Chinese
密咒道次第释论宝鬘。莲花生大师。 密咒道次第释论宝鬘。莲花生大师。 名为密咒道次第释论宝鬘之论著。是莲花生大师的口传和伏藏二者兼具之作。名为释论宝鬘。顶礼上师本尊空行众！ 凡是密咒金刚乘的意义，一生中成就佛陀的殊胜之法，修持道次第珍宝明灯的，解说注释珍宝鬘将书写。 此诀窍有三：开头、正文和结尾。第一，开头之义有二：顶礼和立誓造论。第一，顶礼有三：总义、必要和词义。第一，总义有四：向谁、由谁、何时、以何种方式顶礼。第一是，向谁顶礼呢？向普贤。第二是，由谁顶礼呢？由莲花生大师。第三是，何时顶礼呢？在此诀窍写作之时。第四是，以何种方式顶礼呢？自性无二。第二，必要有五：通过顶礼圆满资粮，由此不生障碍，由此著作完成，由此成就自他之利益，由此实现心愿之必要。第三，词义是：断二、具二、超二、具二胜。所谓断二，是说：所取和能取，取和持二者皆断。所谓具二，是说：具足取执二者无二的觉性智慧之义。所谓超二，是说：超越有无二边的边际。无二之义，自性具有的安住是基之胜，如实知晓的证悟是胜之胜，具足此二者。无余聚集且真实无伪。所谓无余，因此称为“一切”，所有佛的意念无余聚集，因此称为“聚集”，三时诸佛的意念聚集于普贤的心中。所行事业完全清净，因此称为“贤善”，觉性无二，对二取错乱毫无虚假。 佛陀善逝第六普贤。所谓佛陀，是说：所有二取错乱皆已清净，无二智慧自性增长。意念成熟故为善逝，五身无别故为六。
English
The Precious Garland, a Commentary on the Stages of the Secret Mantra Path. By Master Padmasambhava. The Precious Garland, a Commentary on the Stages of the Secret Mantra Path. By Master Padmasambhava. This is the treatise called "The Precious Garland, a Commentary on the Stages of the Secret Mantra Path." It is a dual transmission of oral teachings and terma from Master Padmasambhava. The commentary is called "The Precious Garland." I prostrate to the assembly of gurus, yidams, and dakinis! Whatever is the meaning of the secret mantra Vajrayana, the special dharma that achieves Buddhahood in one lifetime, the explanation and commentary on the practice stages, the precious lamp, the precious garland, I shall write. This instruction has three parts: the introduction, the main body, and the conclusion. First, the meaning of the introduction has two parts: prostration and the vow to compose. First, the prostration has three parts: the condensed meaning, the purpose, and the literal meaning. First, the condensed meaning has four parts: to whom, by whom, when, and how the prostration is made. First, to whom is the prostration made? To Samantabhadra. Second, by whom is it made? By Master Padmasambhava. Third, when is it made? At the time of writing this instruction. Fourth, how is it made? In the nature of non-duality. Second, the purpose has five parts: by making prostration, the accumulations are completed; thereby obstacles do not arise; thereby the composition is completed; thereby the benefit of oneself and others is accomplished; thereby the purpose of fulfilling the aspirations is achieved. Third, the literal meaning is: two are vanquished, two are possessed, two are transcended, two are supremely glorious. The action is: vanquished means: the object and the subject, the grasped and the grasper, both are vanquished. Possessed means: possessed of the meaning of non-dual awareness and wisdom of grasping and grasper. Transcended means: transcended the extremes of existence and non-existence. The meaning of non-duality, the inherent abiding is the glory of the ground, knowing it as it is, realization is the supreme glory, possessed of these two. Completely gathered and truly without deception. The action is: because it is complete, it is called "all," because the intention of all Buddhas is gathered without remainder, it is called "gathered," the intention of the Buddhas of the three times is gathered in the heart of Samantabhadra. The field of activity is completely pure, therefore it is called "excellent," awareness is non-dual, without the deception of dualistic clinging. Buddha, Sugata, the sixth Samantabhadra. The action is: Buddha means: all dualistic clinging is purified, the essence of non-dual wisdom increases. Because the intention is matured, it is Sugata. Because the five kayas are inseparable, it is the sixth.
