English
ī bṛtad so. It is said with the five stages in mind. Therefore, the ultimate intent is just this. The Perfection of Wisdom Sutra is the [root of most of the Mahayana sutras. Needless to say, it represents all other] sutras as well. Similarly, the experiences and realizations of various vehicles and philosophical schools are also included in this. For those who practice the path of the Hearers, gross conventional appearances are not obstructed, and there is attachment to subtle particles. However, the remaining wisdom that realizes selflessness is the same in nature as the transformation based on the non-obstruction of the appearance of subtle and gross forms, along with the generation stage of body isolation. Through the gate of similar dharma, the Hearers' realization is included here. By practicing this, all the Hearers' abandonment and realization become the interdependent conditions for completion. The Pratyekabuddha Vehicle is included in the Vajra recitation, because the main practice of its path is the contemplation of the twelve links of dependent origination. The twelve subtle winds [of transference] are the winds of the twelve links of dependent origination. Therefore, by practicing Vajra recitation, one will realize the twelve links of dependent origination. All the pure experiences of the two Hearer schools are included in the realization of the Hearers and Solitary Realizers. The view of the Mind-Only school, all arrangements that appear as external objects, are also understood as transformations of the mind. In the order of mental focus, the Vajramala says: "The self-life that has become the essence, there is nothing else in the three realms. The three realms of illusion and wind, appear like dreaming in a dream." Therefore, knowing that all dharmas have the root of wind and mind, and also realizing that wind is not separate from mind, because the types of realization are similar, it is included here. The realization of Madhyamaka that speaks of illusion is also included in the illusory body, because appearances and sounds are similarly realized as illusory. The realization of non-abiding in Madhyamaka is included in clear light, because they consider the nature of all dharmas to be emptiness, inexpressible, and experience it through this. It is not good to consider these two Madhyamakas as names for Prasangika and Svatantrika, because there are many Madhyamakas that are not Prasangika and Svatantrika, and these two also do not encompass all Madhyamakas. The uncommon of Mantra
Chinese
所有见解都汇集于双运之中。因此，所有密宗续部的实相，其见解的究竟，就是乐空与坛城的双运，那才是本初的自性。如此一来，修习五次第，就等于修习了一切乘的道。如果与有生次第相结合，那么身体形成仅仅是身远离，气息运行是语远离，睡眠和入定时出现的三种景象是心远离，梦中的身体是幻身，死亡时的四空是光明，中阴身是报身双运，再次取受生身是化身双运。这些是所净，或者说是所要击中的大基础。或者，每一刹那的境相，以及睡眠、入定和死亡时的所有次第收摄，是心远离和光明的共同之处，睡眠和醒来时显现的景象，以及梦和中阴的所有，都可以结合为幻身双运的共同之处。如果与一天的活动相结合，五蕴是五佛的自性，是身远离。两万一千六百次气息运行是金刚念诵。入睡是心远离，梦是幻身，熟睡是光明，醒来是与双运相结合。这些也是所净本身，以及在那一阶段应该进入何种善行的道理。如此一来，在同一个座垫上修习五次第，有生以及一天的活动，都将成为智慧的所依，各种经义和一切乘都将在同一个座垫上圆满。 广释根本的第三点是：如此，果位生起的次第，即此一生中成佛，是瑜伽自在殊胜者，五身圆满。也就是说，果位生起的次第是，在第一地获得学道的双运。像那样的人，在此生中不会被死亡所中断而立即成佛。从第二地到第十地的进阶，被称为瑜伽士的殊胜自在或至尊，之后是不再需要学习的双运五身、五智和自在。
English
All views converge in union. Therefore, the reality of all secret mantra tantras, the ultimate of its view, is the union of bliss and emptiness and the mandala, that alone is the primordial nature. Thus, practicing the five stages is equivalent to practicing the path of all vehicles. If combined with the order of existence and birth, then the mere formation of the body is body isolation, the movement of breath is speech isolation, the appearance of the three visions during sleep and absorption is mind isolation, the dream body is the illusory body, the four emptinesses at the time of death are luminosity, the intermediate state body is the enjoyment body union, and taking birth again is the emanation body union. These are what is to be purified, or the great basis to be struck. Alternatively, each moment of object appearance, and all the stages of absorption during sleep, absorption, and death, are common to mind isolation and luminosity, and the appearance of visions during sleep and waking, and all of dreams and the intermediate state, can be combined as common to the illusory body union. If combined with a single day's activities, the five aggregates are the nature of the five Buddhas, which is body isolation. The movement of twenty-one thousand six hundred breaths is vajra recitation. Falling asleep is mind isolation, dreams are the illusory body, deep sleep is luminosity, and waking up is combined with union. These are also what is to be purified itself, and the way in which virtue should be engaged in that state. Thus, by practicing the five stages on a single seat, existence and birth, and the activities of a single day, will become the support of wisdom, and various sutra meanings and all vehicles will be perfected on a single seat. The third point of the extensive explanation of the root is: Thus, the order of the arising of the fruit, that is, becoming a Buddha in this very life, is the supreme lord of yoga, the perfect five bodies. That is to say, the order of the arising of the fruit is that one obtains the union of learning on the first ground. Such a person is said to become a Buddha in this very life without being interrupted by death. Advancing from the second to the tenth ground is called the supreme lord or supreme of yogis, after which are the five bodies of the union of no more learning, the five wisdoms, and the power.
