Chinese
《道次第释·那塘派》，喀瓦·僧格沃。 《道次第释·那塘派》，喀瓦·僧格沃。 《道次第释·那塘派》著已完成。 曼喀瓦·僧格沃，色敦的抄本嘉喀瓦。 顶礼诸位上师！他的语之珍宝鬘，我将书写为头顶之庄严。此名为窍诀道次第之义，导师桑结桑瓦为了后世有缘和具足根器之人的利益，从金刚萨埵幻化网续中摄集而著，即从“因此，获得佛之名者”至“逝后此殊胜道已摄集”这五句之间所说。将最初的四个算式按次第结合。最后的算式是关于意义的阐述，分为两部分。意义的摄集部分是：十二意义第九品，包含基础、道、果三者。词语的摄集部分有三：如摄集后所生。此处略微结合词语的部分，首先，赞颂分为三个意义：必要的意义和摄集的意义，应知为词语的意义。第一，导师桑结桑瓦所著的窍诀道次第，在撰写之前，向自己信仰的本尊吉祥金刚萨埵顶礼的必要性是什么呢？有两种必要性：主要的必要性是，如此赞颂之后，作者自己的相续中积累了福德，从而平息了罪业，由此平息内外果的所有的障碍，从而有完成著作的必要。顺带产生的则是，不从法性平等性之外的其他来源产生，不侵犯本尊，应知自己具有殊胜的品格，不错乱名相，以及符合正理，因此也具备四种必要。第二，摄集的意义有四种：谁以何时何地为顶礼之境，如何赞颂。谁赞颂呢？先前是作者寻找，后来是讲解者寻找。何时呢？先前是作者撰写之时，后来是讲解者讲解之时寻找。向谁赞颂呢？向金刚萨埵。对此，自性、体性、相，以及决定的词语，已归纳为四者而阐释。
English
Lamrim Commentary Narton, Kharwa Sengge Wo. Lamrim Commentary Narton, Kharwa Sengge Wo. Lamrim Commentary Narton by [author] is completed. Mang Kharwa Sengge Wo, Seton's manuscript Gyakharwa. I prostrate to all the lamas! This precious garland of his speech, I shall write as an ornament for the crown of the head. The meaning of this named "Quintessential Instructions on the Stages of the Path," was compiled and composed by the teacher Sangye Sangwa from the Vajrasattva Mayajala Tantra for the benefit of future generations who are karmically connected and possess the capacity. From "Therefore, one who has obtained the name of Buddha" to "After passing away, this supreme path has been collected," these five phrases are spoken. Combine the first four calculations in order. The final calculation is the explanation of the meaning, which is divided into two parts. The part of the collection of meanings is: twelve meanings, ninth chapter, which includes the basis, path, and fruit. The part of the collection of words is three: as it arises from the collection. Here, if we slightly combine the part of the words, first, the praise is divided into three meanings: the necessary meaning and the collected meaning, which should be known as the meaning of the words. First, what is the necessity of prostrating to the deity of one's own faith, the glorious Vajrasattva, before composing this quintessential instructions on the stages of the path composed by the teacher Sangye Sangwa? There are two necessities: the main necessity is that by making such praise, the author himself accumulates merit in his own continuum, thereby pacifying sins, and thereby pacifying all the obstacles of inner and outer fruits, thus there is a necessity to complete the composition. What arises incidentally is that it does not arise from sources other than the equality of dharmata, it does not infringe upon the yidam deity, one should know oneself to have excellent qualities, not to confuse the terms, and to be in accordance with the proper manner, therefore it also possesses four necessities. Second, the meaning of the collection has four aspects: who, when, where, is the object of prostration, and how to praise. Who praises? Previously, the author seeks, and later the explainer seeks. When? Previously, when the author composes, and later when the explainer explains, they seek. To whom do they praise? To Vajrasattva. Regarding this, nature, essence, characteristics, and the definitive words, have been summarized and explained as four.
Chinese
因此，金刚萨埵的自性是轮回与涅槃一切法无有差别的自性，如根本续第一品所说：“一切如来”到“无有差别的自性”之间所阐明的那样。第二，金刚萨埵的体性分二：意义的体性是自生智慧，是真实的自生导师。相的体性是所化众生所见的，身体颜色、面容、手、相好和随好的显现。正如“没有身体的前后，具有三头”所阐明的那样。金刚萨埵的特征是：自生智慧本身远离生灭，自性的特征远离一和多。如普巴金刚秘密续所说：“自性观察金刚身，恒常解脱于相续。”以及“远离一和多”等等。词义解释如果以四种理由来解释：即，光荣是功德的词义，心是体性的词义，勇猛是事业的词义，依次对应。如何供养将在下文阐述。第三，解释词义。“Śrī”这个词来源于“Śrī”这个声音，意为光荣，指的是圆满具足美好的功德。它分为两种：共同状态的光荣和殊胜无上的光荣。这两者的区别在于通过“从那”等三个方面来区分。首先，共同的光荣分为两种：下乘行者专注于自己的利益而证悟是证悟的光荣。通过这种证悟，以各种方式利益所化众生是慈悲利他的光荣。超越这些之上的殊胜光荣有三种：基础是自性任运成就的光荣，道路是觉性自显现的光荣，结果是大悲自然生起的光荣。第一种是指基础自生智慧本自具足。它不是由外力创造的，所以是自性。它具备轮回与涅槃的一切法，难以衡量，并且远离执着，所以是任运成就。它被称为具有能认识到自身具有这种智慧，并且能够证悟这种智慧的功德的光荣，例如如意宝珠。第二种是，证悟实相的觉性智慧本身。
English
Therefore, the nature of Vajrasattva is the nature of all phenomena of samsara and nirvana being without difference, as explained in the first chapter of the Root Tantra, from "all Tathagatas" to "the nature of being without difference." Second, the essence of Vajrasattva is twofold: the essence of meaning is self-arisen wisdom, the true self-arisen teacher. The essence of the sign is the appearance of the body color, face, hands, marks and signs of the beings to be tamed. As it is manifested by "without front and back of the body, having three heads." The characteristic of Vajrasattva is that self-arisen wisdom itself is free from arising and ceasing, and the characteristic of self-nature is free from one and many. As the Secret Tantra of Phurba says: "Observing the self-nature, the Vajra body, is constantly liberated