English
The first is the lineage of power. The name is established because of seeing the Vajra Assembly. Explaining its meaning, it is determined because of speaking and resembling speaking. There are four measurements without letters. With three hundred and sixty-six letters, understanding the principle of measuring five. Each and the Secret Lord, because of hearing with five melodious sounds, it is said that explaining the secret tantra is hearing. Naturally related and purified by power, like the sun and moon in clear water. The supreme speech of unborn meaning, appears without speaking or uttering. The five names of awareness-wisdom. Likewise, through the blessing of relatedness, all the secret tantras of nature appear as clear as the sun. Like a mirror, seeing the powerful body symbolized by the eight dharmas, in the tantra of the Bodhisattva, the great being, the meaning of Vajra appears. At the end of liberation, the sound of the path and samsara, the principle of the root and branches of the six. Like the speech of Brahma, the fortunate one hears the appearance with fleshy ears. How to understand and tame the appearing, all the speeches on the face are conditioned by sound, like a sound, resounding emptiness without separation, seeing and hearing are also the power of that. Two kinds of objects, with dharma and branches, because of the great mind, the great emptiness, wisdom with or without pain, the supreme mind of great bliss. Like the sky, originally clear and empty, all the general and specific characteristics of dharma are inseparable. This realm is as clear as a mirror, it is the supreme of all direct perceptions. The supreme mind of non-discrimination, like the great one, in all things, without distinguishing acceptance or rejection, equal and unwavering from equality itself. The supreme mind of great equality, connected with great compassion, and not different from the realm of self-nature, without action, with four kinds, is the great mind that liberates beings. Separated from all dharmas and dharma-nature, self and other are inseparable at the same time, like a rainbow clear in the sky, is the supreme mind of indivisible Vajra. The ten directions without remainder or omission, without self-continuity, awareness appears. With the wish-fulfilling cloud of mind, the ten directions without remainder become Buddha-fields. The spontaneously perfect awareness, the self-appearing palace and the grasped and the grasper, the self-awareness that is free from them is stable, and without dependent or independent, the place of all. Because it is complete without abandonment, it is the adornment of various great mandalas.
Chinese
为了消除自性上的遮蔽，各种光芒在十方显现。为了力量等果实自然圆满，五种座位的差别是自生的显现。所化众生的事业各不相同，寂静和忿怒不违背意愿。为了这四种，四种游舞，适合于谁就调伏谁。四种差别的不同，每一个都以五五之方式显现。执持那四种姓的部分，在事业的种姓上自然成就。以四种方式调伏，因此不能以偏颇的方式调伏。像这样修习到究竟的士夫，虽然执持五种姓的各个部分，但另一方面是所有佛的自性，仅仅是前后引导而已。所谓佛佛，其方式是超越言说思虑的。那意义只能略微表达，引导之义是前后成佛。并非胜义谛是唯一的，不像水之于水那样相同。另一些说不是真实的，因此各自不同，没有部分种姓。如果能掌握二谛无别，那么自和他者就没有分别。因为没有各自，所以是真实的种子，远离一切边，具足一切。在自性中远离执着而显现，难以用这样的名称言说。本体是唯一的，但传承不混合，就像木柴的火焰一样。仅仅是引导而已，并非就是那个。如同水之于水那样认为也是如此。以真实的道理来说缺点，清净的智慧是安住之处。在怛特罗本身中宣说，善逝不住于平等的状态中。所说的出现也是，因为是第三平等。必须处于确定传承混合与不混合，远离名言的状况中。有不共的佛名声，善逝、如来、薄伽梵、佛陀和极喜等无量，只是身三的数目名称的差别。在经中说要证悟。五者以五五的方式自然成就，三世诸佛各自圆满。从成就的边际的诸佛那里，数目圆满，本体从加持中，以显现和作用的大小，明显地以本体自性显现。那些地基的诸佛，说传承是混合和解脱的。因为这里是如实宣说，所以传承的差别是不可思议的。名称数目胜过大小乘。
