English
Because it was made by yourself, and if this is not counted, the five stages of the completion stage treatises are also incomplete, so it also seems like it must have been made by Nāgārjuna himself. However, this and the treatises of the upper and lower stages, there are some places where the words and meanings of the texts are repeated, so it also seems like it was not made by the teacher Nāgārjuna. Regarding this, some predecessors say that Śākya Mitra (Śākya-bśes-gñen) is also a name of the teacher Nāgārjuna, and they also say that the noble Vajrapāṇi (’phags pa rdo rje can) is Saraha himself. Some people say that although it was made by Nāgārjuna himself, because he was very pleased with his disciple Śākya Mitra, he included the disciple's signature. Others say that Śākya Mitra made all the treatises of the five stages, and after presenting them to the teacher, the teacher made many modifications to the other stages, so they became made by Nāgārjuna, but this one did not need to be modified. Śākya Mitra is also the author of the commentary "The Ornament of Kosala" (Ko-sa-la’i rgyan), which gathers these together, some people think it is the same person, and others think it is a different person, and various opinions have arisen. Some later scholars think that it is more reasonable that the beginning part of the treatise was made by the noble one, and the supplementary part was made by Śākya Mitra. If so, then it is not contradictory that the quotations in the Compendium of Trainings (spod bsdus), and the dedications of all five stages, were made by Nāgārjuna, because the beginning of the treatise was made by Nāgārjuna. It is also not contradictory that there is some repetition with other stages, and that the noble Vajrapāṇi at the end is Nāgārjuna, and that this one was specially dedicated by Śākya Mitra, because the end of the treatise was made by himself. It seems good to say it like this. However, this treatise is the complete path stage that explains this tradition, so it explains all the meanings of the five stages. How does it explain? The first stage's "with combination" etc., also has parts that explain the generation stage. Although the names of body isolation (lus dben) and vajra recitation (rdo rje bzlas) do not explicitly appear, the experiential wisdom of these two is included in the parts of the three appearances (snang ba gsum), and here the three appearances are explained in detail, so these two stages are also implicitly indicated. The practice of illusory body (sgyu lus), clear light (’od gsal), and union (zung ’jug) etc., are also only said to be a little bit of essence, so the other treatises of the five stages and this treatise become the difference between detailed and concise. That is
Chinese
生起次第、语寂、幻身、光明、双运等在其他地方广说，而在此处则作了归纳。心寂的次第，在这部论典中则作了极为广大的阐述。金刚念诵的进入部分，以及第三次第中只是稍微提及，因此说明已经归纳在其他论典中了。因此，那些看似重复的部分，也是教说和讲说的差别。并且，由于存在名目稍微不同的差异，因此没有重复的过失。如上所说，必须以时轮经后部中所说作为衡量标准。能诠之词的五次第论典，是龙树所造，即：总摄次第，也就是略说；金刚念诵；自加持；现前菩提；不住涅槃的次第，这五者。虽然在这无上意趣的次第中，或许会有龙树的各种说法，但是这部论典的上中下三部分，大部分都必须由释迦智（Śākya-bśes-gñen）亲自造作。他很可能是《集学论》作者的金刚兄弟或者如同上师一般更为尊贵的人，这并不矛盾。因此，以引用其中的理由，并不一定就是龙树所造。虽然最初的著述方式是那样，但现在将略说单独列出，而将这部论典纳入五次第的必要是：后来在印度的圣地成为第一圣圈的时候，如果将圆满次第的论典汇集在一起，就会变得很好，并且需要一部能够广大阐述心寂的根本论典，但由于没有其他论典，因此似乎就将这部论典纳入其中了。如果将略说单独放置，则会觉得在讲解次第上更为方便，因此就没有将这些次第归纳在一起。这样做的理由是，需要讲解生起次第的论典，而不需要圆满次第论典的人也非常多，并且也有按照其他生起次第续部的宗派进行修习的，因此这些人不需要略说。而修习圆满次第就像这个宗派一样，并且按照其他生起次第进行修习的人也非常多，因此，在编排书本放置方式的时候，就将略说单独放置，并且需要广说心寂，因此这部论典就放在了中间。
