English
At the gathering of the retinue of the Licchavi named Immaculate Fame, a fortunate lineage, the Buddha Shakyamuni, from the King of Sutra Instructions on how secret mantras arise, said: After I disappear from here, in eight years and twelve years, in the place known as the three celestial realms, there will be a supreme essence of the teachings. In the southeastern direction of Jambudvipa, there will be a fortunate lineage person named King Ja, who will appear through the power of Vajrapani. And so on. At the time of the prophecy in the Gongdu, to the prince of Sahor, Aparajita-mudra's King Utajnana himself, the lineage holder of mantras, Prophecy Vajra, as it is said: Body, speech, and mind symbols dissolve, precious scriptures descend, Dharma debates take place, all proclaim as supreme, great offerings are made, jewels rain down, Buddhas prophesy on earth. Seven such dream signs appeared. That one, through the connection of past karma and aspirations, and the compassion of the Buddhas, gave birth to a special son who was extremely delighted with the appearing scriptures, and after personally examining with supernatural powers. Regarding the omniscient great beings of the two ways of non-realization and realization, some consider the latter, and some consider the former. Without interpreting the signs, he sent it to the monk Kukuraja, who also did not recognize it, and sent it back. After the king himself prayed, he realized the chapter of Vajrasattva's face-to-face vision, the method of mind practice. Through that path, he practiced for six months, accomplished Vajrasattva, and saw the deity face to face. Son of lineage, purify your own aggregates, the Lord of Secrets will prophesy. Having said that, he disappeared. After that, Vajrapani took him in, and he obtained all the siddhis of understanding the meaning of the secret mantra path shown from that time on. For the worthy King Ja, with the essence of the definitive vehicle of true meaning, all the words and meanings of the eighteen tantra divisions, without exception, from that time on, his wisdom increased, and he obtained outstanding qualities of realization. Because he knew the scriptures, the desired thought was accomplished at that time. The deity of aspiration in all lifetimes, glorious Vajrapani, was met at that time. Secondly, the way to obtain siddhis through the path of gathering practice is:
Chinese
如是密咒之殊胜乘于世间出现后，总的来说，在印度金刚座上方的东方，有萨霍拉国，其东北方，具体来说，属于赡部洲的土地，在喜马拉雅山脉所在之处的东方和南方交界处，有阿修罗秘密岩洞，是金刚手菩萨的宫殿加持的圣地，是珍贵的八角形，由各种珍宝组成，秘密主以足践踏，吉祥且加持力大，是圣地中的殊胜之处。在那里，萨霍拉比丘咕咕ra扎有一百万眷属，扎国王之子因陀罗菩提有一千万眷属，辛哈ra扎有一千眷属，还有人说辛嘎拉国王之子乌巴ra扎有一百眷属。 注：一千和因陀罗菩提的女儿果玛萨拉有五百眷属，以及罗浪乐哇吽嘎ra等。在吉祥幻化网的寂怒坛城中，获得具有深刻利益能力的灌顶后，通过闻思证悟见解，圆满了资粮道的四种瑜伽，然后通过加行道寂怒眷属的坛城，修成广、中、略三种中的任何一种，暂时获得道之四种持明，最终成就无学之金刚持大士佛位。全知者认为，从资粮道或胜法道到无学道，要通过四种持明来修行。第二，关于实际的誓言。出自殊胜上师之语：为了让少闻的新手生起信心，用五种诀窍从头开始摧毁。如是说，首先为了来源可靠和生起信心，是谁造的呢？为了具备撰写论著的三种特征，果玛德瓦的儿子摄受的大学者成就者，被称为桑结桑哇的，获得佛陀名号的我。第二，如此写作是为了什么目的呢？为了具有高尚种姓，有缘听闻如此密咒金刚乘之法，具有善良品格者。努南开宁布，朗苏达果恰，娘康巴拉，赞卡木德西日，导师巴赤
English
Thus, after the precious vehicle of secret mantra appeared in the world, generally, in the east above the Vajra Throne of India, there is the country of Sahora, its northeast, specifically, belonging to the land of Jambudvipa, at the junction of the east and south of the place where the Himalayas are located, there is the Asura secret rock cave, the holy place blessed as the palace of Vajrapani, a precious octagon made of various jewels, where the Lord of Secrets has trodden with his feet, auspicious and greatly blessed, it is the supreme hole among the holy places. There, the Sahora Bhikshu Kukuraja has one million attendants, the son of King Ja, Indrabhuti, has ten million attendants, Simharaja has one thousand attendants, and some say that the son of the King of Simhala, Uparaja, has one hundred attendants. Note: one thousand and Indrabhuti's daughter Gomasala has five hundred attendants, as well as Rolang Dewa Humkara and others. In the peaceful and wrathful mandala of the glorious Magical Net, after receiving empowerments with profound beneficial abilities, through hearing and thinking, realizing the view, perfecting the four yogas of the accumulation path, and then through the mandala of the peaceful and wrathful retinue of the application path, accomplishing any of the three types of extensive, medium, and concise, temporarily obtaining the four vidyadharas of the path, and ultimately attaining the