Chinese
《窍诀宝灯论》 《窍诀宝灯论》 《窍诀宝灯论》正文。 秘密执持者勤奋狮子所著。 皈敬 गुरु (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 断除戏论证悟者，超越心识之境。 成就显现生吉祥，救度一切有情。 无二大悲之君王，自在掌控诸法。 极其解脱任运成，顶礼自成之本性。 三世诸佛之意趣，三坛城汇聚菩提心。 三密门表征续部王，窍诀宝灯论阐明。 是故，此乃一切乘之顶峰，一切教法之源泉，一切续部之王，一切圣言之总释，一切口诀之根本，一切意义之总结，一切佛法之明镜，一切如来之意之精髓，一切果之核心，一切胜者之足迹，未来瑜伽士及现在瑜伽士之大道，比秘密更秘密，甚深秘密极稀有，大续部王，一切佛之意汇集之处，依此法，以五种知见之门宣说。 首先，轮回与涅槃一切法，三坛城无别成佛之理为一，如是成佛亦复如是。 三界有情未证悟之理为二。 未证悟且痛苦煎熬者，正等觉佛陀以一切智智观照之理为三。 观照后生起大悲之理为四。 生起后利益众生之理为五。 第一，心性本无生，原始如是之坛城，以种子字མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为象征而安住。 无生之性无灭而显现，自性成就之坛城，以种子字ༀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为象征而显现。 彼二亦无二，根本菩提心之坛城，以种子字ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为象征而汇聚。 又，第十九章云： 一切彼性味一体，本初成佛大乐性，无生无灭之精要，无作无为
English
"The Precious Lamp of Quintessence Instructions" "The Precious Lamp of Quintessence Instructions" Herein lies the text titled "The Precious Lamp of Quintessence Instructions." Composed by Guhyadhara Tsonseng. Homage to Guru. The one who has conquered abandonment and possesses realization, transcending the realm of the mind. The glorious one who brings forth accomplished appearances, liberating all beings. The king of non-dual compassion, who controls other's power. Utterly liberated, spontaneously accomplished, I prostrate to the self-arisen nature. The intent of all Buddhas of the three times, the root of Bodhicitta, the union of the three mandalas. The meaning of the Tantra King Sutra, representing the three secret gates. The elucidating Quintessence Instruction Precious Lamp is written. Therefore, it is the supreme peak of all vehicles, the source of all teachings, the king of all tantras, the general commentary of all statements, the root of all pith instructions, the conclusion of all meanings, the mirror of all dharmas, the innermost intent of all Tathagatas, the heart of all fruits, the footprints of all Victorious Ones, the great path of all future yogis and present yogis, more secret than secrets, exceedingly secret and wondrous, the great king of tantras, the gathering of the intent of all Buddhas. According to this system, it is taught through the five modes of knowledge. Firstly, all phenomena of samsara and nirvana, the manner in which the three mandalas are inseparably enlightened is one; even if enlightenment is thus expanded, the manner in which sentient beings of the three realms do not realize it is two; the manner in which those who do not realize and are tormented by suffering are seen by the omniscient wisdom of the perfectly enlightened Buddha is three; the manner in which compassion arises after seeing is four; and the manner in which benefiting others arises after compassion is five. Firstly, the nature of mind is unborn, the primordial as-it-is mandala, symbolized by the letter མཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) remains. The unborn nature arises without cessation, the spontaneously accomplished mandala, symbolized by the letter ༀ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises. These two are also non-dual, the mandala of the root Bodhicitta, symbolized by the letter ཧཱུཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) is gathered. Furthermore, from the nineteenth chapter: Since everything is of one taste, Primordially enlightened, the nature of great bliss, It is the essence of no birth and no cessation, Without action or effort.
