Chinese
密咒金刚乘的口诀道次第珍宝庄严之释文遣除有情意暗。 不变金刚。 密咒金刚乘的口诀道次第珍宝庄严之释文遣除有情意暗。 不变金刚。 古 赫 亚 曼 札 班 匝 亚 纳 乌 巴 德 舍 巴 塔 斯 扎 玛 惹 德 纳 毕 吾 哈 南 班 嘉 纳 迪 嘎 嘎 德 玛 德 扎 嘎 霞 毕 哈 惹 德 斯 玛。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 密咒金刚乘的口诀道次第珍宝庄严之释文遣除有情意暗 敬录完毕。 从原始法界任运成就智慧的，二资粮任运圆满具足六种殊胜。 原始佛普贤金刚持，幻化寂怒的舒卷您我顶礼。 您之外无有他者五部种姓秘密主，具种五部与具缘国王匝 耶智慧身成就佛陀秘密等，三传承上师众我恭敬顶礼。 往昔贤哲成就持明之上师的， 语之随行释文安立时，三根本护法垂赐之际，祈请加持我之相续。 宣讲此即是吉祥金刚萨埵幻化网百千法门心髓之汇集，口诀道次第珍宝庄严。 开启口诀之支分，首先是善妙之首义，为使一切法类皆能通达，中间是善妙之正文义，回向善根并立愿，最后是善妙之末义，此有三者。 初者亦有四：名称之宣说，顶礼，供养之陈述，立誓造论。 初者亦有三。 首先在印度圣地普遍流传的四种语言中。 梵语（संस्कृत）为：गुह्यमन्त्रवज्रयानउपदेशपथक्रमरत्नव्यूहनाम (guhyamantravajrayāna upadeśapathakramaratnavyūhanāma)。 第二译为藏语：名为密咒金刚乘的口诀道次第珍宝庄严。 如是说。 第三意义是：对于未成为共同行境的秘密殊胜者，为使意识迅速救护故为咒， 具有金刚七法且诸佛之身语意无别
English
Commentary on the Precious Array of Secret Mantra Vajrayana Instructions on the Stages of the Path, Dispelling the Darkness of Beings' Minds. Immutible Vajra. Commentary on the Precious Array of Secret Mantra Vajrayana Instructions on the Stages of the Path, Dispelling the Darkness of Beings' Minds. Immutible Vajra. Guhya Mantra Vajra Yana Upadesha Patha Skrama Ratna Byuha Nam Bhyam Janam Tika Gati Mati Praka Sha Bi Ha Ra Ti Sma. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Commentary on the Precious Array of Secret Mantra Vajrayana Instructions on the Stages of the Path, Dispelling the Darkness of Beings' Minds, is complete. From the primordially pure sphere of spontaneous wisdom, the two accumulations spontaneously perfected, possessing six special qualities. Primordial Buddha, Samantabhadra Vajradhara, the display and gathering of peaceful and wrathful manifestations, to you I prostrate. Other than you, the five families, Lord of Secrets, the five lineage holders and the fortunate king Dzah, the wisdom body attained, Buddha Secret, etc., to the assembly of the three lineages of gurus, I respectfully prostrate. Following the words of the wise and accomplished past masters, in composing this commentary, may the Three Roots and Protectors grant the opportunity, and may they bless my lineage. Explaining this, which is the essence of the hundred thousand tantras of the glorious Vajrasattva Magical Net, the Precious Array of Instructions on the Stages of the Path. The preliminary branch for engaging in the composition of instructions is the virtue of the initial meaning. In order to comprehend all dharmas, the intermediate is the virtue of the meaning of the main text. Dedicating the root of virtue and making aspirations, the final is the virtue of the concluding meaning, these are three. The first also has four: stating the title, prostrating, stating the offering, and vowing to compose. The first also has three. First, among the four languages commonly known in India, the noble land. In Sanskrit (संस्कृत): गुह्यमन्त्रवज्रयानउपदेशपथक्रमरत्नव्यूहनाम (guhyamantravajrayāna upadeśapathakramaratnavyūhanāma). Secondly, translated into Tibetan: Called the Precious Array of Instructions on the Stages of the Path of Secret Mantra Vajrayana. Thus it is said. The third meaning is: For that secret and supreme one who has not become a common object, mantra for the sake of quickly protecting the mind, possessing the seven vajra qualities and the body, speech, and mind of the Buddhas being inseparable.
