Chinese
与三摩地的真实结合以及俱生之轮都是真实的三摩地。第三，以深明双运之行来增进，这有秘密行和世间显现行两种，这些的分类应在别处查阅。第二，在中阴等处成佛的三种道是：迁识，睡眠光明，梦中本尊。第一种有修持三种因之法和成就三种果之法。第一种有遮止门、寻觅处所、迁识于法界。第一种是，观想自身明观为文殊金刚，于脐、眉间、顶门、眼、耳、鼻孔、口等诸门处，各有一个蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，于小便道有白色苏母（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏母）字，于大便道有红色克修母（藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：克修母）字。观想这些的光芒以浓厚的光束遮止诸门，并猛力屏住宝瓶气而修习。无论诸门遮止的征兆出现与否，修习六个月，诸门便会遮止。第二是如前明观后，应观想自己的五蕴为五部佛，四大为四母，眼等为六勇识，色等为六天女。于欲迁识之处，在自己的顶门观想由各种珍宝所成的九尖金刚杵，放出五种光芒，其中心还有法界自性的白色五尖金刚杵，约为前者的十分之一大小。观想九尖者为五部佛父母的自性，两个金刚杵都呈向上竖立之状。在五尖金刚杵的中心，于月轮之上观想蓝色或红黄色的明点，其形状如菩提心匝那嘎五字的总量，形状为圆形，体性为深明无别，放出五种光芒。第三是，观想自身为坛城之轮，一切显现也为坛城之轮，仅一瞬间。强烈训练自己认为这一切都是自心的显现。一切逐渐或同时融入心间的明点。明点从那条中脉的道路穿过，从顶门的梵穴出来。进入两个金刚杵下方的中央之角的空隙中，融入五尖之中心明点。
English
The actual union with Samadhi and the spontaneous mandala are the actual Samadhi. Third, to enhance through the practice of profound clarity and non-duality: This has two types, secret practice and worldly manifest practice. The distinctions between these should be looked for elsewhere. Second, the three paths to Buddhahood in the Bardo and so on are: transference of consciousness, the clear light of sleep, and the deity form in dreams. The first has the practice of relying on the three causes and the accomplishment of the three results. The first has blocking the doors, searching for the place, and transferring consciousness into the Dharmadhatu. The first is: visualizing oneself clearly as Manjushri Vajra, at the navel, between the eyebrows, crown of the head, eyes, ears, nostrils, and mouth doors, each with a blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable. In the urinary passage, a white Sum (藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏母) syllable. In the anal passage, a red Ksum (藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：克修母) syllable. Contemplate that the rays of light from these block the doors with thick beams, and strongly hold the vase breath and meditate. Whether the signs of the doors being blocked appear or not, if you meditate for six months, the doors will be blocked. The second is to visualize as before, and then imagine one's five aggregates as the five Buddha families, the four elements as the four mothers, the eyes and so on as the six heroes, and the forms and so on as the six goddesses. In the place where one wants to transfer consciousness, on one's crown, visualize a nine-pointed vajra made of various jewels, emitting five kinds of light. In its center, also visualize a white five-pointed vajra, the nature of the Dharmadhatu, about one-tenth the size of the former. Imagine the nine points as the nature of the five Buddha families, father and mother, both vajras standing upright. In the center of the five-pointed vajra, on a moon disc, visualize a blue or reddish-yellow bindu, its shape about the size of the total of the five Zanaka syllables of Bodhicitta, its shape round, its essence profound clarity inseparable, blazing with five kinds of light. The third is: visualize oneself as the wheel of the mandala, and all appearances also as the wheel of the mandala, for just a moment. Strongly train oneself to think that all of this is the appearance of one's own mind. Everything gradually or simultaneously dissolves into the bindu in the heart. That bindu passes through the path of the central channel, comes out from the Brahma hole at the crown of the head. It enters the space of the central horn below the two vajra levels, and dissolves into the central bindu of the five points.
