Chinese
应当知晓，牵引于散乱毫无意义。这是对想要具有智慧之人的教诲。如此，与那些续部相符，导师圣龙树造了这部圆满次第的论著。对于生起次第，则造了简修法和简略合修两种。其如子般的弟子导师圣天，也造了清晰、广博、不杂乱、不依赖于其他补充的，具有这些特点的《摄行灯论》。讲解五次第时，此论是不可或缺的。此外，这位导师还造了一部关于幻身自我加持的小论。圣者的真实弟子龙菩提，造了《二十坛城仪轨》、《生起次第分类次第》和《圆满次第边际辨别》。然而，关于坛城仪轨，许多古印度圣者并不认为是他所造。但阿巴亚等后来的印度学者都认为这是龙菩提所造，这种观点是合理的。关于《分类次第》，阿巴亚等一些前后的印度学者也认为不是他所造。但一些古印度学者和所有藏族人都认为是他所造，这种观点是合理的。密集金刚圣者派的根本论著就是这些。在这些论著中，没有任何不妥之处，全部都具有重大的意义。吉祥月称所造的续部释论《灯明显》，汉藏印度的所有圣者派都认为与圣者父子无别。虽然大部分是善说的性质，但偶尔也有不妥之处。然而，对于密集金刚圣者派，必须依赖此续部释论，因此必须将其视为可靠的。如此，圣者派的根本论著和释论就是这些。这些密集金刚圣者派的法，在圣者父子真实住于赡部洲（南赡部洲）之时，并未在共同和不共同的弟子中公开广泛弘扬。因为那时主要是非常清楚地弘扬显宗，以及密咒
English
It should be known that being drawn to distraction is meaningless. This is advice to those who wish to have wisdom. Thus, in accordance with those tantras, the master, the noble Nagarjuna, composed this treatise on the completion stage. For the generation stage, he composed both the concise method of practice and the concise combined practice. His disciple, who was like a son, the master Aryadeva, also composed the treatise called "Compendium of Practices, Lamp," which is clear, extensive, unmixed, and characterized by not relying on other supplements. This treatise is indispensable for explaining the five stages. In addition, this master also composed a small treatise specifically on the self-blessing of the illusory body. The direct disciple of the noble one, Nagarjuna's Bodhi, composed the "Twenty Mandala Rituals," the "Classification of the Generation Stage," and the "Discrimination of the Limits of the Completion Stage." However, regarding the mandala ritual, many old Indian noble practitioners do not think that he composed it. But all later Indian scholars such as Abhaya consider it to be Nagarjuna's Bodhi's, which seems reasonable. Regarding the "Classification of Stages," some early and later Indian scholars such as Abhaya also think that he did not compose it. But some old Indian scholars and all Tibetans think that he composed it, which seems reasonable. These are the root texts of the Guhyasamaja Noble Tradition. There is nothing wrong or inappropriate in them, and they are all of great importance. This commentary on the tantra, "Lamp Illuminating," composed by the glorious Chandrakirti, seems to be regarded by all the Indian, Tibetan, and Chinese Noble Traditions as inseparable from the noble father and sons. Although it is mostly of the nature of good explanations, there are occasionally some inappropriate points. However, for the Guhyasamaja Noble Tradition, it is necessary to rely solely on this explanation of the tantra, so it must be regarded as reliable. Thus, these are the root texts and commentaries of the Noble Tradition. These teachings of the Guhyasamaja Noble Tradition were not widely propagated openly among common and uncommon disciples at the time when the noble father and sons actually resided in Jambudvipa (Southern Continent). Because at that time, the Sutra system was mainly propagated very clearly, as well as the secret mantra.
