Chinese
“大哉，吾之境。”并且，下面说：“从明暗二者的界域而来。”这两句偈说明，究竟的色究竟天，具备一切殊胜的广大空性是我的境域，从轮回的黑暗和涅槃的光明二者没有分别的法界境域而来。第三部分有二：自己是如何产生的，即从金刚部，方便和智慧二者不二而生；之后是如何产生的。第一部分是，从“金刚”到“超言说”之间说明，不二无别，不可分割的金刚大族圣者是我的种姓，父亲是不间断的明觉智慧，是不可估量的殊胜方便，母亲是界域的法性，不生，是超越言说的智慧。第二部分有五：自己没有证悟法性的经历，自己的上师劝请去寻找，如何寻找的方法请教，殊胜方便的道路开示，按照开示修行，没有从其他地方得到而从自己这里证得。第一是，从“最初”到“不知”之间说明，如同贤劫一样没有初始的时候，我一直不离地持有的如意宝珠菩提心丢失了，虽然没有证悟，但是因为需要，如果证悟珍宝，就能摧毁烦恼，因为甘露就在自己这里，虽然不知道已经丢失，但是感觉到丢失的时候，因为没有菩提心的伟大功德，所以一切都贫穷饥饿，没有从轮回中解脱，被痛苦的疾病和烦恼所折磨，如同太阳一般的证悟密咒的智慧的空虚而黑暗，如同月亮一般的大乘智慧的空虚而黑暗，如同星星一般的小乘智慧的空虚而黑暗中徘徊，解脱道路上行进的道路也丢失了，虽然被轮回的痛苦所折磨，但是那是什么却不知道。第二是，从“那时”到“彼胜灌”之间说明，如同比丘难胜童子一样，那时我的殊胜善知识，被称为金刚萨埵。
English
“Great is my realm.” And, below, it says, “Coming from the realm of both darkness and light.” These two lines indicate that the ultimate Akaniṣṭha, the great emptiness possessing all kinds of excellence, is my realm, coming from the realm of the Dharmadhātu where the darkness of saṃsāra and the light of nirvāṇa are indistinguishable. The third part has two aspects: how oneself arises, that is, arising from the Vajra family, the non-duality of skillful means and wisdom; and how the traces arise. The first part, explained from "Vajra" to "Beyond Expression," indicates that the sacred great Vajra family, indivisible due to non-duality, is my lineage, the father is the unceasing awareness-wisdom, the supreme immeasurable skillful means, and the mother is the unborn nature of the sphere, the wisdom beyond expression. The second part has five aspects: the story of not realizing the Dharma nature oneself, one's guru urging one to seek, asking how to seek the method, showing the supreme path of skillful means, and showing that by progressing according to the teaching, one attains it from oneself without coming from elsewhere. The first is explained from "In the beginning" to "Did not know," indicating that at a time when there was no beginning, like the Bhadrakalpa, I lost the wish-fulfilling jewel, the mind of enlightenment, which I always held inseparable. Although not realized, because it is needed, if the jewel is realized, it will destroy afflictions, because the nectar is right here, although I did not know I had lost it, but when I felt the loss, because there was no great quality of Bodhicitta, I was completely poor and hungry, without liberation from samsara, tormented by the suffering of disease and afflictions, dark due to the emptiness of the wisdom of realizing secret mantras like the sun, dark due to the emptiness of the wisdom of the Great Vehicle like the moon, wandering in the darkness due to the emptiness of the wisdom of the Lesser Vehicle like the stars, and the path to be traveled on the path of liberation was also lost, although tormented by the suffering of samsara, I did not know what it was. The second is explained from "At that time" to "Sprinkled by that supreme," indicating that like the monk Thubka Shyonnu, at that time my supreme spiritual friend was known as Vajrasattva.
