English
Also from the King Who Accomplishes All. Therefore, with five ways of explaining the meaning of reason, the meaning of the King Who Accomplishes All, the mind of enlightenment, is established without error. Also from the Union of Sun and Moon, and so on. Second, to extensively explain the profound secrets of the words and meanings of the root text, the head, middle, and end of the King of Instructions, there are three parts: the meaning of the head, the entering branch; the meaning of the text to be explained, the object of entry; and the meaning of the end, the entering completion. The first includes two parts: revealing the name of the King of Instructions and paying homage to the uncommon teacher. The first is indicated from "In the language of India" to "abbreviated." The name of this instruction, in the well-composed language of the noble land of India, is Ratna Tarpaṇa Sūtra (藏文，梵文天城体，ratna tarpaṇa sūtra，宝供养经). When translated into the language of Tibet in accordance with the Dharma, it is called The Abbreviated Treasure Entrusted with Jewels. If the meaning of the name is explained according to the Tibetan language, it means that in the state of realizing the nature of reality, the spontaneously perfect qualities, like the arising of needs and desires from the king of wish-fulfilling jewels, the great treasure of mind itself, which arises without effort or striving, is entrusted manifestly, and the essence of the sacred instruction is explained and revealed in an abbreviated and clear manner. Second, the homage is: "Homage to glorious Samantabhadra!" As it is said in the King of Vast Expanse: "The expanse of the spontaneously accomplished nature of the ground, the expanse of the self-born wisdom of essence, the expanse of unborn non-duality in meaning, in the beginningless, endless nature of reality, the expanse of the self-nature, the primordially accomplished fruit, various gathered into one, arising from one." According to this intention, explaining by combining the secret meaning of the uncommon three glories with the distinction of the unsurpassable vehicle: the ground is spontaneously accomplished, without partiality, destroying the signs of grasping at partiality; the essence is without certainty, appearing as anything, possessing the adornment of awareness, naturally clear; the meaning is unborn, without duality in anything, transcending the extremes of dualistic grasping, being the great self, self-liberated without beginning or end, awareness, self-appearing, the realization without before or after, manifesting the glory of meaning, thus possessing six qualities, manifestly awakening into the youthful vase body of inner clarity, benefiting self and others.
Chinese
以圆满一切意义来示导，诸法之实相，无好坏取舍，且超越分别戏论之边际者，名为普贤。所有显现为色相者，皆为薄伽梵吉祥普贤之身，无偏之庄严轮。所有发声为音声者，皆为薄伽梵吉祥普贤之语，无偏之庄严轮。所有忆念与分别者，皆为薄伽梵普贤之意，在无别大平等原始空性中显现，于无勤大乐中，一切功德任运成就之原始怙主，对其证悟显现且理解通达，以瞻仰见解之方式敬礼！如是无别证悟，即为相见于表诠。舍弃觉性之花朵，乃往昔化身之至尊噶绕多杰所寻得。不仅如此，后世依此修学之人，亦以身语意三恭敬之态而寻得之。第二，进入之境，所说之正文的真实意义，有口诀之体性略示，彼之自性广说，以及开示出现之时并作印封三者。其中第一者，以“自显虽尔”等两句偈颂来开示，于普贤六界中云：“世间一切之行境，乃我自显之自性，无人得见，显现自明之刹土。”又如《宝饰》中云：“一切安住于自显，虽无遮障离显现之缘，然以不识之分别心，执五蕴为实有，由行之风所动摇，遂成器情痛苦之体性。”如是所说，安住之实相本为自显无境，然与此不符，表诠之符号与所表诠之意义相离，由俱生无明不识自性，并依此由遍计无明而执著于我，由其力而显现为他，遂成自他二者。且从此分出贪著，生起五毒烦恼，由彼等五者之驱使，行即心之体性，亦投生后有且动摇，遂成风之自性之三
English
