English
Those mandalas are accomplished one by one, and the attainments of realization will also be accomplished in one or seven nights, etc. Like this, it is actually applied to the activity assembly, the power of accumulating merit from the tantra is: By diligently offering to the wisdom deity, oneself will be offered by the beings of the three realms; by diligently reciting, the faults of body, speech, and mind will be completely eliminated; by diligently offering sacrifices to the fire, one will be endowed with many qualities and wealth, and the wealth will have miraculous powers; by diligently meditating on the deity's form, emptiness, and great bliss, one will attain supreme liberation. Although there have been explanations of applying this verse to the inner secret meaning, since it does not change the literal meaning, it should be known that this is merely a description of the benefits of offering, reciting, and meditating, as the reason why those activities can be accomplished through the meditation and recitation of the completion stage. Secondly, explaining the conduct of abiding in the stage of speech solitude is: The mantra practitioner, knowing this, acts like a child when walking, and then the secret mantras of the inconceivable nature will be accomplished. It means that the mantra practitioner who practices speech solitude, having experienced and known the suchness of breath, mantra, and recitation, abandons all discriminations of suffering, happiness, enemies, friends, etc., like an ignorant child among beings, and acts equally, that is, speech solitude reaches its ultimate completion, abandoning the gross discriminations of the eight worldly dharmas, becoming indifferent, and this also implies the conduct of relying on a teacher. Relying on such training, the eighty natural qualities cease, and the secret mantras of the inconceivable nature, the four wisdom appearances arising from the union of bliss and emptiness, will be accomplished. The fundamental third, summarizing the meaning and connecting is: It is the accomplishment of speech vajra, this clarifies the suchness of mantra, with the distinction of the three wisdoms, it is definitely combined with mind-only. This stage of speech solitude is the accomplishment of the speech vajra wisdom that is summarized by the path, and this stage of the path is also the suchness of mantra among the five suchnesses.
Chinese
，也是圆满光明的智慧。依靠这个，就能获得显现、增进和获得的这三种智慧的差别之地。心光明只是清净了最粗大的垢染，必须与舍弃八十自性的分别念垢染的心寂静次第相结合。这是必须获得的意义。一般来说，以道所摄的身体、语言、意金刚，有许多不同的安立界限，所以不一定。但是，安立为身寂静身金刚，语寂静语金刚，心寂静意金刚的瑜伽，是就因的圆满次第三种相的方面所作的区分。第三，解释法器的差别：对上师有轻蔑和虚伪，没有信心；以咒语自居，因见到经书而自满；没有信心，且灌顶低劣的人，也不要对他说次第的法。如果有人对上师有恭敬和信心，总是勤于以虔诚承侍恭敬，是能忆持听闻的殊胜弟子，就无需考察是否要给予上师的恩惠。如果从山顶坠落，即使心想不会坠落，也会坠落。如果获得上师恩惠的利益之预言，即使心想不会解脱，也会解脱。有些范本中说：“是能忆持听闻的上师殊胜者”。也就是说，对于会轻蔑上师的那种人，以大欺骗而无法信任的人，因对佛法没有信心而无法信任的人，有些自以为是的咒师，稍微懂一点咒语仪轨等就自以为是，即使没有从殊胜上师那里获得口诀，仅仅是见到经书就认为自己懂得了意义而内心自满的人，对上师没有信心且灌顶低劣的人，就是根本没有获得灌顶，或者仅仅是获得了灌顶却没有圆满获得密宗佛教的四种灌顶，或者即使仅仅是通过仪轨获得了灌顶，却没有进入智慧的加持，这三种人。有些范本中说：“获得和恭敬低劣的人”，就是没有通过获得和恭敬使上师欢喜的人。因此，不要对那样的儿子说金刚念诵的次第，甚至五次第的法也不要对他说。还有，如果有人对上
English