Chinese
的坛城三者，本来成就自然成就，这样宣示。第二，佛陀也以三种方式看待三界众生未能证悟的状态：第一，俱生无明未能如实知晓，如同王子流落民间。如《度杂经》所说：三坛城中佛陀亦，为黑暗所障故未识。第二，遍计所执的无明执着邪见，如同王子做平民的行为。如第二十二品所说：我执与我所之分别，颠倒分别勤精进，恶趣彼为信士主。这样显现。第三，缺乏能指示的方便道，如同王子没有导师。如第十五品所说：黑暗漆黑药囊中徘徊，解脱之道亦失落。这样显现。第三，对于被痛苦折磨的众生，以慈悲垂视的方式有三种：以如所有智了知一切法无生，注释：或者说，迷乱有八种，即因、缘、体性、流转方式、过患、时间、譬喻、自性。其中，因是无明，缘是业和烦恼，体性是器情，流转方式是十二缘起，过患是痛苦，譬喻是陶罐，时间是三界，总相是无始无终。自性被称为法性。喜欢广说的人就这样称呼。如果将观看作为对境，则会陷入能所二取。如果不作为对境，则会因为观看不存在的事物而陷入迷乱。如果说无有分别，则无有观看者和被观看者，那么，了知存在，明了而不分别，因此不会陷入能所二取。对于本来不存在的事物，观其不存在，因此也不会陷入迷乱。从必要方面来说，如果说无有分别，则观看者和被观看者不合理，那么，并不存在观看者和被观看者是异体的，在证悟无分别的状态中，成为利益之基础的即是慈悲。因此，如果佛陀和众生证悟到无二无别，则生起大悲，这就是对其所作的。以尽所有智无碍地观看，以无分别智了知一切法
English
The three mandalas, originally accomplished and spontaneously accomplished, are thus declared. Second, the Buddha also views the state of sentient beings in the three realms who have not realized it in three ways: First, the co-emergent ignorance fails to truly know, like a prince wandering among the common people. As stated in the Sutra Samgraha: Even the Buddha in the three mandalas, is not aware of it because of being obscured by darkness. Second, the ignorance of complete imputation clings to wrong views, like a prince behaving like a commoner. As stated in the twenty-second chapter: By the thought of self-grasping and what belongs to self, the inverted thoughts strive diligently, that evil destiny becomes the master of faith. This is manifested. Third, lacking the means to indicate the path, like a prince without a guide. As stated in the fifteenth chapter: Wandering in the darkness, the dark medicine bag, even the path to liberation is lost. This is manifested. Third, for those tormented by suffering, there are three ways of looking with compassion: with the wisdom of knowing things as they are, seeing all dharmas as unborn. Note: Or, there are eight types of delusion: cause, condition, nature, mode of circulation, fault, time, metaphor, and self-nature. Among them, the cause is ignorance, the condition is karma and afflictions, the nature is the vessel and its contents, the mode of circulation is the twelve links of dependent origination, the fault is suffering, the metaphor is a clay pot, the time is the three realms, and the general characteristic is beginningless and endless. Self-nature is called dharmata. Those who like to elaborate call it that way. If viewing is made an object, it will fall into subject-object duality. If it is not made an object, it will fall into delusion by viewing something that does not exist. If it is said that there is no distinction, then there is no viewer and no viewed. Then, knowing that it exists, being clear but not conceptualizing, therefore it does not fall into subject-object duality. Viewing what does not exist as non-existent, therefore it does not fall into delusion either. From the perspective of necessity, if it is said that there is no distinction, then the viewer and the viewed are not reasonable, then, the viewer and the viewed do not exist as separate entities; in the state of realizing non-duality, that which becomes the basis for benefiting is compassion. Therefore, if the Buddha and sentient beings realize non-duality, then great compassion arises, and that is what is done for them. Viewing without obstruction with the wisdom of knowing all that exists, knowing all dharmas with non-dual wisdom.