English
The generation stage, speech isolation, illusory body, luminosity, union, etc., are extensively explained elsewhere, but here they are summarized. The stages of mind isolation are extensively explained in this treatise. The entry part of Vajra recitation and the third stage are only slightly mentioned, so it is explained that they are summarized in other treatises. Therefore, those parts that seem to be repetitions are also the difference between teaching and explanation. Moreover, since there are slight differences in nomenclature, there is no fault of repetition. As mentioned above, what is said in the later part of the Kalachakra Tantra must be taken as the standard. The five stages of the explanatory words, composed by Nagarjuna, are: the summarized stage, which is the brief explanation; Vajra recitation; self-blessing; manifest enlightenment; and the stage of non-abiding Nirvana, these five. Although there may be various sayings of Nagarjuna in this supreme intention stage, most of the upper, middle, and lower parts of this treatise must be composed by Shakya Mitra (Śākya-bśes-gñen) himself. He is likely to be the Vajra brother of the author of the Compendium of Trainings or someone more venerable like a guru, which is not contradictory. Therefore, the reason for quoting from it does not necessarily mean that it was composed by Nagarjuna. Although the initial writing method was like that, the reason for now separating the brief explanation and including this treatise in the five stages is: later, when the holy land of India became the first holy circle, it would be good to gather the treatises of the completion stage together, and a fundamental treatise that could extensively explain mind isolation was needed, but since there were no other treatises, it seems that this treatise was included. If the brief explanation is placed separately, it would be more convenient to explain the stages, so these stages were not summarized together. The reason for doing so is that there are many people who need to explain the generation stage treatise but do not need the completion stage treatise, and there are also those who practice according to the traditions of other generation stage tantras, so these people do not need the brief explanation. And there are many people who practice the completion stage like this tradition and practice according to other generation stages, so when arranging the placement of books, the brief explanation is placed separately, and it is necessary to extensively explain mind isolation, so this treatise is placed in the middle.
Chinese
被收入并整理成一个部分。然而，没有其他根本的教义能充分展示身体的寂静，所以它依赖于《行集》。像有些人说的那样，认为它是生起次第，所以被总结了，这样说是不好的。现在讲解这部论典，分为三个部分：首先是进入论典，中间是论典正文，最后是讲解完毕的意义。第一部分分为三个方面：顶礼、解释其意义、消除疑惑。第一部分是：顶礼敬礼，顶礼敬礼，顶礼顶礼顶礼敬礼。这里出现了八种顶礼的方式，虽然有很多将三现、幻身、光明等结合起来的解释，但似乎没有获得定解。因此，应该这样说：向一切胜者的法界智慧顶礼敬礼，也向如镜般的智慧顶礼敬礼。也向平等性智慧顶礼，也向妙观察智顶礼，向成所作智顶礼敬礼。像这样将顶礼的意义归纳为五种是合理的。第二是：如何赞颂并顶礼，赞颂什么，由谁赞颂。如何像水注入水中，如何像酥油倒入酥油中。由谁来很好地见到自己的智慧，这就是这里的顶礼。意思是说，上面说了顶礼，那么，以什么方式赞颂并顶礼呢？向什么境顶礼并赞颂呢？由谁来赞颂并顶礼呢？顶礼的境是自己的智慧，即法界如是性的智慧，安住于自身，成为如来藏的自性的五种智慧。由谁来顶礼呢？由自己的心性来顶礼。如何顶礼的方式呢？不是像自性所证的法界和能证的智慧这二者作为境和有境相互显现那样，而是像水注入水中，像酥油倒入融化的酥油中一样，通过所证和能证无别，融为一体的方式，很好地见到并证悟自己的状态，这就是这里的胜义顶礼。第三是：然而一切智母
