Chinese
如果未显现通达之路，临终时，将诸要素消融次第和界，地次第消融之方式显现，融入光明之界。将风的运行转为金刚念诵，特别是以遍照护主虚空之风九百千万的金刚念诵为缘。死亡转为实义光明之境，从而在中阴获得双运。第三是，如果相续中仅生起语寂、显现和增上的证悟，则如前一样将死亡带入道用。临终时，生起心寂究竟的光明，从而在中阴显现幻身。再次，通过化身幻身之道，取持明者等具有特殊所依之身而解脱。对此，也有因根器差别而在中阴成就殊胜之类。此二者虽与双运相关，但因具有光明的行用，故为光明的支分。第六双运是果位之时，入于光明之时，为了利益有情，应当升起为本尊身，如是猛厉抛掷而修光明。从光明中，三现逆转而起，刹那间变为报身金刚持，俱生一面二手或三面六手，是为报身双运。彼从自己心间以明妃戏空秘密加持，入于等持，从明点中于虚空中圆满生起坛城。不动佛迎请至心间后抛掷，利益有情后从自己心间进入而融入，变为化身嗔怒金刚之相。取出虚空中的坛城，以坛城遍布一切显现，观想一切皆变为坛城，是为化身双运之所缘。二是行持，三是誓言，四是果之建立，此外，先前所说之彼等意义，即从次第五，行摄略，简要，经部，建立次第，自加持，事业边际辨别等中了知。利根者则从《灯明》和《金刚鬘》等中详细听闻也能知晓。意义少许我也将书写。殊胜五次第
English
If the path of realization is not manifest, at the time of death, the elements dissolve in sequence, and the realms, the way the earth dissolves in sequence, appear and are placed in the realm of clear light. The movement of wind is transformed into vajra recitation, especially through the vajra recitation of nine hundred million of the wind of space, the protector Vairochana, as a condition. Death is transformed into the state of the clear light of meaning, and thus one attains union in the bardo. The third is, if only the realization of speech isolation, appearance, and increase arises in the continuum, then the way to take death into the path is done as before. At the time of death, the clear light of ultimate mental isolation arises, and thus the illusory body manifests in the bardo. Again, through the path of the illusory body of the emanation body, one takes a body with special support, such as a vidyadhara, and is liberated. In this, there are also types who achieve the supreme in the bardo due to the difference in faculties. Although these two are related to union, they are a branch of clear light because they have the function of clear light. The sixth, union, is the time of fruition. At the time of entering clear light, one should arise as a deity form for the benefit of sentient beings, and thus strongly cast and meditate on clear light. From clear light, the three appearances arise in reverse order, and in an instant, one becomes the enjoyment body Vajradhara, the coemergent one face two hands or three faces six hands, which is the enjoyment body union. He blesses the wisdom consort Playful Space Secret from his own heart, enters into samadhi, and from the bindu, he fully generates the mandala in space. Unmoving One is invited into the heart and then cast out, and after benefiting sentient beings, he enters and dissolves from his own heart, becoming the form of the wrathful vajra of the emanation body. He takes out the mandala in space, and by spreading the mandala to all appearances, he meditates that all have become the mandala, which is the object of the emanation body union. Second is conduct, third is samaya, fourth is the establishment of the result, and furthermore, the meaning of those previously mentioned is understood from the five stages, the condensed conduct, the concise, the sutra, the sequential establishment, self-blessing, and the discrimination of the limits of activity. Those with sharp minds can also understand by listening in detail to the Lamp Illuminating and the Vajra Garland. I will also write a little about the meaning. Supreme Five Stages
Chinese
愿以此书写秘诀之善， 愿所有众生皆能， 迅速获得大金刚持果位！ 名为《胜乐密聚圣法五次第引导文·显明续义》，乃依止杰·俄洛扎瓦之口诀。此未被任何随意的、形形色色的恶分别所染污。应诸位不只耽于探求甚深道，且不遗余力劝请之善知识之所请，塔拉纳塔于二十七岁时，在多堆宗（Dölmda Dzong）所说。此前未有如此清晰之引导文，故当严守禁令！此乃经续释论与圣者之意趣，由译师、班智达化身之殊胜者所翻译确定，是无诤之法，故勿与伪法等同视之。校对完毕。吉祥圆满！ 顶礼！ 名为《密聚圣法五次第斯玛引导圆满次第引导文·离谬之垢》，乃依止玛尔巴之意趣。 <此等文字清晰显明，其他甚少，故当严守禁令！> 那摩 咕噜 瓦吉ra 达ra 亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：皈依上师金刚持）。名为《胜乐密聚五次第斯玛引导圆满次第引导文·离谬之垢》。 顶礼上师！ 双运之盛装，光彩夺目，以圆满如意之车牵引而来。 足莲娇嫩，战胜魔军之勇士，即是双运者。 百种体验充满，利他之喜宴，慈悲之美中嬉戏者。 于不死自在之顶髻宫殿中，恒常欢愉嬉戏之至尊。 常住于我心， 令无余众生得大乐， 以殊胜受用为宴请， 祈请成就三有之王位！ 与勇士及空行母， 加持四喜之光辉者。 玛尔巴之秘诀， 略作讲述，心生欢喜。 续部之王胜乐密聚为主，遍主金刚萨埵之所有口诀之精要义，龙树父子之口诀。 此乃由大成就者那若巴所传承之不共口诀。 《摄略光明论》中说：龙树口诀次第传， 彼之必要那若得， 释论师者不解故， 续亦精要摄略也。 如是，印度之经续释论师虽多，然亦不