Chinese
消融。將自身觀想為壇城主尊，然後消融於九尖金剛杵。它又消融於五尖金剛杵。它又消融於明點。它又向上升起至七個塔拉高，在空中。它就在變得越來越細微的狀態中。消融於光明空性的狀態中。在那裡，安住在無執著的長久平等中。稍微生起獲得法身的意樂。在那狀態中，生起深明雙運的本尊身。稍微生起圓滿報身的慢心。如果願意，觀想與壇城勝王的次第相關的一切顯現為壇城的輪。如果不能做到那樣，就從自身化現出無量壇城的輪。觀想一切有情眾生都安置於佛的果位，並生起化身的慢心。第二，果的三法是：上等根器者僅以此遷識瑜伽就能夠現證身語意，中等者在中陰。下等者也能夠成就持明者，或者從七世中成就。第二，睡眠的光明是：觀修心間的三重明點，以及寶珠明點，以及金剛念誦等任何一種，白天持續保持意願，夜晚強烈專注於目標，這樣就能夠顯現睡眠的光明。第三，夢中的本尊身是：在白天的時候，以今晚在夢中要憶念這個的意願，先發送三種光明目標中的任何一種，然後從無所緣的狀態中升起為本尊身。以此，首先僅僅是憶念目標，中間轉變為本尊，最後本尊身自然顯現。然後，各個脈輪的三重明點的光芒進行放光、收攝、增長，如果在夢中發揮作用，就觀想在喉間，如果修持幻化，就觀想在頂輪，如果想要光明，就觀想在心間，如果想要安樂，就觀想在臍間。這樣就已經展示了修持道的方法。果的三身是：法身是極喜虛空等性，報身是無比圓滿安樂，化身是種種形象，這樣說。這樣的話，第一個明點瑜伽有四大目標，第二個有十九個，第三個有六個，第四個有兩個，遷識有三十二個大目標。這樣就是目標引導。
English
Dissolution. Visualize your own body as the main deity of the mandala, and then dissolve into the nine-pointed vajra. It then dissolves into the five-pointed vajra. It then dissolves into the bindu. It then rises up to the height of seven talas, in the sky. It is in the state of becoming more and more subtle. Dissolve into the state of clear light emptiness. There, rest in the long-lasting equality of non-attachment. Generate a slight aspiration to attain the Dharmakaya. In that state, generate the deity body of profound clarity and non-duality. Generate a slight pride in the Sambhogakaya. If you wish, contemplate all appearances related to the order of the supreme mandala king as the wheel of the mandala. If you cannot do that much, then emanate countless wheels of the mandala from yourself. Think that all sentient beings are placed in the state of Buddhahood, and generate the pride of the Nirmanakaya. Second, the three fruits are: the superior faculty is that this transference yoga alone can manifest body, speech, and mind, the intermediate in the bardo. Even the lowest can become a vidyadhara or be accomplished in seven lifetimes. Second, the clear light of sleep is: meditate on any one of the three-layered bindu in the heart, the jewel bindu, and the vajra recitation, etc., with continuous intention during the day, and intense focus on the object at night, so that the clear light of sleep will appear. Third, the deity body in dreams is: during the daytime, with the intention to remember this tonight in the dream, send any one of the three clear light objects first, and then arise as the deity body from the state of non-objectification. By this, first only remember the object, in the middle transform into a deity, and finally the deity body will naturally appear. Then, radiate, gather, and increase the light rays of the three-layered mind of each chakra. If you want to exert the power of the dream itself, meditate on the throat. If you want to practice illusion, meditate on the crown of the head. If you want clear light, meditate on the heart. If you want bliss, meditate on the navel. In this way, the method of practicing the path has been shown. The three kayas of the fruit are: the Dharmakaya is great joy, equality with space, the Sambhogakaya is incomparable, perfect bliss, and the Nirmanakaya is various forms, so it is said. In this way, the first bindu yoga has four great objects, the second has nineteen, the third has six, the fourth has two, and the transference has thirty-two great objects. Thus, the object guidance.