English
has been included and arranged into one section. However, since there is no other fundamental teaching that fully demonstrates the solitude of the body, it relies on the Compendium of Practices. It is not good to say, as some do, that it is the generation stage and therefore has been summarized. Now, to explain this treatise, there are three parts: first, entering the treatise; second, the actual treatise; and third, the meaning of what has been explained. The first part has three aspects: prostration, explaining its meaning, and dispelling doubts. The first is: I prostrate and bow, I prostrate and bow, I prostrate, I prostrate, I prostrate and bow. Here, eight types of prostration appear. Although there are many explanations that combine the three appearances, the illusory body, luminosity, etc., it does not seem to lead to a definitive understanding. Therefore, it should be said like this: I prostrate and bow to the Dharmadhatu wisdom of all the Victorious Ones, and I also prostrate and bow to the mirror-like wisdom. I also prostrate to the wisdom of equality, and I also prostrate to the wisdom of discernment, I prostrate and bow to the wisdom of accomplishing activities. It is reasonable to summarize the meaning of prostration into five aspects like this. The second is: How to praise and prostrate, what to praise, and by whom to praise. How like water placed in water, and how like ghee placed in ghee. By whom is one's own wisdom well seen, that is the prostration here. It means that above it was said to prostrate, so, in what way does one praise and prostrate? To what object does one prostrate and praise? And by whom is one praising and prostrating? The object of prostration is one's own wisdom, that is, the wisdom of the Dharmadhatu suchness, abiding in oneself, becoming the essence of the Sugata-garbha, the five wisdoms. By whom is the prostration done? By one's own mind-essence. How is the manner of prostration? It is not like the Dharmadhatu to be realized by its nature and the wisdom of awareness that realizes it, these two appearing as object and subject mutually, but rather like water placed in water, like ghee poured into melted ghee, through the way that what is to be realized and what realizes are inseparable, merging into one taste, well seeing and realizing one's own state, that is the ultimate prostration here. The third is: However, the all-knowing mother
Chinese
获得。（如果）那样，就不会成为可以接近的目标。被黑暗的薄雾所覆盖，凭借恩德才能获得光明。这是说，真正的礼敬是那样，然而那是指在没有获得遍知，也就是圆满佛陀的果位之前。一切二取显现都消失的，具有无分别智慧，成为一体的那种状态，如果不是通过体验和实际证悟的方式而成为可以接近的目标，那么你的这些也只是词藻的华丽修饰而已，并没有真正地体验到啊。如果这样说，我们这些凡夫俗子是被无知的黑暗薄雾所覆盖，这确实是这样。然而，凭借殊胜上师的恩德口诀，即使在凡夫俗子的阶段，也能以自己觉知的方式，稍微获得证悟双运状态，二元对立智慧的光明，这是存在的。因此，那样礼敬是不矛盾的。因此，也承认是通过体验而成就的。这部论典主要阐述了心性的寂静，并且以其为主导，即使没有现量证悟法性，并且具有无明的薄雾，也能通过以自身体验为例证的方式，获得对乐空无二和双运之道的定解。不仅如此，在入定的时候，依靠心性寂静的智慧，也能部分地象征性地表示法性的状态，例如用薄纱包裹外面的东西，用手触摸就能近似地表示出来一样。如果生起了意义的智慧，不就是获得了境与有境无分别的智慧吗？为什么只说圆满的佛陀呢？那是当然的，在学习的阶段，虽然入定的时候没有二取显现，但是二取的习气没有断除，并且在出定的时候二取也会显现。因此，能够恒常获得无二自性的只有圆满的佛陀，所以以主要的方式，只说了那一位，没有过失。第二，中间宣说真实论典，有总说和广说两种。第一是：空性极其空，第三大空性，第四一切空性，是因和果的差别。智慧融入方便