Chinese
珍宝交付的注释小品，如意宝珠般明晰的开启之光之钥匙。 智悲的智慧。 珍宝交付的注释小品，如意宝珠般明晰的开启之光之钥匙。 智悲的智慧。 名为珍宝交付的注释小品，如意宝珠般明晰的开启之光之钥匙，在此安住。 那摩古汝贝雅：本来解脱原始怙主法身，大雪山五湖的庄严圆满受用身，十二本师现证化身，平等三身胜者最初敬。从圣者的意中化现金刚萨埵，意之精华殊胜化身于末劫安置于地，喜金刚于赡部洲如灯般升起，恭敬顶礼意传诸导师。心髓宝藏之主文殊友，吉祥狮子海生莲师容颜，智经论师大班智达比玛拉，恭敬顶礼表传持明者。化身译师贝若扎那，玉扎宁波娘班嘉觉香，圣者父子一切智者前后等，恭敬顶礼耳传诸补特伽罗。特别是开启秘密宝藏之门，以成熟解脱之教授摄受具缘者，护持的智者成就者一切之大王，恭敬顶礼一切智者达玛萨ra。化身士夫善巧方便大悲之主，以遍知一切所知甚深之法理，成熟自相续恩德无等之尊主，恭敬顶礼轮回之怙主至尊上师。一切乘之教言和意趣释等，一切进入之方便和成熟道灌顶之门，解脱引导等赐予教授之精华，恭敬顶礼引导胜上师们。如是于三传承珍宝之鬘，以恭敬顶礼而摄集三部九界之精华，教言之精髓菩提心之宝藏，于此阐明现前交付之口诀。于彼，解释续部之义而执持经部之要，撷取口诀之精华而把握意之山。
English
The small commentary on the entrusted treasure of jewels, the key of light that clearly opens the mirror of illusion. Wisdom of knowledge and compassion. The small commentary on the entrusted treasure of jewels, the key of light that clearly opens the mirror of illusion. Wisdom of knowledge and compassion. The small commentary on the entrusted treasure of jewels, called the key of light that clearly opens the mirror of illusion, resides here. Namo Guru Bhyah: The primordial protector of original liberation, the Dharmakaya. The adornment of the five great snow mountain lakes, the Sambhogakaya. The twelve teachers, the manifest complete Nirmanakaya. The spontaneously equal three bodies, the victorious ones, I prostrate to the first. From the mind of the noble being, Vajrasattva is emanated. The supreme emanation of mind essence is placed on the earth at the end of time. Garab Dorje arose as the lamp of Jambudvipa. I respectfully prostrate to the teachers of the mind lineage. The holder of the treasury of essence, Manjushrimitra. The glorious lion face of the lotus-born. Jnanasutra, the great scholar Vimalamitra. I respectfully prostrate to the vidyadharas of the symbolic lineage. The emanation translator Vairochana. Yudra Nyingpo, Nyangben, Ka'o, Zhang. The holy father and sons, the omniscient ones, earlier and later, etc. I respectfully prostrate to the individuals of the oral lineage. Especially, having opened the door of the secret treasury of terma. Having taken hold of the fortunate ones with the instructions of maturation and liberation. The great king of all the wise and accomplished ones who protect. I respectfully prostrate to the omniscient Dharmasara. The emanation being, the master of skillful means and compassion. With the profound Dharma principles of knowing all knowable things. The unequaled lord who ripens my own continuum. I respectfully prostrate to the supreme protector of samsara. All the teachings and commentaries of all the vehicles, etc. All the methods of entering and the door of empowerment of the path of maturation. The essence of the instructions such as liberation guidance. I respectfully prostrate to the supreme guides, the lamas. Thus, in the rosary of the three lineages of jewels. Having respectfully prostrated, the essence of the three sections and nine spaces. The heart essence of the teachings, the treasure of bodhicitta. Here, I clarify the oral instructions of direct entrustment. Thereupon, explaining the meaning of the tantra and holding the essence of the sutra. Extracting the essence of the oral instructions and grasping the mountain of intention.
