Chinese
非有，因为那二者无别，总集即是无分别。光明是无一切戏论，如睡眠一般，从彼醒来，应如实了知真谛。彼二无有，因为恒常安住于无别光明之中。广说等持等，即是忆念等。忆念即是做利他等事，即使在未入等持之时，也应思彼真如。非忆念即是远离一切思念之等持，此二者于此皆无有。因为此二者恒常相随，如如意宝般虽无分别，然作利他之事。贪着即是喜乐。离贪着即是殊胜与离喜乐。次第生起之彼等远离，因为与自性成一味，殊胜即是无上，俱生之喜乐即是报身，是与其具有者。生起次第是天之身，圆满次第是如是性。清净是无有遮障。不分是远离分别之念。有色是，大乐与报身及化身，即是三身。无色是无自性且光明法身，色与有色二者无别。二谛是具有世俗谛与胜义谛之自性。法尔是仅遮遣于究竟之分别。自性唯一或如是。双运之语义究竟亦是彼，因为胜义谛无自性，世俗如非一，亦非二者皆是。彼与彼之外不可言说。若有事物，则生起彼与彼之外之分别，然事物自性无有者，则无意义。大手印是金刚持之身。大瑜伽是成为智慧。所谓修习者，在《摄行论》中说：在此完全了知世俗与胜义二者无自性即是修习。分别总集等六支所说之修习，即是摄集于彼，未说为各别。
English
Non-existent, because those two are inseparable, and the collection is without distinction. Luminosity is without all elaborations, like sleep; when awakened from it, one should realize the truth as it is. Those two are absent, because they always abide in inseparable luminosity. The extensive explanation of samadhi and so on is memory and so on. Memory is doing things for the benefit of others, and even when not in samadhi, one should contemplate that very reality. Non-memory is the samadhi that is free from all thoughts, and both of these are absent here. Because these two always accompany each other, like a wish-fulfilling jewel, although without discrimination, they perform the benefit of others. Attachment is joy. Non-attachment is supreme and without joy. Separated from those that arise in sequence, because they have become one taste with oneself, the supreme is unsurpassed, and the co-emergent joy is the enjoyment body, which is endowed with it. The generation stage is the body of the deity, and the completion stage is suchness. Purity is without obscurations. Non-duality is because it is free from the thought of division. Having form is great bliss, the enjoyment body, and the emanation body, which are the three bodies. Formless is without inherent existence and the clear light dharmakaya, and form and having form are inseparable. The two truths are the nature of conventional and ultimate truth. The mode is merely the negation of distinctions in the ultimate. The self is one or suchness. The ultimate meaning of the word union is also that, because ultimate truth is without inherent existence, and convention is like not being one, and not being both. It is not to be expressed as other than that. If there are things, then the thought of other than that arises, but for those things that are without inherent existence, there is no meaning. Mahamudra is the body of Vajradhara. Maha Yoga is becoming wisdom. The so-called meditation is said in the Compendium of Practice: Here, fully knowing that both conventional and ultimate are without inherent existence is meditation. The meditation that is said by the six branches, such as separate collection, is collected into that, and not said separately.
Chinese
总之，以简略的次第，即是各别摄集和禅定。以金刚念诵的次第，即是命勤的支分。以自加持和光明次第等，如何于语中执持，即是显示执持的支分。以双运的次第，即是随念和三摩地的支分。因为各别摄集是观想诸天，对彼等以世俗和胜义的方式确定考察，即是分别和观察。之后趋入彼真实性，以现前趋向即是欢喜和安乐。之后将心专注于唯一的空性，即是心一境性，是禅定五支分。于不可摧毁中摄集的风息是命勤。幻化的自性，金刚持的身光明之自性是执持。随念光明，即是刹那间圆满为金刚持身，是随念。观想金刚持彼者即是双运的自性，是三摩地。此即是跟随明灯论，摄集且成为精华的解说。特别是六支分，因为从传承的穗中显明，所以此处未说。行是具有戏论、无戏论和极无戏论的任何一种行，因为自在后摄集行，于意义上如此希求，以诸行与外在智慧母平等进入，体验每一刹那最极欢喜的安乐，以及于圆满之时，转变为恒常欢喜于轮回的方式，如是说。此处首先是观修双运，以及彼之差别究竟的果，俱生之自性，以及为了觉醒彼，也显示了手印。最后极无戏论的行，首先作智慧手印等，而觉醒彼者即是以外在手印本身。彼之故，于此一切欲求安乐的喜宴，不费力气也将会成就。如是说。与之相同的是随行双运，完全舍弃执持为他异。
English
In short, the stages of brevity are separate gathering and meditation. The stage of Vajra recitation is the limb of life-force exertion. How to hold in speech with the stages of self-blessing and luminosity, etc., is to show the limb of holding. The stage of union is the limb of mindfulness and samadhi. Because separate gathering is to contemplate the deities, to ascertain and examine them in the manner of conventional and ultimate truth is to distinguish and analyze. Then, approaching that very reality, approaching manifestly is joy and bliss. Then, focusing the mind on the oneness of emptiness is one-pointedness of mind, the five limbs of meditation. The wind gathered in the indestructible is life-force exertion. The nature of illusion, the body of Vajradhara, the nature of luminosity, is holding. Mindfulness of luminosity is to be perfected as the body of Vajradhara in an instant, is mindfulness. Contemplating that very Vajradhara as the nature of union is samadhi. This is the explanation that follows the Lamp Discourse, gathered and become the essence. In particular, the six limbs are not explained here because they are clear from the ear of the lineage. Conduct is any of the conduct that is with elaboration, without elaboration, and extremely without elaboration, because conduct is gathered after being empowered, and in meaning, desiring it thus, with the conduct entering equally with the external wisdom mother, experiencing the bliss of supreme joy in each instant, and at the time of completion, it transforms into a way of always rejoicing in samsara, so it is said. Here, first is the contemplation of union, and the ultimate result of its distinction, the nature of co-emergence, and in order to awaken it, the mudra is also shown. Finally, the conduct of extreme non-elaboration, first performs the wisdom mudra, etc., and awakening it is by the external mudra itself. Therefore, in this, all desires, the feast of bliss, will be accomplished without effort. So it is said. Similar to that is following union, completely abandoning holding as other.