Chinese
一位慈爱的圣者这样教导说：唉！你难道不知道自己拥有如意宝吗？如果明白见到今生来世直至永恒都能赐予无上安乐的自性，果报广大且迅速见效，能附带产生重大意义的珍宝菩提心，难道你没有失去它吗？或者，难道你不知道它本来就是你自己的本性吗？这看起来像是断了种姓吗？所以，不要坐着不动，去寻找它吧！那位殊胜的善知识这样告诉我。第三，从“那时”到“请您预言”之间讲述了：那时，我金刚手再次回答说，即使不知道那能产生重大意义的事物就在自己身上，但因为感觉到已经失去了它。所以，请您，善知识，为我预言一种能与此相遇的一切方法中最殊胜的方法。第四，从“圣者”到“是寻获之处”之间讲述了：此后，那位圣者导师开示了能使自己本有的智慧显现的目标。如果想要迅速与它相遇，就必须以三种智慧努力寻找。如同导师或善知识一样的殊胜智者，清晰地开示甚深智慧的目标和因缘，并如实地描绘心的实相，依凭教言。即使已经穿行于黑暗轮回和光明超越之境，以及菩萨无漏的种姓地界，和各种乘的道途，四处寻找，也无法从其他任何地方找到。因为自己的种姓地界，心性本自光明，自己觉知，就会从自己身上产生，并在自显中解脱。如此寻获，就是心的珍宝，如实地自证智慧，是过去寻获的圣者诸佛的法性法界之家。因此，那正是过去已经寻获的所有寻获者们寻获的处所，因为唯有自己的心性才是寻获之处。第五，那时我听闻了这些话，以及下文的“险境”。
English
A compassionate and holy protector taught thus: Alas! Do you not know that you possess the wish-fulfilling jewel yourself? If you understand the nature that bestows supreme bliss in this life and beyond, and for all time, the precious bodhicitta, which has great and swift benefits, and incidentally brings about great meaningful affairs, have you not lost it? Or, do you not know that it is inherently your own nature? Does this seem like a break in lineage? Therefore, do not sit still, but seek it! That excellent spiritual friend told me this. Third, from "At that time" to "Please prophesy" is taught: At that time, I, the secret lord, replied again, even though I did not know that the very thing that brings about great meaningful affairs was within myself, I felt that I had lost it. Therefore, please, spiritual friend, prophesy for me the most excellent of all methods to encounter this. Fourth, from "Holy" to "Is the place of finding" is taught: Thereafter, that holy teacher pointed out the object of wisdom that manifests what is inherent within oneself. If one desires to quickly encounter it, one must strive with the three wisdoms in the method of searching. Like a teacher or spiritual friend, a holy master clearly shows the object and condition of profound wisdom, clarifies the intention of the Victorious Ones, and accurately depicts the nature of the mind, relying on the scriptures. Even if one has traversed the realms of dark samsara and transcendent light, as well as the stainless lineage ground of bodhisattvas, and searched through the paths of various vehicles, one will not find it anywhere else. Because one's own lineage ground, the very nature of mind, is naturally luminous, and by recognizing it oneself, it will arise from oneself and be liberated into self-appearance. Such finding is the jewel of the mind, the self-aware wisdom itself, just as it is, the dharma-nature realm-home of the holy buddhas of the past who have already found it. Therefore, that very thing is the place of finding for all those who have already found it, because one's own mind-nature alone is the place of finding. Fifth, having heard those words at that time, and below, "Dangerous place."
Chinese
从“从那时起”到“从那时起”之间所显示的意义是：听闻导师如此宣说之后，那时秘密的主我，已超越轮回的险境，即生、老、病、死四者，或无明、烦恼、业和痛苦四条河流，行过各种乘的道路，并且到处寻觅，进入殊胜导师诸佛的道路，行过十地和四种或八种解脱的道路，到达寂灭之城，为了寻求如何获得珍宝菩提心的方法而努力探究。如此勤奋于各种方法，从各方面比较探寻，但如大论续王的意旨，并非从他处而来，也非从外境所寻得，而是从自己心性的法性，本来未曾造作，具足五大的法界之家中寻得，并且功德自然成就。如此寻得之时，也并非寻得具有可辨识之物，而遗失之时，也并非从深处完全遗失分离。那么，如何解释遗失和寻得呢？自性本来如是的法性，在任何地方都未成立，因此不是存在；自性任运成就，普遍光明，因此不是不存在；由于没有二元对立的根本，因此在菩提心的坛城上，没有遗失和寻得两种情况。然而，认识到并非从他处而来，而是从自身产生，就称为寻得；不认识就称为遗失，只是安立了这样的名称而已。因此，如果见到最初存在、中间遗失、最后寻得这三个时期的自性，就会与基础分离，因为是从无始以来就存在。如是说，应当如阿努自宗大经的非共同意旨那样理解。如果要概括这些内容，那么，本来如是的金刚萨埵，诸法的法性，如实、无误、无改、无染，本来就安住于精华菩提之中，这是对此的安立。以及清净续的金刚萨埵，在如实见到一切有情之心的法性之时所安立的方式，应当了解将以上和以下的内容全部结合起来。第四，从“对彼殊胜者”到“骑乘它”之间所显示的意义是：导师
English
The meaning shown from "From that time" to "From that time" is: After hearing the teacher say this, at that time, I, the lord of secrets, have crossed the dangerous paths of samsara, namely the four: birth, old age, sickness, and death, or the four rivers of ignorance, afflictions, karma, and suffering. Having traveled the paths of various vehicles and searched everywhere, I entered the path of the noble guides, the Buddhas, and traveled the paths of the ten bhumis and four or eight liberations. Having reached the city of nirvana, I strived to investigate how to find the precious jewel of bodhicitta. Thus, diligently applying various methods, comparing and searching from all aspects, but as the meaning of the great tantra king, it did not come from elsewhere, nor was it found from external objects, but from the dharma nature of one's own mind, which is originally unconditioned, found in the house of the dharmadhatu endowed with the five great elements, and