Chinese
行持也如其所应地阐明了行部和作部的续部。因此，不像龙树的语录集、理智集和赞颂集那样，在那时兴盛起来。同样，《明灯论》也是，月称亲自在人间行持时所作并兴盛起来的，并非如此。这些法类是龙树的亲传弟子，龙树菩提通过获得虹身金刚身，为了利益众生而住在吉祥山，从那里传下来，后来密咒的法类公开行持并兴盛之时，这些法类也在人间兴盛起来。因此，父子（月称、提婆）他们在以前的时代就造了这些论典，并教诫说，未来如果出现此法的所化机，就加以弘扬。或者，当所化机时机成熟时，由持明者的身体亲自造了这些论典，传给有缘者也是有可能的。无论如何，父子他们所造是没有争议的。依靠此道，成就了殊胜或共同的成就，从而到达了很高的地位，并且出现了无数获得由修习而生的特殊功德的修行者，以及所有珍爱佛法的伟大车乘师们都发挥此法，为了建立闻思修的根基，这是无可争辩的无上法门。总的来说，在这个地区，有大约五十部依靠此法的印度论典，如金刚萨埵的修法等，是假托月称而造的，以及假托圣天和龙菩提的论疏也有很多，还有说那若巴造的《后后续》的注释，以及一位藏族学者所造的等等，其他的论疏也有很多善说，但也不能被认为是完全可靠的。在这些之中，此时将要讲解的是《五次第论》。印度语：Pañcakrama（梵文天城体：पञ्चक्रम，梵文罗马拟音：pañcakrama，汉语字面意思：五次第）。藏语：རིམ་པ་ལྔ་པ་（rim pa lnga pa），即五次第。Pañca（梵文天城体：पञ्च，梵文罗马拟音：pañca，汉语字面意思：五）是五，Krama（梵文天城体：क्रम，梵文罗马拟音：krama，汉语字面意思：次第）是次第。也就是，因为所诠释的道有五个次第，所以能诠释的论典也以它的名字来命名。向妙吉祥童子顶礼
English
The conduct also clearly elucidated the tantras of Kriya and Charya in various ways. Therefore, it did not become as prevalent at that time as Nagarjuna's collections of sayings, collections of wisdom, and collections of praises. Similarly, the "Lamp Illuminating" was also not composed and flourished when Chandrakirti himself practiced in the human realm. These Dharma teachings were obtained by Nagarjuna's direct disciple, the master Nagarjuna Bodhi, who attained the rainbow body of Vajra, and resided on Mount Shri for the benefit of beings. From there, it was transmitted, and later, when the Mantrayana was openly practiced and flourished, these Dharma cycles also became prevalent in the human realm. Therefore, the father and son (Chandrakirti and Aryadeva) composed these treatises in ancient times and instructed that they should be propagated in the future when disciples of this Dharma appear. Alternatively, it is also possible that when the disciples' time is ripe, the Vidyadhara himself composed these treatises and taught them to the fortunate ones. In any case, there is no dispute that they were composed by the father and son. Relying on this path, one attains supreme or common accomplishments, thereby reaching a high status, and countless practitioners have arisen who have obtained special qualities arising from meditation. All the great charioteers who cherished the Buddha's teachings have demonstrated this Dharma, and for the sake of establishing the foundation of study and practice, this is an indisputable and supreme Dharma gate. In general, in this region, there are about fifty Indian treatises based on this Dharma, such as the Sadhana of Vajrasattva, which were composed under the guise of Chandrakirti, and there are also many commentaries on the treatises attributed to Aryadeva and Nagarjuna Bodhi. There is also a commentary on the "Later Tantra" said to have been composed by Naropa, and one composed by a Tibetan scholar, etc. Other commentaries also contain many good explanations, but they cannot be considered entirely reliable. Among these, at this time, we will explain the treatise of the "Five Stages." In Indian language: Pañcakrama (梵文天城体：पञ्चक्रम，梵文罗马拟音：pañcakrama，汉语字面意思：Five Stages). In Tibetan: རིམ་པ་ལྔ་པ་ (rim pa lnga pa), which means the Five Stages. Pañca (梵文天城体：पञ्च，梵文罗马拟音：pañca，汉语字面意思：Five) means five, and Krama (梵文天城体：क्रम，梵文罗马拟音：krama，汉语字面意思：Stages) means stages. That is, because the path to be explained has five stages, the treatise that explains it is also named after it. Homage to Manjushri Kumara.
