Chinese
在明晰的状态中进行金刚念诵，以此因缘，顶轮的白分和，脐轮的红分和心三者在心间汇聚的时刻，光明母子相见，当下解脱，在中阴获得金刚身。如是光明有十三种所缘。第五双运：通常第四次第意义的光明中，显现三种逆转的方式出现，最终意的身体，境和田野广大无边，显现的能量无尽，是果位清净身的幻身，以及心不离乐空的光明，此二者双融，本体成为一体，不会断绝，是为双运。初地在修道之初获得，现在修持的方法是，生起以上所说的各种光明体验后，以幻身等和乐空印持并修持，因此在安乐和显现的一切分上，以不改变自性的方式，远离边执，认识自性，努力使无为的禅修在安乐和显现上显现的方法，成就虹身金刚身，成就后也如先前一样修持和行持相结合，此生即可成就双运，如果没有时间禅修和不行持，临终时融入意义的光明，在中阴时成就双运身。如是，大所缘四十一，又生起次第身远离的所缘一次，语远离十五次，心远离十六次，幻身二十八次，光明十三次，双运一次，总计所缘七十四次。另外，语远离归纳到大所缘中，总计六十三次，或者心远离也归纳到四次所缘中，总计四十九次所缘的方式也有。第三是详细地在其他地方讲述。此处说：具有八自在的金刚持之路，是包括佛子在内的所有胜者显现行走的，是所有成就者的殊胜入口，是所有智者百般赞叹的，是所有续部的自在主宰秘密
English
By performing the Vajra recitation in a clear state, the white element of the crown chakra, the red element of the navel chakra, and the three minds converge in the heart center. At that moment, the mother and son lights meet, and one is liberated immediately, attaining the Vajra body in the bardo. Thus, there are thirteen objects of focus for the clear light. Fifth, Union: Generally, in the fourth stage, the meaning of clear light, the three appearances arise in a reversed manner. In the end, the mind's body, the field, and the scope of experience are vast and boundless. The manifestation of inexhaustible energy is the illusory body of the pure body of fruition, and the clear light of the mind, unwavering from bliss and emptiness. These two are united, and their essence becomes one, never ceasing, which is Union. Although the first ground is attained from the beginning of the path of meditation, the method of practicing it now is to generate various experiences of clear light as mentioned above. Then, seal that experience with the illusory body and bliss and emptiness, and meditate. Therefore, in all aspects of bliss and appearance, by leaving them in their unaltered nature, recognizing one's own nature by knowing freedom from extremes, and striving for the method of making the effortless meditation appear in bliss and appearance, the rainbow body Vajra body is attained. Even after that is accomplished, by combining meditation and conduct as before, Union can be achieved in this very life. If there is no time for meditation and no practice of conduct, at the time of death, one enters the meaning of clear light and attains the Union body as a substitute for the bardo. Thus, there are forty-one great objects of focus. Also, in the generation stage, there is one object of focus for body isolation, fifteen for speech isolation, sixteen for mind isolation, twenty-eight for the illusory body, thirteen for clear light, and one for Union, totaling seventy-four objects of focus. Furthermore, by combining speech isolation into the great objects of focus, there are sixty-three, or by combining mind isolation into four objects of focus, there is also a method of making forty-nine objects of focus. The third will be discussed in detail elsewhere. Here it is said: The path of Vajradhara, who possesses the eight powers, is manifestly traversed by all the victorious ones, including their sons. It is the sacred entrance for all accomplished ones, praised hundreds of times by all the wise, is the secret lord of all tantras.
