Chinese
甚深意义心要略释宝灯。 甚深意义心要略释宝灯。 名为甚深意义心要略释宝灯之论著。 顶礼上师文殊。 心之自性光明，自生无漏大乐，于如来藏敬礼后，略说甚深意义心要。此处略摄甚深意义心要之要点：原始光明如来藏，乃轮涅一切之共同基础而住，自之体性本无解脱与迷乱，然彼自性力中，由自识与不识之故，而新现轮涅二者。如《续自显》云：我无有之先，佛与有情二者无，道与果又岂有？离我不生一法，我乃大空性。如是等。莲花自在如来总集云：一切染污轮回法，完全清净寂灭，根本集于心之法性。心乃自性光明，不作不整任运成。如是等。《显扬心要经》云：无始时之界，乃诸法之处，由此之故一切众生，及证得寂灭。如是等。《中边分别论》云：轮回与寂灭，二者乃为忽然而生。如是等。《中观法界赞》云：何者成为轮回之因，彼经清净后，清净彼即是寂灭，彼即是法身。如是等。《多哈歌》云：心性一者乃一切之种子，从彼生起有寂。如是说。此之自性乃：本来自住，不变，自性光明，从显现分乃色身相好之来源，从空性分乃法身远离一切戏论边。本来自住。功德任运成就故如珍宝，不转为他故如虚空，本自润泽且周遍故如水之譬喻等，《宝性论》中如是说，在圆满次第中，作为基础之象征，空性周遍
English
The Jewel Lamp, a Concise Explanation of the Essential Meaning. The Jewel Lamp, a Concise Explanation of the Essential Meaning. R Tna Dī Baṃ Nu Ni Sa Rtha Ga Rbha Ma Tma Saṃ Ṣi Sta Na Ma Bi Ha Ra Ti Sma. This is the treatise called "The Jewel Lamp, a Concise Explanation of the Essential Meaning." Namo Guru Manjushriye. The nature of mind is clear light, self-born, stainless, and great bliss. Having paid homage to the Sugata-garbha, I will briefly explain the essential meaning. Here, to summarize the essential points of the profound meaning: The primordial clear light Sugata-garbha abides as the common ground of all samsara and nirvana. Although there is no liberation or delusion in its own essence, from its own nature or potential, due to self-awareness and non-awareness, the two, samsara and nirvana, newly arise. As it says in the Gyü Rangshar: Before I existed, there was no Buddha or sentient being. Where then are the path and the fruit? Nothing whatsoever arises apart from me. I am the great emptiness. And so forth. The Padma Wangchen De-shek Düdril says: All the defiled dharmas of samsara, completely purified, are nirvana. The root is the essence of mind. Mind is naturally clear light, unmade, uncreated, spontaneously perfect. And so forth. The Sutra Revealing the Essence says: The realm of beginningless time is the place of all dharmas. Because this exists, all beings and the attainment of nirvana exist. And so forth. The Madhyantavibhaga says: Samsara and nirvana, these two arise suddenly. And so forth. The Praise to the Dharmadhatu of Madhyamaka says: That which becomes the cause of samsara, having been purified, that pure one is nirvana. That is the Dharmakaya itself. And so forth. The Dohakosha says: Mind itself is the single seed of all. From it arise existence and nirvana. Thus it is said. Its essence is: Primordially abiding, unchanging, naturally clear light. From the aspect of appearance, it is the source of the signs and marks of the Rupakaya. From the aspect of emptiness, it is the Dharmakaya, free from all extremes of elaboration. It is primordially abiding. Because its qualities are spontaneously perfect, it is like a jewel. Because it does not change into something else, it is like space. Because it is primordially moist and pervasive, it is like water. These examples are given in the Uttaratantra. In Dzogchen, it is the example of the ground. Because it pervades emptiness,
Chinese
虚空。无垢故如摩尼宝。不变故如金刚。生加持故如珍宝。明而不断绝故如太阳等，经中说意义之要点相同。此之自力未向外动摇之时，非迷乱亦非解脱，故仅住于基位。彼之自力向外动摇之时，自面自己未识故，与基之状态不符，如绳误认为蛇一般，心识生起能取所取之时，名为心或名识，是为迷乱。其为执持与积聚轮回一切习气之基础。力彼自面自己识，如绳见为绳一般，不颠倒地与法性之状态相符而生起之时，名为觉性或名智慧。其能摧毁无明与轮回一切习气，且令解脱。如《牟帝噶串》云：此处种种显现皆，如绳之上见蛇般。执持非彼为彼故，内外情器二者成。彼亦若考察实为绳，情器本来自性空。胜义世俗有色相，见蛇彼即见蛇真。见绳真实性中真，譬如树上鸟栖息。二谛之自性者，世间仅为世俗谛，与真实性无关联。空性之法界中，彼之自性一切解。如是说。又《宝积经》云：未曾迷乱之无明根，无始以来已断绝。何处此等谁未觉？如是说。龙树云：轮回唯是分别念，无分别念即解脱。如是说。因此，心、名识、八识聚之法与，彼之自性或法性之智慧，名言上并非一，仅了知心，不能了知心之智慧法性。体性迷乱与非迷乱，有能取所取与无能取所取等有差别之故。胜义谛上并非他体，心之自性是智慧，证悟智慧之时，心亦不显现与彼相异，证悟智慧之时，心自解脱而显现等之故。因此，彼二者于一与他皆不承认。
