English
Dharma. All these things that appear as objects of characteristics are the manifestations of one's own Bodhicitta. For example, in a dream, one goes to the heavenly realm, meets many gods and goddesses, and enjoys many heavenly pleasures. That is not actually going to the heavenly realm, but rather one's own mind appearing as the heavenly realm, gods, and goddesses. Similarly, one's own mind appears as various differences and experiences, and appears as the three realms and the three existences, but one fails to realize this. There is nothing apart from the three realms and the three existences. Therefore, what appears as the desire realm is also one's own Bodhicitta, what appears as the form realm is also one's own Bodhicitta, and what appears as the formless realm is also one's own Bodhicitta. Since the mind is the nature of all things, it is unobstructed and always clear. One does not recognize oneself as the nature of the three realms, but clings to the objects of self and other, seeing them as self and other, also seeing them as outer and inner, and also seeing them as self and what belongs to self. Therefore, they become confused with each other, wander in the three realms, and are seen as substantial. If we infer from the above reasoning that this is not the case, for example, if a spider spins a web in a house, the owner of the house knows that it is a spider web, and the spider web does not bind the person. Similarly, what appears as the three realms and the three existences is nothing more than the manifestation of one's own Bodhicitta, not even a particle of dust. It is like going to the heavenly realm in a dream. When one wakes up, the heavenly realm does not exist, because one knows that it is the manifestation of one's own mind, so there is no other heavenly realm. In the same way, what appears as the three realms and the three existences, until one knows and realizes that it is one's own mind, the mind is the nature of being enlightened from the beginning, and from the beginning it is the essence of purity. One should know that there is not even a particle of knowledge of the deluded thoughts of characteristics. Once one knows this, the three realms are completely liberated at once. Furthermore, the distinction of Bodhicitta lies in the fact that impurity, confusion, and defilement are the activities of the great sovereign of yoga, the great enjoyment of play, and therefore it is called the Dharma nature that adorns existence as an ornament. Therefore, since the three realms and the three existences are liberated at once, it is called the view of the complete liberation of the three realms.
Chinese
地母。大乐菩提心之自性，非由缘起，不为对治所动摇。离缘故，不对治所动摇。将显有庄严为法性，瑜伽自在享受安乐。见一切为心，故极清净。心性本即成佛，故普贤。无我离方，故事物坏灭。分别念为明镜，故明镜清澈。一切作为圆满显现自性。虽现多样，然享用无尽虚空。如意宝于自之虚空圆满。三界解脱之密意，交付于宝藏绽放之力量。三界解脱之密意秘密者，譬如三界非勇士所能解脱，当觉性之王自在之时，三界轮回即自心，心无生灭故得解脱。是故三界解脱之密意秘密矣。阿底。噶雅。交付印。印印印。秘密哦。
English
Earth Mother. The nature of the Great Bliss Bodhicitta, not arising from conditions, not shaken by the end of antidotes. Because it is free from conditions, it is not shaken by antidotes. The Dharmata that arranges appearance and existence as ornaments, the yogi enjoys the bliss of empowerment. Seeing everything as mind, it is therefore extremely pure. Since the nature of mind is originally enlightened, it is Samantabhadra. Because it is selfless and free from directions, things are destroyed. Since conceptual thought is a mirror, the mirror is clear. All actions completely manifest the essence. Although various things appear, one enjoys the inexhaustible space. The wish-fulfilling jewel is perfected in its own space. The intention of completely liberating the three realms is entrusted to the power of the treasure's blossoming. The secret intention of completely liberating the three realms is also that, just as the three realms cannot be liberated by a hero, when the king of awareness becomes independent, the three realms of samsara are one's own mind, and because the mind has no birth or death, it is liberated. Therefore, the intention of completely liberating the three realms is secret. Aṭi. Gaya. Entrust seal. Seal seal seal. Secret, oh.
