Chinese
幻化口诀道次第释·宝藏，噶托南卡巴。 幻化口诀道次第释·宝藏，噶托南卡巴。 名为幻化口诀道次第释·宝藏之净水住。 顶礼上师与本尊。 虽未动摇自利之意境， 然为利他，色身显现于所化前， 不杂圆满，无别金刚身， 顶礼续部与坛城之主尊。 执持一切圣众之秘密宝藏， 甚深义无别，自显现已显现， 具知悲力，众生之怙主与亲友， 无与伦比之引导者，顶礼大恩者。 幻化口诀，从基至果之义， 释论我本不应造， 然为具义善知识所劝请， 如上师所说，书写珍宝净水。 印度大导师桑结桑瓦（梵文：Buddha Guhya）所说口诀道次第，若作解释，则有三：讲闻如何行之方式，所讲之法，正法之安立，讲闻究竟之理由。第一者有二：听闻者所依之善知识之自性，及听闻者补特伽罗之自性。第一者有三：彼上师之相，彼说法之方式，如是说法之利益。第一者有二，不具足相者：闻少而慢心大之上师，悲小而 жестокий心大之上师，诀窍少而贪欲大之上师，此三应舍弃。《猛兽险境》云：行邪道之瑜伽士，邪见之总集，暴怒凶狠，虽行恶事，与义不符，然云我 निश्चित无疑，寻觅传承欺骗人。如是说。第二，良善之相：具足闻思与口诀之上师，具足证悟与经验之上师，具足慈悲与加持之上师，此三应依止。特别是真言
English
The Precious Explanation of the Stages of the Illusory Mantra Path, by Katok Namkha Pal. The Precious Explanation of the Stages of the Illusory Mantra Path, by Katok Namkha Pal. This is called the Clear Water of the Precious Explanation of the Stages of the Illusory Mantra Path. I prostrate to the Lama and the Yidam. Although not moving from the state of contemplating self-benefit, For the sake of others, the form body appears to those to be trained, The unmixed, complete, indivisible Vajra body, I bow to the main deity of the Tantras and Mandalas. Holding the secret treasury of all the noble ones, Inseparably manifesting the profound meaning of self-appearance, With wisdom, love, and power, the protector and friend of beings, The incomparable guide, I bow to the kind ones. The meaning of the Illusory Mantra, from the basis to the fruit, I should not compose an explanation, But because I am urged by virtuous friends who have purpose, As the Lama said, I write the Precious Clear Water. If we explain this sequence of the secret mantra path of the great Indian teacher Sangye Sangwa (Sanskrit: Buddha Guhya), there are three aspects: how to teach and listen, the nature of the Dharma that is taught, and the reason for the completion of teaching and listening. The first has two aspects: the nature of the virtuous friend to whom one listens, and the nature of the individual who listens. The first has three aspects: the qualities of that teacher, the way he teaches the Dharma, and the benefits of teaching in that way. The first has two aspects: those who do not possess the qualities are: a teacher with little learning and great pride, a teacher with little compassion and great cruelty, and a teacher with few instructions and great desire. These three should be abandoned. From "The Ravine of Wild Animals": "The yogi who practices wrongly is a collection of wrong views, fierce and wrathful, although he does evil deeds that do not accord with meaning, he says, 'I am certainly certain,' and deceives by seeking traditions." So it is said. The second, the qualities of a good one, are: a Lama who possesses learning and instructions, a Lama who possesses realization and experience, and a Lama who possesses compassion and blessings. These three are shown. Especially the secret mantra
Chinese
关于导师是，通达并且熟习诸法皆是平等性的实相，并与行持相结合，传承之桥梁未断绝，四灌顶之河流未干涸，加持证悟之光彩未消退，口耳相传诀窍之要点未错失，以慈悲利他之心摄受弟子的责任和具备，精通所有密咒的续部、仪轨、事业、仪轨等，在此第七品中说：导师宝藏圆满如河流，具备责任精通续和事业，持有口诀温暖怀抱者。经部中说：以无上精华成熟之缘，大智慧者提问之境，指路明灯善知识怙主，驱除黑暗明灯如珍宝，具有见眼根者们，度过无边河流之船，恐怖之险峻城堡所依靠之城，拔除轮回痼疾之良医，获取海岛珍宝的，舵手殊胜之上师，首先必须了知。如是说。第二，关于持守之方式有二，遣除他者是，不以知晓和精通而中断，不以利养和恭敬而中断，不以扩张和压制而宣说。第二，关于追求意义有三，以精通的智慧而具备，断除所化之疑惑而信服。以慈爱的悲心而具备，随顺摄受所化，以结合的忍耐而具备，没有疲劳。初者有三，关于精通所说之法是，一般来说，如果精通区分所知则好，然而精通从自己的续部中所取，并且通达意义，断除疑惑。第二，关于精通能说之法是，无论从何处说都相关联，无论说多少都适宜，无论如何说都恰当，以这三者语言相关联，自己容易表达，他人容易理解，二者听起来悦耳并且心生欢喜。第三，关于精通行为是，不是虚伪造作，而是以自己的闻思修三者与法相应的方面，引导所化生起清净心，并且成为信仰之处。关于精通他人的行为是，精通并且宣说与所化根器利钝相适应的法。此外，为了成办有情之利益而宣说，不是为了自己的伟大