Tibetan
། །དེ་ཉིད་བཤད་པ་ཇི་ལྟར་ཞེས་བྱ་བ་ལ་སོགས་པའོ། །དེ་ལྟར་ན་བདག་ཉིད་སྒྲ་ལ་སོགས་པ་རེ་རེ་ཀུན་རྫོབ་དང༌། དོན་དམ་ཟུང་དུ་འཇུག་པ་ཉིད་ཤེས་ནས་སྤྱོད་པ་ལ་འབད་པ་མེད་པ་ཉིད་ཀྱང་ཕུན་སུམ་ཚོགས་པ་ཐམས་ཅད་ལྷུན་གྲུབ་ཏུ་འབྱུང་ངོ༌། །དེ་ལྟར་སྤྱོད་བསྡུས་ལས། ཀུན་ལས་ཐེ་ཚོམ་ངེས་སྤངས་ནས། །རྣལ་འབྱོར་བྱིས་པ་བཞིན་དུ་སྤྱོད། །གང་ཚེ་རྣལ་འབྱོར་འབད་མེད་འགྱུར། །དེ་ཚེ་ཕུན་སུམ་ཚོགས་པ་འབྱུང༌། །ཞེས་གསུངས་སོ། །སྒྲོན་གསལ་ལས་ཀྱང༌། རྡོ་རྗེ་པདྨ་མཉམ་སྦྱོར་བས། །ཡེ་ཤེས་གསུམ་གྱི་བྱེ་བ་ཤེས། །གོས་དང་མ་གོས་བློ་གྲོས་དེར། །རྟག་ཏུ་བདེ་བས་སྤྱོད་པ་ཡིན། །བཀག་པ་ཡང་ནི་བྱས་ནས་སུ། །བྱ་དང་བྱ་མིན་རྣམ་སྤངས་ལ། །པདྨ་ཆུ་ཡིས་མ་གོས་བཞིན། །རང་བཞིན་ཤེས་པས་གོས་ནི་འགྱུར། །སྒྱུ་མ་ལྟ་བུའི་ཏིང་འཛིན་གྱིས། །དངོས་པོ་ཀུན་གྱི་བདག་ཉིད་འཕེལ། །དམ་ཚིག་བཞི་ཉིད་ལ་གནས་ཤིང༌། །སངས་རྒྱས་ཕྲིན་ལས་ བྱེད་པར་འགྱུར། །དང་ང་ཕྱུག་ཡོན་ཏན་བརྒྱད་དང་ལྡན། །རང་ཉིད་ཐམས་ཅད་མཁྱེན་པར་འགྱུར། །མ་ལུས་འཇིག་རྟེན་ཁམས་ཀུན་དོན། །ཡེ་ཤེས་སྐུ་ཡིས་རྣམ་པར་སྤྱོད། །དེ་ཡི་ཁམས་ནི་ནམ་མཁའ་སྟ། །གཙོ་བོ་གང་ལ་ཀུན་སྤྱོད་པ། །སྒྱུ་མ་ལྟ་བུའི་ཏིང་འཛིན་གྱིས།། དེ་ཉིད་དུ་ནི་རྩི་བར་འགྱུར། །ཞེས་བཤད་དོ། །ཟུང་དུ་འཇུག་པའི་དགོངས་འགྲེལ་རྫོགས་སོ།། །།གསང་འདུས་བཤད་པ་འཕགས་པའི་གསུང༌། །དེ་དང་མཐུན་པ་མཐའ་དྲུག་པ། །གསུམ་གནད་གསལ་བའི་འགྲེལ་པ་འདི། །མཚན་མོ་ཕྱོགས་བཅུའི་ཟླ་འོད་བཞིན། །ཡེ་ཤེས་བདུད་རྩིའི་རྒྱ་མཚོ་འཕེལ་འགྱུར་དེ་སྟེང་འཛམ་གླིང་འདིར། །དཔག་བསམ་ཤིང་འཁྲུངས་འགྲོ་རྣམས་སྐྱེ་དང་ཡོངས་སུ་སྨིན་པའི་གཞི། །བདག་ཀྱང་ཡུན་རིངས་གཉིས་མེད་གནས་ནི་འགྲོ་ལ་ཉེར་བསྟན་ཅིང༌། །དགའ་བཅས་ཚོགས་ལ་སྐུ་ཆེན་རོལ་པས་ཐུབ་པའི་དབང་ཕྱུག་གྱུར། །རིམ་ལྔའི་དགོངས་འགྲེལ་ཟླ་བའི་འོད་ཟེར་ཞེས་བྱ་བ། པཎྜ་ཏི་ཆེན་པོ་འཇིགས་མེད་འབྱུང་གནས་སྦས་པས་མཛད་པ་རྫོགས་སོ།། །།ཤར་ཕྱོགས་ཛ་ག་ཏ་ལའི་པཎྜི་ཏ་བི་བྷཱུ་ཏི་ཙནྡྲ་ས་བསྒྱུར་བའོ།། ཟུང་དུ་འཇུག་པའི་དགོངས་འགྲེལ།
Chinese
如是宣说，如何行持等等。如是，了知自身音声等一一世俗谛与胜义谛双运之体性后，不需勤奋行持，亦能自然成就一切圆满。如是《行集》云：“断除一切诸疑惑，瑜伽如童子般行，何时瑜伽成无勤，彼时圆满乃生起。”如是说。光明灯论中亦云：“金刚莲花双运故，了知三种智慧别，衣与不衣彼慧中，恒常安乐而行持。遮止亦复作何事，舍弃应作非应作，如莲不为水所染，了知自性染乃转。如幻三摩地，增长一切事物之自性，安住四誓句，成为佛陀之事业。具足初乐富饶八功德，自身成为一切智者，无余世间界一切义，以智慧身而行持。彼之界即虚空，于何为主而行持，以如幻三摩地，于彼亦复作守护。”如是说。双运之密意释竟。 秘密集经之宣说，乃圣者之语，与之相符顺的边际六法，此三要点明晰之释，如夜晚十方之月光。愿智慧甘露之海增长，于此赡部洲之上，如生出如意树般，成为众生出生与圆满之基。我亦长久于二无之境，为众生指示，欢喜与眷属共享大身之乐，成为能仁之自在者。名为《五次第之密意释·月光》者，由大班智达无畏生处所造圆满。东方扎嘎达拉之班智达毗菩底旃扎所译。
English