the qualities of greatness are naturally accomplished. Even when it is found in this way, it is not found as something with identifiable characteristics, and when it is lost, it is not completely lost and separated from the depths. So, how is the statement of loss and finding explained? The dharma nature, which is originally as it is, is not established anywhere, therefore it is not existence; its nature is spontaneously accomplished, universally clear, therefore it is not non-existence; because there is no dualistic root, therefore on the mandala of bodhicitta, there are no two situations of loss and finding. However, recognizing that it does not come from elsewhere, but arises from oneself, is called finding; not recognizing it is called loss, only such names are established. Therefore, if one sees the nature of the three times of first existing, then losing, and finally finding, one will be separated from the foundation, because it has existed since beginningless time. As it is said, it should be understood as the uncommon meaning of the Anu's own system of the great sutra. If one wants to summarize these contents, then the Vajrasattva who is originally as he is, the dharma nature of all dharmas, truly, without error, without alteration, without defilement, originally abides in the essence of bodhi, this is the establishment of it. And the way in which the Vajrasattva of the pure lineage is established when the dharma nature of the minds of all sentient beings is truly seen, one should understand to combine all the contents above and below. Fourth, the meaning shown from "To that noble one" to "Riding on it" is: The teacher
Chinese
或者依靠上师，作为道路的基础，依靠寂止和胜观的殊胜智慧，务必断除疑惑，从而证悟见地。乘坐并依靠大乘秘密之王的觉识之马，在此取受意义的修行。第五，从“如此”到“来到此地”之间所说，如此，从法性超出思议、无有戏论的状态中，化身释迦牟尼佛显现，在这个逝去的时代，行恶为黑暗，行善为光明，二者混杂而行，来到了欲界的世界玛拉雅。第六，由“何时为寻觅之故”所说，在何时，当眷属们开始寻觅遗失的心性时，为了以殊胜方便指示而能寻得的特殊目的而来。如此解说是按照《注释·授记》的观点。第二，发起缘起之谈分为二：导师迎接并开启谈话，眷属恭敬提问并开启谈话。第一种又分为二：以十一种方便行事，劝请自身生起希求；指示口诀。第一种有十一种：船夫、眼科医生、医生、堪舆师、慈悲之眼、金刚大堡垒、商人、明灯、如意宝、钥匙。以教言注释的方式行事，劝请自身生起希求。第一，从“我”到“来此道”之间所说，这些一一对应着三个承诺和三个口诀。导师我，是方便之主，船夫或造船者，誓愿从轮回的生老病死的无尽之河中，以事业救度三界众生，希求解脱者，来此口诀之道！第二，从“我”到“来此道”之间所说，我，是方便自在的眼科医生，誓愿为无数远离世间智慧的盲人，去除无明的翳障，希求证悟无为之义
English
Or, relying on the holy lama as the basis of the path, and relying on the excellent wisdom of calm abiding and insight, one must certainly cut off doubts and realize the view. Riding and relying on the horse of awareness, the king of the Great Vehicle's secret supreme, one comes here by taking the meaning into practice. Fifth, it is taught from "Thus" to "came to this realm." Thus, from the state of Dharma-nature, which is beyond thought and expression and without elaboration, the emanation Shakyamuni Buddha appeared, and in this past age, practicing evil is darkness, and practicing virtue is light, and the two are practiced in mixture, and one has come to this desire realm of the world, Malaya. Sixth, it is taught by "For the sake of searching." At what time, when the retinue begins to search for the lost mind-essence, one comes for the special purpose of being able to find it by indicating the supreme means. This explanation is according to the view of the Commentary on Prophecies. Second, initiating the discussion of circumstances is divided into two: the teacher welcomes and initiates the conversation, and the retinue respectfully asks and initiates the conversation. The first is divided into two: acting through eleven means, urging oneself to generate desire; and teaching the oral instructions. The first has eleven: boatman, ophthalmologist, doctor, geomancer, eye of compassion, great vajra fortress, merchant, lamp, wish-fulfilling jewel, key. Acting through the door of the commentary on the teachings, urging oneself to generate desire. First, it is taught from "I" to "Come to this path." To each of these, three promises and three oral instructions are applied. The teacher, I, am the lord of means, a boatman or shipbuilder, vowing to liberate the beings of the three realms by activity from the endless river of birth, old age, sickness, and death of samsara. Those who desire liberation and freedom, come to this path of oral instruction! Second, it is taught from "I" to "Come to this path." I am the ophthalmologist, the master of skillful means, vowing to remove the cataract of ignorance from the countless blind who are devoid of worldly wisdom. Those who desire to see the unconditioned meaning