Chinese
依此来看，像是黑人说些胡言乱语的宗教话语，或者像是精神错乱和疯癫之人的话语。这张纸条，不仅不是至尊化身活佛的言论，而且肯定是捏造的。一般来说，那位尊者在世的时候，各个地方和国家的施主们，拿着伪造成尊者言论的纸条，一会儿说是这个，一会儿说是那个，说是特意说的等等，这种情况经常发生。对此，僧人和施主们尽可能地夸大宣传，不信仰的人们就进行很多诽谤，说“像是红帽子的面容”或者“像是红帽子的预言”等等，进行各种嘲笑。那些偏袒的人们无法忍受，争吵和打斗时常发生，有时甚至发生肢体冲突。虽然他们认为是为上师着想才做的，但实际上却成了上师的累赘，以及许多人积累罪恶的根源，过去也经常发生这样的事情。因此，侍者和僧人，以及那些在写作和修辞方面自认为有才能，但理解能力时好时坏的人们，谨慎行事才是最好的。之后，从“班智达说”开始的部分，似乎是抄袭的。这里，之前说的“束缚日月”，应该问是外在的还是内在的。关于“神通之路”，如果神通的梵语是riddhi（梵文天城体：ऋद्धि，梵文罗马拟音：ṛddhi），那么外道和内道的理解是不一样的。同样，关于禅定的梵语dhyana（梵文天城体：ध्यान，梵文罗马拟音：dhyāna）也有不同的理解等等，有很多，这次只是简单地提一下。如果想要清楚地说明这个来源和意义，就需要大量的文字。嘉绒巴达拉纳塔借阅完毕。祈愿吉祥！
English
Judging from this, it seems like the words of a black person speaking gibberish religious language, or the words of someone who is mentally disturbed and insane. This piece of paper is not only not the words of the supreme incarnate lama, but it is definitely a fabrication. In general, when that venerable one was alive, patrons from various places and countries would come with pieces of paper falsely claiming to be the venerable one's words, saying, "This is this," "This is that," "It was said on purpose," and so on. This kind of thing happened frequently. When the monks and patrons exaggerated as much as they could, the non-believers would slander a lot, saying things like, "It's like the face of the Red Hat," or "It's like the prophecy of the Red Hat," and so on, making all kinds of mockery. Those who were biased could not bear it, and quarrels and fights would often occur, and sometimes even physical conflicts would happen. Although they thought they were doing it for the sake of the lama, in reality it became a burden to the lama and a source of accumulating sins for many people, and this kind of thing happened frequently in the past. Therefore, attendants and monks, as well as those who consider themselves talented in writing and rhetoric, but whose understanding is sometimes good and sometimes bad, it is best to be cautious. After that, the part starting from "The Pandit said" seems to be copied. Here, regarding the previously mentioned "binding the sun and moon," it should be asked whether it is external or internal. Regarding the "path of miraculous powers," if the Sanskrit word for miraculous powers is riddhi (Sanskrit Devanagari: ऋद्धि, Sanskrit Roman transliteration: ṛddhi), then the understanding of outsiders and insiders is different. Similarly, there are also different understandings of the Sanskrit word dhyana (Sanskrit Devanagari: ध्यान, Sanskrit Roman transliteration: dhyāna) for meditation, and so on. There are many, but this time I will just mention it briefly. If you want to clearly explain the source and meaning of this, you need a lot of text. Gyal Khampa Taranatha finished borrowing. May there be auspiciousness! The Treatise on the Stages of the Path, called "Ten Verses." Om Svasti! In Indian language: Dasha Gatha Nama Marga Krama. In Tibetan language: The Treatise on the Stages of the Path, called "Ten Verses." Homage to glorious Heruka! First, I pay homage to the supreme lama, and respectfully bow to the wisdom consort Vajra Delight. Those of noble lineage, well-known and renowned, who generate joy, the path of mantra tantra, is spoken by all who have eyes. Having heard the teachings of great bliss Vajra, one must ascertain these seven certainties.
