Chinese
唉玛！三世善逝之身语意，显现世间轮回智慧无二现，果位俱生任运故名本初佛。其中，建造珍宝房屋，水晶房屋之意为：譬如珍宝水晶之房屋，从内看外面清楚，从外看里面清楚，内外无别。如是，从内看时，所有显现世间皆成珍宝自性，无有不转变者。如明净无垢般，智慧自生之大智慧无二显现之时，轮回与涅槃之诸法皆于智慧菩提心中，无有未成佛或未清净者。故《楞伽经》云：诸法皆为智慧菩提心，所有显现世间皆本初现证佛。又《楞伽经》云：若无显现世间轮回之法，亦无名为佛者。若示三世佛，亦无轮回恶趣之名。立名为佛者，亦依于显现世间轮回之法而立。是故亦无佛之名。如是宣说，其义亦为一切之精要，智慧菩提之心显现，然菩提心无有基础与根本，故与果位法身离于对境。其亦为显现与世间所摄。轮回与涅槃所摄之诸法，确定为智慧菩提心无二自显。心性自始未净未生，确定于无生之界。从无生之界显现之种种生起之神变，虽显现种种戏耍，然于彼无有确定之基础。显现稍作转变即为空，空稍作转变即为显现。是故显现与空无别，与智慧无二自显之义无离。彼之状态或气息，与此之义无离者，即是明然而无执着，此乃珍宝水晶房屋之意。又《楞伽经》云：秘密口诀之总集，珍宝水晶房屋之义，从无造作而知晓，对治者未曾示。从无改变而知晓，有死有迁者未曾示。从平等性而知晓。
English
Ema! The body, speech, and mind of the Sugatas of the three times, The appearance of samsara and wisdom, non-dual, arise. Because the fruit is spontaneously present, it is called the primordial Buddha. The meaning of building a precious house, a crystal house, is: For example, a precious crystal house is: When viewed from the inside, the outside is clear. When viewed from the outside, the inside is clear. There is no difference between inside and outside. Likewise, when viewed from the inside, there is nothing that does not transform into the nature of preciousness. Like clarity without impurity, when the great wisdom of self-arisen wisdom, non-dual, arises, all phenomena of samsara and nirvana are in the state of wisdom bodhicitta. There is not a single one who is not enlightened or purified. Therefore, the Lankavatara Sutra also says: All phenomena are wisdom bodhicitta. All appearances of samsara are primordially enlightened. Again, the Lankavatara Sutra also says: If there is no phenomenon of samsara, there is no name for Buddha. When the Buddhas of the three times are taught, there is no name for samsara and the lower realms. The name of Buddha is also based on the phenomena of samsara. Therefore, there is no name for Buddha. Thus it is said, and its meaning is also the essence of all, the wisdom of bodhicitta arises, but the bodhicitta has no basis or root, so it is separated from the object of the Dharmakaya of the fruit. It is also included in appearance and existence. All phenomena included in samsara and nirvana are determined to be the non-dual self-arisen wisdom bodhicitta. The nature of mind is primordially unpurified, unborn, and determined to be in the realm of unborn. The various manifestations of birth from the realm of unborn, although various displays appear, there is no definite basis for them. Appearance transforms into emptiness, and emptiness transforms into appearance. Therefore, the inseparability of appearance and emptiness is inseparable from the meaning of non-dual self-arisen wisdom. The state or breath of that, which is inseparable from this meaning, is clear and without attachment. This is the meaning of the precious crystal house. Again, the Lankavatara Sutra also says: The collection of secret instructions, the meaning of the precious crystal house, is known without fabrication, and the opponent has not shown it. It is known without change, and those who have death and transmigration have not shown it. It is known from equality.
Chinese
大饮者未曾示，全善者知晓故。 善恶者未曾示，原始清净大智慧。 洁净者未曾示，如是宣说。 珍宝水晶宫之密意，交付于宝藏开显力。 遍一切种姓之主，具吉祥上师之， 手书由莲花无变海所写。 愿以此善，自他一切众生，于解脱之， 喜宴之中享用之吉祥！
English
The great drinker did not show it, but the all-good one knows it. The good and bad did not show it, but the great primordial purity wisdom. The clean one did not show it, thus it was revealed. The intention of the precious crystal palace is entrusted to the power of revealing treasures. May the auspiciousness of enjoying the supreme feast of liberation for oneself and all other beings through virtue be with the glorious Lama, the master who pervades all lineages, written by Padma Gyurme Gyatso as a handwritten copy.
