Chinese
密咒金刚乘窍诀道次第宝鬘论。 密咒金刚乘窍诀道次第宝鬘论。 密咒金刚乘窍诀道次第宝鬘论 完。印度语：古赫亚曼塔瓦吉ra亚那乌帕德夏帕塔赫克拉玛拉特纳比阿乌哈那玛。藏语：密咒金刚乘窍诀道次第宝鬘论。顶礼吉祥之吉祥，吉祥金刚萨埵。具有吉祥三者之自性，如金刚般不造作之智慧。不寻觅五圆满，离障碍，不坏之法界自性，无有智慧之集散。五者所成，自性无二，明空不移，无心大心。降伏四业之勇士，珍贵自性，于天中之天无二倾慕。秘密主显现逝去后，天龙夜叉罗刹与，人中具缘之聚会中，依于自在如何授记时，王子种姓瑞相现起后，以缘起于显现上明显观察，通达心之修持，即由此门而成就。从彼获得教法之成就，从彼以实义精要而增长，于彼成办所欲之意乐，于彼会见所愿之本尊。之后于金刚座之上，瞻部洲东方之边隅，神圣珍宝之宫殿中，吉祥神圣之房室里，咕咕ra匝因扎布迪，悉达乌帕ra匝与，公主郭玛萨等，获得幻化网之自在后，明显成办会供轮坛，显现逝往金刚持之境地。因此获得佛名之我，为了神圣种姓之眷属与，其后未来具缘者之故，从十万续部中，汇集此逝去之殊胜道，于五浊恶世之时代，为了以时代调伏而宣说。不具善眼行者之力，由于失去离目标之觉受，如同不能行走前往般，粗暴顽劣以自之觉受，不会转为秘密之精华，如朽木之花果般转变。因此如上师之言教般恭敬，以观察行为断除疑虑而忍耐，不看所见之痛苦。
English
The precious garland arranging the stages of the path of the secret mantra vajra vehicle. The precious garland arranging the stages of the path of the secret mantra vajra vehicle. The precious garland arranging the stages of the path of the secret mantra vajra vehicle. In Sanskrit: Guhyamantra Vajrayana Upadesha Pathah Krama Ratna Vyuha Nama. In Tibetan: The precious garland arranging the stages of the path of the secret mantra vajra vehicle. Homage to the glorious, glorious Vajrasattva. Possessing the nature of the three glories, like a vajra, uncreated wisdom. Without seeking, five complete, free from obstacles, indestructible realm itself, wisdom without aggregation or separation. Accomplished by the five, self-nature non-dual, clear and unmoving, no mind, great mind. Subduing the four activities, the hero, precious self, to the god of gods, non-dual devotion. After the secret lord manifested and departed, to the assembly of gods, nagas, yakshas, rakshasas, and fortunate beings among humans, when the powerful one prophesied as to how, after the auspicious signs of the prince's lineage arose, by relating to the appearance, manifestly examined, realizing the practice of the mind, it is accomplished through that very door. From that, the accomplishment of the teachings is obtained. From that, it increases with the essence of the ultimate meaning. In that, the desired intention is accomplished. In that, the desired deity is met. Then, on top of the vajra throne, in the eastern border of Jambudvipa, inside the sacred precious palace, in the auspicious sacred room, Kukuraja, Indrabhuti, Siddha Uparaja, and Princess Goma Sa, etc., having obtained the power of the magic net, manifestly accomplishing the gathering mandala, manifestly departing to the state of Vajradhara. Therefore, I, who have obtained the name of Buddha, for the sake of the retinue of the sacred lineage and for the sake of the fortunate ones of the future, from the hundred thousand tantras, having collected this excellent path of departure, in the time of the degenerate age, it will be taught in order to subdue by the times. Without the power of the good-eyed goer, because of losing the experience of being free from the target, like being unable to walk and go, the coarse and wild, with one's own experience, it will not turn into the essence of the secret, it will turn like the flower and fruit of rotten wood. Therefore, respect as the guru's instructions, examine the behavior, cut off doubts, and endure, do not look at the suffering of what is seen.
