Chinese
珍宝交付。 珍宝交付。 顶礼吉祥普贤王如来。 ༈ 境本无处，然住于自显现中，然不合彼之表诠与所表诠，离证悟之义，故为俱生无明。以我执普念之力，显现他境，成自他二元，由此生起贪执五毒，彼等遍学之行，心识之体性亦牵引有，动摇为风，行三业，由此成熟轮回之物六道。证悟之因缘，任运安住大乐总集口诀，以种姓或殊胜相遇三者而识。 于彼义串习纯熟，则不堕恶趣与小乘，解脱杜卡勤作之病。佛陀之大功德，五神通果，相好，智慧，利生等，不需寻觅，自然显现。是故自心性功德无尽，如大宝藏，于自处何处。法性证悟不欺惑，无论何种量，皆具足教言口诀理三者，交付于文殊友，令其满足。 ༈ 例如龙王顶髻之宝，具足一切所需，然龙为毒所制，故不能解除众生之贫困。王子善财以积累福德之因缘，以加持力获得之珍宝，置于胜幢顶端而供养，降下欲妙之雨。 由此解除众生之贫困，享受所欲之安乐。 ༈ 本来任运成就而安住，故无勤作杜卡之大乐。 未证悟且颠倒执着，故以习气之垢染，遮蔽任运安住之境。天王以劝请十方诸佛之恩德，金刚手菩萨显现任运安住之境。于彼串习纯熟，则习气之垢染消散，清净之海清澈，佛陀之
English
The precious treasure entrusted. The precious treasure entrusted. Ratna Ta Da Pa Rya Su Tra Bi Ha Ra Ti Sma. | Homage to the precious treasure entrusted. In Sanskrit: Ratna Tad Sarva Sutra. In Tibetan: A concise sutra on entrusting the precious treasure of qualities while dwelling in the state of realizing the nature of reality. Homage to glorious Samantabhadra. Although the nature of reality dwells in self-appearance without a place, the ignorance is co-emergent because it is devoid of the meaning of realizing the symbols and objects that represent that very non-duality. Through the power of self-grasping conceptualization, other-appearance arises, and the duality of self and other is established. From that aspect, attachment and the five afflictions arise, and the agent that teaches all of these is the nature of the mind, which propels existence and moves as wind, thus engaging in the three actions, which ripen the objects of samsara in the six realms. The cause and condition for realization is the spontaneously present great bliss, the general instructions, or the three types of special encounters through lineage, which recognize the face of reality. By becoming familiar and accustomed to that meaning, there is no turning back to the lower realms and the lesser vehicles, and one is freed from the disease of striving for suffering. The great qualities of the Buddha, the five clairvoyances, the five fruits, the signs and examples, the wisdom, and the benefit of beings all arise from that power without having to seek them. Therefore, since one's own mind is inexhaustible in qualities, like a great treasure, it dwells within oneself, wherever one is. Since the realization of the nature of reality is not deceptive, in whatever measure, it is endowed with the three: scripture, instructions, and reasoning. Entrust it to Manjushri Mitra and be satisfied. ༈ For example, the precious jewel on the crown of the Naga king has all the necessities, but because the Naga is controlled by poison, it does not alleviate the poverty of beings. The prince Dge don, through the merit he accumulated, obtained the precious jewel through empowerment, and by placing it on the top of the victory banner and making offerings, he caused the rain of desirable qualities to fall. Thereby, he alleviated the poverty of beings and enjoyed the bliss of desires. ༈ Since it is naturally and spontaneously present within oneself from the beginning, it is the great bliss without the suffering of effort. Because it is not realized and is mistakenly conceived, the spontaneously present state is obscured by the impurity of habitual patterns. Through the kindness of the king of gods who urged the Buddhas of the ten directions, Vajrapani revealed the spontaneously present state directly. By becoming familiar and accustomed to that, the basis of the impurity of habitual patterns is cleared away, and the ocean of complete purification becomes clear, and the Buddha's
Chinese
