Chinese
不能够明 realization 现次第的阶段。薄伽梵也从意义的角度观察，应该教导次第进入，不是一下子。通过次第进入，学习圆满次第，一下子自己的相续会完全清净。这样说。所谓新派，是指在瞻部洲后来兴盛的密咒乘，所以称为新派。不是指从导师光护（佛名）以前没有讲过的，我们导师所讲的新派，这样说是不好的。其中，专注一境是，从一个本尊到坛城的轮，对粗大的获得明相，以及分别的瑜伽是，身体坛城和，蕴界的本尊和，在明点的中央观修坛城等等，也获得明相的名字。这两者，虽然有明相，但是以找到触见的征相来确定。这两者是生起次第的粗细。最初业者的等持是生起次第达到究竟。金刚念诵的次第知道命勤（气）这样说，所以，命勤总的和，金刚念诵内摄近摄的名字是被遮止的。其他意义在下面会讲到，所以这里不广说。第二，五次第的决定是：众生的命就是，名为风的能作一切，这是意识的坐骑，是五种自性也是十种。风的自性次第是，如实进入密咒的自性。通达密咒的所缘后，学习各种金刚念诵。安住金刚念诵的瑜伽士，会对心获得所缘。安住幻化般的等持，以真实边际完全清净。从真实边际起立后，会获得无二智慧。安住双运等持后，不再学习任何刹土。这是圆满的瑜伽士，也是伟大的金刚持。具有一切种类的殊胜，从那之后会成为一切智者。过去和未来和，现在出现的三有是，光明是完全清净的，在那一刹那全部看见。这样说。众生的等六句，以基础世俗谛胜义谛的安立
English
It is not possible to clearly realize the stages of the gradual path. The Bhagavan also, seeing from the point of view of meaning, should teach gradual entry, not all at once. By entering gradually, by learning the completion stage, one's own continuum will be completely purified all at once. Thus it is said. The so-called New School refers to the Mantra Vehicle that flourished later in Jambudvipa, so it is called the New School. It does not refer to what was not taught before the teacher Light Protector (Buddha's name). It is not good to say that the New School taught by our teacher is like that. Among them, focusing on one point is to obtain clarity on the gross from one deity to the wheel of the mandala, and the yoga of discrimination is the body mandala, the deities of the aggregates, and meditating on the mandala in the center of the bindu, etc., also obtain the name of clarity. Although both of these have clarity, they are identified by finding the signs of tactile vision. These two are the subtle and coarse stages of the generation stage. The samadhi of the first practitioner is the completion of the generation stage. It is said that the order of Vajra recitation knows the life force (prana), so the name of the general life force and the Vajra recitation internalizing and closely internalizing is prohibited. Other meanings will be explained below, so I will not elaborate here. Secondly, the determination of the five stages is: the life of sentient beings is, the wind called the doer of all, this is the mount of consciousness, it is the nature of five and also ten. The nature of the wind is gradual, and the nature of the mantra enters correctly. After understanding the object of the mantra, learn all kinds of Vajra recitations. The yogi who abides in Vajra recitation will obtain the object of the mind. Abiding in illusion-like samadhi, completely purify with the true limit. After rising from the true limit, one will obtain non-dual wisdom. After abiding in the union samadhi, one will no longer learn in any field. This is the perfect yogi, and also the great Vajra Holder. Having all kinds of excellence, from then on he will become all-knowing. The past and the future and the three existences that appear now are, the light is completely pure, and in that moment all are seen. Thus it is said. The six lines such as sentient beings establish the basis of conventional truth and ultimate truth.