English
Regarding the teacher, it is someone who understands and is familiar with the reality that all phenomena are equal, and is connected with conduct. The bridge of 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, they possess the responsibility of caring for disciples with compassion and altruism, and are skilled in all tantras, rituals, activities, and procedures of secret mantra. In the seventh chapter of this very text, it says: 'The teacher is like a river, complete with treasures. Possessing responsibility, skilled in tantra and activities. Holding the warmth of oral instructions, possessing eight qualities.' And in the Sutra it says: 'The condition for ripening with the supreme essence, the object of questions for the greatly wise, the guide, the land surveyor, the virtuous friend, the protector, the lamp that dispels darkness, the precious one, those who have the eye of sight, the boat that ferries across the boundless river, the great fortress of fear, the city to rely on, the supreme physician who cures the chronic disease of samsara, the helmsman of the island who obtains precious jewels, the noble and sacred guru, one must first know.' Thus it is said. Secondly, regarding the manner of holding, there are two aspects. Eliminating others means not interrupting through knowledge and expertise, not interrupting through profit, fame, and reverence, and not speaking through expansion and suppression. Secondly, regarding pursuing meaning, there are three aspects: possessing the wisdom of the learned, cutting off the doubts of those to be tamed, and inspiring faith; possessing loving compassion, sequentially taking care of those to be tamed; and possessing the patience of application, being without fatigue. The first has three aspects: regarding being skilled in what is to be taught, generally, it is good to be skilled in distinguishing what is to be known, but especially to be skilled in what is taken from one's own tantra, understanding the meaning, and cutting off doubts. Secondly, regarding being skilled in how to teach, it is connected no matter where you speak from, it is appropriate no matter how much you speak, and it is fitting no matter how you speak. With these three, the language is connected, it is easy for oneself to express, it is easy for others to understand, and it is pleasing to the ears and captivating to the mind of both. Thirdly, regarding being skilled in conduct, it is not artificial pretense, but through one's own three trainings of hearing, contemplation, and meditation being in accordance with the Dharma, guiding those to be tamed to generate pure perception and becoming a place of faith. Regarding being skilled in the conduct of others, it is being skilled in teaching and explaining the Dharma in accordance with the sharp or dull faculties of those to be tamed. Furthermore, it is speaking for the sake of accomplishing the benefit of sentient beings, not desiring one's own greatness.
