Chinese
观之明灯。吉祥。 观之明灯。吉祥。 观之明灯在。本来不生，完全清净菩提心。 与诸佛海的心意本来平等。 从明与无明的幻化差别中， 显现轮回与解脱，因与果。 因无事物，故亦无对事物的执着。 有法不可见，法性非有非无。 为了遣除此说，除了因缘之说外， 法的自性无言，不可言说。 在显现本身中，对于不存在的海市蜃楼， 有识者不会生起不存在的想法。 诸法自性不生，以分别念， 智者不会将无生执着为空性。 如实不生，本来寂静的， 无二离戏，自明具慧者， 若不住于不可言说的状态中， 又怎会执着事物与名言？ 从无我法身菩提心髓中， 虽然不是从他处寻得， 如从梦中醒来与色相分离般， 诸佛说，断除障碍即是获得菩提。 如梦中之人饮毒般， 应如是知轮回之因烦恼与业。 梦中之毒病痛苦难以忍受， 即是生老病死轮回之痛苦。 如梦中治病之药般， 应知许多圣道解脱。 痛苦稍微消退的瞬间， 生起智慧禅定的殊胜之相。 如梦中病除，获得痊愈之乐， 即是心的自性获得菩提之例。 如梦中因果不虚般， 对于无明沉睡者亦应如是确定。 从愚昧之眠中醒来，具有智慧， 轮回如梦般的仅仅是显现， 于圣道勤奋，了知果是明晰的。 自性不变，无有获得之骄慢。 若平等之义与心不相应， 则词句之平等不能阻止分别的激流。 地狱等轮回虽未脱离平等性， 然显现难以忍受的痛苦，于有中漂泊。 从本来清净，了知无有获得， 精进修持智慧方便之瑜伽， 以身语意功德之圆满， 怎会有相的过失？ 以殊胜智慧调伏邪念之心后， 智慧大聚诸佛法身， 妙相
English
The Lamp of View. Auspiciousness. The Lamp of View. Auspiciousness. The Lamp of View is present. The primordially unborn, perfectly pure Bodhicitta. Is inherently equal to the minds of the ocean of Buddhas. From the difference of the illusion of awareness and ignorance, Samsara and liberation appear as cause and effect. Since there is no entity, there is also no conceptualization of entities. Phenomena are unobservable, the nature of reality is neither existent nor nonexistent. To refute this, except for the explanation of conditions, The nature of Dharma is without words, impossible to express. In the very appearance, for the mirage that does not exist, Those with knowledge do not generate the thought that it exists. All dharmas are unborn in nature, by conceptualization, The wise do not attach non-arising to emptiness. As it is, unborn, primordially peaceful, The non-dual, free from elaboration, self-aware, intelligent one, If one does not even abide in the state of inexpressibility, How could one grasp at entities and terms? From the selfless Dharmakaya, the essence of Bodhi, Although it is not sought and obtained from elsewhere, Like waking from a dream and separating from form, The Buddhas say that abandoning obscurations is attaining Bodhi. Just as a person in a dream drinks poison, Know that the causes of existence, afflictions, and actions are like that. The suffering of poison sickness in a dream is unbearable, It is the suffering of birth, old age, sickness, and death in samsara. Like medicine that cures illness in a dream, One should recognize the many noble paths of liberation. The moment when suffering slightly subsides, The manner in which the excellence of wisdom and samadhi arises. Like curing illness in a dream and finding the joy of recovery, It is an example of attaining Bodhi, the nature of the mind. Just as cause and effect are not deceptive in a dream, For those asleep in ignorance, it should be ascertained in this way. Waking from the sleep of delusion, possessing wisdom, Samsara is merely like the power of a dream, Striving for the meaning of the noble path, the result is clearly understood. The nature is unchanging, without the pride of attainment. If the meaning of equality does not correspond with the mind, The equality of words cannot stop the torrent of conceptualization. Although hell and other samsaric realms have not moved from equality, Unbearable suffering appears, wandering in existence. From the knowledge that it is primordially pure, without attainment, Striving diligently in the yoga of wisdom and skillful means, With the complete collection of the qualities of body, speech, and mind, How could there be the fault of characteristics? After taming the mind of wrong thoughts with supreme wisdom, The great assembly of wisdom, the Dharmakaya of the Buddhas, Marks
Chinese
获得名相之禅定自在后，福德大聚胜者之色身，不视其以异熟之方式成就，亦不从他处获得智慧，如实三身之结合乃殊胜之果，以勤奋修持之力亦为因。自心瑜伽即智慧禅定，众生自身即入善逝之境。不在清净刹土中成熟，而于五浊世间观想极乐净土。智慧无所住，虽离贪着之尘垢，然悲心不于众生界中生起。幻化之体性，不灭显现，无相一味，于胜义界中证悟。论师吉祥妙音所著《见解宝灯论》终。
English
Having obtained mastery over the Samadhi of names, The great accumulation of merit, the Form Body of the Victorious One, Is not seen as being accomplished through the mode of maturation, Nor is wisdom obtained from elsewhere. The union of the three bodies as they are is the supreme fruit, And by the power of diligent practice, it is also the cause. One's own mind is yoga, wisdom is samadhi. In sentient beings themselves, one enters the realm of the Sugata. One does not ripen in a pure realm, But meditates on the five degenerations as the blissful abode. Wisdom is without abode, though free from the dust of attachment, Compassion does not arise in the realm of sentient beings. The nature of illusion, unceasing, is manifest, The signless, one taste, is realized in the ultimate sphere. Thus concludes the "Lamp of Precious View," composed by the teacher Palayang. Lamp of View. Palayang.