Chinese
因為不需要，所以不再學習任何與先前不同的道路。然而，並非不學習先前已獲得之物的同類延續，第五個次第中將詳細闡述。此雙運是非常圓滿的瑜伽，因此，被稱為「圓滿次第」的圓滿，即是雙運。次第是成就它的道路，而道路也不僅僅是長久的因，而是安立在能夠使它的形態顯現之處。如此一來，雙運的瑜伽士就被稱為大金剛持。像這樣的人透過學習雙運的延續和密咒的行持，就能夠獲得不需學習的雙運，具備一切殊勝的遍知果位，而且為時不久。這是因為心性本具光明，透過二障及其習氣而極為清淨的緣故。過去、未來和現在所產生的輪涅，或世俗諦、勝義諦的三有，都在同一剎那間，無餘地照見，知曉並且恆常安住。第三、上師口訣的次第是，吉祥密集續中說：「彼性此等廣建立，依隨解釋續部後，當從上師口訣知。」意思是說，吉祥秘密集會的根本續中，道路次第的此等真如，以具意等六種方式廣為建立，以隱喻的方式安住在續部的意涵中，沒有明確地闡述。然而，透過《意旨宣說》和《金剛鬘》等闡釋續部，在闡明根本續部的意義之後，應當從上師的口訣中領悟。因此，這顯示了需要續部中所說的和上師的口訣這兩者的結合。即使了解續部中所說的，如果沒有上師的口訣，也無法付諸實踐，會失去要點。為了防止偽造的口訣，僅僅說是口訣是不夠的，還必須說明是根本續部中所說的。這些也將在各個論典意義的章節中闡述。
English
Because it is not necessary, one no longer studies any path that is different from the previous ones. However, it is not that one does not study the continuation of similar kinds of things that have already been obtained, which will be explained in detail in the fifth stage. This union is a very complete yoga, therefore, the completion called "completion stage" is the union. The stage is the path that accomplishes it, and the path is not just a long cause, but is established where it can manifest its form. In this way, the yogi of union is called the Great Vajradhara. Such a person, through studying the continuation of union and the practice of mantra, will be able to obtain the state of omniscience, which is the supreme of all forms of union that does not need to be studied, and it will not be long. This is because the nature of the mind is inherently luminous, and is extremely pure through the two obscurations and their predispositions. The samsara and nirvana that arise in the past, future, and present, or the three existences of conventional and ultimate truth, are all seen without exception in the same instant, known and always abiding. Third, the order of the guru's oral instructions is: In the glorious Guhyasamaja Tantra, it says: "That nature is established extensively, following the explanatory tantras, it should be known from the guru's oral instructions." This means that in the root tantra of the glorious Guhyasamaja, these suchness of the stages of the path are extensively established in six ways, such as with intention, and are implicitly contained in the meaning of the tantra, without being explicitly stated. However, through the explanatory tantras such as the Intentional Statement and the Vajra Garland, after clarifying the meaning of the root tantra to be explained, one should realize it from the oral instructions of the holy guru. Therefore, this shows that a combination of what is said in the tantra and the guru's oral instructions is needed. Even if one understands what is said in the tantra, if one does not have the guru's oral instructions, one will not be able to put it into practice and will miss the point. In order to prevent fabricated oral instructions, it is not enough to simply say that it is an oral instruction, it must also be stated that it is said in the root tantra. These will also be explained in the sections on the meaning of the various texts.
Chinese
虽然已经有翻译的版本了，但这里稍微说一下，次第的体性，分类，数量确定，顺序确定，与实际和后续相符的分类归纳，六支的特征，三种瑜伽的特征，这需要用七个要点来确定。第一是体性，第二是分类，一起讲述比较容易，所以这样做。其中，生起次第的体性是：以自因分别念真实安立，体性是有分别和无分别任何一种本尊瑜伽，相貌与轮回的生、死、中阴三者相似而清净，与三身相貌相似而作为道，必要是成为圆满次第的成熟之基础，助伴是虚假的安乐和以空性庄严的等持。分类有生起次第的修持等持，生起次第真实的等持，与圆满次第相关的生起次第这三种，是从修行者补特伽罗的角度来分类的。如果从所修本尊的角度来说，有圆满坛城和部分修持两种。等持支分的分类有，近修四支，四种瑜伽，三种等持，六支等等。从成就悉地的阶段来分类，有念诵，近念诵，修持，大修持。从修行高低的角度来分类，有分别瑜伽和专注一境。身远离的体性是：不是由分别念所生，而是从乐空的自性中唯有心识显现的本尊身。分类有入定和出定的事业远离两种，或者，增胜次第一种是一百种姓，次第两种是五种姓，次第三种是三种姓，增胜次第四种是大秘密一种姓，共有四种。语远离的体性是：通过了解风的特征和咒语的意义，以命风为主的各大风融入中脉，进行三次收摄，以及具有稳固收摄的作用。分类有观想面部鼻尖的光点，观想心间鼻尖的不坏明点，以及观想秘密处的物质的