Chinese
具足的马月土位之相，即手之次第，彼随行与果。 分别之瑜伽与念一，并明观而圆满，此等。 成三种资粮道，成三智与三分别空之智慧身。 三微细衰损，如是菩提刹那三者，十二合之方便，是胜义谛。 证悟欢喜之谛，见道，十二地是七支，彼之果。 从暖位至法之顶，及最初，如是最后地边，有兔者灭尽。 一者分别，二者合，彼等见谛而灭，灭已复。 十地之末，清净气止息，当知粗、中、细之差别。 童子道与法身，连同十者，此处是地，即脉等之。 行持颠倒之合，成十二地，光明如是，等同金刚持。 连同十二支迁转，精液止息，身语意是金刚之因。 圣者之十二地，彼等自身之微细种子，极其止息。 以种种功德庄严，及从法云极度区分，最后之三地。 于种种续部中开示之种种不同宗义，唯有少分少分之差别。 无间与解脱，从时轮产生，其他亦有连同合。 特殊之道亦于某处，即三空性与身之差别，于续与续中。 普光等学与无学地，一一分为十二十二，于一切中。 第一次第是资粮地，为一生所系缚，于大暖位中。 一切皆入于一道，获得显现等，且有中阴之迁逝与生。 获得于我之加持后，不复受生，何故？于三位中获得圣者之位。 有成就之差别，纵非薄伽梵，亦因俱生之自性，必定转变他身。 与果相同，是分别之因，大乐与空性之相，是天之影像。 能稍许以乐为道。
English
The aspect of the complete Horse Month Earth position is the sequence of hands, which follows practice and result. The yoga of discrimination and one-pointed mindfulness, along with clear visualization, complete these. They become the path of the three accumulations, becoming the three wisdoms and the wisdom body free from three discriminations. The three subtle diminishments, likewise the three moments of enlightenment, are the path of twelve unions, the ultimate truth. The realization of the truth of joy is the path of seeing, the twelve grounds are the seven limbs, and the result from that. From warmth to the peak of Dharma and the beginning, likewise at the final ground's edge, the one with the hare ceases. One is discrimination, the second is union, those cease by seeing the truth, and having ceased, again. At the end of the ten grounds, the pure breath ceases, one should know the difference between coarse, medium, and subtle. The path of children and the Dharma body, along with ten, here are the grounds, of the channels and so on. The practice of inverted union becomes the twelve grounds, luminosity is the same, like Vajradhara. With the twelve limbs transferring, the semen ceases, body, speech, and mind are the cause of vajra. For the twelve grounds of the noble ones, the subtle seeds of those themselves cease completely. Adorned with various qualities, and greatly distinguished from the Dharma cloud, the final three grounds. The various different tenets taught in various tantras are only slightly, slightly different. Uninterrupted and liberated, arising from the Wheel of Time, others also have union along with practice. Also, the special path is in some places, namely the three emptinesses and the division of bodies, in tantra and tantra. The grounds of learners and non-learners, such as All-Illuminating, are each divided into twelve, twelve in all. The first stage is the accumulation ground, bound by one birth, in great warmth. All enter into one path, obtaining appearances and so on, and there is also transference and birth in the bardo. Having received blessings upon myself, I will not be reborn, why? In the three states, the position of the noble one is obtained. There are some differences in accomplishment, and even if not a Bhagavan, due to the co-emergent nature, one will definitely transform another body. Equal to the result, it is the cause of discrimination, the aspect of great bliss and emptiness is the image of a deity. One can slightly make bliss the path.
