English
And, those who, without fear or dread, have attained forbearance of the unoriginated Dharma, having shown the meaning that the essence of the Great Equality is unattainable in any way; and, those who possess the eye of wisdom that sees reality as it is, having purified the dust and stains of wrong views, obscurations, and afflictions, and who, regarding the Dharma, have a Dharma eye that is without dust, without stain, and perfectly pure; and, those who, through repeated practice, do not regress to signs and so forth, having attained immovability, and who abide on the ground of non-retrogression; and, those who, having perfected their training, have received the name of a Buddha and the prophecy of a pure land, and who have received prophecy, these are the five. Secondly, it is taught from "inclining with desire" to "the last existence." Furthermore, what appears different from the five fundamental yogas are: those who, through the cause of desire for the guru and secret mantra, incline towards the true meaning, the first yogis, those who incline with desire; those who, having entered the Great Vehicle, with unwavering faith, believe in the nature of self-cognizant meaning and cultivate effort, those who believe with faith; those who, having seen the Dharma as it is, have their breath calmed and find rest, having obtained a dwelling place, those who fully abide; those who, having completed their deeds in a future life and attained enlightenment, like the venerable Maitreya, are held back by one lifetime; those who, having completed their deeds in this very life and attained enlightenment, like Prince Siddhartha, are those of the last existence, these are the five. Thirdly, it is taught from "those who enter the path" to "abiding." From the five aspects of the all-ground, through the power of the all-ground that is the basis itself as the cause, with the two minds as cause and the four conditions, that is, six, entering the supreme path, those who enter the path; through the power of the all-ground of combining desire, having entered training, combining with the higher and going to growth, those who go; through the power of the all-ground of appearing meaning, truly knowing and measuring as it is, finding rest, being free from grasping and becoming fearless, those who have gone to the other shore; through the power of the all-ground of immutability, without wavering from intention, for the benefit of others, freely taking birth in different places with a manifestation body, those who return; through the power of the all-ground of abiding without seeking, abiding without action, those who abide, these are the five, that is, the five stages of entering. Fourth
Chinese
从“愿望等”到“圆满者等”之间所显示的是：为了知晓希求菩提，对上师具有信心，并且生起愿能领悟密咒之义的心，是愿望等；为了知晓佛法的形态，不执着于此，以信心和努力而奋起，并且思虑将意义与自身的特征相结合，是奋起者；为了以见地知晓一切意义，以心将意义融入无二的觉知中，毫不动摇地确定，是融入者；为了完全知晓道路，以心安住于不从真如中动摇的无二的禅定中，是安住者；为了拥有证得究竟大智慧的智慧，完成修学而达到究竟的心，是圆满者，这五个是五种心的次第。第五个是从“努力者”到“显现者”之间所显示的是：以三门努力于修习的处所，即以二资粮所摄持的修学，是努力者；修习修学的处所，不离修学的十种边际而修学，是修学者；修习相的续流的处所，为了见到真谛而不修习有漏法，是不修学者；以幻化修习的处所，为了反复修习觉悟到一切修学显现而无自性的禅定，是串习者；智慧功用的处所，通达如金刚般的无二之义，或者以不竭尽庄严之轮的自证而显现者，这五个是五种处所。第六个是从“相续中生起者”到“王位继承者”之间所显示的是：以动摇的心努力于修学，因为是生起菩提心之族姓者，所以是相续中生起者；因为以精进和对意义的信任而确定是菩提之族姓，所以是确定族姓；因为见到真谛而是菩萨，所以是知晓佛法；因为安住于两种菩提中，平等安住而修习，所以是勇士大勇士；因为是成为四身或五身之轮的伟大菩提，所以是能为近侍宣说佛法的王位继承者，这五个是五种菩提。第七个是：
English
From "wishes, etc." to "perfected ones, etc." is shown: In order to know the desire for enlightenment, having faith in the lama and generating the mind of wishing to realize the meaning of secret mantras, are wishes, etc.; In order to know the form of Dharma, not clinging to it, rising with faith and effort, and thinking of combining meaning with one's own characteristics, are risers; In order to know all meanings through view, with a mind that enters the meaning into non-dual awareness, and being definitely unwavering, are enterers; In order to fully know the path, with a mind that abides in the non-dual samadhi that does not waver from suchness, are abiders; In order to possess the wisdom of attaining ultimate great knowledge, having completed the training and reached the ultimate mind, are perfected ones, these five are the sequence of the five minds. The fifth is from "striving one" to "manifested one" is shown: Striving with the three doors in the place of training, which is the training gathered by the two accumulations, is the striving one; Training in the place of training, studying without separating from the ten boundaries of training, is the studying one; Training the continuum of characteristics, not training in contaminated dharmas in order to see the truth, is the non-training one; The place of training through illusion, in order to repeatedly meditate on the samadhi that realizes that all training appearances are without