伟大的功德之影像自然显现。依靠勤奋所成就的其他乘法，无法比拟的不费力的巨大安乐在自身显现。 愿吉祥！三世善逝的证悟智慧，以及六道众生的心性，不错误地无处显现，以及依靠上师的恩德所获得的，认识实相的觉性无处显现，这三者，自性本来无别，譬如名称形状各异，而本质则如黄金般相同。 愿吉祥！由错觉所产生的执着，与外在显现本来分离，这是心之自性，离戏任运成就。如黑暗的深渊一般，对执着一无所见，因此从顽固的常法中解脱。 愿吉祥！在显现能取所取二元对立之时，心之特征自明任运成就。本来二元显现不住留而自明，犹如太阳的精华。 愿吉祥！智慧嬉戏的自显现之相，如幻任运成就，不间断地显现。并非彻底的空性，犹如水自身显现为波浪。 愿吉祥！如此从常断之三边中解脱，因为有此必要，所以是假名安立。木（0）连接。 愿吉祥！为了认识后自然解脱，在此处暂时从八识聚的角度来说明。 认知阿赖耶识一个为基础，基础与合一二（0）要了解，七识有三种生起方式。 为什么呢？因为作为基础之义的阿赖耶识，清净与中间状态，被七识习气的污垢所染污，所以与合一之义是二元对立的。 七识虽然没有舍弃基础之义，但显现为分离，因此显现为三种生起方式。 因此，对于七识的清晰体验，用三种生起方式来表示。 愿吉祥！对此的象征是，在印度，错觉显现的方面很多，所以在巴嘎拉尔。 大城市是指有漏洞的蕴或身体，对此，门义六根等一同出现的处所有八个，理解为是受用生起的门。 八，外五门等，内等，具备一个天门之内。 观察向外观察事物和众生，安住于内，安住不变化的伟大国王，就是阿赖耶识，是基础与合一未分开的。 对此，眷属心生起是烦恼等。
English
The image of great qualities naturally arises. Unlike other vehicles achieved through effort, the great bliss of effortless ease dawns within itself. May it be auspicious! The enlightened wisdom of the Sugatas of the three times, and the mind essence of the six types of beings, appearing without error and without location, and the awareness of recognizing the nature of reality, obtained through the kindness of the Lama, appearing without location, these three, their nature is primordially inseparable, like names and shapes being different, but their essence being one, like gold. May it be auspicious! The mistaken clinging is primordially separate from external appearances, which is the nature of mind, free from elaboration and spontaneously accomplished. Like a dark abyss, clinging is not perceived in any way, thus liberated from the stubborn permanence. May it be auspicious! At the very moment when dualistic grasping and apprehended appear, the characteristic of mind, self-aware and spontaneously accomplished. Primordially, dualistic appearances do not remain but are self-illuminating, like the essence of the sun. May it be auspicious! The self-appearance of wisdom's play, the nature of illusion, spontaneously accomplished, arises without obstruction. It is not utter emptiness, like water itself appearing as waves. May it be auspicious! Thus, there is a need to be liberated from the three extremes of permanence and annihilation, therefore it is a nominal designation. Wood (0) connect. May it be auspicious! To be liberated naturally after knowing, here for a while, from the perspective of the eight consciousness aggregates. Recognizing the alaya consciousness as one basis, the basis and union as two (0) should be understood, the seven consciousnesses have three ways of arising. Why? Because the alaya consciousness, which is the meaning of the basis, pure and intermediate, is defiled by the obscurations of the seven consciousnesses' habitual tendencies, therefore it is dualistic with the meaning of union. Although the seven consciousnesses have not abandoned the meaning of the basis, they appear to be separate, therefore they appear as three ways of arising. Therefore, the clear experience of the seven consciousnesses is shown by the three ways of arising. May it be auspicious! The symbol for this is, in India, there are many aspects of illusory appearances, so in Bhagalara. The great city refers to the contaminated aggregates or the body, for this, the places where the six sense faculties and so on arise together are understood as eight, as they are the gates through which enjoyment arises. Eight, the five outer gates, etc., the inner, etc., within the one possessing the sky gate. Looking outward, observing things and beings, abiding within, the great king abiding without change, is the alaya consciousness, the basis and union not separated. To this, the retinue mind arising is afflictions, etc.