, and is also the perfection of clear wisdom. By relying on this, one will be able to obtain the grounds of distinction of the three wisdoms of appearance, increase, and attainment. The mind's luminosity is only purified of the grossest defilements, and it must be combined with the stage of mind isolation that abandons the defilements of the eighty innate conceptualizations. This is the meaning of what must be attained. In general, since the body, speech, and mind vajras, which are included in the path, have many different boundaries of establishment, it is not definite. However, it is established as the yoga of body isolation body vajra, speech isolation speech vajra, and mind isolation mind vajra, which is the distinction made in terms of the three aspects of the cause's completion stage. Third, explaining the difference of the vessel: One who has contempt and deceit towards the lama, and has no faith; one who boasts of mantras and is filled with seeing scriptures; one who has no faith and has inferior empowerment, do not speak to them about the stages of the teachings. If someone has respect and faith in the lama, and is always diligent in serving and honoring with devotion, and is an excellent disciple who can retain what he has heard, then there is no need to examine whether to give the lama's kindness. If one falls from the top of a mountain, even if one thinks one will not fall, one will fall. If one receives the prophecy of the benefit of the lama's kindness, even if one thinks one will not be liberated, one will be liberated. Some exemplars say: "Is an excellent lama who can retain what he has heard." That is to say, for those who will despise the lama, those who cannot be trusted with great deception, those who cannot be trusted because they have no faith in the Dharma, some self-proclaimed mantra practitioners who boast of being great because they know a little about mantra rituals, etc., even if they have not received oral instructions from an excellent lama, they think they understand the meaning just by seeing scriptures and are filled with pride, and those who have no faith in the lama and have inferior empowerment, that is, they have not received empowerment at all, or they have only received empowerment but have not fully received the four empowerments of esoteric Buddhism, or even if they have only received empowerment through rituals, they have not entered the blessing of wisdom, these three. Some exemplars say: "Those who have inferior gain and honor," that is, those who have not pleased the lama through gain and honor. Therefore, do not speak to such a son about the stages of vajra recitation, or even the teachings of the five stages. Also, if someone has
Chinese
对上师恭敬且对佛法具有信心，以信奉上师的方式，对于承侍则恒常精进。凡是听闻并受持佛陀教法的经论和口诀者，乃是殊胜的弟子。对于他，仅仅施予上师口诀的恩德就足够了。不必考察是否给予口诀。如“上师殊胜者”所说，对于听闻受持者，殊胜者应当施予上师口诀的恩德。应当如此宣说。如果有人想知道必须获得上师传承的原因是什么？如果某人从高耸的山顶坠落，即使希望他不要掉在地上，不要坠落，但就像一定会掉在地上一样。上师殊胜者的恩德对弟子有益，即获得加持融入的口诀传承，即使希望他不要解脱，也毫无疑问地会在适当的时候解脱。与此相反，即使具有戒律，博学多闻，通晓次第的分类，并且见到口诀的实修，如果没有上师的加持融入，即使以强烈的解脱欲望努力修持，也不会解脱。这段话是这样说的。因此，令殊胜的上师欢喜，是生起一切次第智慧的根本。这是金刚念诵的次第，是导师龙树所造的第一个次第。此论典中，对于语完全寂静的阐述极为详尽，并且将三种智慧的差别，必定与唯识相结合。如是说。先前以顺带的方式，也稍微展示了心完全寂静。并且，以必须通过金刚念诵来成就的后续意义，稍微提到了幻身、光明和双运。因为一切都与金刚念诵相关，所以称为金刚念诵的次第。现在将要讲解第二次第，即名为无上意旨的章节的论典。关于此论典，其中说是由释迦友所造，并且在《行集灯论》中，此论典被作为依据。因此，很明显此论典是在《行集灯论》的作者之前出现的。但在《次第五入》中，将撰写次第五论的功德回向给菩提的是龙树。
English