Chinese
因此，由于包含了所有的意图，一切都聚集在一起。由于所行之处完全清净，故而是美好的。以恭敬、悲伤和信仰之门顶礼。 这是说，以身体恭敬，以心悲伤，以意念信仰之门顶礼。 第二，承诺写作分为四个方面：谁写作，写什么，为何写作，以及如何写作。 首先，谁写作呢？“自性瑜伽士邬金莲花生。” 这意味着，由于习惯于理解正确的意义，所以是自性。由于智慧和知识的意图与真实的意义相连，所以是瑜伽士。由于在邬金地区化生于莲花中，所以是邬金莲花生。这就是说，由他所作。 他是具备伟大功德，并且是写作口诀的典范。 第二，写什么呢？“金刚乘一生获得之道。” 因此，“班杂玛那塔拉亚纳”意为金刚咒乘，这超越了外在的特征。因为外道修行者需要花费一生或无数劫才能成佛，而在这里，只需一生一世即可成佛。 第三，为何写作呢？“为了后世有缘瑜伽士的利益。” 这意味着，跟随前辈的足迹，所以是后世。与白色业力有关联，所以是瑜伽士。拥有密咒的缘分，所以是有缘者，为了他们的利益而写作。 第四，如何写作呢？“撰写修行次第珍宝灯。” 这意味着，放弃应该放弃的，接受应该接受的，所以是修行。依靠它到达并前进到真正的佛陀之境，所以是道。依次展示其方法，所以是次第。产生所有殊胜和共同的功德，所以是珍宝。消除无明的黑暗，所以称为灯。 第二，正文的内容分为三个部分：基础，道，果。 首先，基础分为两个部分：实相和错觉。
English
Therefore, because it contains all intentions, everything is gathered together. Because the place of movement is completely pure, it is good. I prostrate through the gate of reverence, sorrow, and faith. This means, I prostrate through the gate of bodily reverence, mental sorrow, and intentional faith. Second, the commitment to compose is divided into four aspects: who writes, what is written, why it is written, and how it is written. First, who writes? "The self-nature yogi Orgyen Padmasambhava." This means, because he is accustomed to understanding the true meaning, he is self-nature. Because the intention of wisdom and knowledge is connected to the true meaning, he is a yogi. Because he appeared in the Orgyen region, transformed from a lotus flower, he is Orgyen Padmasambhava. That is to say, it was made by him. He possesses the qualities of great stature and has become the standard for composing instructions. Second, what is written? "The Vajrayana path to attain enlightenment in one lifetime." Therefore, "Vajra Mantra Yana" means the Vajra Mantra Vehicle, which surpasses external characteristics. Because external practitioners need to spend a lifetime or countless eons to become a Buddha, but here, one can become a Buddha in just one lifetime and one body. Third, why is it written? "For the benefit of future fortunate yogis." This means, following in the footsteps of predecessors, it is the future. Connected with white karma, it is a yogi. Possessing the fortune of secret mantras, it is fortunate, and it is written for their benefit. Fourth, how is it written? "Writing the Practice Stages Precious Lamp." This means, abandoning what should be abandoned and accepting what should be accepted, so it is practice. Relying on it to reach and advance to the state of true Buddhahood, so it is the path. Showing its methods in order, so it is stages. Producing all supreme and common qualities, so it is precious. Eliminating the darkness of ignorance, so it is called a lamp. Second, the content of the text is divided into three parts: the basis, the path, and the fruit. First, the basis is divided into two parts: the true nature and illusion.