English
May whatever merit arises from writing down these instructions, May all beings, Quickly attain the state of the Great Vajradhara! Titled "A Guidebook to the Five Stages of Glorious Guhyasamaja According to the Arya System, Clarifying the Meaning of the Tantra," it follows the instructions of Je Gö Lotsawa. This, unpolluted by any random, diverse negative thoughts, was spoken by Tāranātha at the age of twenty-seven in Dölmda Dzong, at the request of several virtuous friends who were not merely indulging in superficial interest in the profound path. As there has never been such a clear guidebook before, it should be kept strictly secret! This is a non-controversial teaching, confirmed by the translations of the tantric commentaries and the intentions of the Noble Ones, by the emanations of translators and paṇḍitas, so do not equate it with false teachings. Checked. Maṅgalaṃ. Homage! Titled "A Guidebook to the Complete Stage of the Smar Tradition of the Five Stages of Guhyasamaja According to the Arya System, Free from the Stain of Error," it follows the intention of Marpa. <As there are few other texts with such clear and explicit writing, it should be kept strictly secret!> Namo Guru Vajradhārāya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Homage to the Guru Vajradhara). Titled "A Guidebook to the Complete Stage of the Smar Tradition of the Five Stages of Guhyasamaja According to the Arya System, Free from the Stain of Error." Homage to the Guru! Adorned with the splendor of the two accumulations, drawn near by the chariot of the mind, complete and delightful. The youthful lotus feet, the hero who conquers the armies of demons, is the one of union. Filled with the taste of a hundred experiences, the joyous feast of benefiting others, the one who plays in the beauty of compassion. In the palace of the crown of the immortal lord, the venerable one who always delights and plays. Always abiding in my mind, Granting all beings the great bliss, Hosting with the supreme enjoyment, I pray to accomplish the kingship of the three realms! With the heroes and ḍākinīs, Blessed with the radiance of the four joys. The instructions of the one known as Marpa, I am pleased to speak a little. The essence of all the instructions of the Lord Vajrasattva, the all-pervading one, who is the king of tantras, the glorious Guhyasamaja, and the instructions of the father and sons Nāgārjuna. This is the unique transmission from the great accomplished one, Nāropa. The Compendium of Light says: "The instructions of Nāgārjuna are transmitted in sequence, Nāropa found the necessity of that. Because the commentators do not understand, The tantra is also a condensed essence." Thus, although there are many commentators on the tantras in India, they do not
Chinese
如果这样，仅仅看到藏文书本就自满的人，更不用说观看了。自诩为玛尔巴传承的著名人士，也只是听过名字，实际上连一点血脉都没有，有些人明明没有任何必要，却硬要说自己是布顿仁波切的达波传承，真是徒劳。而大部分人甚至连名字都没听说过。因此，这里讲述通过前行引导来调伏自心，正行引导的修持方式，以及果位产生的次第。首先，最好能获得玛尔巴传承的喜金刚或者密集金刚的灌顶。如果不是，那么获得无上瑜伽灌顶和此法诀窍的人，以皈依发心为基础，进行上师瑜伽，供曼茶罗，祈祷，念诵百字明等。在第一步中，上师金刚持三面六臂，拥抱与自己相似的智慧母，传承上师们围绕在周围，是三宝的总集之体性。对此，心中生起强烈的虔诚，在结束时，观想融入自身。在第二步中，在曼茶罗的结尾，念诵偈颂：我与他人身语意，三时善资粮，珍宝曼茶罗，普贤供云等，以意取出后，供养上师三宝，祈请以慈悲纳受，加持我等。这是从色炯巴父子时代就开始实行的。第三步中，内外秘密供养和持守戒律是前提，祈祷是特别的，其他的都和共同的一样。如果喜欢稍微详细一点的，也可以按照布顿大师的引导文等进行修习。第四步也和共同的一样。第二部分包括生起次第和圆满次第。首先，生起次第的详细修法应该在修法仪轨中了解。此派的上师们认为，身体远离的障碍并非独立于生起次第之外，而是将其视为生起次第的引导。虽然从一百种姓到三种姓，显现为基果之实相的安住方式，但实修大密法仅以一种姓就足够了。