English
Although there are already translated versions, let me briefly mention here: the nature of the stages, the classifications, the definite numbers, the definite order, the classifications and summaries that correspond to reality and subsequent stages, the characteristics of the six limbs, and the characteristics of the three yogas. These need to be determined by seven key points. First is the nature, and second is the classification. It is easier to explain them together, so let's do it this way. Among them, the nature of the generation stage is: truly established by one's own cause of conceptual thought, the nature is a deity yoga of either conceptual or non-conceptual nature, purifying by resembling the three of birth, death, and intermediate state of samsara in appearance, and making it the path by resembling the three bodies in appearance, the necessity is to become the basis for the ripening of the completion stage, and the companion is meditative stabilization adorned with artificial bliss and emptiness. The classifications are: the meditative stabilization of the practice of the generation stage, the actual meditative stabilization of the generation stage, and the generation stage related to the completion stage, these three are classified from the perspective of the practitioner, the individual. If it is from the perspective of the deity to be meditated upon, there are two types: the complete mandala and the partial practice. The classifications of the limbs of meditative stabilization are: the four limbs of approach and accomplishment, the four yogas, the three meditative stabilizations, the six limbs, and so on. Classified from the stage of accomplishing siddhis, there are recitation, near recitation, practice, and great practice. Classified from the perspective of high and low practice, there are conceptual yoga and one-pointed concentration. The nature of body isolation is: not generated by conceptual thought, but the deity body that appears only as mind from the nature of bliss and emptiness. The classifications are two types of activity isolation: meditative equipoise and post-meditation, or, one hundred lineages in the first stage of increasing, five lineages in the second stage, three lineages in the third stage, and one great secret lineage in the fourth stage of increasing, there are four types in total. The nature of speech isolation is: through understanding the characteristics of the winds and the meaning of mantras, the great winds, with the life wind as the main one, enter the central channel and perform the three dissolutions, and have the function of stabilizing the dissolutions. The classifications are: meditating on a point of light at the tip of the nose of the face, meditating on the indestructible bindu at the tip of the nose of the heart, and the material of the secret place.
Chinese
是关于明点的禅修。第一，最初是四怙主法的金刚念诵，四智慧女神的金刚念诵，秘密支分之风的金刚念诵等等。金刚念诵的分类有很多，其中这是修习脉道的金刚念诵。即使通过这个也能经过非常长的时间使风能束缚于中脉，但因为是修习脉道本身，所以被称赞为能解开粗糙的脉结。第二，是赞叹最初将风收入中脉，最终束缚于中脉的明点。第三，是提升那两者的力量。心寂的体性是：在脉轮中，通过禅修的力量，使分别念的风稍微平息，由此明点变得稳固，从而产生乐空的智慧。分类的话，有心寂的修法和真实的心寂。真实的心寂有显现位、增进位、获得位、究竟的比喻光明四种。幻身的次第，体性是：以光明为因的风心，以不坏风为缘而融入，由融乐所生起。相貌显现为如幻的本尊坛城，体验以融乐表示自性，作用是能做瑜伽士身体之事的等持。分类有：等持幻身、后得幻身、梦幻身、中阴幻身四种，或者有刚获得、正在增长、究竟三种。光明的次第，体性是：作用是摧毁烦恼及风的种子，体性是证悟俱生大乐空性，是成办修行的道。分类有：意义光明的修法和意义光明本身两种，或者外内明觉两种，以及集聚和分解两种禅定。双运的体性是：如实证悟法性的大乐，以及无量智慧坛城二者体性无别而成就的智慧。分类有：有学和无学的双运两种，有学又可分为十地或十二地，无学是四身五智的自性。第三，数量的确定：这是随应需要的数量确定，是去除三蕴的。