Chinese
之中有八个。虚空藏所埋藏的伏藏，交付给雪域女。明镜无垢之意是，交付给洛扎科庭贡帕，设立三重封印是，一重封印是胜义法界之印，二重封印是智慧陀罗尼母之印，三重封印是殷重交付之印，金刚部陀罗尼母之印，具有寂静的园林，具有亲密的藤蔓缠绕的嫩园林，明亮闪耀，聚集美好，光辉灿烂，具有白色红色光彩和颜色，从前面看像是倾斜的，从后面看像是老化的，行走时姿态优美而行，说话时言语甜美而说，令人心生欢喜，夺人心魄的女，吉祥于金刚萨埵的陀罗尼母。明镜无垢之意是，交付给雪域女。之后，明镜无垢是，成为显现一切色相的因，是一切相的生处。例如，镜子的坛城从颜色各方面都很好地呈现出来，是坦然、清晰、明亮的。同样，内外显有诸法一切都是，自己心性的显现，仅仅在外道和内道，以及自他二者等中显现，实际上除了自己的菩提心之外什么也没有。那也例如镜子的坛城中，虽然显现色相，但镜子和色相也没有差别。虽然最终显现为色相，但色相也没有从镜子中产生，也没有在没有镜子的情况下产生，镜子本身也是色相，色相本身也是镜子，没有自性或事物，色相本身虽然显现，但没有被认为是自性或事物。又例如镜子的坛城，被污垢和尘垢遮蔽时，不会成为显现色相的因。同样，法的法性也不会显现在容器倒扣的人，以及纯净但底部有洞的人，和行为怪异的人的意识领域中。例如镜子的坛城有污垢时，不会成为显现色相的因。同样，精华菩提心也是，声闻和缘觉等，小乘行者们即使经历劫数，也没有机会见到精华的意义。那也例如明
English
There are eight in it. The treasure hidden by Akashagarbha, entrusted to Shelkarza. The meaning of the spotless mirror is: Entrusted to Lhodrak Khoting Gompa, establishing the triple seal is: One seal is the seal of the ultimate reality realm, two seals are the seal of the wisdom dharani mother, three seals are the seal of earnest entrustment, the seal of the Vajra family dharani mother, possessing a peaceful garden, possessing a tender garden with intimate vines entwined, bright and shining, gathering beauty, radiant with splendor, possessing white and red radiance and color, looking tilted from the front, looking aged from the back, walking with a beautiful gait, speaking with sweet words, a woman who delights the heart and captivates the mind, auspicious as the dharani mother of Vajrasattva. The meaning of the spotless mirror is: Entrusted to Shelkarza. Then, the spotless mirror is: It becomes the cause of the arising of all appearances, it is the source of all characteristics. For example, the mandala of the mirror is well presented in all aspects of color, it is clear, distinct, and bright. Similarly, all phenomena of outer and inner existence are: The manifestation of one's own mind, appearing only in outsiders and insiders, and in self and other, etc., but in reality, there is nothing other than one's own bodhicitta. That is also like in the mandala of the mirror, although appearances appear, there is no difference between the mirror and the appearances. Although it ultimately appears as an appearance, the appearance did not arise from the mirror, nor did it arise without the mirror, the mirror itself is also the appearance, and the appearance itself is also the mirror, there is no self-nature or thing, although the appearance itself appears, it is not considered a self-nature or thing. Again, for example, the mandala of the mirror, when obscured by dirt and grime, will not become the cause of the appearance of appearances. Similarly, the dharmata of dharma will not appear in the consciousness of a person with an overturned vessel, or a pure person with a hole in the bottom, or a person with erratic behavior. For example, when the mandala of the mirror has dirt, it will not become the cause of the appearance of appearances. Similarly, the essence of bodhicitta is also, even after eons of practice by the Shravakas and Pratyekabuddhas, etc., the practitioners of the lower vehicles, they have no opportunity to see the meaning of the essence. That is also like a cle
