Chinese
首先，顶礼赞颂证得幻化自在的印度和西藏的大成就者们。 那么，这样做的必要是什么呢？ 是为了在著述时没有障碍，并且精通此法传承的宗规，以及为了回应一些孤陋寡闻、邪见之人说“宁玛派没有翻译成印度”的说法。 从法身普贤王如来开始，直到印度的诸位大成就者，以及从西藏的译师玛·仁钦大师开始，直到根本上师之间，在此毫无隐瞒地记载下来。 现在发誓要宣说的是： 三世诸佛所行之道， 乃是密咒甚深之义，方便与解脱二者。 为了象征它们所用的表达是： 遍知胜者不动如来， 宣说了幻化网百千部。 那些的意旨，咕咕汝扎和， 因扎菩提造了口诀的各种安排。 之后班禅佛密， 将幻化道次第广博地记录成文字。 虽然对此没有显现许多注释， 但有些晦涩的注释没有领会意义。 有些虽然显现为广博的字面解释， 但断定道路的关键方式和， 经文的呼应方式、类别的空性很少。 有些虽然显现为经文注释的目录， 但因书写错误而未能阐明经文意义。 有些将解释偏向于后来的法， 虽然显现为广博地引用和辩论， 但未能确定此经文的意义。 因此，我做了这个容易理解的解释。 对于此，并非自创，而是依据智者的， 经文注释、小册子、附录等诸多， 上师的口诀、指示、秘密心要， 自己精进地学习辨别智慧后， 著成了无垢的明释《摩尼宝鬘》。 愿成为善知识们的庄严饰品， 愿满足所化密咒种姓者的心意。 从佛密智慧的海洋中， 诞生了这部清净的莲花苑。 不要执着于名相的色彩， 请如蜜蜂般汲取意义的精华。 不要被嫉妒的风暴所动摇， 请以公正之心和辨别力来听闻。 ༈ 印度的大成就者导师佛密所著的《幻化道次第》的讲解分为三部分：讲说和听闻。
English
Initially, I prostrate and praise the great accomplished ones of India and Tibet who have mastered the power of illusion. What is the purpose of this? It is to ensure that there are no obstacles to the composition, to be knowledgeable in the system of the lineage of this Dharma, and to address the statement of some ignorant and misguided individuals who say, "The Nyingma school was not translated into India." Starting from Dharmakaya Samantabhadra, up to the great accomplished ones of India, and from the Tibetan translator Ma Rinchen, up to the root guru, this is recorded here without any fabrication. Now, the vow to explain is: The path traversed by the Buddhas of the three times, Is the profound meaning of secret mantra, the two of means and liberation. The expressions that symbolize these are: Omniscient Victorious Akshobhya, Spoke the hundred thousand sections of the Net of Illusion. The intent of these, Kukkuraja and, Indrabodhi made various arrangements of instructions. Thereafter, Panchen Buddhasguhya, Wrote down the expanded stages of the path of illusion. Although many commentaries do not appear on this, Some obscure commentaries do not comprehend the meaning. Some, although appearing as extensive literal explanations, The manner of decisively cutting through the key points of the path and, The emptiness of the divisions of the text's responses are rare. Some, although appearing as a catalog of text commentaries, Due to writing errors, they were unable to clarify the meaning of the text. Some explanations lean towards later Dharma, Although appearing as extensive quotations and debates, They were unable to establish the meaning of this very text. Therefore, I have made this easy-to-understand explanation. For this, not self-made, but based on the wise, Many text commentaries, small books, appendices, The guru's instructions, introductions, secret essential points, Having diligently studied discernment and wisdom myself, I have composed the stainless commentary, "A Rosary of Pearls." May it be held as a beautiful ornament for the spiritual friends, May it satisfy the minds of disciples of the secret mantra lineage. From the ocean of wisdom of Buddhasguhya, This pure lotus garden of treatises is born. Do not be attached to mere colors of terminology, Please take the essence of meaning like honey. Without being swayed by the storms of jealousy, Listen with impartiality and endowed with discernment. ༈ The explanation of the "Stages of the Path of Illusion" composed by the great accomplished Indian master Buddhasguhya is divided into three parts: teaching and listening.