Chinese
意思是说，这部论典最初的翻译者，译师仁钦桑布，是为了向自己所喜爱的本尊顶礼。论典本身的讲解分为三个部分：进入论典的次第、论典正文、论典究竟的行持。第一部分是： 怙主诸佛之自性， 荣耀大乐敬礼已， 随行瑜伽续部后， 金刚念诵次第说。 这是说，作为一切众生救护者的怙主，圆满正等觉的诸佛的总集自性，即一切佛的共同大身，具足自利利他的荣耀和大乐的金刚持的体性，向具足荣耀的上师顶礼之后，这是敬礼。瑜伽续是指，不是四部续的分类中的瑜伽，而是像瑜伽和瑜伽母续一样，虽然可以解释为父续，但主要意思是说，这不是外在行为的续部，而是开示内在甚深瑜伽之道的续，跟随吉祥密集金刚和佛陀和合等续部最极顶端的所有续部之后，将要讲解金刚念诵等次第。这是立誓讲说，就像圣者言教的下面三部论典也有敬礼和立誓一样，虽然这似乎只是第一步的权限，但由于被安排在五次第简要指示的开头，并且位于书本的开头，所以如果作为论典总体的敬礼方式来应用，会更加美观。第二，讲解论典正文，分为简要指示和详细讲解。第一部分分为总义和论义两部分。第一部分是，总的来说，三藏的精华是密咒乘，而密咒金刚乘所有续部的顶峰是吉祥密集金刚，也就是从一切智慧金刚中提取的续部中，大菩萨请问：世尊，大瑜伽续和，二者的续和，行续和，事续和，瑜伽续的尺度如何？
English
It means that the first translator of this treatise, the translator Rinchen Zangpo, made prostrations to his favorite deity. The explanation of the treatise itself is divided into three parts: the order of entering the treatise, the actual treatise, and the actions of completing the treatise. The first part is: Refuge of all Buddhas, Having bowed to the glorious great bliss, Following the yoga tantra, I will explain the order of vajra recitation. This means that the protector who is the refuge of all beings, the essence of the complete and perfect Buddhas, that is, the great body common to all Buddhas, the essence of Vajradhara who possesses the glory and great bliss of self and others, after bowing to the glorious lama, this is the homage. The term "yoga tantra" does not refer to the yoga in the classification of the four tantras, but like the yoga and yogini tantras, although it can be explained as the father tantra, the main meaning is that this is not a tantra that practices external actions, but a tantra that shows the path of inner profound yoga. Following all the ultimate tantras such as the glorious Guhyasamaja and Buddha Samayoga, I will explain the order of vajra recitation and so on. This is a vow to explain, just as the three treatises below the actual words of the Holy One also have homage and vows. Although this seems to be only the authority of the first step, it is arranged at the beginning of the brief instruction of the five stages, and because it is located at the beginning of the book, it would be more beautiful to apply it as a general homage to the treatise. Second, explaining the actual treatise, divided into brief instruction and detailed explanation. The first part is divided into general meaning and treatise meaning. The first part is, in general, the essence of the three pitakas is the secret mantra vehicle, and the peak of all the tantras of the secret mantra vajra vehicle is the glorious Guhyasamaja, that is, in the tantra extracted from all wisdom vajras, the great bodhisattva asked: World Honored One, how is the measure of the great yoga tantra, the tantra of both, the conduct tantra, the action tantra, and the yoga tantra?