Thus it is explained, how to practice and so on. Thus, having understood that each of the self-sound and so on is the union of relative truth and ultimate truth, even without striving to practice, all perfections will spontaneously arise. Thus, in the Compendium of Conduct it is said: "Having definitely abandoned all doubts, practice yoga like a child. When yoga becomes effortless, at that time perfection will arise." Thus it is said. In the Lamp of Clear Light it is also said: "Because of the union of vajra and lotus, one knows the distinctions of the three wisdoms. In that wisdom, whether clothed or unclothed, one always practices with bliss. Having also done what is forbidden, abandoning what should be done and what should not be done, like a lotus unstained by water, knowing the nature, the stain is transformed. By the samadhi that is like an illusion, the self-nature of all things increases. Abiding in the four vows, one becomes the activity of the Buddha. Endowed with the eight qualities of initial bliss and wealth, oneself becomes all-knowing. For the sake of all the realms of the world without exception, one practices with the wisdom body. Its realm is the sky. Whatever is practiced as the main thing, by the samadhi that is like an illusion, one also makes protection in that." Thus it is said. The explanation of the intention of union is complete. The explanation of the Secret Assembly Tantra is the speech of the Noble One. This commentary, which is in accordance with that, the six extremities, and clarifies the three essentials, is like the moonlight of the ten directions at night. May the ocean of wisdom nectar increase. Above this Jambudvipa, like the arising of a wish-fulfilling tree, may it be the basis for the birth and complete maturation of beings. May I also, for a long time, indicate the state of non-duality to beings, and having enjoyed the pleasure of the great body with joy and retinue, may I become the powerful one of the Able One. The commentary on the Five Stages, called "Moonlight," composed by the great Pandit Fearless Source, is complete. Translated by the Pandit Vibhuticandra of Jagatala in the East. The Explanation of Union.