Chinese
镜子的坛城，对于不追求意义的人来说是不会显现的，各自从劫以来就存在着。也就是，对于愚昧、不快乐、心怀恶意、不健全、不信任的人来说，他们不会追求意义。同样，对于不信任精华菩提心的人，不喜爱镜子的人，没有业缘和福分的人，以及对于无上密宗说“不是正道”而加以诽谤的人，以及不衡量意义就随意行事，对伟大的行为加以诋毁的人来说，它不会存在，他们不会安住，不会追求。年轻人和美丽的人，以及我执膨胀和卖弄风情的人，他们追求意义，擦拭镜子的颜色，好好观看，就能清楚地看到污垢和脸等一切。同样，对于声闻、缘觉和凡夫俗子来说，没有追求意义的必要。年老体衰和年轻貌美，以及美丽的人们追求镜子的坛城，同样，大乘、智慧广大、深奥、广阔和大乘的人们才会追求意义。就像莲花海中，即使莲花茎的云雾弥漫，在莲花茎的根部，鱼蛙总是栖息在那里，就像看不到莲花的蜂蜜一样。精华菩提心自然显现，声闻缘觉凡夫俗子，即使自己拥有也不知道。蜜蜂栖息在森林里，就像带走莲花的蜂蜜一样，大乘种姓的瑜伽士，即使远离也会靠近。这面清净无垢的镜子，是为了雪山女的利益而说的。从久远到久远，由具八耳者，以宝藏绽放的才能所交付。嘎嘿呀。 嘉嘉嘉。
English
The mandala of the mirror is not visible to those who do not seek its meaning; it has existed separately since the kalpas. That is, the ignorant, the unhappy, those with malicious thoughts, the imperfect, and the disbelieving do not seek its meaning. Likewise, it does not abide with those who do not trust the essence of Bodhicitta, those who do not like mirrors, those who do not have karmic connections and merit, those who slander the unsurpassed secret vehicle by saying it is 'not the right path,' and those who act without measuring the meaning and denigrate great actions; they do not abide, they do not seek. Young and beautiful people, and those with inflated ego and coquetry, seek its meaning, wipe the color of the mirror, and look carefully, and they will clearly see all the dirt and faces, etc. Similarly, there is no need for Shravakas, Pratyekabuddhas, and ordinary beings to seek its meaning. The old and frail, the young and beautiful, and the beautiful seek the mandala of the mirror, just as those of the Great Vehicle, with great wisdom, profoundness, vastness, and the Great Vehicle seek its meaning. Just as in the lotus sea, even if the clouds of lotus stems are dense, at the root of the lotus stem, fish and frogs always dwell, just as they cannot see the honey of the lotus. The essence of Bodhicitta is naturally manifest, but Shravakas, Pratyekabuddhas, and ordinary beings do not know it even though they have it themselves. Bees dwell in the forest, just as they carry away the honey of the lotus, so the yogis of the Great Vehicle lineage, even if far away, will come near. This clear and immaculate mirror is spoken for the benefit of the Snow Mountain Woman. From long ago to long ago, it was entrusted by the one with eight ears, with the talent of the blooming treasure. Gahya. Gya Gya Gya.
Chinese
是玛的塔当手抄本。 甚深伏藏总祖娘热手书。 从瓦字阿里班钦手抄本中。 清净意乐而书，善妙菩提心回向。 犹如海水水滴与颜色等。 不杂显现种种，然是水藏之。 游舞，如是善恶诸法。 显现任何，于各自心中寂灭。 安住三界清净之见。 顶礼薄伽梵吉祥普贤王如来。 周遍一切的虚空界。 种种生起智慧之藏。 深不可测的海洋。 心性普贤王如来。 无作而自然显现种种。 不言说，任何音声皆响。 不造作，游舞显现庄严。 三界清净任运显现。 如是宣说，上方天界显现也是，我菩提心即是心性。 中间人界显现也是，我菩提心即是心性。 释。 下方龙界显现也是，我菩提心。 三有中显现的，具有寂静逝者的宫殿和刹土也是，我菩提心。 色究竟天的处所，包括妙拂树等也是，我菩提心。 四种姓和五种姓也是，我菩提心。 与无数百千俱胝佛陀一起显现的也是，我菩提心。 与胜者父母和眷属一起显现的也是，我菩提心。 与僧团和部众一起显现的也是，我菩提心。 与名称和相好，形状和颜色，装饰和服饰，主尊和眷属一起显现的也是，我菩提心。 与天人和人一起显现的也是，我菩提心。 智慧被划分为部类也是，我菩提心。 被划分为父亲和母亲也是，我菩提心。 显现生老病死的相续也是，我菩提心。 转变为快乐和痛苦也是，我菩提心。 执着于我和我所也是，我菩提心。 划分为方向和派别也是，我菩提心。 划分为好坏和是非也是，我菩提心。 划分为善趣和恶趣也是，我菩提心。 划分为轮回和涅槃二者也是，我菩提心。 划分为高低二者也是，我菩提心。 划分为利益和损害二者也是，我菩提心。 执着于有和无有也是，我菩提心。 执着于神和鬼也是，我菩提心。 执着于心识和物质也是，我菩提心。 如是，显现存在的一切都无我而执着于我