Chinese
由于此不退转之道能使因与果任运成就，故为金刚乘。其中，以极小的勤奋就能轻易证悟无量大义的诀窍。为了行进的缘故是道。其中，由于次第进入，故为次第。此法在此世间难得，犹如珍宝。于所化具缘者的相续中，显现安立，名为甚深之法，是以功德之门而命名的。二是顶礼。从有寂之光荣中也最为超胜，五身任运成就，具足殊胜功德，故顶礼光荣法界与智慧或空性金刚大悲心大士无二无别的总集一切种姓的总光荣。对此也有译为顶礼的说法。三是赞颂供养。名称的第一部分，共同与不共二者中，共同的世间财富等圆满，以光荣财富之语来表达。下乘的自地果也安立为光荣。不共的证悟是自之光荣，大悲是他之光荣，由于超胜对所化各自一方而行，故为第三光荣。如何超胜呢？轮回涅槃的一切法皆安住于清净大平等之自性，是为基之光荣。二障垢染未染污，基果无二无别显现，是为证悟殊胜之光荣。为无量所化之义，二色身之事业不可思议，成办有情之义，是大悲他之光荣。彼即何者所具有，即是光荣金刚萨埵。名称的第二部分安立的理由有五。第一，从事业之门而言。摧毁的金刚，如物质的金刚石一般。无二智慧，是摧毁二障与邪见的智慧金刚。第二，从体性之门而言。非由因缘聚合的金刚。第三，从功德之门而言。不特意寻求功德，本来果法二十五自性圆满，是无须寻求的金刚。第四，从相之门而言。首先，由于远离因缘，故而最终不会被因缘所摧毁，即无生灭
English
Because this irreversible path enables the spontaneous accomplishment of cause and effect, it is called the Vajrayana. Among them, the key is that with very little effort, one can easily realize immeasurable great meanings. Because it is for traveling, it is the path. Among them, because of entering in stages, it is called gradual. This Dharma is rare in this world, like a precious jewel. Manifestly established in the minds of fortunate disciples, it is called the Profound Dharma, named through the gateway of qualities. Second is prostration. Surpassing even the glory of existence and peace, the five kayas are spontaneously accomplished, possessing supreme qualities, therefore, I prostrate to the glorious Dharmadhatu and wisdom, or emptiness, the indivisible great compassion Vajra, the great being, the general glory that gathers all lineages. There is also a translation that considers this as prostration. Third is praise and offering. The first part of the name, among the two, common and uncommon, the common worldly wealth and so on are expressed with the term "glorious wealth." The result of the lower vehicle's own ground is also established as glory. The uncommon realization is one's own glory, and great compassion is the glory of others. Because it surpasses acting on each side of the disciples, it is called the third glory. How does it surpass? All phenomena of samsara and nirvana abide in the nature of great purity and equality, which is the glory of the basis. The two obscurations are not stained by impurities, and the basis and result are indivisible and manifest, which is the supreme glory of realization. For the sake of limitless disciples, the activities of the two form bodies are inconceivable, accomplishing the benefit of beings, which is the glory of great compassion for others. That which possesses that is the glorious Vajrasattva. There are five reasons for establishing the second part of the name. First, from the perspective of activity. The destroying Vajra is like a material diamond. Non-dual wisdom is the wisdom Vajra that destroys the two obscurations and wrong views. Second, from the perspective of essence. The Vajra that is not assembled by causes and conditions. Third, from the perspective of qualities. Without specifically seeking qualities, the twenty-five fruit dharmas are naturally complete, the Vajra that does not need to be sought. Fourth, from the perspective of characteristics. First, because it is free from causes and conditions, it will ultimately not be destroyed by causes and conditions, that is, without birth and death.