Chinese
不是为了别的，是为了大悲心而宣说；不是为了我慢。是为了断除轮回的延续而宣说；不是为了增长烦恼。第三，领悟密咒的意义后向他人讲述的利益是：经中说：领悟后所说的，功德顶髻不可估量。那又是怎样的呢？从过去的时候，以前出现过，名叫迦叶的仙人瑜伽士，对仙人瑜伽士僧团，讲述大乘秘密的赞颂。那些确定安置后，很多人获得了执持大种姓。在那赞颂中讲述的缘故，成为秘密主法王。因此，这个大乘秘密，从各方面赞颂讲述吧。那样就能获得我的密意。如此说。第二，听闻者的人的自性有三种：是学生的特征，听闻佛法的方式，听闻的利益。第一种分二：不好的特征是：舍弃智慧小而烦恼大的学生，舍弃信心小而吝啬大的学生，舍弃精进小而欲望大的学生。从智慧深邃中说：对于真正意义的见解，这个秘密，颠倒的教导和低劣的见解，听闻少，愚钝没有智慧，破损的财物等不是法器的人，讲述这些会焚毁二者，因此要严加保密。如此说。第二，好的特征是：依止具有信心和智慧，具有敬仰和布施，具有耐心和精进的学生。从空明太阳续中说：具有信心，大悲心，大布施，调柔，戒惧罪恶，根器敏锐，能保守秘密，修持苦行，具有厌离心，能忍受痛苦，具有毅力。那是密咒秘密的法器。如此说。第二，听闻的方式分二：应舍弃的是：在《辨析智论》中说：傲慢和不信，不寻求意义，外散和不摄心，灰心是听闻的垢染。如此说。此外，不以获取利益和名声为目的听闻，不以顾全面子和装模作样为目的听闻，不以自己和他人差别看待为目的听闻。第二，应获取的是：稳固地奠定信心的基础，以极大的敬仰心听闻。
English
It is not for anything else, it is taught with great compassion; not for pride. It is taught to cut off the continuation of samsara; not to increase afflictions. Third, the benefit of explaining the meaning of secret mantras to others after realizing it is: In the sutra it says: Whatever is done by speaking after realization, the merit of the crown of the head becomes immeasurable. What is that like? From the past, there was a sage yogi named Kayas, who praised the secret of the Great Vehicle to the assembly of sage yogis. From those who were definitely placed, many obtained the holding of the great lineage. Because of speaking in that praise, one becomes the secret lord, the king of Dharma. Therefore, this secret of the Great Vehicle, praise and speak from all aspects. That way, you will obtain my intention. So it is said. Second, there are three kinds of nature of the person who listens: the characteristics of the student, the way to listen to the Dharma, and the benefits of listening. The first is divided into two: The characteristics of the bad are: abandon the student who has little wisdom and great afflictions, abandon the student who has little faith and great miserliness, abandon the student who has little diligence and great desires. From the depths of wisdom it says: For the view of true meaning, this secret, inverted teachings and inferior views, little hearing, dull mind without wisdom, broken wealth, etc., are not vessels. Explaining these will burn both, so keep it strictly secret. So it is said. Second, the characteristics of the good are: rely on students who have faith and wisdom, who have reverence and generosity, and who have patience and diligence. From the Tantra of the Clear Sun it says: Having faith, great compassion, great generosity, subdued mind, fearing sin, sharp senses, able to keep secrets, practicing asceticism, having renunciation, able to endure suffering, having great perseverance. That is the vessel of secret mantras. So it is said. Second, there are two ways of listening: What should be abandoned is: In the "Analysis of Wisdom" it says: Arrogance and disbelief, not seeking meaning, external distraction and not gathering the mind, discouragement are the stains of listening. So it is said. Furthermore, do not listen for the sake of profit and fame, do not listen for the sake of saving face and pretending, do not listen for the sake of looking at the differences between oneself and others. Second, what should be obtained is: Firmly establish the foundation of faith, listen with great reverence.
Chinese
以耳根听闻，于智慧之流中行进，开启心之莲花，积存于心之宝瓶。如是宣说，必须品尝意义之蜂蜜。于《树木庄严经》中云：于自身生起病人之想，于善知识生起医生之想，于法生起药物之想，于精勤修持生起疗养之想。又，欲从轮回痛苦之大海中解脱，若非法，则无论如何亦无益，故应听闻。宣说此法之上师，与圆满正等觉之佛陀无异，故应听闻。彼之口中所说之法，较起死回生之药更为珍贵，故亦应听闻。三者，如是听闻之利益者。于《慈氏狮子吼请问经》中云：为于教法衰败之时，显明教法之故，击打鼓或犍稚之声，仅听闻亦得菩提，为听闻而阅读，更何须言说。尤其听闻密咒之利益者。于《险处》中云：譬如解开锁钥之声，以解脱之听思之门，识流皆解脱，无碍而行。二是所讲之正法之分类有三：为知晓补特伽罗之入门而确定正法，为不错谬地了知彼之意义而指示讲述之方法，以及所讲正法之真实义。第一，确定法者，总的来说，是超越轮涅二者的法。其中，就大乘和小乘而言，是大乘。大乘中，就显宗和密宗而言，是密宗。密宗中，就外密和内密而言，是内密。其中，就玛哈、阿努、阿底三者而言，是玛哈。其中，就父续、母续、无二续三者而言，此处是无二续。其中，就续和窍诀而言，此处是窍诀。窍诀中，有证悟续之意义的窍诀，以及学习并修持的窍诀，此处是后者。其中，就主要和次要条件而言，此乃以道之自性，禅定为主之窍诀。二是讲述之方法，此乃依于续之窍诀，故以五种方式讲述：圣教上师云：为令少闻之新学之人，生起信心之故。