English
Space. Like a mani jewel because it is stainless. Like a vajra because it is unchanging. Like a precious jewel because blessings arise. Like the sun because it is clear and unceasing, etc. The key point of the meaning is the same as stated in the tantras. When its own power has not moved outward, it is neither delusion nor liberation, so it remains only in the ground. When its own power moves outward, because one's own face is not recognized by oneself, it does not conform to the state of the ground. Like mistaking a rope for a snake, when the mind arises with grasping and fixation, it is called mind or consciousness, and it is delusion. It is the basis for holding and accumulating all the habits of samsara. When that power recognizes its own face by itself, like seeing a rope as a rope, when it arises in accordance with the state of reality without being inverted, it is called awareness or wisdom. It destroys all ignorance and the habits of samsara, and it liberates. As it says in the Garland of Pearls: Here, all kinds of appearances are Like seeing a snake on a rope. Because of grasping what is not that as that, Outer and inner, vessel and essence, become two. If that is examined, it is just a rope. Vessel and essence are empty from the beginning. Ultimate and relative are colored. Seeing the snake is true by seeing the snake. Seeing the rope is true in the very nature of truth. Like a bird dwelling on a tree. The nature of the two truths Is merely the conventional in the world. It has no connection with the very nature of truth. In the realm of emptiness, All are liberated in its essence. As it says. Also, in the Heap of Jewels: The root of ignorance, which has never been deluded, Has been cut off from the beginning. Where are all these, who has not perceived? As it says. Nagarjuna said: Samsara is merely conceptual thought. The absence of conceptual thought is liberation. As it says. Therefore, mind, consciousness, the eight aggregates of consciousness, and the wisdom of its nature or the nature of reality, are not the same in name. Merely realizing the mind does not mean realizing the wisdom of the mind, the nature of reality. Because there are differences such as the nature of delusion and non-delusion, and the presence or absence of grasping and fixation. In ultimate truth, they are not different entities, because the nature of mind is wisdom, and when wisdom is realized, the mind does not appear to be different from it, and when wisdom is realized, the mind appears as self-liberated, etc. Therefore, one does not affirm those two as either one or different.
Chinese
因此，在《俱舍论》中说：心和智慧这两种，非一非异，是极难区分的法。心是智慧的功用，心的根本是智慧。又如《三摩地王经》中说：了知心的自性，也将再次生起智慧。又如萨钦所著的《四灌顶介绍》中说：当自生智慧生起时，一切分别念都将自然显现为智慧，没有修与不修的分别，分别念融入法界，不可能受分别念的支配。又如米拉日巴尊者说：如是证悟的瑜伽士，不见分别识而见智慧。此外，《解深密经》中说：行蕴和胜义谛的体性，是一和异的无别体性。如果有人认为是一或异，这些人也陷入了非理作意的邪见中。如经中所说，真俗二谛的一体性和差异性各有四种过失。将此地视为智慧，是因为法界是显空双运，所以不是仅仅是空性，而是具有觉性的部分。安住于自性，超越迷乱和解脱，从不偏离，因此从不迷乱的角度安住。不要将从根本上显现功用的智慧，与如实证悟后解脱的智慧混淆。同样，原始的根本界和最终的原始清净解脱地，在法界显空双运、自性不变的角度上是无别的。但在名言上，是否会再次成为迷乱的基础，自性功用智慧是否圆满，是否断除了俱生无明的种子等方面，存在着巨大的差异。因此，根本位智慧的体性、自性、大悲三者，以及由此显现的智慧，包括在道位中，最终果位的智慧，即佛陀的三种智慧，在名言上不是一体的，但在胜义谛上也不是他体的，因为它们在离戏、自生的智慧中是一体的。因此，在道位时，认为轮回涅槃或根本和果无别，并非仅仅是从最初的共同基础的角度而言，因为那时没有解脱和迷乱，所以无别是相对于谁而言的呢？