Chinese
第五，从自性方面来说，由于法界智慧不可分离，所以是无别金刚。这样，通过解释五种金刚法的词义，金刚的成就显现为，觉性是空性和境识二者不二的自显现，因为没有造作者而自然显现，所以心不为他所动摇，不缘于境，所以是心。这即是佛的密意，所以称为大。名称的第三个部分，心，如果分类，有四种：第一，从显现方式来说，是显现和空性二者不二；第二，从自性方面来说，心性自然光明；第三，从本体方面来说，不为分别念所动摇；第四，从果的方面来说，具有无上智慧，不堕入常断二边。名称的第四个部分，勇士，是指以息增怀诛四种事业摧伏四魔，所以是勇士。也就是依次，五种烦恼息灭为五种智慧，从而摧伏烦恼魔；五蕴清净为五部之体性，功德增长，从而摧伏蕴魔；胜伏了天和分别念二取的意义，从而摧伏天子魔；证悟了无生之义，从而摧伏死主魔，所以是勇士。比如，摧毁敌军的男子被称为勇士一样。这是顶礼之处。由谁顶礼呢？即使自己是佛的秘密，共同的本尊文殊菩萨，但特别是，作为不共本尊之上的本尊金刚萨埵，顶礼之处和顶礼者，即使在证悟上无二无别，但仅仅是在形式上，以信心或信仰的方式，为了觐见自己的本面，而安立了这样的名称，所以是见道的顶礼。第四，承诺造论分二：从历史的角度承诺造论的合理性，从归纳的方式宣说承诺造论的真实内容。第一部分分二：密咒在人间弘扬的方式，以及通过会供修法获得果位的方式。第一部分是：导师圣者的三藏难以证悟，所以是秘密的。而掌握它的主尊，即是金刚手，显现降临于喜马拉雅山顶，眷属有天神帝释天、龙族、鸠盘荼、夜叉、星宿、罗刹、具慧方便者，以及人
English
Fifth, from the aspect of self-nature, it is indivisible Vajra because the wisdom of Dharmadhatu is inseparable. Thus, by explaining the meaning of the five Vajra Dharmas, the accomplishment of Vajra appears as the awareness that is the self-manifestation of emptiness and the non-duality of object and mind. Because there is no creator, it naturally manifests itself, so the mind is not moved by others and does not focus on objects, so it is the mind. This is the intention of the Buddha, so it is called great. The third part of the name, mind, can be divided into four types: First, from the aspect of appearance, it is the non-duality of appearance and emptiness; second, from the aspect of self-nature, the nature of mind is naturally clear light; third, from the aspect of essence, it is not moved by conceptual thoughts; fourth, from the aspect of result, it possesses supreme wisdom and does not fall into the extremes of permanence and annihilation. The fourth part of the name, hero, refers to the one who subdues the four maras with the four activities of pacifying, increasing, magnetizing, and wrathful, so he is a hero. That is, in sequence, the five afflictions are pacified into the five wisdoms, thereby subduing the Mara of afflictions; the five aggregates are purified into the nature of the five families, and the qualities increase, thereby subduing the Mara of aggregates; the meaning of the non-duality of deity and conceptualization is mastered, thereby subduing the Mara of the sons of gods; the meaning of non-arising is realized, thereby subduing the Mara of the Lord of Death, so he is a hero. For example, a man who destroys the enemy's army is called a hero. This is the object of prostration. By whom is the prostration made? Even though one is the secret of the Buddha, the common deity Manjushri, but especially, as the deity above the uncommon deity Vajrasattva, even though the object of prostration and the one who prostrates are non-dual in realization, but merely in form, in the manner of faith or devotion, in order to see one's own face, such a name is established, so it is the prostration of seeing the path. Fourth, the commitment to compose the treatise is divided into two: the rationality of committing to compose the treatise from a historical perspective, and the actual content of committing to compose the treatise by means of summarization. The first part is divided into two: the way in which the secret mantra spread in the human realm, and the way in which the result is obtained through the practice of gathering. The first part is: the three treasures of the noble teacher are difficult to realize, so they are secret. And the master who possesses it, namely Vajrapani, manifested and descended on the top of the Himalayas, with attendants including the god Indra, nagas, kumbhandas, yakshas, constellations, rakshasas, wise and skillful ones, and humans.
Chinese
在离车族无垢名称的具缘种姓的眷属聚集之时，佛陀释迦牟尼以密咒如何生起之方式，从经部窍诀教授之王中说：我从此处隐没后，在八年又十二年时，于被称为三处天界的地方，会有一位殊胜的教法精髓。在瞻部洲东南方，有具缘种姓之人，名为匝国王，以金刚手之威力显现。等等。在《意集经》中如何授记之时，萨霍拉国阿帕尔达穆札的国王乌达札那自己的王子，密咒的种姓者授记金刚，如是说：身语意象征融入，珍宝经函降临，进行佛法辩论，众人宣告为殊胜，进行盛大供养，珍宝如雨般降下，佛陀于地上授记。显现了如是的七种梦兆。彼者以昔日的业愿和佛陀的慈悲之联系，生起了对显现的经函极为欢喜的特殊之子，以神通亲自观察后。对于不悟和悟两种方式的全知大士，有的认为是后者，有的认为是前者。没有解读征兆，送给比丘鸠鸠罗匝，他也没有认出，又送回来，国王亲自祈祷后，证悟了金刚萨埵现见品，心的修持之方法。以彼之门径，修行了六个月，成就了金刚萨埵，现见了本尊。种姓之子，清净自己的蕴身，秘密主将授记。说完就隐没了。之后，金刚手摄受，通晓所示密咒道之义的一切成就，从那时获得。对于具器国王匝，以真实义确定的乘之精髓，十八部坦特罗的词义全部无余地，从那时增长智慧，获得了殊胜的证悟功德。因为知晓经函，所以如愿的意念在那时成就。生生世世祈愿的本尊，吉祥金刚手，在那时相见。第二，以会供修持之门径获得成就的方式是：