English
If so, what need is there to even mention those who are content with merely seeing Tibetan books? Those who claim to be heirs of Marpa, who are widely known, have only heard the name, but in reality, they have not even a trace of lineage. Some, even though they have no need or ability, insist on claiming to be of the Buton Rinpoche's Dagpo lineage, which is in vain. And it seems that most others have not even heard the name. Therefore, here we explain how to tame the mind through preliminary instructions, how to practice the actual instructions, and the order in which the results arise. First, it is best to receive the empowerment of Hevajra or Guhyasamaja of the Marpa tradition. If not, then for someone who has received the empowerment of Anuttarayoga and the essential instructions of this, based on taking refuge and generating bodhicitta, perform Guru Yoga, offer the mandala, pray, and recite and meditate on the Hundred Syllable Mantra. In the first step, the Guru Vajradhara with three faces and six arms, embracing the wisdom mother similar to oneself, the lineage gurus surrounding as a crowd, is the essence of the embodiment of the Three Jewels. To this, generate strong devotion in your mind, and at the end of the session, contemplate dissolving into yourself. In the second step, at the end of the mandala offering, recite the verse: "I and others' body, speech, and mind, the merits of the three times, the precious mandala, the clouds of Samantabhadra's offerings, etc., taking them with the mind, offer them to the Guru and the Three Jewels, I pray that you accept them with compassion and bless us." This has been practiced since the time of Serlingpa father and son. In the third step, external, internal, and secret offerings and upholding vows are the prerequisites, and prayers are special, while the others are the same as the common ones. If you prefer a slightly more detailed explanation, you can also practice according to the guidance texts of Buton the Great and others. The fourth is also the same as the common one. The second part includes the generation stage and the completion stage. First, the detailed practice of the generation stage should be understood in the sadhanas. The gurus of this tradition believe that the obscurations of physical isolation are not separate from the generation stage, but rather regard it as the guidance of the generation stage. Although from one hundred families to three families, it appears as the way of abiding of the reality of the basis and the result, the actual practice of the great secret is sufficient with only one family.
Chinese
想要去哪里呢？方法是：首先进行皈依、发心、上师瑜伽等。使身体具有毗卢七支坐法。进行几次向外呼气和向内呼气，然后保持自然。放松心情，不要进行任何调整。在那种状态下，瞬间观想自己是不动金刚，三面六臂，或者白色金刚持，手持金刚杵和铃，清晰地观想显现的对境。一心专注。像这样，要反复练习在无执着的状态下升起为本尊身。这是密集续部的传统。按照其他续部的传统，通过这种生起次第，可以随自己喜欢生起喜金刚等本尊。从这以下的所有观想的重点都必须具备四个要点来进行修持：身体要点是毗卢七支坐法，对境要点是各自观想的对境要明确，时间要点是早晨和傍晚等，气息要点是像各自的阶段中清晰描述的那样。对于没有明确说明的观想，则可以随意进行。第二部分包括：语寂金刚念诵次第，心寂专注心次第，幻身自我加持次第，光明现证菩提次第，双运不住涅槃次第。第一部分需要通过充分了解气息和咒语的真实性来进行修持，包括金刚念诵有轮法，无轮法，三尊叠加法，以及与命勤相结合的拙火修法。第一部分是：首先按照之前的步骤进行前行，然后像之前一样生起所依身体的寂静本尊身。观想心间有一个八瓣红色莲花的法轮，具有内外三层。观想花瓣的尖端向上竖立。在莲花的中心和花瓣上书写种子字。在莲花中心写阿字，并观想它在达底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之中。在外层花瓣的东面写ka组字母，南面写ca组字母，西面写ta组字母，北面写ṭa组字母，东南面写pa组字母，西南面写ya ra la va，西北面写sha sha sa ha，东北面写kla pla lla bla四个字母。有人认为这四个字母代表ྈྐ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ྉྤ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ྈྑ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ྉྥ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这四个。在中间层，东面写a ā，南面写i ī，西面写u ū，北面写e ai，东南面写o。