Chinese
仅仅凭借一刹那的智慧之光， 便能周遍照耀一切所知之境。 犹如镜中显现影像一般， 无需费力自然而然地了知。 从一切障碍中彻底解脱， 与法界本体融为一体的， 自生本智啊， 因为无有分别，有什么不能了知？ 对于这所有世间， 种种难以衡量的情状， 即使同时发问， 也能以同一音声分别回答。 沙门、婆罗门、天以及， 梵天等世间有智之士， 即使努力探究， 也无法窥见全知者的行境。 因此，凭借四无畏的， 雄辩之力，于世间， 对于断除、证悟以及取舍， 发出无畏狮子的吼声。 如火的本性是热一样， 执著于我的见解是轮回的特性。 如木柴燃尽的火焰一般， 若不执著于我，则轮回寂灭。 因此，在执我见之大海中， 安住的梵天等修行者们， 即使在思辨的舞蹈中嬉戏， 也无法脱离我见之水。 这形形色色的世界， 从何处产生又由何处灭亡？ 如果这样进行辨析， 又怎能超越有无二边？ 有些人认为梵天等常有的， 作为原因产生了世界。 如果梵天等是生出的， 因为是生出的，所以依待的誓言破灭。 如果本来未生，如虚空一般， 又如何能成立它的存在？ 以本来未生的理由， 成立了事物的不存在。 一切事物不可能同时存在， 而是次第产生、灭亡和变化， 如果这些事物都是它所造， 那么原因也将变成无常。 如果原因完全没有变化， 怎能像先前一样，后来也一样？ 就像虚空不会生出莲花一样， 同样，常有的原因， 产生无常的结果， 这是毫不相干的，如同石女之子。 有些人说这形形色色的世界， 是由无因而产生的。 因为世间没有无有的， 事物没有见到过， 因为与现量相违背， 为何要说无因呢？ 如果必定是无因的， 结果不依赖于原因， 为何不从灯中产生黑暗， 为何不从虚空中生出莲花？ 为何不是所有事物，在任何时候， 都存在而不变化呢？
English
With just a single spark of wisdom, It pervades and illuminates all realms of knowable objects. Like reflections appearing in a mirror, Effortlessly and naturally it knows. Having completely liberated from all obscurations, Being of one taste with the essence of Dharma, That self-arisen primordial wisdom, Since it is without bias, what is there that it does not know? All these existences, Their diverse and immeasurable states, Even if asked about simultaneously, It answers each distinctly with a single voice. Ascetics, Brahmins, gods, and All the wise beings of existence like Brahma, Even if they strive to investigate, They cannot fathom the conduct of the all-knowing. Therefore, with the power of the fourfold perfect knowledge, In the world, Regarding abandonment, realization, and what to adopt and discard, It proclaims the fearless lion's roar. Like the nature of fire is heat, The view of self is the nature of samsara. Like a fire that goes out when the wood is exhausted, If there is no clinging to self, existence ceases. Therefore, in the ocean of self-grasping, The Brahmas and other practitioners who dwell, Even if they play in the dance of speculation, They cannot separate from the water of views. These various worlds, From where do they arise and where do they cease? If one analyzes in this way, How can one transcend the two extremes? Some assert that the world arises from Brahma and other permanent causes. If Brahma and others are born, Since they are born, the vow of dependence is broken. If they are unborn, like space, How can their existence be established? By the reason of being unborn, The non-existence of things is established. All things cannot exist simultaneously, But arise, cease, and change in sequence, If all these things are made by it, Then the cause also becomes impermanent. If there is no change in the cause, How can it be the same later as before? Just as the sky does not produce a lotus, Similarly, the permanent cause Producing an impermanent result, Is unrelated, like the child of a barren woman. Some say that these various worlds Arise from a causeless nature. Since in the world there is no causeless Thing that has ever been seen, Since it contradicts direct perception, Why speak of causelessness? If it is necessarily causeless, Since results do not depend on causes, Why does darkness not arise from a lamp, Why does a lotus not grow from the sky? Why do not all things, at all times, Exist and not change?