English
To eliminate the obscurations of self-nature, various rays of light appear in the ten directions. For the spontaneous perfection of fruits such as power, the distinctions of the five seats are self-arising appearances. The activities of those to be tamed are diverse, with peaceful and wrathful dispositions not conflicting. For these four, the four plays, taming whomever is appropriate. The differences of the four distinctions, each appears in the manner of five-fold five. Holding the parts of those four lineages, spontaneously accomplished in the lineage of action. Because of taming with four aspects, it is not appropriate to tame in a biased way. Thus, the individuals who have trained to the end, although holding each part of the five lineages, the other is the essence of all Buddhas, merely guiding earlier and later. The way of saying 'Buddha, Buddha' is beyond speech and thought. That meaning can only be expressed partially, the meaning of guidance is Buddhas earlier and later. The ultimate truth is not singular, not the same as water to water. Some say it is not true, therefore they are distinct, without partial lineages. If one masters the non-duality of the two truths, then there is no duality of self and other. Because there are no separate entities, it is a true seed, free from all extremes, possessing all. Manifesting self-abiding detachment, it is difficult to speak of abiding in such names. The essence is one, but the streams are not mixed, like the fire of wood. It is merely guidance, not that itself. Considering it like water to water is also the same. By speaking of faults in the manner of truth, pure wisdom is the place of abiding. It is proclaimed in the Tantra itself, and the Sugata abides in a state of non-abiding equanimity. The statement of arising is also, because it is the third equanimity. It must abide in a state of certainty, with lineages mixed and unmixed, free from terminology. There are uncommon names of victors, Sugata, Tathagata, Bhagavan, Buddha, and Great Joy, etc., which are endless, only distinctions in the number of the three bodies. Understand that what is spoken in the Sutras. The five spontaneously accomplish in a five-fold five manner, the three victorious ones are complete and separate. From the Buddhas at the edge of accomplishment, the number is complete, the essence from the blessings, with the greatness of appearance and function, clearly manifesting by its own essence. Those ground-based Buddhas, saying that the lineages are mixed and liberated. Because here it is spoken as it is, the differences of the lineages are beyond thought. The names and numbers surpass the Great and Lesser Vehicles.
Chinese
众眷属令善逝，如是亦复趋入者，以时之势如前四，趋入性及秘密处，以行之理智慧及，仪轨瑜伽名圆满，以果为道善逝或，金刚持处如是趋。 抑或鹫峰翼侧之，寂静岩洞沙嘴处，如其萨里灌顶否，于瓦拉纳西凉室，圣种姓者灌顶后，如是获得金刚持。 如彼释迦能仁王，趋入因与事业及，二者之续如是称。瑜伽论典义成就，尼连禅河之岸边，苦行苦行行持时，十方化身受用身，五次菩提作灌顶，彼于密严成义时，化身苦行腹腔中，趋入智慧光明身。 须弥山顶转法轮，彼亦分别之色身。以方便智慧道性，无有往来善逝彼，如是任运自成性，方式与体性大差别。 义成苦行具身者，十方胜者如云聚，聚集秘密受用故，黄昏黎明之时分，获得吞噬日月权，以嬉戏姿态作开示，获得智慧坚固圆满权，如是如是趋入者。 是故共同三种中，清净如是及四证，安乐如是趋入八，数量体性功德胜。是故胜者薄伽梵，共同殊胜如前四，各自道方便智慧，生起金刚四如是，四魔定伏四忧恼，超越及四边超越，不共教理成正觉，见行定次第道四，成就之边亦差别，以见之障作区分。 是故喜乐之受用，经与行之瑜伽二，如续所说如是四，非是上方大喜乐。是故具有喜乐次第，以有地之佛次第故，名称数量功德非分，以自性而极超胜。
English