inherent existence, is the habituating one; The place of wisdom activity, understanding the meaning of non-duality like a vajra, or the one who is manifested by the self-awareness of the inexhaustible wheel of ornaments, these five are the five places. The sixth is from "arising in the lineage" to "regent" is shown: Striving in training with a wavering mind, because one is of the lineage of generating bodhicitta, therefore is the arising in the lineage; Because of diligence and trust in the meaning, being certain to be of the lineage of enlightenment, therefore is the certainty of lineage; Because of seeing the truth, being a bodhisattva, therefore is knowing the Dharma; Because of abiding in the two enlightenments, abiding equally and meditating, therefore is the hero, the great hero; Because of being the great enlightenment that has become the wheel of the four or five bodies, therefore is the regent who is able to teach the Dharma to those nearby, these five are the five enlightenments. The seventh is:
Chinese
从“一切种姓”到“三族、四族、五族”之间所表示的是：由于变异不定的萨帕种子如同棉花一样，对于意义没有获得确定，因此能够变成任何东西，所以是一切种姓；如同幼苗或毛织品一样，对于意义已经确定进入，因此不会堕入恶趣，所以是持咒者；如同花瓣或洗涤物一样，通过修习而见到意义，因此获得不退转轮回的确定性，所以是明咒者；如同花朵或香料一样，由于习惯而成为果实，难以见到意义，所以是秘密咒者；如同果实和法之颜色变化一样，是克里亚的三族，以及邬波的四族，瑜伽和内族的五族，因为具有很多功德，或者因为是这些种姓的代表，所以是三族、四族、五族，这五个是五个地。第八是，从“集合者”到“达到终点者”之间所表示的是：因为努力使道路达到终点，所以是集合者；因为学完戒律后与见道结合，所以是结合者；因为见到无漏的真谛达到终点，所以是见道者；因为通过禅定习惯于真如达到终点，所以是修道者；因为没有其他道路可以行走，所以成就达到终点，所以是达到终点者，这五个是五个达到终点的道。第九是，从“希求瑜伽者”到“大能圆满瑜伽者”之间所表示的是：因为获得作意禅定，所以安住于见解法性中的希求瑜伽者；因为获得收放合一的禅定，所以进入正确的种姓，所以是分别大种姓的瑜伽者；因为获得完全不退转的禅定，所以第一次呼气，所以是呼出大气的瑜伽者；因为获得真如的禅定，所以获得胜者的教言，所以是获得大教言的瑜伽者；因为获得普遍显现的禅定，所以圆满自己和他人之事，所以是大能圆满瑜伽者，这五个是五个禅定。第十是，从“词语的集合”到“秘密咒的
English
From "all lineages" to "three lineages, four lineages, five lineages" indicates: Because the uncertain Sapa seed, like cotton, has not found certainty in meaning, it can become anything, so it is all lineages; like a sprout or woolen cloth, it has entered into certainty of meaning, so it will not fall into evil destinies, so it is the mantra holder; like petals or washing, through practice, the meaning is seen, so certainty of non-reversal from samsara is obtained, so it is the vidyādhara; like flowers or spices, because of habituation, it becomes a fruit, and it is difficult to see the meaning, so it is the secret mantra holder; like the transformation of fruit and the color of Dharma, it is the three lineages of Kriya, and the four lineages of Upa, and the five lineages of Yoga and Inner, because they have many qualities, or because they are representatives of these lineages, so they are the three lineages, four lineages, five lineages, these five are the five grounds. The eighth is, from "the assembler" to "the one who reaches the end" indicates: because of striving to bring the path to an end, it is the assembler; because after completing the precepts, it is combined with the path of seeing, so it is the combiner; because seeing the undefiled truth reaches the end, so it is the seer; because through samadhi, habituation to suchness reaches the end, so it is the meditator; because there is no other path to travel, so accomplishment reaches the end, so it is the one who reaches the end, these five are the five paths that reach the end. The ninth is, from "the aspiring yogi" to "the yogi who perfects great ability" indicates: because of obtaining the samadhi of attention, so abiding in aspiration for the Dharma nature of view is the aspiring yogi; because of obtaining the samadhi of unified gathering and scattering, so entering into the correct lineage, so it is the yogi who distinguishes the great lineage; because of obtaining the completely irreversible samadhi, so the first breath is exhaled, so it is the yogi who exhales the great breath; because of obtaining the samadhi of suchness, so obtaining the command of the Victorious One, so it is the yogi who obtains the great command; because of obtaining the samadhi of universal appearance, so perfecting the actions of oneself and others, so it is the yogi who perfects great ability, these five are the five samadhis. The tenth is, from "the collection of words" to "the secret mantra's
Chinese
到“进入自性”之间所说的是，以应学之处为所缘，为了学习词和声音的缘故，是词的集合；认识到意义不改变，为了安住于文字的增减的缘故，是文字的集合；认识到只是假立，因为知道一切只是名称而没有自性的缘故，是名称的集合；因为从符号和禅定中解脱的缘故，是符号的集合；因为通达了界和智慧只是名言而没有二取自性的缘故，为了衡量菩提心的意义，是名言的集合等等。这些之中，作为行境之基础的第三个见道，是进入密咒的自性，这样说的是，见到究竟的，从见到真谛的时候开始，就不是假立的呼吸的终结。这些是五种集合。第十一个是，从“行为”到“完全圆满”之间所说的是，安住于集合，因为主要做身语的行为的缘故，是行为；因为信解而安住于智慧和禅定的缘故，是安住；因此为了自利而现量见到或听到的缘故，是获得；为了他利而生起菩提方便之心的缘故，是向外看；为了学处究竟圆满的缘故，是完全圆满。这些是五种意义的法。第十二个是，从“那一切都安住于声音”到“唯是任运成就”之间所说的是，像这样安住于五种瑜伽的道的时候，一切都变成五种持明，即，相词瑜伽士只是作意意义，就是入地者，以词的集合而安住于声音；因为确定了种姓，在两种瑜伽中勤奋和安住，所以获得安住于地的持明，是安住于地；因为通达意义而舍弃五种怖畏的缘故，获得寿命的自在，所以寿命持明是安住于寿命；因为确定获得了教证，安住于瑜伽，所以相好之身显现的缘故，是大手印；因为学处究竟，只是依赖于前后刹那，而没有勤作的缘故，获得无尽庄严轮，唯是任运成就。