Chinese
尊者，世尊所说，大瑜伽续部的名称有十二千之多，如果广说，则无量无边。两俱续部有六千。行续部有八千。事续部有四千。瑜伽续部有四千。这些总共有三万四千，续部和瑜伽部的名称结尾的字母有：ཀ་（ka，迦，音ka，藏文第一个字母）, ཁ་（kha，喀，音kha，藏文第二个字母）, ག་（ga，嘎，音ga，藏文第三个字母）, གྷ་（gha，噶，音gha，藏文第四个字母）, ང་（nga，昂，音nga，藏文第五个字母）。 ཙ་（tsa，擦，音tsa，藏文字母）, ཚ་（tsha，嚓，音tsha，藏文字母）, ཛ་（dza，杂，音dza，藏文字母）, ཛྷ་（dzha，札，音dzha，藏文字母）, ཉ་（nya，娘，音nya，藏文字母）。 ཊ་（Ta，吒，音Ta，藏文字母）, ཋ་（Tha，咤，音Tha，藏文字母）, ཌ་（Da，大，音Da，藏文字母）, ཌྷ་（Dha，达，音Dha，藏文字母）, ཎ་（Na，那，音Na，藏文字母）。 ཏ་（ta，他，音ta，藏文字母）, ཐ་（tha，塔，音tha，藏文字母）, ད་（da，达，音da，藏文字母）, དྷ་（dha，塔，音dha，藏文字母）, ན་（na，纳，音na，藏文字母）。 པ་（pa，巴，音pa，藏文字母）, ཕ་（pha，帕，音pha，藏文字母）, བ་（ba，哇，音ba，藏文字母）, བྷ་（bha，巴，音bha，藏文字母）, མ་（ma，妈，音ma，藏文字母）。 ཡ་（ya，亚，音ya，藏文字母）, ར་（ra，ra，音ra，藏文字母）, ལ་（la，拉，音la，藏文字母）, ཝ་（wa，哇，音wa，藏文字母）。 ཤ་（sha，夏，音sha，藏文字母）, ཥ་（Sha，沙，音Sha，藏文字母）, ས་（sa，萨，音sa，藏文字母）, ཧ་（ha，哈，音ha，藏文字母）, ཀྵ་（kSha，叉，音kSha，藏文字母）。 这些是名称的结尾字母。 如是说。 其中，从ཀ་（ka，迦，音ka，藏文第一个字母）到ཋ་（Tha，咤，音Tha，藏文字母）之间是大瑜伽，从ཌ་（Da，大，音Da，藏文字母）到ད་（da，达，音da，藏文字母）之间是两俱续，从ངྷ་（Dha，达，音Dha，藏文字母）到ཡ་（ya，亚，音ya，藏文字母）之间是行续，ར་（ra，ra，音ra，藏文字母），ལ་（la，拉，音la，藏文字母），ཝ་（wa，哇，音wa，藏文字母），ཤ་（sha，夏，音sha，藏文字母）是事续，ཥ་（Sha，沙，音Sha，藏文字母），ས་（sa，萨，音sa，藏文字母），ཧ་（ha，哈，音ha，藏文字母），ཀྵ་（kSha，叉，音kSha，藏文字母）是瑜伽续。 也就是说，每个字母结尾的名称都有一千个，所以续部有三万四千个。 其中，俄氏（འགོས་，Ngor，地名）派的人说，如“萨尔瓦 德瓦 美拉 巴 嘎（藏文：སརྦ་དེ་བ་མེ་ལ་པ་ཀ་，梵文天城体：सर्वदेवमेलपक，梵文罗马拟音：sarvadeva-melapaka，汉语字面意思：一切天神聚集）”，意为诸神聚集的续部，就是以ཀ་（ka，迦，音ka，藏文第一个字母）结尾的。 如“班杂 穆卡（藏文：བཛྲ་མུ་ཁ་，梵文天城体：वज्रमुख，梵文罗马拟音：vajra-mukha，汉语字面意思：金刚口）”，意为金刚门的续部，就是以ཁ་（kha，喀，音kha，藏文第二个字母）结尾的。 如“毗奈耶 阿摩嘎（藏文：བི་ན་ཡ་ཨ་མོ་གྷ་，梵文天城体：विनयअमोघ，梵文罗马拟音：vinaya-amogha，汉语字面意思：调伏不空）”，意为聚集有意义的续部，就是以གྷ་（gha，噶，音gha，藏文第四个字母）结尾的。 他们也想用这些来与其他进行比较。 然而，这不仅仅是名称，不仅仅是字母，显然是一种象征性的方法。 因为四个续部本身，每一个都可以俗谛上分为方便和智慧两方面。 其中，方便方面是用清晰的象征来表示的。 其中，虚空界代表心的安乐，风界代表风的瑜伽，火界主要代表贪欲的行为。 ཀ་（ka，迦，音ka，藏文第一个字母）组、ཙ་（tsa，擦，音tsa，藏文字母）组、ཊ་（Ta，吒，音Ta，藏文字母）组的两个字母代表大瑜伽，通过五种姓的各自划分，虚空和风各有五个，贪欲则分为坚硬如土的阳性和柔软如水的阴性。 两俱续中，火三和地三的字母象征，代表五种姓的续和金刚萨埵，即六者。 苏和禅二者，如时轮中所说的方便智慧六种姓一样，是安住于清净之中，或者以地界的象征代表身体，即主要代表本尊身的身印，以火界的象征代表安乐心的