Chinese
观视一切皆无二元性。此外，在第四十二品中说：诸佛圣者不离真如，对于众生界无边无际，以及色、声、行为无边无际，没有他们不知道、不听闻、不见、不解释的。为什么呢？因为与菩提心性无别而圆满的缘故。这段话的意思是说，有三种知晓的方式：无别地知晓。以尽所有智无碍地清晰知晓，以及以圆满智或如所有智无执着地知晓，以及以无别圆满或如所有和尽所有无分别智无碍无执着无分别地知晓。第四，观视后生起慈悲的方式。《义聚》中说：普贤慈悲的意思是，生起慈悲的方式有四种：恒常不断地生起慈悲，自性任运地生起慈悲，与对境相遇时生起慈悲，以及劝请祈祷时生起慈悲。恒常不断地生起慈悲，就像大河的流水一样。第四十四品中说：生起不断的薄伽梵，慈悲恒常的佛陀，自性殊胜地安住于一切。又说：化身是未曾间断、恒常出现的。这表明了这一点。第二，自性任运地生起慈悲，就像阳光自然产生温暖一样。《总集》中说：智慧身殊胜自性坛城，如满月般无有戏论，然慈悲自显如光芒般平等照耀。这表明了这一点。第三，与对境相遇时生起慈悲，比如寺庙朝南时太阳升起一样。第二十六品中说：此后，随顺入者，以随顺之眼观视时，业之意念猛烈。这表明了这一点。第四，劝请祈祷时生起慈悲，就像向国王乞求财物一样。第三品中，当发出二十三种痛苦的呼唤时，生起了慈悲。第四品
English
Seeing all things as non-dual. Furthermore, in the forty-second chapter, it says: Those holy ones, without moving from suchness, regarding the realm of sentient beings as limitless, and forms, sounds, and actions as limitless, there is nothing they do not know, do not hear, do not see, and do not explain. Why is that? Because it is completely perfect without being mixed with the essence of enlightenment itself. The meaning of this is that there are three ways of knowing: knowing without mixing. Knowing clearly and without obstruction with the wisdom of knowing as many as there are, and knowing without any focus with the wisdom of knowing completely or knowing as it is, and knowing without obstruction, without focus, and without separation with the wisdom of knowing without mixing completely or knowing as it is and as many as there are without separation. Fourth, the way compassion arises after seeing. In the Don Du it says: The meaning of the compassion of Kuntuzangpo is that there are four ways in which compassion arises: constantly and continuously arising compassion, naturally and spontaneously arising compassion, arising compassion upon encountering an object, and arising compassion upon being urged and prayed to. Constantly and continuously arising compassion is like the flow of a great river. The forty-fourth chapter says: The Bhagavan who arises continuously, that Buddha of constant compassion, naturally abides distinct in all things. It also says: Emanation is constantly arising, never ceasing. This makes it clear. Second, naturally and spontaneously arising compassion is like warmth naturally arising from the sun. The Kun Du says: The supreme wisdom body, the natural mandala, although it has no elaboration like the full moon, compassion itself shines clearly, making it equal like light. This makes it clear. Third, arising compassion upon encountering an object is like the sun rising when a monastery faces south. The twenty-sixth chapter says: Then, when that person who enters in harmony sees with harmonious eyes, that intense karmic mind. This makes it clear. Fourth, arising compassion upon being urged and prayed to is like asking a king for possessions. In the third chapter, when twenty-three cries of suffering were uttered, compassion arose. The fourth chapter
Chinese
然后秘密主承诺消除痛苦。第五，生起慈悲后成办事业的方式是：有依的成办事业，比如婆罗门供养柱子；无依的成办事业，比如苦行仙人众多；以自性成办事业，比如虚空等等，不定。然根据《总集经》的规矩，对于三种所化，以三种乘，通过三种调伏方便来成办事业。从义集中，“为利有情故”。以及“三乘显现调伏”。以及第四十四品中：“何为所调之境，显现决定为三者，贪著欲乐与决意出离，难调暴烈之所化三者”。三种乘是：“何为所调之三力，恒常法轮与胜义谛，神变显现之三者，自性本然之显现”。三种调伏方便是：“如何调伏之乘等，不可思议之三者，显现彼性为何者，自性威力与对治，断绝业之相续”。此等意义是说，在三种所化中，对于贪著欲乐的所化，贪求生存的食物，贪求依靠的住所，贪求和合的友伴等等，甚至没有生起修持菩提心的意念，也没有生起强烈的烦恼。对于决意出离的所化，因为畏惧三界轮回的八苦和十一苦等等，而想要从三界中决意出离。对于难调暴烈的所化，如同欲界的园林和歌舞供养一样贪著，嗔恨如火般燃烧，愚痴如黑暗般笼罩等等，生起强烈的烦恼。如是对于三种所化，对于贪著欲乐的所化，以三种乘中的恒常法轮乘，以三种调伏方便中的自性威力调伏方便来成办事业。以五大种为所依，作为生长的因，作为生存的缘。对于决意出离的所化，以胜义谛乘，以对治方便的调伏方便来成办事业。第四十四品中说：“胜义谛乘，决定为三者，