Chinese
聚集。它的口诀究竟五次第，如实现证双语者胜士，如实书写玛尔巴的见解。从那位怙主的殊胜传承持有者中的一些，以博学和成就自居的多数人，如实未曾体验，获得此道也是，仅仅是上师的恩德。此乃是，也是由杰达隆巴·阿旺南巴杰瓦的尊前，以教言劝请，语和义二者，完全是玛尔巴的如量法，不与其它法混合。达热纳塔在自己二十六岁时，于达隆塘寺的法学院书写，书写者是根嘎南杰。现在善妙地修习斯玛尔传承的引导，再次迎请殊胜转轮的根本总论，特别是五次第论的简明合集，以及黑引导的彻底理解，各自修行的次第详细地从口中领受。此与续部相关联，依靠如量论典的口诀是，洛扎玛尔巴历经艰辛从印度寻得的甚深义，具有加持，要知道这不是分别念者的臆想，也不是藏地修行者背后支持的假法。校对吉祥！ 那摩咕噜。顶礼金刚上师莲足。为了略微书写深明无二的口诀，祈愿诸佛欢喜。此中有前行和正行二者。第一是，要知道是不坏宝的修法。第二有，甚深离戏的引导，明晰坛城的引导，究竟双运的引导这三者。第一有，摄心的方便，转为道用的方便，以及成为堪能的量。第一有，摄心的方便真实和，把握的量二者。第一有，有风和无勤二者。第一是，如果喜欢柔风，身体要点全部收紧，上下之气稍微稍微屏住，肚子向外鼓起，心安住在鼻尖前方的虚空中观看。第一座修法。如果喜欢猛风，依靠伞和依靠轮
English
Gathering. Its ultimate five-stage instructions, As realized by the supreme bilingual speaker, Clearly written according to Marpa's view. From some of those excellent lineage holders of that protector, Most who pretend to be learned and accomplished, Have not truly experienced this path, And obtaining it is solely due to the kindness of the noble lama. This also, at the urging of Je Taklungpa Ngawang Nampar Gyalwa, Both word and meaning are purely the authentic Marpa tradition, Unmixed with other traditions. Tāranātha, at the age of twenty-six, wrote this at the Dharma school of Pal Taklung Tang, The scribe was Kunga Namgyal. Now, having excellently practiced the Smar tradition's instructions, Again, the general root text of the exalted cycle, And especially the concise compilation of the five stages of the text, And a thorough understanding of the Black Instructions, And the sequence of individual practices should be received in detail from the oral instructions. This instruction, which is connected to the tantras and relies on authentic texts, Is the profound and blessed meaning that Lhodrak Marpa sought from India with great effort, Understand that it is not the speculation of conceptualizers, nor is it the false Dharma supported by Tibetan meditators. Colophon: Maṅgalaṃ! Namo Guru. Having prostrated to the lotus feet of the Vajra Master, In order to briefly write the instructions of inseparable depth and clarity, May all the Buddhas be pleased. Herein are two: preliminary practices and the main practice. The first is, To be known as the practice of the indestructible jewel. The second has three: the profound instruction of freedom from elaboration, the clear instruction of the mandala, and the ultimate instruction of union. The first has: the means of holding the mind, the means of transforming it into the path, and the measure of becoming proficient. The first has two: the actual means of holding and the measure of grasping. The first has two: with wind and without effort. The first is: If one favors gentle wind, tighten all the body's key points. Hold the upper and lower winds slightly, slightly. Push the stomach outward. Place the mind in the sky directly in front of the tip of the nose and look. First meditation session. If one favors strong wind, rely on the umbrella and rely on the wheel.