Chinese
地相和执著放松，圆满修习是第一。无相身体和心识产生智慧，以中观而做，从各种束缚中解脱。生起所牵引和内在的乐明，显现诸神一同生起，分为有因和无因。成就行为的因，第一是寿命和身体的意义，以及对它的清净。利益众生和重大意义的近因，还有其他接近寿命的道路上的各种区分。自性和如是其他是行为的方式和需要等，再次从那以后还有其他。做出处所的区分，时间和仪轨，年龄，想法，贪欲，智慧也不同。猛烈的结合变成两种，通过对空性的串习而次第分为两种。一个是世间成就的意义，象主与马争斗而安住于圆满。进入有相的行为，是灌顶和完全相关的近因。心远离和决定菩提二者也是从灌顶变化而来，从化身和受用圆满而来。四和十六身，五种智慧是具有七支的果。身和表达方式，刹土和事业，对此以自和他相续，二谛的区分来分。如是我以大上师的论典，从二百偈中汇集了精华。第五道在此阐述的意义上努力，愿此善业使一切众生的智慧增长。名为第十品，是道的次第。导师佛护所作。善于依止并听闻上师后，再次请教他的弟子普尔纳瓦扎，达热纳塔翻译。吉祥！愿一切时中无病长寿。罪恶和违缘障碍全部平息。世间和超世间的一切圆满。无需勤作自然成就。这也是达热纳塔所作。印版二字的作者慈护吉祥。善哉！ 顶礼！大印不动的瑜伽引导文。顶礼金刚持！大印不动的瑜伽修行的次第，无量甚深意义的精华
English
Relaxing the earth appearance and clinging, perfecting the practice is the first. From the formless body and mind, wisdom arises, doing so with Madhyamaka, freeing from all kinds of bondage. What is drawn by arising and the inner bliss-awareness, manifesting deities arising together, divided into with and without cause. Accomplishment, the cause of action, first is the meaning of life and body, and the purification of it. Benefiting sentient beings and the near cause of great meaning, there are also various distinctions on the path of approaching life. Self-nature and likewise others are the manner of action and needs, etc., again after that there are others. Making distinctions of places, time and ritual, age, thought, desire, wisdom are also different. Fierce union becomes two kinds, divided into two stages through familiarizing with emptiness. One is the meaning of worldly accomplishment, the elephant lord fighting with the horse, abiding in perfection. Entering into the action of signs, it is called the near cause of empowerment and complete connection. Mind isolation and definite bodhi, both also transformed from empowerment, from the nirmāṇakāya and sambhogakāya. Four and sixteen bodies, the five wisdoms are the fruit possessing seven limbs. Body and expression, pure land and activity, for this, divide by self and other continuums, the two truths. Thus, I have gathered the essence from two hundred verses of the Great Guru's treatise. May the wisdom of all beings increase from the virtue of striving for the meaning explained in this fifth path. Called the tenth chapter, it is the order of the path. Composed by the teacher Buddha Gupta. After relying well on and listening to the guru, again asking his disciple Pūrṇavajra, translated by Tāranātha. Mangalam! May you be free from illness and live long in all times. May all sins and obstacles be pacified. May all the perfections of the world and beyond be accomplished effortlessly. This was also made by Tāranātha. The composer of the two printed words, Maitreya Ornament, is virtuous. Shubham! Homage! The instruction manual of the immovable yoga of Mahāmudrā. Homage to Vajradhara! The order of practicing the immovable yoga of Mahāmudrā, the essence of limitless profound meaning.
Chinese
名为“具足不移安乐之门”，是一切种姓之主，一切坛城之主，一切菩萨之父，一切声闻缘觉之上师，包括天神在内的一切有情的救护者，与第六金刚持无二无别，至尊具德上师圣者，名讳难以称说，在三界广为人知的智足（藏文：ཛྙཱ་ན་པ་དཱ་ནཱ་ཐ་，梵文天城体：ज्ञानापादानथा，梵文罗马拟音：jñānāpādānātha，汉语字面意思：智生主）之莲足前，我以恭敬之心顶礼！具德不变智慧大乐，恒常周遍显现的本初心性，从自证转变中，化现为四身之游舞，善于示现的具德上师请护佑我！于此，为了真正进入金刚乘的修行者们，最主要的事情是，让所有众生都认识到自己没有丝毫的暂时性污垢，从而使不变的大乐，以各种方式显现为永不间断的自性力量，安住在根本之中，这才是需要显现的。为了这个目的，必须获得自身具备一切殊胜的空性和不变化的安乐无别的四金刚的果位，因此，想要获得安乐是绝对必要的。如此，为了成就自他无上的利益，首先必须努力皈依。并且，观想的细节要与自己的意愿相结合。以视具德上师为一切皈依境之本体的信心，以确信不疑的虔诚之心，从内心深处皈依，并且，在信心的强烈推动下，安住于无执的状态，反复修习。然后，对之前所说的发心加以强调。之后，进入正行，这需要通过平等性和显明事物的瑜伽两种方式来修持。其中，对任何显现的事物都不执着，无所依靠地安住，这就是平等性。并且，对所有显现的事物都不存在任何实有，各自通过自己的觉性来认知，这就是显明事物的瑜伽。如此，在所有需要修持的道中，最微细的天瑜伽是，对于任何显现的事物，都要以醉象般的姿态，一心一意。