state of the great Vajradhara Buddha, the state of no more learning. The Omniscient One believes that from the path of accumulation or the path of superior Dharma to the path of no more learning, one must practice through the four vidyadharas. Second, regarding the actual vows. From the words of the supreme guru: In order to generate faith in the novice with little learning, destroy from the head with five key points. As it is said, first, in order to have a reliable source and generate faith, who made it? In order to possess the three characteristics of writing treatises, the great scholar-accomplished one, taken by the son of Goma Deva, known as Sangye Sangwa, I who have obtained the name of Buddha. Second, for what purpose is this written? For those of noble lineage, who are fortunate to hear such Dharma of the secret mantra Vajrayana, who possess the qualities of a virtuous person. Nup Namkhai Nyingpo, Lang Suta Gocha, Nyak Khampa Lha, Dranka Mute Shri, Teacher Ba Tri.
Chinese
第五，为了那些通过传承跟随它，并拥有未来福报的人们。第三，从哪个续部收集，属于哪个方面呢？从《幻化网续》十万品续部中收集，并近而著成甚深口诀。第四，为了确定导师的名号，并理解意义的要点，为何取名为：三世诸佛唯一行径的足迹，超越下乘道而获得殊胜一切智，具足亲近、安乐、圆满三种功德的这个，将众多、少量和分散的汇集于一处，名为“道次第”，这是根据意义自身的体性而命名的。在五浊（烦恼浊、劫浊、命浊、见浊、有情浊）炽盛，其他对治方法难以调伏的时代，第五，如何阐述意义呢？为了轮回与涅槃清净大平等，今生显现，唯有密咒金刚乘无上道才能调伏，为了以时代调伏一切众生，所以宣讲此法，这是披上盔甲。如是，以五种方式阐述了开端。另外有七种：谁宣讲？为谁宣讲？从哪里收集而宣讲？宣讲什么？以何种方式宣讲？何时宣讲？为何宣讲？共解释为七种。第二个总义，关于正文的意义有三点：必须依止具有传承口诀的上师；观察法器，指示可以或不可以布施的对象；为具器者指示口诀自身的体性。第一点分为两部分：没有传承口诀，无法通过自身体验证悟，因此阐述排除其他的比喻和意义；然后是寻求必须依止具有传承口诀之人的意义。第一部分是：对于盲人、跛子、意识迟钝的人来说，即使有被称为“乌卢特里沙卡”的美好眼睛，因为盲目而看不清，没有行走的能力。没有向导，没有盲人引导，无论去哪里都没有行走的经验，迷失道路。就像这样，因为追随文字而远离意义，心粗暴，没有调伏五毒的野蛮人，像这样的人通过自身体验，无法证悟秘密心髓。
English
Fifth, for the sake of those who follow it through the lineage and possess the fortune of the future. Third, from which tantra is it collected, and to which aspect does it belong? It is collected from the tantras of the hundred thousand chapters of the Magical Net Tantra, and the profound oral instructions are closely composed. Fourth, in order to ascertain the name of the teacher and to understand the essential points of the meaning, why is it named: The single path trodden by the Buddhas of the three times, surpassing the path of the lower vehicles and attaining the supreme all-knowing, possessing the qualities of nearness, bliss, and completeness, this, which gathers the many, the few, and the scattered into one place, is called the "Lamrim (Stages of the Path)". This is named according to the nature of the meaning itself. In times when the five degenerations (degeneration of afflictions, degeneration of time, degeneration of lifespan, degeneration of views, degeneration of beings) are rampant, and other antidotes are difficult to subdue, fifth, how is the meaning explained? In order for the great equality of samsara and nirvana to be manifested in this life, only the unsurpassed path of the secret mantra Vajrayana can subdue, and in order to subdue all beings through the times, this is taught, this is wearing armor. Thus, the beginning is explained in five ways. Alternatively, there are seven: Who teaches? For whom is it taught? From where is it collected and taught? What is taught? In what way is it taught? When is it taught? Why is it taught? These are explained as seven. The second general meaning, regarding the meaning of the text, there are three points: It is taught that one must rely on a lama who possesses the oral instructions of the lineage; examining the vessel and indicating the objects to whom one may or may not give; and indicating the nature of the oral instructions themselves to a worthy vessel. The first point has two parts: Without the oral instructions of the lineage, one cannot realize through one's own experience, therefore explaining the example and meaning of excluding others; and then seeking the meaning of needing to rely on one who possesses the oral instructions of the lineage. The first part is: For the blind, the lame, and those with little awareness, even if they have good eyes called "Ulutrisha," because they are blind, they cannot see clearly and have no power to walk. Without a guide, without a blind person leading, wherever they go, they have no experience of walking and lose their way. Just like that, because they follow words away from the meaning, their minds are coarse, and they are untamed savages who have not subdued the five poisons, such people cannot realize the secret essence through their own experience.