Chinese
为了持久忍耐。 若以艰难侍奉，则金刚得胜。 若以体验给予，则能获得加持。 那时，大续如法存在。 若献上，则给予心之精华。 因此，如同乘坐良驹。 凭借秘密神通之力， 从见道、入道、究竟道、修道四道行进后， 到达智慧精华之地。 因此，持有金刚者， 远近心咒空行母， 以秘密真言示相呵责， 无论如何考察，若具善德， 不退转，稳固，驯服的， 任何弟子都交付于手。 若见恶相，以神通了知， 成为微细欲望之因， 成为利益和名声广大之因， 行持，则大精髓滴落和流失。 不执着，行持不驯服之事， 杂染穷尽，中心束缚， 谄媚，面谀，背后诋毁， 暗地里自喜， 口说种姓决定，心意不定， 妇女欲望放荡， 追求暗中苟合之行。 不赞叹男女坦特罗， 即使如影随形历经劫， 也不喜悦于心之安乐。 若求，则示身，给予猛兽险境。 否则，如同小牛、猴子、山羊般转变， 以欲望偷盗，虚伪谄媚， 若未证悟而散乱，则成尸林洲。 如八部空行母般聚集， 食肉，袭击生命而堕落。 因此，为了考察具缘者， 自性智慧自住， 见此，入此，四种瑜伽， 无有障碍，修持圆满。 为了显现自在手印任运成就道， 宣说显现次第。 其中，最初即是散乱， 即彼，由彼所知， 十方四时之自性， 即是如来之体性。 轮回因心故无我， 因此，如来不可思议。 轮回自性不可见故， 无有涅槃。 如是无有种姓和血统， 于菩提胜义之体性， 若问各自自性是否决定， 则无法以正道调伏。 真实逝去和邪分别二者， 若以体性转变处所， 则无法对此调伏和改变。 如同不选择李子和珍宝。 因此，如彼，此亦如是， 无明邪分别绳索之因， 以业和烦恼八种因缘。
English
Endure for the sake of perseverance. If served with difficulty, then Vajra is victorious. If given with experience, then blessings will be obtained. At that time, the great tantra exists according to the scriptures. If offered, then the essence of the heart is given. Therefore, like riding a good steed. By relying on the power of secret miraculous abilities, After traversing the four paths of seeing, entering, ultimate, and cultivation, One goes to the place of the essence of wisdom. Therefore, the one who holds the Vajra, From afar and near, the mind-mantra dakinis, With secret mantras showing signs and rebuking, In whatever way examined, if possessing goodness, Non-returning, stable, tamed, Whatever disciple is, entrust them into your hands. If seeing bad omens, knowing with clairvoyance, Making it the cause of subtle desires, Making it the cause of great profit and fame, Practicing, then the great essence drips and is lost. Not being attached, engaging in untamed actions, Exhausting wealth, binding the center, Flattering, pleasing the face, slandering behind the back, Secretly being self-satisfied, Speaking of definite lineage, the mind uncertain, Women's desires being licentious, Seeking to engage in secret, hidden practices. Not praising male and female Tantra, Even if wandering like a shadow for eons, Not delighting in the bliss of the heart. If seeking, then showing the body, giving dangerous places of wild beasts. Otherwise, like transforming into a calf, monkey, or goat, Stealing with desire, falsely flattering, If scattering without realization, then it becomes a charnel ground island. Gathering like the eight classes of dakinis, Eating flesh, attacking life, and falling. Therefore, for the sake of examining the fortunate ones, The self-nature wisdom abiding in its own place, Seeing this, entering this, the four yogas, Without obstacles, practice is perfected. In order to manifest the spontaneously accomplished path of empowerment and mudra, I will explain the stages of manifestation. Among them, the very first is scattering, That itself, by that which is to be known, The nature of the ten directions and four times, Is the very essence of the Thus-Gone-One. Because samsara is mind, it is selfless, Therefore, the Thus-Gone-One is inconceivable. Because the nature of samsara is invisible, There is no Nirvana. Thus, without lineage or family, In the essence of supreme enlightenment, If one asks whether the individual self-natures are definite, Then it cannot be subdued by the true path. The two, true going and false conceptions, If the place is transformed by its essence, Then it cannot be subdued or changed. Like not choosing plums and jewels. Therefore, like that, this is also like that, The cause of the rope of ignorance and false conceptions, By the eight conditions of karma and afflictions.