Chinese
又如虚空中之莲花， 无有任何因缘所生故， 依赖于因所生之， 诸物皆成无常性。 如是则于世间中， 为果播种等诸事， 一切作为皆成无意义， 谁将趋入于此道？ 是故离断常二边之， 事物之自性无谬误， 宣说于此世间虽未有， 然大沙门如是云： 诸法皆从因缘生， 因及彼之止息道， 以缘起之理， 有生有灭如是说。 从无缺之因缘中， 以何果能令其退转？ 何处若因缘不具足， 何果又为何而生？ 如是因缘依缘故， 有之轮转极流转， 彼之根本乃无明， 以如理智则能灭。 于此无有我存在， 诵读灯火及镜幻， 火晶种子酸味与声响， 之理蕴聚相续连。 事物之法为何者， 彼等皆依缘而生。 无事物依赖于事物， 以分别之门而假立。 是故非是缘起者， 所知任何皆无有， 何者缘起而生者， 彼即真实性空寂。 凡由因缘所生之彼等， 离去来且全舍自主权， 本体无成虚假之伪装， 与幻术等无有丝毫别。 依缘而生即是空性故， 空性之中显现而见时， 现空无二平等性中定解者， 此乃殊胜正见之最上。 此胜妙慧乃胜者所宣说， 何者安住于此行胜道。 此乃无上之宣说， 由此生起对胜者之信。
English
Or like a lotus in the sky, Since it is not produced by any cause, All things that arise dependent on causes, Will always be impermanent. If that is the case, then in the world, For the sake of fruit, sowing seeds and so on, All actions would be meaningless, Who would engage in that? Therefore, free from the extremes of permanence and annihilation, The nature of things is without error, Although there is no one who speaks of it in this world, The great ascetic said this: All phenomena arise from causes, The cause and the path of its cessation, Through dependent arising, Existence is said to arise and cease. From a complete cause, By what fruit can it be reversed? Where the cause is incomplete, Why does the fruit arise? Thus, through cause, condition, and interdependence, The wheel of existence is well transmitted, Its root is ignorance, It is reversed by proper knowledge. There is no self in this, Recitation, lamp, mirror, illusion, Fire crystal, seed, sourness, and sound, The aggregates connect in this way. Whatever are the qualities of things, All of them arise dependently. Non-things rely on things, And are nominally designated through the door of distinction. Therefore, there is no knowable that is not dependently arisen, And whatever arises dependently, That is empty of truth. Those that arise from conditions, Are free from coming and going, and completely abandon independence, Are unreal, artificial deceptions, And have no difference from illusions and the like. Whatever arises dependently is only emptiness, Seeing that emptiness arises as appearance, Realizing appearance and emptiness as equality, This is the supreme correct view. This supreme wisdom is taught by the Victorious One, Whoever abides in this goes on the path of the Victorious Ones. This is the unsurpassed speech, From this arises faith in the supreme Teacher. You have given up many precious lives again and again in previous eons, This precious supreme Dharma, the ultimate essence, You have advised all beings with loving kindness. Just as tangible objects do not abide in the sky, Likewise, your mind has abandoned all obscurations. You pay homage to the one who sees all the spheres of knowable things, Without attachment or obstruction, as they are and as many as they are. The knowledge of all knowable things without exception
Chinese
萨迦昆嘉杰，成就智者班钦根敦珠，祈请居心昆噶之名。根敦嘉措、格勒华桑波，华觉嘉措、衮却曲培与，衮却丹增阿旺曲吉华，曲吉扎巴等祈请。坚固曲丹邬金丹增杰，利津桑波贝玛芒嘎拉，图丹尼杰贤潘塔义德，图丹坚赞足下作祈请。无等昆噶楚臣多杰之足，金刚持阿旺诺布之华，恩德无等利乐之光芒，祈请堪布传承诸上师。恶趣三处剧苦所煎熬，人与欲天变异之苦恼，色与无色行蕴之系缚，愿能现见轮回之自性。以此不造作之厌离五，永离今足之门作祈请，无谬仪轨梵行获吉祥，愿成持袈裟之殊胜者。舍弃二边之乞食维生，树下小屋般之住所，易得粪扫堆之尸衣，愿能依止他人所用之药。四堕罪与十三僧残数，三十舍堕九十单堕罪，四种忏悔一百一十二恶作，愿以谨慎稳固如法守护。他人以嗔怒刀剑等相击，驱赶揭短等一切损害，以稳固正念善用对治后，愿能恒常披戴忍辱之盔甲。于堪布阿阇黎善知识极诚信，于梵行者同修极恭敬，于三藏教理勤研习，愿以现观令自相续富饶。以谨慎相应之风，令戒律之舟，驶往增上生之珍宝洲，解脱之宝藏，于胜解幢顶端善安立，愿令众生以利乐之欲愿满足。此乃一切智者五世所造之律仪传承祈请文中，传承差别之寂护父子之偈颂一首，及根敦嘉措以下之偈颂。
English
Sapa Kunga Gyaltsen, Accomplished Scholar Panchen Gedun Drub, I pray to the name of Nyingsung Kunga. Gedun Gyatso, Gelek Palzangpo, Paljor Gyatso, Konchok Chospel, Konchok Tenzin Ngawang Chokyi Pal, I pray to all the Chokyi Drakpas. Gyurme Choden Orgyen Tenzin Je, Rigzin Zangpo Pema Mangala, Thupten Nyinje Shenpen Taye De, I pray to the feet of Thupten Gyaltsen. Incomparable Kunga Tsultrim Dorje's feet, Vajra Holder Ngawang Norbu's glory, The unparalleled light of benefit and happiness, I pray to the lineage of Khenpo. Tormented by the intense suffering of the three lower realms, Afflicted by the suffering of change in humans and desire gods, Bound by the aggregates of form and formlessness, May I directly see the nature of samsara. With this unfabricated renunciation and five certainties, Through the gate of complete abandonment and contentment, I pray for the work of fourfold giving. Through flawless rituals, may I attain the glory of pure conduct, May I become the supreme holder of the ochre robe. Subsisting on alms food, abandoning the two extremes, With a dwelling place as small as a tree stump, Easily obtained robes from a charnel ground, May I rely on medicine already used by others. Four defeats and thirteen remaining, Thirty relinquishments and ninety downfalls, Four confessions and one hundred and twelve misdeeds, May I diligently and steadfastly protect them properly. When others strike with anger, weapons, etc., All harm such as driving away and exposing faults, With steadfast mindfulness, relying well on the antidote, May I always wear the armor of patience. Utmost faith in the Khenpo, Acharya, and virtuous friend, Utmost respect for those who practice similarly in pure conduct, Thoroughly studying the Tripitaka teachings, May I enrich my mind-stream with realization. With the wind of diligent harmony, the ship of discipline, Journeying to the precious island of higher realms, The treasure of liberation, Fully adorned at the peak of the banner of pure intention, May I satisfy all beings with the desires of benefit and happiness. This is from the prayer of the lineage of vows composed by the omniscient Fifth, one verse of the Shloka of Shantarakshita and his son, who are the special lineage, and the verses from Gedun Gyatso onwards.
Chinese
由洛钦·达玛师利翻译，并补充了传承次第的是智贤。
English
Translated by Lotsawa Dharma Shri, and the one who supplemented the lineage sequence is Jñana.