English
Therefore, it is said in the 'Abhidharmakosha': Mind and wisdom, these two, are neither one nor different, they are dharmas that are extremely difficult to distinguish. Mind is the function of wisdom, and the root of mind is wisdom. Also, as it is said in the 'Samadhiraja Sutra': By knowing the nature of the mind, wisdom will arise again. Also, as it is said in 'Introduction to the Four Empowerments' by Sachen: When self-arisen wisdom arises, all conceptual thoughts will naturally manifest as wisdom, there is no distinction between practice and non-practice, conceptual thoughts dissolve into the dharmadhatu, and it is impossible to be dominated by conceptual thoughts. Also, as said by Jetsun Milarepa: Yogis who have realized in this way do not see the conceptual consciousness but see wisdom. Furthermore, in the 'Samdhinirmocana Sutra' it says: The nature of the samskara skandha and the ultimate truth is the nature of being inseparable from one and different. If someone thinks of it as one or different, these people have also fallen into the wrong view of non-reasoning. As stated in the sutra, the unity and difference of the two truths, conventional and ultimate, each have four faults. This ground is regarded as wisdom because the dharmadhatu is the union of appearance and emptiness, so it is not merely emptiness, but has a part of awareness. Remaining in its own nature, beyond delusion and liberation, without deviating from it, therefore it abides from the perspective of not being deluded. Do not confuse the wisdom that manifests its function from the root with the wisdom that is liberated after realizing it as it is. Similarly, the original fundamental realm and the ultimate original purity liberation ground are inseparable from the perspective of the dharmadhatu's union of appearance and emptiness and the unchanging nature. But in terms of conventional truth, there are huge differences in whether it will become the basis of delusion again, whether the wisdom of one's own function is complete, and whether the seeds of co-emergent ignorance have been abandoned. Therefore, the essence, nature, and compassion, the three aspects of the wisdom of the ground state, and the wisdom that arises from it, included in the path, and the wisdom of the final fruition, the three wisdoms of the Buddha, are not one in terms of conventional truth, but they are not other in terms of ultimate truth, because they are one in the wisdom of self-arisen, free from elaboration. Therefore, when on the path, believing that samsara and nirvana or the ground and fruit are inseparable is not merely from the perspective of the initial common ground, because at that time there is no liberation and delusion, so relative to whom is it inseparable?
Chinese
再说。那么怎么想呢？从本性中显现出来的不清净错觉的蕴、界、处等这些法，如广大佛陀所见如实清净之状态，安立于二谛无别大平等中，本来成佛之自性，承许体性无别，如此辨别至关重要。总而言之，在《幻化秘密藏》中说：唉玛吙，如来藏中，自己的分别念以业幻化，种种身体和受用，处所和痛苦等等，执著为我和我所。谁也没有束缚，本来无有束缚，没有可束缚之物。以分别念执著为我，强烈地在虚空中打结。无有束缚，无有解脱，本来任运圆满成佛之法，为了教导而示现种种神变。如是说。以及，所有世间错觉之法，以无明分别的能取所取，外内缘起二者中流转，感受不顺的苦乐。自性中没有退失。如是说，如果不对基本来无有束缚解脱之甚深道理确定下来，就不能现前究竟解脱之果。因此，对于此意义之要处，所有了义经续论典都观点一致，其理是，现在即使是在从本性中显现出来之错觉的阶段，被垢染遮蔽之时，基的自性也没有垢染，所以称为自性清净大或者心之自性光明。在与智慧虚空等同之续中说：如莲花不被淤泥沾染一样，菩提心之体性中，能取所取之垢染本来没有。因此，此自生心髓，谁也没有造作，不是人为改造的，是自生觉性之王。如是说。在《自生》中说：不变菩提心中怎么会有错觉呢？无有错觉之菩提心遍布一切有情。菩提心髓与一切佛陀平等。如是说。在《慧海请问经》中说：如果能以烦恼染污虚空，也能指示其痕迹，但自性光明圆满菩提心，那是什么时候也不能被烦恼染污的。如是说。在《经庄严论》中说：