获得相对于所依的究竟见解，以及明智的智慧被清净的慈悲所摄持，意义清晰而普遍，因此获得普照一切的禅定，慈悲、智慧和神变
English
After becoming like that, because the Suchness is not seen, one obtains the uninterrupted view. The mind scattering outwards and gathering inwards, focusing on the letters and mudras, when the mind becomes one-pointed on the characteristic of the object, one obtains the samadhi that is uninterrupted, without object, and without distinction. Therefore, in order to obtain the dharani of letters, one dreams of seeing oneself appearing as a chain of letters. At that time, the practice is to diligently abide in one-pointedness. Then, the third is directly seeing the meaning of the two truths being inseparable, initially appearing as a yogi exhaling great breaths, with the view of directly realizing the reality, being free from the five fears, and like the mudra of a makara fish, one obtains the great confidence of samadhi that does not regress from the realm of samsara, the lower vehicle, and inferior views and practices. Therefore, because the field of activity is completely purified, one dreams of all appearances becoming like the body of a wish-fulfilling deity, or the world being filled with precious jewels. This is a sign of teaching the Dharma with the attire of a universal monarch. At that time, one abides in the practice of non-objectification in accordance with wisdom. Then, the fourth is obtaining the great prophecy from the Buddhas, appearing as a yogi in whom the result is spontaneously accomplished, all dharmas being spontaneously accomplished in the dharmadhatu, one obtains the view that is not moved by characteristics, and the samadhi of Suchness that is not shaken by dualistic grasping. Therefore, because characteristics and so on cannot arise, one dreams of riding on lions and overwhelming everything. This is a sign of overcoming conceptual thoughts and obtaining accordance with the four fearlessnesses. At that time, even accomplishing things with hunters and prostitutes, one abides in the practice of skillful means. Then, the fifth is, relative to the path, the great power of the Dharma of the result initially being perfected, and finally being the yogi who has reached the ultimate, one obtains the ultimate view relative to the basis, and the wisdom of clear awareness being seized by pure compassion, the meaning being clear and pervasive, therefore one obtains the samadhi of all-illuminating, compassion, wisdom, and miracles.