Chinese
通过展示正理之义，将觉性安住在要点上。开启经论之语，从而直接展示菩提心，为了讲解这部珍宝伏藏，依随持明大师希日桑哈所著的《珍宝庄严论》中所说： “口诀生起之源历史义， 入门乘及瑜伽之义， 所依补特伽罗必要义， 归纳名相根本义， 首尾贯穿释词义， 此乃五大总义之释。” 就像这样，从五大总义之门进行讲解。 首先，在历史之义中，分为总说三身之说和别说传承之流。 首先是，《普贤王如来根本续》中说： “为了首先展示信心的来源， 将要展示历史意义的解说。” 就像这样，这里有三种。在宣说续部决定意义的十部经中， 历史之义有三种： 加持之说， 自性之说， 以及措辞优美之说。 如是，第一种是，导师普贤王如来为金刚萨埵所说。 也就是，该经中说： “加持之说是， 自性法界宫殿中， 导师普贤王如来也， 没有名相之身语， 法性无生之彼者， 无有善恶取舍处， 在普贤自性中加持后， 传于金刚萨埵之心。 称为加持之说。” 以及，《庄严论》中说： “加持法身义之语， 不可言说以义加持， 义之二人具传承， 表诠离于名言义， 口诀量以自相示， 胜者持明补特伽罗。” 就像这样，如果与三种传承相结合， 依赖于具有六种特征的口诀量， 加持法性自性， 觉性顿然生起，称为加持之说。 第二种是，导师金刚萨埵为化身喜金刚所说。 十部经中说： “自性之说是， 无生虚空之宫殿中， 导师金刚萨埵也， 没有名相之身语， 法性无生之彼者， 无有生灭之自性，
English
Having shown the meaning of reasoning, settle awareness on the essential point. Unlock the signs of scripture and logic, thereby directly showing the Bodhicitta. In order to explain this precious treasure entrusted, according to what the great Vidyadhara Shri Singha said in the 'Precious Garland': "The source of oral instructions, the meaning of history, The entrance, vehicle, and meaning of yoga, The supporting individual, the meaning of necessity, Summarizing the naming of the root meaning, The meaning of the beginning, end, and intermediate words, This is the explanation of the five general meanings." Just like that, explaining from the gate of the five great general meanings. First, in the meaning of history, there are two: the general explanation of the three bodies and the specific explanation of the lineage's flow. The first is, in the 'All-Creating King Bodhicitta': "In order to first show the source of faith, The explanation of the historical meaning will be shown." Just like that, there are three here. In the ten sutras that explain the definitive meaning of the tantras, There are three types of historical meaning: The explanation by blessing, The explanation by self-nature, And the explanation by excellent wording. Thus, the first is, the teacher Samantabhadra explained to Vajrasattva. That is, in that very sutra, it says: "The explanation by blessing is, From the palace of the self-nature Dharmadhatu, The teacher Samantabhadra also, Without the body and speech of signs, That Dharmata, unborn, Without good or bad, acceptance or rejection, Having blessed in the very Samantabhadra, Transmitted to the heart of Vajrasattva. It is called the explanation by blessing." And, in the 'Garland', it says: "The blessing Dharmakaya, the speech of meaning, Inexpressible, blessed by meaning, Two people of meaning with lineage, Expressing the meaning free from terms, The oral instruction, the measure, shows its own characteristic, Victorious Vidyadhara individual." Just like that, if combined with the three lineages, Relying on the oral instruction measure with six characteristics, Blessing the Dharmata self-nature, Awareness suddenly arises, it is called the explanation by blessing. The second is, the teacher Vajrasattva explained to the emanation Garab Dorje. In the ten sutras, it says: "The explanation by self-nature is, In the palace of unborn space, The teacher Vajrasattva also, Without the body and speech of signs, That Dharmata, unborn, Without the self-nature of birth and death,
Chinese
我是金刚的自性。 化身有缘者， 于觉性之密严刹土宣说。 说是以自性宣说。 如是说。 庄严经中说： 报身以意之符号门， 以自性表示自显现。 以自性确定不误二人。 离符号自解脱自明智。 自相无境自显现。 如是说。 觉性之密严刹土宣说， 如是说者，非是处所， 觉性无内外，任何戏论相皆未在其下，是清净心中相续的宣说方式。 灌顶虚空中说： 所有分别念相， 如是无迁变，其自性明。 是处所转变的殊胜教言。 如是说。 又是以不误确定的上师之口诀， 于实相上表示，于表示上理解。 如理解般证悟，自明智之量于无境中显现。 第三是， 导师噶饶多杰，对妙吉祥友等以少许语句圆满宣说一切义， 宣说续中说： 语句组合善妙的宣说， 在此赡洲六续处， 化身有缘者， 彼法性无生者， 以无生之语句说， 为无生之义之象征， 于珍宝黄金之书卷上， 以琉璃熔汁之自印， 书写组合语句文字， 作为后世之资粮。 说是语句组合善妙的宣说。 如是说。 庄严经中说： 化身自在以梵天之音， 善妙组合成语句表示一切义。 传承者以语法文字记录， 仅是略微信解即是圆满教言。 如是说。 为了对二者之义生起信解之确定，与所说之自相一致，宣说诸佛四身之无垢精要，语句组合善妙且具足三量，故是决定义教之量。 又是化身之教言，从天人与声闻至阿努的所有乘，皆不杂乱地次第表示之分，是大圆满之入门与道阶，故可对一切宣说。 然实义是， 指示究竟之实相，是无为圆满之教言，阿底瑜伽独有。 第二，宣说传承流传方式之差别， 庄严经中说：