Chinese
不需要特意去努力使之清晰，这是口诀的誓言。真正通达法性之义的瑜伽士，因为一切法皆为自生智慧，所以自己以觉性所缘是不会消失的。在自生智慧中，无有以自生智慧去缘，而能清晰显现，并且不见到任何心之外的法，任何念头都不生起，一切法皆为自生智慧，自己以觉性，自然而然清晰，因此没有错谬，也没有遮蔽的聚合之名，彻底断绝。总的来说，轮回和涅槃的一切法，都要知晓其觉性自生大智慧的体性，本来就是成佛的，并且一切都从心的体性中显现，不从其他的见解动摇，无论以何种方式安住，一切都从心中显现，觉性不会改变为其他，因此不见到心之外的任何事物，一切法都在心中显现的界限中安住，这也是无有安住的安住。忆念显现为事物和相状的一切法，是觉性菩提心的忆念，这称为无有忆念的忆念。任何生起的分别念之相，都知晓其为觉性菩提心，这称为无有知晓的知晓。行为上见到黄色等行为时，要根据情况对症治疗。之后要修习五种强烈的聚合，眼睛赤裸裸地见到事物的时候，当下就是法性，因此要安住在清晰而无有念头的状态中。同样，耳朵听到声音，鼻子嗅到气味，舌头尝到味道，身体感受到触觉，心中生起任何念头，一切都是法性，因此要安住在清晰而无有念头的状态中。如果沉掉和掉举平息，就没有需要约束和调整的，无论怎么做都会生起智慧。例如，无论世间的元素去向何方，都无法动摇虚空，同样，无论显现什么，都不会超出法性，都是平等的。此外，瑜伽士闭上眼睛禅修，是为了摧毁傲慢的山谷。睁开眼睛，让根识放松而禅修，是为了遣除对显现为事物的粗重之执着。无论如何禅修
English
There is no need to make a special effort to clarify it; this is the samaya of the oral instructions. The yogi who knows the true meaning of reality, because all phenomena are self-arisen wisdom, the object of his own awareness never disappears. In self-arisen wisdom itself, it is clear without any objectification of self-arisen wisdom, and without seeing any phenomena other than the mind, and without any thoughts arising, and because all phenomena are self-arisen wisdom, naturally clear through one's own awareness, there is no deviation, and the collection of obscurations does not even have a name, it is completely cut off. In general, all phenomena of samsara and nirvana should be known as being enlightened from the very beginning in the essence of the great self-arisen wisdom of awareness, and everything is clear in the essence of mind, without wavering from other views, and no matter how one abides, everything is clear in the mind, and since awareness does not change into anything else, one does not see anything other than the mind, and abiding in the expanse where all phenomena are clear in the mind is called abiding without abiding. Remembering all phenomena that appear as objects and characteristics is remembering the mind of awareness and bodhichitta, which is called remembering without remembering. Whatever characteristics of conceptual thought arise, knowing that they are the mind of awareness and bodhichitta is called knowing without knowing. When actions such as seeing yellow actions arise, treat the imbalances accordingly. Then, train in the five strong gatherings. When the eyes see any object nakedly, that itself is the nature of reality from the beginning, so abide in a state of clarity without thought. Similarly, whatever arises from the ears hearing sounds, the nose smelling scents, the tongue tasting flavors, the body feeling touch, and the mind having thoughts, all of that is the nature of reality, so abide in a state of clarity without thought. If dullness and agitation are purified, there is no need for restrictions or corrections, because no matter what is done, wisdom will arise. For example, no matter where the elements of the world go, they do not move from the sky, similarly, whatever appears does not go beyond the nature of reality, it is equal. Furthermore, when a yogi closes his eyes and meditates, it is for the purpose of destroying the valley of arrogance. When he opens his eyes and meditates with his senses relaxed, it is for the purpose of reversing the attachment to the basis of grossness that appears as objects. No matter how one meditates
English
Also, it does not transcend the nature of reality. This is the determination of meditation. Again, by Wang Ter's treasure, entrusted to the power of Terzhé Tsal. Gya Gya Gya.