The assembly causes the Sugata, and likewise, also enters into Suchness. By the power of time, like the previous four, the very entering and the secret place. By the method of action, wisdom, and the complete fame of the ritual yoga, the Sugata makes the fruit the path, or enters into Suchness at the Vajradhara place. Or in the secluded cave of the vulture peak's wing side, at the sandy edge, like the Sari empowerment, or in the cool room of Varanasi, after empowering the noble lineage, thus obtaining Vajradhara. Like that Shakyamuni, the King of Sages, the entering, the cause, the action, and the continuation of both are thus proclaimed. The meaning of the Yoga scripture is accomplished, on the bank of the Nairanjana River, when practicing asceticism, the emanations of the ten directions, the enjoyment body, empower with fivefold enlightenment, when that meaning is accomplished in Akanishta, from the abdomen of the emanation ascetic, enters into the body of the Wisdom Illuminator. Turning the wheel of Dharma on the summit of Mount Meru, that is also the form body of conceptualization. By the path of skillful means and wisdom, that Sugata without coming and going, spontaneously attains Suchness, the manner and essence are greatly different. For the embodied Siddhartha ascetic, the Victors of the ten directions gather like clouds, through the secret enjoyment of gathering, at the time of dusk and dawn, having the power to devour the sun and moon, showing the posture of play, having obtained the power of stable and complete wisdom, thus, thus the Tathagata. Therefore, among the three common ones, the purified thusness and the four proofs, the eight Sugatas enter into bliss, surpassing in number, essence, and qualities. Therefore, the Victorious One, the Bhagavan, the common and supreme like the previous four, each with their own path, skillful means, and wisdom, generating the four Vajras thus, definitely subduing the four Maras and the four sorrows, transcending and transcending the four extremes, becoming enlightened by uncommon teachings, the four stages of view, conduct, samadhi, and path, the end of accomplishment is also different, distinguished by the obscuration of view. Therefore, even the enjoyment of delight, the two yogas of Sutra and action, as the Tantra says, are not like the great delight above. Therefore, since there is a sequence of delight, since there is a sequence of the Buddhas of the earth, the name, number, and qualities are not parts, but are supremely distinguished by their very nature.
Chinese
道路的努力所产生的疲惫，为了增长喜悦而总是到来。显示了金刚持密集排列，最终从三地部分中述说。因此，就像阶梯一样，凭借这种巧妙的方法，使他人依赖于其他方法而产生信仰，通过转变，在这里以自身的方法成就。从获得自身地位来说，本体的，说成是一体是黑暗的幻化。显示了达到究竟的果位的章节，第九章结束。 为了引导误入歧途和迷失道路的众生，五和五（指五毒和五蕴）的缘故，两位（指作者和译者）完成了这殊胜的道路，愿所有努力的善根都解脱！证悟成为附带行为，追逐利益和名声，巨大的精华滴落且炫耀姿态，顶髻国王般的妖艳女子传递着私情，像鹦鹉一样积攒着秘密的淫欲，不守戒律和誓言，对秘密的教义不耐烦，难以相信众多教义的修行，不以头顶戴上上师，以轻蔑来诽谤，也诽谤一切，不要与非器之人相遇。名为《秘密真言金刚乘的窍诀道次第珍宝庄严》的论著，由获得殊胜和共同成就的大学者桑结古雅所著，圆满结束。 印度堪布玛哈班智达布达古雅本人，以及藏族译师嘉纳古玛ra在芒域赤巴翻译了此书。后来，由印度堪布玛哈班智达比玛拉米扎，以及藏族译师嘉纳古玛ra等校正和审定。嗡 索斯帝！无偏遍及，安住于基础的法界，见此并融入，通过五道（资粮道、加行道、见道、修道、无学道）的积聚和结合，善于成就修学的双运持明四位（异熟持明、寿命自在持明、大手印持明、任运成就持明），从续部到果续部，连接五身（法身、报身、化身、自性身、不变金刚身）的，殊胜道次第的善说论著，从无畏桑结古雅的意海中，完美地涌现，这是前译的珍贵宝藏，是无数持明者的足迹，无与伦比。因此，从一本书中显现无数的，奇妙的幻化大印刷术，以具信者的善妙功德为基础，愿二教兴盛，传播于世间的法庭。愿由此产生的善果甘露之河，不被三轮的污垢所染，完全回向于遍知之海，令诸佛欢喜。