from the continuum." And "free from one and many" and so on. The definition is explained by four reasons: glory is the definition of merit, mind is the definition of essence, bravery is the definition of action, in that order. How to offer will be explained below. Third, explaining the meaning of the word. The word "Śrī" is derived from the sound "Śrī", meaning glory, which refers to the perfect and complete good qualities. It is divided into two types: the glory of the common state and the glory of the supreme and unsurpassed. The difference between these two is distinguished by three aspects, such as "from that." First, common glory is divided into two types: practitioners of the lower vehicle focus on their own benefit, and realization is the glory of realization. By this realization, benefiting sentient beings in various ways is the glory of compassion for others. The special glory beyond these is threefold: the basis is the glory of self-nature spontaneously accomplished, the path is the glory of awareness self-appearing, and the result is the glory of great compassion naturally arising. The first refers to the basis of self-arisen wisdom being inherently complete. It is not created by external forces, so it is self-nature. It possesses all the phenomena of samsara and nirvana, is difficult to measure, and is free from attachment, so it is spontaneously accomplished. It is called the glory of possessing the qualities of being able to recognize that one has this wisdom and being able to realize this wisdom, like a wish-fulfilling jewel. The second is the wisdom of awareness that realizes the meaning of reality itself.
Chinese
显现为无处可去，例如如同瓶中无油。第三，果位佛的意境无需努力就能利益他人，这是因为远离戏论，最终不动摇，心平等遍布一切，所以是主。此外，因为特别殊胜，所以是伟大的主。它在所化众生没有分别念的情况下，也随其意乐而显现，这是自然而然发生的，如同照亮四大部洲的太阳。自身是心性实有的因，与法性相应。第二，从体性上分，分为二，再广分。有五种金刚智慧。事业摧毁一切，所以是金刚。自性智慧非造作，所以是金刚。功德无需努力自然成就，所以是金刚。体性有生灭和无生，所以是金刚。本体不可分割，所以是金刚。第一，例如物质的金刚石，能切割和穿透外面的宝石和瑟智等，任何对治都不能减损其威力，如同自证智慧能摧毁二障和一切恶业，任何东西都无法阻挡它，所以是金刚。第二，自生智慧本身不是由因缘造作的。如果说见解和禅定的因缘能产生果，那么，这是显现的原因，而不是产生的原因。第三，不需寻找，二十五种果自然成就。第四，远离四种生起之因，任何对治都无法阻挡。第五，心自生智慧本身远离戏论，不成立任何事物，所以是法界。它在一切处自明，所以是觉性智慧。这两者不可分离，所以是金刚。第二，意义的总结是：这样，通过五种理，金刚的定义就成立了。第三，本体的定义是：它被称为大心，为什么呢？因为它是不二的，等等，结合四种理。有些人说，它是迷途的菩提萨埵的四种胜利心识中的最后一个，即确定执取。最后，事业的定义是通过事业摧毁四魔。
English
Appearing as having nowhere to go, like oil not being in a vase. Third, the result, the Buddha's intention, effortlessly benefits others. This is because it is free from elaboration, ultimately unwavering, and the mind equally pervades all, hence it is the Lord. Moreover, because it is particularly supreme, it is the Great Lord. It appears to disciples according to their inclinations, even without their conceptualization, occurring spontaneously, like the sun illuminating the four continents. Self is the cause of the nature of mind's reality, corresponding to the Dharma nature. Second, dividing by characteristics, it is divided into two, then further expanded. There are five vajra wisdoms. Because activity destroys, it is vajra. Because self-nature wisdom is uncompounded, it is vajra. Because qualities are spontaneously accomplished without effort, it is vajra. Because characteristics have arising and ceasing, and are free from arising, it is vajra. Because essence is indivisible, it is vajra. First, for example, a material diamond can cut and pierce gems and dzi beads, etc., and no antidote can diminish its power. Similarly, self-aware wisdom destroys the two obscurations and all evil deeds, and nothing can withstand it, hence it is vajra. Second, self-born wisdom itself is not compounded by causes and conditions. If it is said that the causes and conditions of view and samadhi produce the result, then that is the cause of manifestation, not the cause of production. Third, without seeking it, the twenty-five results are spontaneously accomplished. Fourth, being free from the four causes of production, no antidote can withstand it. Fifth, the self-born wisdom of mind itself is free from elaboration and does not establish anything, hence it is the Dharmadhatu. It is self-illuminating everywhere, hence it is awareness wisdom. These two are inseparable, hence it is vajra. Second, the summary of the meaning is: Thus, through the five reasons, the definition of vajra is established. Third, the definition of essence is: It is called the Great Mind, why? Because it is non-dual, etc., combining the four reasons. Some say that it is the last of the four victorious minds of a Bodhisattva on the path of delusion, namely, definite grasping. Finally, the definition of activity is the destruction of the four maras through activity.