Chinese
规律。首先，确定存在方式是：二取无成，自然成就，原始清净，本初佛。因此，这有四个方面。首先，存在于二取无成中的存在方式。这又有五个方面。因为显现任何事物，但在任何地方都没有确定性，所以，本体是显现空性二取无成。心性从一开始就没有产生，没有产生本身也不会有任何阻碍，所以，自性是生灭二取无成。所有显现都是自己的心，除了心之外没有其他的法，所以，显现是自显二取无成。自显二取无成的心不是以前没有而新产生的，而是从一开始就存在的，所以，存在方式是自他二取无成。像这样，没有不是二取无成的其他法，所以，是伟大的二取无成。总之，从法性空性中，显现出作为法相的轮回和涅槃的所有法，既能显现又不会停止，所以，二取无成是从极端中解脱出来的。像这样，认识二取无成的必要是：通过排除其他，解脱了执着于将二法视为不同的信念，理解二取的二取无成，本体是所有二取包含的法都存在于二取无成的唯一明点中。第二，存在于自然成就中的存在方式也有五个方面。所有法的自性都没有成立任何事物，这是法性自然成就。所有法的力量都不会停止任何事物，这是法相自然成就。所有法的本体都不会分别任何事物，这是二取无成自然成就。这不是由其他所做，而是从一开始就这样成就的，这是自性自然成就。轮回和涅槃的所有法中没有不是自然成就的其他法，所以，是伟大的自然成就。总之，在法性空性中，作为法相的轮回和涅槃的所有法都能产生，但真理并不存在于自性中，所以，自然成就是脱离极端的。像这样，认识到自然成就，就解脱了排除其他而从其他地方努力的执着。不需要寻找和修行，理解的本体是显现世间轮回和涅槃的所有法都自然成就于自己的心中。第三，存在于基础完全清净中的存在方式也有五个方面。自性空性中，事物之法存在清净是法界完全，空性的力量不间断地自显，而自性的真理从一开始就是清净的是智慧完全。本体显现空性二取无成中没有不同的法
English
The way of being. First, identifying the way of being is: Two-grasping non-existence, spontaneously accomplished, primordial purity, original Buddha. Therefore, this has four aspects. First, the way of being that exists in two-grasping non-existence. This has five aspects. Because anything appears, but there is no certainty anywhere, therefore, the essence is appearance-emptiness two-grasping non-existence. Mind-essence has not arisen from the beginning, and the non-arising itself does not stop anything, therefore, the characteristic is birth-cessation two-grasping non-existence. All appearances are one's own mind, and there is no other dharma apart from mind, therefore, appearance is self-appearance two-grasping non-existence. That mind of self-appearance two-grasping non-existence is not newly arisen from non-existence, but has existed from the beginning, therefore, the way of being is self-other two-grasping non-existence. Like that, there is no other dharma that is not two-grasping non-existence, therefore, it is great two-grasping non-existence. In short, from the emptiness of dharmata, all dharmas of samsara and nirvana as dharma-possessors appear, being able to appear and not stopping, therefore, two-grasping non-existence is liberated from extremes. Like that, the necessity of recognizing two-grasping non-existence is: by eliminating others, liberating the clinging to holding two dharmas as different, understanding the two-grasping non-existence of two-grasping, the essence is that all dharmas included in two-grasping exist in the single bindu of two-grasping non-existence. Second, the way of being that exists in spontaneous accomplishment also has five aspects. The nature of all dharmas does not establish anything, this is dharmata spontaneous accomplishment. The power of all dharmas does not stop anything, this is dharma-possessor spontaneous accomplishment. The essence of all dharmas does not conceptualize anything, this is two-grasping non-existence spontaneous accomplishment. This is not done by others, but is accomplished like that from the beginning, this is self-nature spontaneous accomplishment. In all dharmas of samsara and nirvana, there is no other dharma that is not spontaneous accomplishment, therefore, it is great spontaneous accomplishment. In short, in the emptiness of dharmata, all dharmas of samsara and nirvana as dharma-possessors are accomplished as able to arise, but truth does not exist in self-nature, therefore, spontaneous accomplishment is free from extremes. Like that, by recognizing spontaneous accomplishment, the clinging to eliminating others and striving from elsewhere is liberated. There is no need to seek and practice, the essence of understanding is that all dharmas of appearance-existence samsara and nirvana are spontaneously accomplished in one's own mind. Third, the way of being that exists in the basis of complete purity also has five aspects. In the emptiness of self-nature, the dharma of things existing purely is the realm completely, the power of emptiness self-appears without interruption, and the truth of self-nature is pure from the beginning is wisdom completely. In the essence of appearance-emptiness two-grasping non-existence, there is no different dharma