Tibetan
ག་བརྒྱད་ལ་སོགས་གཞལ་དུ་མེད་པའི་ཡོན་ཏན་ཐམས་ཅད་ཡོངས་སུ་རྫོགས་པར་གྱུར་པ་ ཡིན་ཏེ། སྐུ་ལྔ་ནི་ངོ་བོ་ཉིད་སྐུ་དང་། ཡེ་ཤེས་ཆོས་སྐུ་དང་། ལོངས་སྤྱོད་རྫོགས་པ་དང་། སྤྲུལ་ པ་དང་། བདེ་བ་ཆེན་པོའི་སྐུ་རྣམས་ཡིན་ལ། དེའི་མཛད་པ་འཕྲིན་ལས་ཀྱང་ལྷུན་གྱིས་གྲུབ་ ཅིང་ཕྱོགས་དུས་ཀུན་ཏུ་ཁྱབ་པའོ། ། གསུམ་པ་མན་ངག་གི་ཆེ་བ་བསྟན་པ་ནི། དཔལ་ལྡན་གསང་བ་འདུས་པའི་རྒྱུད། ། འཕགས་པ་ཡབ་སྲས་རིམ་བཤད་པ། །དེ་ཉིད་དགོངས་པ་ན་རོས་རྙེད། །འགྲེལ་པ་ མཁན་གྱིས་མི་ཤེས་པས། །རྒྱུད་རྐྱང་སྙིང་པོ་བསྟུས་པ་ཉིད། །བྱིན་རླབས་ལམ་འདི་ཐུན་ མོང་མིན། །ཞེས་པ་ལ། རྒྱུད་ཅེས་པ་ནི་རྒྱུད་དོན་ནོ། །རིམ་ཞེས་པ་ནི་ཞལ་གྱི་གདམས་པའི་ རིམ་པའོ། །འགྲེལ་པ་མཁན་དེ། རྗེ་མར་པའི་གསུང་གིས། ངས་ཐ་ག་ན་དང་། ཛ་ཡ་ན། སྙིམ་ པའི་མེ་ཏོག་གསུམ་ཐོས་ཏེ། བླ་མའི་མན་ངག་ཅན་མ་ཡིན་གསུངས་ནས་མི་འཆད། ཅེས་ འབྱུང་བ་ལྟར་པཎྜི་ཏའི་རྩལ་བཤད་རྣམས་ལ་ཟེར་བ་ཡིན་གྱི། སྒྲོན་གསལ་ལ་ཟུར་ཟ་མིན་ མོད། མཁས་པ་འགའ་ཞིག་དེར་དོགས་ནས་ཚིག་འདི་ལ་ཐུགས་ཤིན་ཏུ་སྙུང་ངོ་། །རྗེ་བཙུན་ མར་ལོས་བོད་དུ་སྒྲོན་གསལ་བཤད་བཀའ་མ་ཚུགས་ཟེར་ཡང་མི་བདེན་ཏེ། སྒྲོན་གསལ་གྱི་ ཡིག་སྣ་མར་ལུགས་འདུག་པའི་ཕྱིར་རོ། །རྒྱུད་རྐྱང་གི་བཤད་པ་དེ་ཡང་སྒྲོན་གསལ་གྱི་སྙིང་ པོ་བསྡུས་པ་ཀ་ཡིན་པས་སྒྲོན་གསལ་གྱི་ཕོ་རུས་སུ་བསམས་ནས་ཕྱིར་འབུད་བྱེད་མི་དགོས་ སོ། །ཐུན་མོང་མིན་པ་ནི་སྙིང་གའི་སྔགས་འཁོར་ལ་སོགས་པའི་མན་ངག་དང་། བསྲེ་འཕོ་ ལ་སོགས་ཀྱི་རྣམ་གཞག་དང་མན་ངག་སྟེ། འཕགས་སྐོར་བ་གཞན་ལའང་མ་གྲགས་པའོ། ། བྱིན་རླབས་ལམ་ཞེས་པ་རིམ་པ་ལྔ་ཅར་གྱི་མན་ངག་ལ་ཉམས་མྱོང་ཕྱིན་ཅི་མ་ལོག་པར་ ཤར་བའི་རྒྱུན་ཡོད་པས། སློབ་མ་ལ་ཡང་ཉམས་མྱོང་འཕྲལ་དུ་སྐྱེ་བའི་ནུས་པ་ཡོད་པའོ། ། གཞུང་གི་མཐར་མཚན་སྨོས་པ་ནི། རིམ་པ་ལྔའི་དོན་བསྡུས་པ་གསལ་བ་ཞེས་བྱ་ 5-738 བ། དཔལ་ནཱ་རོ་པས་མཛད་པའི་གསང་བའི་མན་ངག བླ་མའི་ཞལ་ལས་རྟོགས་པར་ བྱ་བ་རྫོགས་སོ། །ཞེས་པའོ། །དཔེ་འགའ་ཞིག་ལས། རྒྱ་གར་གྱི་པཎྜི་ཏ་ཆེན་པོ་དེ་ཉིད་ དང་། བོད་ཀྱི་ལོ་ཙཱ་བ་མར་པ་ཆོས་ཀྱི་བློ་གྲོས་ཀྱིས་བསྒྱུར་ཞིང་ཞུས་ཏེ་གཏན་ལ་ཕབ་ པའོ། །ཞེས་པའི་འགྱུར་བྱང་ཡང་ཡོད་དོ། ། འདིར་སྨྲས་པ། རྒྱུད་སྡེ་ཀུན་གྱི་བཞུགས་ཚུལ་ཆ་ཙམ་རིག ཁྱད་པར་གསང་པ་འདུས་ པར་ཅུང་ཟད་སྦྱངས། །འཕགས་སྐོར་གཞུང་ལའང་ངལ་བ་བག་ཙམ་བསྟེན། །མར
Chinese
如八等不可估量的功德全部圆满。 五身是自性身、智慧法身、圆满受用身、化身和大乐身。其事业和事业也自然成就，遍布一切方时。 第三，显示口诀的伟大之处：吉祥密集金刚续。 圣父子次第宣说，那若巴领悟了那个意义。因为注释者不了解，所以只是浓缩了续部的精华。这个加持道是不共的。其中“续”是指续部的意义。“次第”是指口传的次第。注释者，如玛尔巴尊者的教言所说：“我听到了塔嘎纳、扎亚纳、斯宁巴的鲜花三种，说不是具足上师口诀的人，所以不讲。”就像这样，是指班智达的才艺解说等。虽然不是讽刺《明灯论》，但有些学者对此怀疑，因此对这句话非常介意。玛尔巴尊者说在藏地没有开始讲解《明灯论》的传统，但这不是真的，因为《明灯论》的笔迹是玛尔巴的风格。续部的讲解也是《明灯论》的精华的浓缩，所以不需要把它当成《明灯论》的骨架而排斥。不共的是指心间的咒轮等的口诀，以及迁识等的仪轨和口诀，在其他的圣者传承中也没有出现过。 加持道是指五次第所有的口诀，都有不颠倒的体验生起的传承，因此弟子也能立即生起体验的能力。 经文的最后提到名称：名为《五次第义总集明释》。由吉祥那若巴所造的秘密口诀，从上师处领悟而圆满。有些版本中也有这样的译后记：由印度大班智达和藏族译师玛尔巴·曲吉洛哲翻译、校对并最终确定。 在此说道：略微了解一切续部的安住方式，特别是稍微学习了密集金刚。对于圣者传承的经文也稍微付出了一些努力。
English