Chinese
如何做的方法，以及所要讲的法，即正法的分类。讲说和听闻圆满的原因，共有三个方面。第一方面有两个：讲说者，即导师的特征；听闻者，即弟子的特征。第一方面有三个：导师的特征，导师讲法的方式，以及如此讲法的利益。第一个特征有两个：优良的特征是：通达并领会密宗一切法平等性的意义和实相，传承之桥未断绝，四灌顶之水未枯竭，加持证悟的光彩未消退，口耳相传的诀窍之要点未错失，精通密宗的续部、仪轨、坛城，以及四种事业，具备摄受弟子的责任。需要一位持有三藏的喇嘛。正如《此部》第七品所说：导师圆满三藏之水，具备责任，精通续部和事业，持有口诀的温暖，持有八种功德。以及《上师五十法》所说：稳重且调柔，具备智慧，具有忍耐，自身无有狡诈，知晓咒语和续部的结合，具有慈悲心，精通论典，完全了解那十种功德，精通绘制坛城的事业。以及经部所说：是成熟无上精华的善巧，以大智慧作为提问的对象，是引导道路的向导、地师、善知识、怙主，是消除黑暗的明灯、珍宝，是眼见、根、意等，是度过无量河流的船只，是坚固的堡垒、稳固的城堡，是拔除轮回深渊的良医之首，是获取海岛珍宝的舵手，对于如此殊胜的上师，必须知道要依止。此外，讲法者至少也要具备这三种功德，哪三种呢？堪布的智慧，慈悲的意念，以及结合的忍耐。第一方面有三个：精通所讲之法，即精通一切所知之范畴等等。然而，对于自己所承诺的续部，必须始终精通并领会。如此才能断除所化众生的疑惑。第二，精通讲说的方法，即无论在哪里讲说都有关联，无论讲说多少都适宜，无论如何讲说都合理，这三者之语相互关联，自己容易表达，他人
English
The way of doing, and what is to be taught, is the classification of the sacred Dharma. There are three reasons for the completion of teaching and listening. The first has two aspects: the characteristics of the teacher who teaches, and the characteristics of the student who listens. The first has three aspects: the characteristics of the teacher, the way the teacher teaches the Dharma, and the benefits of teaching in this way. The first characteristic has two aspects: the characteristics of excellence are: realizing and understanding the meaning and reality of the equality of all Dharmas in the Tantric tradition, the bridge of the lineage is unbroken, the river of the four empowerments has not dried up, the radiance of blessings and realization has not faded, the key points of the oral transmission instructions have not been missed, being proficient in the Tantric scriptures, rituals, mandalas, and all four activities, and possessing the responsibility of taking care of disciples. One lama who holds the three baskets is needed. As it says in the seventh chapter of this very text: The teacher completes the river of the three baskets, possesses responsibility, is proficient in the Tantras and activities, holds the warmth of the instructions, and holds eight qualities. And as it says in the "Fifty Verses on the Guru": Be stable, gentle, and intelligent, possess patience, be without deceit, know the union of mantras and Tantras, possess loving-kindness, be skilled in treatises, fully understand those ten qualities, and be skilled in the activity of drawing mandalas. And as it says in the Sutra: Is the skillful means for maturing the ultimate essence, is the object of questioning with great intelligence, is the guide who shows the path, the geomancer, the spiritual friend, the protector, is the lamp that dispels darkness, the precious one, is the eye of sight, the senses, and the mind, is the boat that ferries across the immeasurable river, is the great fortress of fear, the stable castle, is the supreme physician who extracts the abyss of samsara, is the captain who obtains the jewels of the island, one must know to rely on such a noble guru. Furthermore, even the one who teaches the Dharma must possess at least these three qualities. What are the three? The wisdom of the Khenpo, the thought of compassion, and the patience of union. The first has three aspects: being proficient in what is to be taught, that is, being proficient in all categories of knowable things, etc. However, one must always be proficient in and understand the Tantric scriptures that one has committed to. In this way, one can cut off the doubts of those to be trained. Second, being proficient in the method of teaching, that is, relating wherever one teaches, being appropriate no matter how much one teaches, and being reasonable no matter how one teaches, the words of these three are interconnected, easy for oneself to express, and for others