Chinese
两种方法中，第一种是：将心专注于自己下方虚空中，有一个伞在旋转。用力吸气，然后呼出，再吸入。这是第二种观修方法。第二种是依靠轮子：将轮子放在身体下方，然后让轮子右旋。心和眼睛专注于上方的虚空。有时用力吸气，有时用力呼气。左右两边持续不断地演奏音乐，并燃起香气。像这样重复几次，心就能被控制。这是剧烈呼吸的释放，此时要把握好分寸。这是第三种观修方法。第二种是：保持身体姿势，眼睛注视鼻尖。不要将心专注于一个目标，而是让它自然放松。像这样交替练习这些心的保持方法，反复修习，心就能安住。这是第四种观修方法。第二种是达到控制的程度：心能平静地安住，念头像火花般熄灭，即使心散乱也不会蔓延，而是平静地安住。身体颤抖，觉知清晰，如同森林被风吹动般出现体验。同样，五种感官的意识在不被外境干扰的情况下，显现为空性。第二，在道上修持，包括进入深奥之法和实际修习深奥之法。第一种分为：修习无我和修习无事物。第一种是：如《普贤行愿品》所说：“我与我所之分别念，以其自性于彼轮回，清净亦是颠倒之无，唯以自性而了知。”意思是说，所谓“我”，不在身体的内外，也不是五根和身体的各个部分。因为不在那些之外的任何地方。所以，所谓“我”，只是孩童们各自的假设，实际上什么也没有。这样修习是第五种观修方法。第二种是修习无事物的意义，有三种：如《面授》中所说：“为何一切法，住于心，心亦住于虚空，虚空则不住于任何处，光明本初清净。”
English
Of the two methods, the first is: Focus the mind on a parasol spinning in the sky below you. Inhale forcefully, then exhale and inhale again. This is the second meditation method. The second is to rely on the wheel: Place the wheel under the body, and then rotate the wheel clockwise. Focus the mind and eyes on the sky above. Sometimes inhale forcefully, sometimes exhale forcefully. Play music continuously on the left and right sides, and burn fragrant incense. Repeat this several times, and the mind can be controlled. This is the release of intense breathing, and it is important to maintain moderation at this time. This is the third meditation method. The second is: Maintain the body posture, eyes fixed on the tip of the nose. Do not focus the mind on one object, but let it relax naturally. Practice these methods of holding the mind alternately, and practice repeatedly, and the mind will be able to abide. This is the fourth meditation method. The second is to reach the level of control: The mind can abide peacefully, thoughts are extinguished like sparks, and even if the mind is distracted, it will not spread, but will abide peacefully. The body trembles, awareness is clear, and experiences arise like a forest being blown by the wind. Similarly, the consciousness of the five senses manifests as emptiness without being disturbed by external objects. Second, practicing on the path includes entering the profound Dharma and actually practicing the profound Dharma. The first is divided into: practicing non-self and practicing non-things. The first is: As stated in the "Samantabhadra's Conduct and Vows": "The distinctions of self and what belongs to self, with their own nature, revolve in that samsara, purity is also the absence of inversion, only with its own nature to understand." It means that the so-called "I" does not reside inside or outside the body, nor is it the five senses and the various parts of the body. Because it is not in any place outside of those. Therefore, the so-called "I" is only the assumption of each child, and in reality there is nothing. Practicing in this way is the fifth meditation method. The second is the meaning of practicing non-things, which has three aspects: As stated in the "Oral Instructions": "Why do all dharmas reside in the mind, and the mind also resides in space, and space does not reside anywhere, luminous, primordially pure."
Chinese
空性。如是所说次第，于显现诸法观为心，观修能取所取二无别，确立自性离边。初者，缘于显现为处所、事物、身体之诸法，此等如何显现，即如是成立实有，此不应理，以一事物，有异异之心识生起之故，一切唯是心之显现，如是信解，即为第六观修次第。于前方安置任何所缘物，分析彼之各别分，最终了知仅为微尘聚合之物。若分析、分解一一微尘，则如前般不可得，是故，虽所缘物于眼前显现未断绝，然于分析之时，任何亦不可得，当知唯是自心之错乱显现。此为第七观修次第。彼次第应用于一切外显现，即为第八观修次第。二者，若分析显现种种之显现心，则无论于处所之内外皆不住，亦未成立为外境之颜色、形状，非为境与根，又若分析心之自性之三时，则过去已灭故无，未来未生故无，现在亦以刹那之初、中、后三者分析，则无有住者，如是，虽显现者之识于觉知中显现未断绝，然若寻觅则不可得，于能取所取之识亦无有之情况下，安住于显现，即为第九观修次第。三者，有空性瑜伽、味一瑜伽、不可言说瑜伽三者。初者，舍弃三时之分别念之戏论，于任何所缘皆无执着，安住于朗然明空中。期间稍作忆念：此等一切皆非任何事物。如是忆念而安住，即为第十观修次第。二者，于我与显现之事物系心，于刹那之觉性，于自与他，于分位之差别皆无有之情况下安住。期间稍作忆念：一切法皆为一味平等性。此为第十一观修次第。三者，如是则体验觉性之流不断绝，显现亦未断绝，虽能生起因果缘起无有断绝，然仅是显现之当下