Chinese
在无量念头之中，有守门八识。紧闭的门执着于相，各种戏论，执着于我、我所三种，以及轮回的六个地界。拥有国王，其权力极大，如不离宝珠，如不倒不灭的胜幢，摧毁则使众生贫困。 ༈ 具有证悟大信心的那些降伏战场的勇士，即三种相遇：念头寂灭之处，无上且美妙，在邬金托甲坚的地方。具备八乘入道之门，圆满地陈设在蓝色宝座上，根源在于觉性，任何事物都无法超越的顶峰，三种相遇即是三种智慧的解脱，象征着三种生起之法，自生圆满的三种光明照耀。 守门1，门禁1，地界1，共111。 自我解脱，自我摧毁，用扫帚扫除一切。将轮涅之心及心所都汇集于阿赖耶识国王处，因此结合之义自然解脱。 ༈ 外在不观待事物和众生，内在根本之义于三时中不变而安住。享用宝珠，不灭的胜幢，有形象的必要，也是为了再次显现。珍宝伏藏中，安住实相大乐之篇，即第一篇。 ༈ 无有能作之因缘，五种自生智慧恒常自显，为何无明？犹如珍宝般的窍诀无有因缘，故为无明。何处为自生智慧之无明？即俱生。༈。 因此，我执，遍计所执的无明，难以解开的结，被紧紧地束缚。从其力量显现为他，从二者的部分生出执着，成熟为五种烦恼。内在，烦恼的种子，五毒安住于此。从普遍发起的造作，善、不善、不动摇，或者身语意三之花在外绽放。༈ 暂时的果报，由六道中的三道所成。༈ 本性法尔如是，然因执着于我所。具有力量的训诫之基，以训诫者所安立的业、烦恼之种子等，习气使法性未被造作，习气被训诫，不应如此说。执着。
English
Within the countless thoughts, there are eight consciousnesses guarding the gate. Holding onto the closed gate as a sign, various elaborations, holding onto the three of I, mine, and the six realms of cyclic existence. Having a king, whose power is very great, like not being separated from the jewel, like not overturning the victory banner that does not perish, destroying it causes beings to become impoverished. ༈ Those warriors who subdue the battlefield, possessing great confidence in realization, are the three encounters: In the place where thoughts cease, unsurpassed and beautiful, in the place of Orgyen Thöchukchen. Possessing the entrance gate of the eight vehicles, perfectly arranged on a blue throne, the root is in awareness, the peak that nothing can surpass, the three encounters are the liberation of the three wisdoms, symbolizing the three ways of arising, the three self-perfected lights blaze. Gatekeeper 1, gate closure 1, realm 1, total 111. Self-liberation, self-destruction, having done all that is swept away with a broom. Gathering the mind of samsara and nirvana and mental factors into the king, the Alaya consciousness itself, therefore the meaning of union is naturally liberated. ༈ Outwardly, there is no looking at things and beings, the inner fundamental meaning abides unchanging in the three times. Enjoying the jewel, the victory banner that does not perish, there is a need for form, and also for reappearance. In the treasure of precious jewels, the chapter on abiding in the reality of great bliss, is the first chapter. ༈ Without a cause or condition that acts, the five self-born wisdoms are always self-manifesting, why is it ignorance? Because there is no cause for the precious-like pith instructions, therefore it is ignorance. Where is the ignorance of self-born wisdom? It is co-emergent. ༈ Therefore, the ignorance of grasping at self, the imputed ignorance, the knot that is difficult to untie, is tightly bound. From its power, it appears as other, from the part of the two, grasping arises, maturing into the five afflictions. Inwardly, the seed of affliction, the five poisons abide there. From the universally aroused actions, good, non-good, unwavering, or the flowers of body, speech, and mind bloom outwardly. ༈ The temporary result is made up of three of the six realms. ༈ The nature of reality is suchness, but because of grasping at self. The basis of powerful admonition, with the karma, seeds of affliction, etc., established by the admonisher, habit makes the nature of reality unconditioned, habit is admonished, it should not be said. Attachment.