Chinese
容易理解。对两者来说，听起来悦耳且令人信服。 第三，精通行为：不是形式上的宗教，而是精通于使自己的身、语、意三门与佛法相符，引导弟子，成为信仰的对境。 精通他人的行为：精通于根据所化弟子的根器利钝，宣说相应的佛法。 第二，不具备特征：以自造和虚伪玷污清净传承的导师，因为对自他都有害，所以被教导不要依赖，而要舍弃。如经中所说： “邪行的瑜伽士， 是邪见的总爆发，凶猛暴怒。 恶行与意义不符， 却说‘我才是确定的’。 欺骗和玷污了所托付的传承。 那又是怎样的呢？ 护法的瑜伽士， 名叫帕拉玛塔。 对意义和道路一无所见， 却说‘我才是道路的行家’。 广为人知， 盗用佛陀教言的众生， 被欺骗而成熟的， 沉溺于恶趣的那些地方， 从解脱中堕落的世间人， 堕入我执行为的道路。 出现这样的情况，不要那样做。” 以及《大力摇动》中说：未成为合格导师的像猴子一样的教言，即使依赖，也会因为错误的念头而迷失道路。 第二，关于讲法的仪轨有很多，但这里有加行、正行、后行三种。 加行包括布置陈设，即法座和伞等物品，向三宝祈祷并赞颂文殊菩萨，降伏魔众并慈爱眷属贝瓦。 正行需要通过六度来宣讲，即实际讲法是布施，没有自私和虚伪是持戒，回答听众的提问且不疲倦是忍辱，没有懒惰且乐于讲法是精进，没有散乱且一心安住于佛法是禅定，完全辨别佛法的词句和意义，并且能够解释是般若波罗蜜多。 特别是密宗的讲法仪轨，要远离八种过失，具备六边、四相、八种隐义、四种依靠、四种歧途和遮蔽，以及引导的十种言辞。
English
Easy to understand. Pleasant and convincing to both ears. Third, being skilled in conduct: Not formal religion, but being skilled in making one's own body, speech, and mind conform to the Dharma, guiding disciples, and becoming an object of faith. Being skilled in the conduct of others: Being skilled in teaching the Dharma in accordance with the sharp or dull faculties of the disciples to be tamed. Second, not possessing the characteristics: The teacher who pollutes the pure lineage of teachings with self-creation and hypocrisy is taught not to be relied upon and to be abandoned because it is harmful to both oneself and others. As stated in the sutra: "The yogi who practices wrongly, Is the general outbreak of wrong views, fierce and wrathful. Evil deeds do not match the meaning, But say, 'I am the only certain one.' Deceives and pollutes the entrusted lineage. What is that like? The yogi of the Dharma protector, Named Pramata. Without seeing the meaning and the path, Says, 'I am the only expert on the path.' Widely known, The beings who steal the Buddha's teachings, Those places that are deceived and matured, Sunk in evil destinies, The worldly people who fall from liberation, Fall into the path of self-grasping behavior. When such a situation arises, do not act like that." And in "Great Shaking" it says: The teachings of a monkey-like person who has not become a qualified teacher, even if relied upon, will be lost on the path due to wrong thoughts. Second, there are many ways to teach the Dharma, but here there are three: preparation, main part, and conclusion. The preparation includes arranging the setting, that is, items such as the throne and umbrella, praying to the Three Jewels and praising Manjushri, subduing the hordes of demons, and loving the retinue Bhairava. The main part needs to be explained through the six perfections, that is, actually teaching the Dharma is generosity, having no selfishness and hypocrisy is discipline, answering the questions of the audience and not being tired is patience, having no laziness and being happy to teach the Dharma is diligence, having no distraction and abiding single-mindedly in the Dharma is meditation, and completely distinguishing the words and meanings of the Dharma and being able to explain is the perfection of wisdom. In particular, the method of teaching the secret mantra is to be free from the eight faults, possess the six extremes, four aspects, eight hidden meanings, four reliances, four deviations and obscurations, and ten words of guiding methods.