Chinese
衰老的时候，观修三合一坛城等有困难，那时用心三层叠加一次就可以了。这些的意义，道次第广论是：《语教》和《解脱明点根本释》，《成就法总集》和《四百五十坛城仪轨释》等中可以了解，稍微我也可能会写。诸续之王密集金刚极喜之顶，诀窍心髓之珍宝善安置，降伏魔军彻底胜利之胜幢时，佛陀耶谢胜者百次树立。虽然如此，此道上，以极大恭敬引入自身后，通过闻思修来熟悉，稍微以文字方式记录。由此获得的善，愿能令，直至虚空边际的众生们，寂静金刚智慧身，获得无上之因。如果喜欢不动金刚等，依靠那个坛城，改变手印和，种子字和，明点的颜色等，仅此引导方式就能成就。夏鲁派的不动佛等五部各自的坛城和，密集金刚观世音等也不需要考虑其他的引导方式。这样，那么此解脱明点引导文不坏珍宝成就之方便，也是，嘉钦巴达热纳塔在自己二十九岁时于吉祥觉囊所著。吉祥！愿吉祥！ 顶礼上师和佛！于金刚持灌顶坛城，以恭敬之心顶礼后，略微讲述甚深口诀法，生起欢喜。此处略微解释五次第摄略释的意义。此处的梵语有两种不同，有些版本中，印度语：Pañcakrama Saṃgraha Prakāśa，藏语：五次第摄略释。有些版本中，Saṃgraha 替换为 Saṃkṣipta。其中，Pañca 是五，Krama 是次第，Saṃgraha 是摄略，意思是将分散的事物汇集在一起。Saṃkṣipta 意为简略，是广略二分中的简略，即简要的意思。
English
When old, it is difficult to meditate on the three-in-one mandala, etc. At that time, it is enough to superimpose the mind three times each time. The meaning of these, the extensive Lamrim is: "Oral Instructions" and "Liberation Point Root Commentary", "Collection of Accomplishment Methods" and "Explanation of the Four Hundred and Fifty Mandala Rituals", etc. can be understood, and I may also write a little. At the peak of the King of All Tantras, Guhyasamaja, the precious essence of the secret instructions is well arranged. At the time of the victory banner of completely conquering the demons, Buddha Yeshe, the supreme one, erected it a hundred times. Although it is like this, on this path, after introducing oneself with great respect, become familiar with it through hearing, thinking, and meditating, and record it slightly in writing. May the virtue gained from this cause all sentient beings who reach the end of the sky to obtain the peaceful Vajra wisdom body, the unsurpassed cause. If you like Akshobhya Vajra and so on, rely on that mandala, change the hand gestures, seed syllables, and the color of the bindu, etc., this guiding method alone can accomplish it. The mandalas of the five families of the Shalu tradition's Akshobhya and so on, and Guhyasamaja Avalokiteshvara and so on, do not need to consider other guiding methods. In this way, this guide to the liberation point, the method of accomplishing the indestructible jewel, was also written by Gyal Khampa Tāranātha at the age of twenty-nine in glorious Jomo Nang. Auspicious! May there be auspiciousness! Homage to the Guru and the Buddha! After paying homage to the Vajradhara empowerment mandala with a respectful mind, I will briefly explain the profound secret instruction Dharma and generate joy. Here, I will briefly explain the meaning of the Condensed Commentary on the Five Stages. There are two different Sanskrit versions of this. In some versions, the Indian language is: Pañcakrama Saṃgraha Prakāśa, and the Tibetan language is: Condensed Explanation of the Five Stages. In some versions, Saṃgraha is replaced by Saṃkṣipta. Among them, Pañca is five, Krama is stage, and Saṃgraha is condensed, meaning to gather scattered things together. Saṃkṣipta means brief, which is the brief of the two divisions of extensive and brief, that is, the meaning of concise.
Chinese
否。 प्रकाश（藏文，梵文天城体，Prakāśa，光明）是极度明亮，或仅仅是明亮。许多版本中念诵的संगीत（藏文，梵文天城体，Saṃgīta，音乐）和संगत（藏文，梵文天城体，Saṃgata，结合）以及प्रभव（藏文，梵文天城体，Prabhava，起源）是不正确的文字。顶礼尊贵上师之莲足。这是作者顶礼，意义上是赞颂殊胜。现在将要讲解经文的意义，其中有总的指示，详细的解释，以及口诀的伟大，这三种方式。第一种是：诸佛之秘密甚大，安住于五次第者，实有之实相、道以及，生起果之次第。如是说，其中实有之实相是，三续中的因续，实有是心自性的光明，支分是轮回的诸法。道是方便的续，实有是五或六次第的智慧，支分是，使那些次第未成就者得以成就的方便口诀等，以及座间修的行持等。誓言和，生起次第和，仪轨事业的次第和，事业集合和，事业集合和，共同的成就等也包含于此。还有将灌顶解释为因续，以及修行者自己解释为因续的情况，但此处不广说。果生起的次第是果续，实有是大手印至高成就的无学双运，支分是有学双运。共同的成就也有解释为果续的情况，在确定生起次第的时候，因为生起次第本身就是究竟的自果，并且是考虑到形状相似。那三个续的意义也是，安住于五次第且圆满，果续包含于双运中，因续是五次第各自所要击中的要害的基础或所依，因此被五者全部包含。像那样的果与佛直接结合的近因是行持，以及上下二种现证，以及果佛的安住方式解释为大乐身，以及道的阶段击中金刚身的要害的甚深方便等，以及基心本身就是法界，三身自性本然安住，那些都是在无上瑜伽中宣说的