Possessing respect for the Guru and faith in the Dharma, constantly striving in service through devotion to the Guru. Whoever hears and upholds the scriptures and instructions of the Buddha's teachings is a supreme disciple. For such a one, it is sufficient to bestow the grace of the Guru's instructions. There is no need to examine whether to give the instructions or not. As it is said, "The Supreme Guru," the supreme one should bestow the grace of the Guru's instructions upon the one who hears and upholds them. This should be declared. If one wonders what the reason is for needing to receive the Guru's transmission, it is like this: if someone falls from the peak of a high mountain, even if one wishes that they would not fall to the ground, they will inevitably fall to the ground. Similarly, the grace of the Supreme Guru benefits the disciple, and if one receives the transmission of instructions into which blessings have entered, even if one wishes that they would not be liberated, they will undoubtedly be liberated at the appropriate time. Conversely, even if one possesses discipline, is learned, understands the classifications of the stages, and sees the practice of the instructions, without the blessings of the Guru entering, even if one strives to meditate with intense desire for liberation, one will not be liberated. This is what is said. Therefore, pleasing the Supreme Guru is the root of generating the wisdom of all stages. This is the sequence of Vajra Recitation, the first sequence composed by the teacher Nagarjuna. In this text, the explanation of the complete quiescence of speech is very extensive, and the distinctions of the three wisdoms are definitely combined with the Mind-Only school. It is said thus. Previously, in a collateral manner, the complete quiescence of mind was also slightly shown. Furthermore, as a supplementary meaning that must be accomplished through Vajra Recitation itself, illusory body, clear light, and union were mentioned in brief. Because everything is related to Vajra Recitation itself, it is called the Sequence of Vajra Recitation. Now, the text of the second stage, called the Unsurpassed Intention, will be explained. Regarding this text, it is said that it was composed by Shakya Mitra, and in the Lamp for Compendium of Practice, this text is used as a source. Therefore, it is clear that this text appeared before the author of the Compendium of Practice. However, in the Entrance to the Five Stages, the merit of composing the texts of the five stages is dedicated to enlightenment by Nagarjuna.
Chinese
由于是您所造，而且如果不算上这部，圆满次第的论著五次第也不齐全，所以也像是龙树您自己所造。然而，这部和上下次第的论著，有些地方文句意义重复，也像是导师龙树所造。对于这部，有些前辈说释迦友（Śākya-bśes-gñen）也是导师龙树的名号，还说圣者金刚手（’phags pa rdo rje can）就是萨惹哈（Saraha）。有些人说，虽然是龙树自己所造，但因为对弟子释迦友非常欢喜，所以加入了弟子的署名。另一些人则说，释迦友造了五次第所有的论著，献给导师后，导师对其他次第做了很多修改，所以成了龙树所造，而这部则不需要修改。释迦友也是造了那部汇集了这些的注释《憍萨罗庄严》（Ko-sa-la’i rgyan）的作者，有人认为是一个人，也有人认为是不同的人，出现了各种说法。后来的有些学者认为，论著的开头部分是圣者所造，补充部分是释迦友所造比较合理。如果这样，那么在《集学论》（spod bsdus）中引用的，以及五次第所有的回向，是龙树所造也不矛盾，因为论著的开头是龙树所造。与其他次第有些重复，以及结尾的圣者金刚手是龙树，以及这部特别由释迦友做回向也不矛盾，因为论著的结尾是他自己所造。像这样说也显得很好。然而，这部论著是宣说这种宗派的完整道次第，因此宣说了五次第所有的意义。如何宣说呢？第一次第的“以结合”等，也有宣说生起次第的部分。虽然没有明确出现身远离（lus dben）和金刚念诵（rdo rje bzlas）的名称，但这两者的体验智慧都包含在三种显现（snang ba gsum）的部分中，并且在这里对三种显现做了详细解释，因此也间接暗示了这两个次第。幻身（sgyu lus）、光明（’od gsal）以及双运（zung ’jug）的行持等，也只是说了些许精华，因此五次第的其他论著和这部论著，就成了详略的差别。也就是