English
I am the essence of Vajra. The incarnate fortunate individuals, Are taught to reside in the Akanishta realm of awareness. It is said to be taught through one's own essence. Thus it is said. In the Ornament it says: The Sambhogakaya, through the symbolic gateway of intention, Represents self-arising through one's own essence. Through essence, one is certain not to mistake the two. Beyond symbols, self-liberation, self-awareness experience. Self-character, without object, self-arising. Thus it is said. "Taught in the Akanishta realm of awareness," Thus it is said, is not a place, Awareness without inner or outer, without being subjugated by any proliferation or sign, is the teaching method transmitted through the completely pure mind. In the Space of Empowerment it says: Whatever conceptual signs there are, Unchanging as they are, that very thing is clear. It is the great transmission of the Victorious Ones that transforms the place. As it is said. Moreover, the unerring and certain master, through the oral instruction, Represents on the basis of what is. Understands on the basis of representation. Realizing as understood, the measure of self-awareness dawns without object. The third is, The teacher Garab Dorje, to Manjushrimitra and others, fully explained all meanings in few words, In the Explanatory Tantra it says: The explanation with well-composed words, In this Jambudvipa, the place of the six lineages, The incarnate fortunate individual, That Dharma-nature, the unborn, Speaking the words of the unborn, As a symbol of the meaning of the unborn, On a precious golden scroll, With the self-seal of molten lapis lazuli, Written and compiled in words and letters, Placed as a resource for future generations. It is said to be explained with well-composed words. Thus it is said. In the Ornament it says: The incarnate powerful one, with the voice of Brahma, Well composes into words, representing all meanings. The lineage holders recorded it in grammar and letters. Just a general belief is the complete transmission. Thus it is said. In order to complete the certainty of belief in the meaning of these two, in accordance with the self-character of what is expressed, the immaculate essence of the four bodies of the Victorious Ones, explained with well-composed words and possessing the three valid cognitions, is the valid cognition of definitive meaning transmission. Moreover, the teachings of the incarnate, from gods and humans and Shravakas to Anu, all the vehicles are gradually represented without being mixed, so it is the entrance and path stage of Dzogchen, so it can be taught to all. But the actual meaning is, Pointing out the completely perfect state, is the unconditioned complete transmission, unique to Atiyoga. Second, explaining the specific way the transmission descends, In the Ornament it says:
Chinese
从开显之法日之精要中，如光芒般的光辉显现。本体自显法身，以主宰之缘显现为报身。由此，金刚持勇识，功德无碍地显现在处所。以自性之加持，显现之化身心子，善巧地结合成文字。由此，四位持明者成熟，成为殊胜的大德比丘，其心之光芒驱散我的黑暗。普贤加持边地之人，清晰美好地依次交付，殷重嘱托。意即心传。如是说，此口诀之传承如是宣讲。大阿阇黎文殊友，从口诀决定授记中说：以各种乘利益众生，共同断除，行转变摄集。圆满后，真实心髓，不需勤作，自然解脱之教法，出现之时，三时之二之际，殊胜化身与处所相遇。如是说，宣说此理。有诸佛意传、持明表示传、补特伽罗耳传三种。初者，以意传传承，珍贵教法于天界出现，以及之后在人间如何出现之理，分二，初者，于色究竟天法界宫殿中，自生导师吉祥普贤王如来，为五部佛传授真实心髓意义之传承，无碍通彻地开显，以光明大圆满身，如光般照耀。如是所说，传承之授记文中：心之佛陀普贤王，于真实义之色究竟天，为普眼遍照者，自显唯一加持显现。为不动金刚萨埵，无谬自显无境生起。宣说不领悟，安住即觉悟。诸佛以意传传承安住。如是等等。彼时，勤作之乘圆满，真实心髓出现之时机成熟。以慈悲摄受，当被调伏之对境，显现之国王殊胜化身与处所相遇。从口诀决定授记之上文：于三十三天大处所，为善护天子之长子，具足所受之心相者，于虚空中，化身自然解脱后，于末时降临大地作明灯。显