Chinese
被称为广大虚空。行持不变，同时具备，即是与取舍分离。果不变，同时具备，即是觉性显现。如《楞伽经》所说：觉性无二菩提心，明而无念如半月。觉性显现者，是无所缘之光明。如是宣说。三界于自处解脱之密意，此乃赐予掘藏师喜饶扎之教言。ཨྠྀི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。འག་ཧྱ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。རྒྱ་རྒྱ་རྒྱ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。
English
It is called the great expanse of space. Unchanging conduct, simultaneously present, is said to be separate from acceptance and rejection. Unchanging result, simultaneously present, is said to be the manifestation of awareness. As it says in the Lankavatara Sutra: Awareness, non-dual Bodhicitta, clear and non-conceptual, like a half-moon. The manifestation of awareness is the clarity without object. Thus it is proclaimed. The intention of the three realms being liberated in their own place, this is the instruction given to the treasure revealer, Shyera Tsal.ཨྠྀི (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). འག་ཧྱ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). རྒྱ་རྒྱ་རྒྱ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning).
English
Enough. From Lang: All phenomena that appear and are empty, are clear in the mind of Bodhicitta of awareness. All phenomena, pure and impure, have nothing to be abandoned or adopted from elsewhere. Non-dual Bodhicitta is complete. Thus it was revealed. Since the reality of everything abides in one's own Bodhicitta, there is no need to seek it elsewhere with effort. For example, the appearance of a rainbow from the empty sky, or the circle of the full moon, or the reflection in a mirror, or the pattern of brocade, or the essence of the sun, or like a lamp. All are non-dual and inseparable. Moreover, all phenomena are spontaneously complete in the self-arisen wisdom, and there is nothing to abandon, as they are pure from the beginning. Thus, the nature of mind itself is clear from the beginning as a great sphere, the essence of Dharmakaya, without even the name of extremes of permanence and annihilation, profound and difficult to fathom. This is called the meditation of the Dharma-nature Bodhicitta. Therefore, in the unborn Dharma-nature, placing the mind without distraction is meditation. Everything without abandoning, abiding in the natural state is meditation. Whatever all phenomena appear as, it is the nature of mind appearing as whatever, and if one cannot point out what kind of sign this is, then it is the supreme of meditation. Therefore, if you look, look at your own mind. If you meditate, meditate on 'dakha tsik sum'. The supreme of meditation is that which cannot be meditated upon. Thus it was revealed. The meaning of 'dakha tsik sum' is entrusted to Terzhé Tsal. Gahya. Gya Gya Gya. Athi.
Chinese
法。 显现为相状之事物，所有这些都是自己菩提心之显现。例如，在睡梦中，去往天界，与众多天男天女相遇，享受诸多天界之享受，那并非真的去了天界，而是自己的心显现为天界、天和天女。同样，自己的心显现为各种各样的差别和行境，显现为三界和三有，却未能了悟。三界和三有之外别无他物。因此，显现为欲界也是自己的菩提心，显现为色界也是自己的菩提心，显现为无色界也是自己的菩提心。心是万物之自性，无有阻碍，恒常清明。自己未能认识到是三界的自性，却执着于自他的事物，见为自和他，也见为外和内，也见为我和我所，因此互相混淆，在三界中流转，见为实有。如果从上面的道理来推断并非如此，例如，一只蜘蛛在屋子里结网，屋子的主人仅仅知道那是蜘蛛网，蜘蛛网并不能束缚人。同样，显现为三界和三有，除了自己菩提心的显现之外，连微尘许也没有。如同在梦中去往天界一样，醒来的时候，天界并不存在，因为知道是自己心的显现，所以没有其他的天界。同样的道理，显现为三界三有，在认识和了悟是自己的心之前，心是本来就已成佛的自性，从一开始就是清净的体性，应当了知连相状的分别妄念的知识微尘许也没有。如此了知之后，三界一时全部解脱。又是，菩提心之分别在于，不净、混乱、污浊而行事，乃是瑜伽大自在的，嬉戏之广大受用，故称为将显有装饰为庄严之法性。因此，三界和三有一时解脱，称为三界全部解脱之见