Chinese
十二轮处复安住，所依贪欲各异别，离苦乐逼恼之困顿，无为四时恒时修，自性之中无退失，如是国王之幼子，如是种姓无有变，后义非是他所为，幻喜之相非他生，如是安立三种相，安住五谷之大方便，一切有情自性住，四轮三命处所依，住处具有嘎丽音，诶旺玛雅空俱全，心要风盒处所依，因此生起续部义，彼义彼处法性存，智慧功德事业真，瑜伽道次第自性具，瓶之光界四事业，明点念诵自性具，巴字四八树坛城，让样左右施火具，四处生起亦四业，秘密虚空具四业，处所依处脉与点，十自在五三自在具，秘密内之妙欲及，五誓物具供养也，彼等不离自处所，自性安住之誓言，自性内外秘密之，造作行持任运住，贪著成份余者则，自性智慧成办也，金刚身之诸支分，圆满五佛名等称，诸法贪著及内相，业与体性住果位，如水月幻化化身，蕴界处等诸法聚，基圆手印不杂明，任何转变任何成，中道及果诸法等，任何种姓非恒常，心之故彼彼自性，二形三相有与无，处种部类有非圆，离二境性彼具足，胜义五果智慧界，七与三故胜义谛，如意树及珍宝般，彼等皆住自性因，世间稳动等等法，显现之中无有性，彼即法身大界性，自性任运如是住，除此之外无他得，一切成熟无需行，彼即是道之体性，趋入处
English
Again abide in the twelve wheels, The support and desires are different, Free from the distress of suffering, The four uncreated are always practiced, There is no degeneration from its own nature, Even so, the king's child wanders, Likewise, the lineage is unchanging, Since the meaning of the aftermath is not from another, The manner of illusory joy is not from another, Thus, the three aspects are established, The great means of abiding in the five grains, All beings abide in their own nature, Four mandalas and three life-forces, When residing, it possesses the sound of Kali, E-vam maya is complete with space, The essence of the wind box resides there, From this, the Tantra is born, The meaning of that is the nature of Dharma, Wisdom, qualities, and actions are real, The stages of yoga path possess their own nature, The four activities of the light sphere of the vessel, The essence of bindu recitation possesses its own nature, The four eights of the Pa tree mandala, Ram Yam, right and left, possess the offering fire, The four places of arising are also the four actions, The secret space possesses the four actions, The place of reliance is on the channels and bindus, The ten powers, five, and three powers are possessed, The secret inner desires and, The five vows are offerings, Without transgressing from their own place, The Samaya of abiding in one's own nature, The naturally abiding conduct of outer, inner, and secret, Actions and behaviors naturally abide, Attachment accomplishes the elements, while the other, Accomplishes the wisdom of one's own nature, All the limbs of the Vajra body, Are known as the five complete Buddhas, etc., All things, attachment, and inner aspects, Actions and essence abide as the result, Like the moon in water, illusion, and emanation, Aggregates, elements, and sources, The basis is complete, the mudra is clear and unmixed, Anything changes and anything is accomplished, Intermediate paths and results, Whatever lineage is not permanent, For the sake of the mind, everything is in that state, Two forms, three characteristics, existence and non-existence, Place, lineage, class, part, existence, non-existence, completeness, Separated from the two objects, possessing that, The five supreme meanings, the realm of wisdom as result, For the sake of seven and three, the ultimate meaning, Like the wish-fulfilling tree and jewels, All of them abide as the cause of essence, The world, stability, movement, and so on, In appearance itself, there is no essence, That itself is the great Dharmakaya, Naturally, it abides in that way, There is nothing else to be attained from that, Everything is already ripened, there is no going, That itself is also the essence of the path, The entering place.
Chinese
由施予而区分。 十方无余一切处， 自生大者周遍一切。 自生彼性无有实体， 是故为一切手印之因。 如是安住于彼性中。 如是真如法界智慧， 为方便手印一切之因。 亦说为名无数之因， 及圆满。 第三，于事物执着之， 寂灭与轮回之法。 本初种姓非恒常， 各自之色声香味触， 法之差别名言一切， 如虹如空不杂一。 无为自性显现为有为， 有为显现亦是金刚性。 不作国王之行，不造作， 自性任运无有分别亦， 为解脱非彼执着故， 于二谛名言思说超。 所显现之境与识亦， 自生智慧自显灭尽。 虽显现因果亦无二， 内外明晰亦是内性。 如是智慧安住自性， 道与果一切实有故， 以关联之我故大方便， 唯是显现自性所生。 智慧安住自性之品第一。 顶礼任运自成之性。 最初当说殊胜道。 何者欲见自住处？ 时器因缘方便数真实， 行功德暖相量与过， 支分开展立为根本。 于不可思议未见者， 入于无思坛城者， 愚者暗昧具慧者， 将行于盲者之大城。 是故无明翳障眼， 盲者金刚穿孔师， 由悦意获得前行闻法， 当开眼见坛城。 彼亦由自性串习故， 成器故有远近故， 以次第与顿入四分， 以分而入大瑜伽。 于如劫如尘土数之刹土， 极串习而善安住之， 具慧眼者入于此故， 远者亦次第与顿入。 前者亦于怛特罗经中， 诸地差别安立亦， 入于秘密藏之道路， 四乘是决定生起， 一乘安住于果位， 道梯先于圆满结合， 是故非决定种姓胜者， 黑暗之识彼性亦， 自