Chinese
不會改變，就像一種叫做紫紅色唐樹的無花果樹，不會開花結果一樣，會有暫時的花朵和最終的果實的缺陷。第二部分有兩個方面：尊敬上師的方法和尊敬的功德。第一，基於這個原因，應該像經續中所說的那樣，通過三門來尊敬上師金剛上師。為了考驗學生，即使受到責駡，說出像用鉗子夾住一樣的惡語，也要忍受。即使出現世俗所見的痛苦，也不應視為負擔，所有這些痛苦都應為了最終獲得永恆的佛果而忍受。第二，尊敬的功德有兩個方面。第一，尊敬的功德給予教導：如果能夠以三門的艱辛來依止神聖的上師，那麼當導師金剛持國王感到滿意並承諾給予口訣時，學生就能夠通過聽到“有這樣的修行口訣”之類的話語而獲得。在獲得之時，正如《大續密藏心要》中所說：“國政與自身，子女與配偶，珍愛之物與悅意之物，都應供養。”這樣供養上師後，上師會賜予心髓般的深奧口訣。第二，通過教導獲得佛果：獲得口訣之人，就像騎乘良駒，快速、舒適、穩固地到達想去的地方一樣，騎乘無上秘密的神變之馬和力量如大象般的法乘，就能夠見到認識原因的特徵之見，以及進入條件的特徵之資糧道四瑜伽。通過修持加行道無間斷的成群積累，經過獲得暫時果位的圓滿次第四持明道，最終能夠到達獲得身、智、事業自在的菩提心要之境。第二，考察法器有三個方面。第一，實際考察法器：首先，如果具備法器的學生和精華口訣具備，就能夠獲得成就，因此上師金剛上師應該考察學生。
English
It will not change, just like a fig tree called the purplish Tang tree, which does not flower or bear fruit, there will be the defect of having temporary flowers and ultimate fruits. The second part has two aspects: the method of honoring the lama and the merits of honoring. First, for that reason, one should honor the lama, the Vajra Master, with the three doors, as stated in the tantras. In order to test the student, even if scolded and spoken harsh words like squeezing with tongs, one should endure. Even if suffering arises that is seen by the world, one should not regard it as a burden, and all that suffering should be endured for the sake of ultimately attaining the eternal Buddhahood. Second, the merits of honoring have two aspects. First, the merits of honoring bestow instructions: If one is able to rely on the holy lama by enduring the hardships of the three doors, then when the teacher, the Vajra King, is pleased and promises to bestow the oral instructions, the student will be able to obtain them by hearing words such as, "There is such a practice instruction." At the time of obtaining it, as stated in the Great Tantra Secret Essence: "Offer the kingdom and one's own body, children and spouse, cherished things and pleasing things." After offering in this way to the lama, the master will bestow the profound oral instructions that are like the essence of his heart. Second, attaining Buddhahood through instructions: The person who obtains the instructions, just as one rides a good horse such as Jangshe, which is fast, comfortable, and stable, and quickly reaches the desired place, by riding the vehicle of unsurpassed secret miraculous horses and the power of elephants, one will see the view of the characteristic of knowing the cause, and the four yogas of the accumulation path, which is the characteristic of entering conditions. By relying on the uninterrupted accumulation of the application path, one will pass through the four Vidyadhara paths of the completion stage, which is the temporary result, and ultimately be able to reach the state of Bodhicitta, where one has power over body, wisdom, and activity. Second, examining the vessel has three aspects. First, the actual examination of the vessel: First, if a student with a vessel and the essence of profound instructions are complete, one will attain accomplishments, therefore the lama, the Vajra Master, should examine the student.