Having completely perfected all immeasurable qualities such as the eight freedoms. The five bodies are the Svabhavikakaya, the Jnanadharmakaya, the Sambhogakaya, the Nirmanakaya, and the Mahasukhakaya. Its activities and actions are also naturally accomplished and pervade all directions and times. Third, showing the greatness of the oral instructions: The glorious Guhyasamaja Tantra. The holy father and sons successively explained, Naropa realized that meaning. Because the commentators did not understand, they only condensed the essence of the tantra. This path of blessing is uncommon. Here, "tantra" refers to the meaning of the tantra. "Successively" refers to the succession of oral instructions. The commentator, as stated in the words of Jetsun Marpa, "I have heard the three flowers of Tagana, Zayana, and Snyimba, and said that they are not those who possess the oral instructions of the lama, so I will not explain them." Like this, it refers to the explanations of the talents of the panditas, etc. Although it is not a satire of the Pradipoddyotana, some scholars suspect this and are therefore very concerned about this sentence. Jetsun Marpa said that the tradition of explaining the Pradipoddyotana had not begun in Tibet, but this is not true, because the handwriting of the Pradipoddyotana is in the Marpa style. The explanation of the tantra is also a condensation of the essence of the Pradipoddyotana, so there is no need to regard it as the skeleton of the Pradipoddyotana and reject it. The uncommon ones refer to the oral instructions of the mantra wheels in the heart, etc., and the rituals and oral instructions of transference of consciousness, etc., which have not appeared in other lineages of holy beings. The path of blessing refers to all the oral instructions of the five stages, and there is a lineage of experience arising without inversion, so that the disciple also has the ability to immediately generate experience. The name is mentioned at the end of the text: Called "A Clear Explanation of the Condensed Meaning of the Five Stages." The secret oral instructions made by the glorious Naropa are completed by realizing them from the lama's mouth. In some versions, there is also a colophon that says: Translated, proofread, and finalized by the great Indian pandita and the Tibetan translator Marpa Chokyi Lodro. Here it is said: I have a slight understanding of the way all the tantras abide, and in particular, I have studied the Guhyasamaja a little. I have also made some effort on the texts of the lineage of holy beings.