Showing with the perfection of all meanings, the reality of all dharmas, without good or bad, acceptance or rejection, and beyond the limits of discriminating elaboration, is called Samantabhadra. All that appears as form is the body of the Bhagavan glorious Samantabhadra, the wheel of impartial adornment. All that sounds as sound is the speech of the Bhagavan glorious Samantabhadra, the wheel of impartial adornment. All that is memory and thought is the mind of the Bhagavan Samantabhadra, appearing in the great undifferentiated expanse of original emptiness, in effortless great bliss, the primordial protector in whom all qualities are spontaneously accomplished, to him whose realization is manifest and whose understanding is thorough, I pay homage in the manner of beholding the view! Such undifferentiated realization is to meet the symbol. Abandoning the flower of awareness is what the supreme Garab Dorje, an emanation in the past, sought. Moreover, those who study and practice this in the future also seek it with the respectful attitude of body, speech, and mind. Secondly, regarding the actual meaning of the text to be explained, which is the object of entry, there are three parts: a brief presentation of the nature of the instruction, a detailed explanation of its essence, and an indication of the time of its arising, followed by sealing. The first of these is indicated by two verses beginning with "Although self-appearance..." From Kuntuzangpo Longdrukpa: "The field of activity of all the worlds is the nature of my own appearance, unseen by anyone, the realm of self-aware appearance." And from the Precious Ornament: "Everything abides in its own self-appearance, without obscuration, free from the conditions of appearance, but through unknowing mind, clinging to the five aggregates as real, stirred by the winds of karma, the nature of suffering, vessel and essence, is established." As it is said, the reality of abiding is self-appearance without an object, but contrary to this, the symbol that represents and the meaning that is represented are separated, and through co-emergent ignorance, one does not recognize one's own nature. Based on this, through pervasive ignorance, one grasps at a self, and through its power, it also appears as other, and thus self and other are established. And from that part, attachment arises, and the five poisons of affliction arise. Driven by those five, the nature of action, which is mind, also projects existence and stirs, and thus becomes the nature of wind, the three
Chinese
通过运用，它使轮回之事物成熟为六道众生。从中解脱的究竟方法，是证悟的因之助缘，任运安住的大乐本身。一般来说，通过三量（教证、理证、诀窍），或者特别是通过三种直接相遇来认识它。熟悉并习惯于它的意义，不退转于恶趣和下乘，从痛苦和勤作之病中解脱。无需费力，自然显现佛陀的伟大功德，如五种神通、五身、相好、智慧、利生等。因此，自己的心性是无尽功德的大宝藏。无论托付给谁，这样的宝藏都安住在自己身上。无论如何托付，都不会在证悟法性上欺骗你，因为它具足三量（教证、理证、诀窍）。托付给文殊亲友，以恭敬享用吧！这是他的教诲。第二，详细阐述它的自性：法性基位的安住方式，如同宝藏般本自存在于自身的方式；由于不证悟它而迷惑，在痛苦和勤作之病中徘徊的方式；如是安住之义，通过见而现量证悟，将大宝藏托付给自身的方式；通过熟悉和习惯于它的方法，将证悟之义推向极致，获得解脱的方式；如是显现，果任运成就，在自性中圆满的方式，共有五种。第一种，通过相似的例子来象征性地展示，即示现者化身亲自显现殊胜之义的方式；抓住证悟之义的自性和特征；通过象征性的表达方式来完美地介绍它，共有三种。第一种是，通过顶上的庄严等十个方面来展示：例如，龙王头顶上的庄严之宝，虽然能满足一切需求，但由于龙的守护，未能消除众生的贫困。后来，在贤劫人众中，一位名为“具义”的王子，由于积累了往昔的福德，获得了这颗宝珠。于是，将这颗宝珠悬挂在胜幢顶端进行供养，降下了如意妙雨，从而消除了众生的贫困，享受了如意的安乐。正如历史故事中所说的那样，由于本自任运成就地安住于自身，所以没有勤作的痛苦。
English
Through application, it ripens the phenomena of samsara into the six realms of beings. The ultimate method of liberation from that is the very great bliss that spontaneously abides as the causal condition for realizing the cause. In general, recognize it through the three means of valid cognition (scripture, reason, and instruction), or especially through the three direct encounters. By becoming familiar with and accustomed to its meaning, without reverting to the lower realms or the lesser vehicle, one is liberated from the suffering and the disease of effort. Without seeking them through effort, the great qualities of the Buddha, such as the five superknowledges, the five bodies, the major and minor marks, wisdom, and the benefit of beings, spontaneously arise. Therefore, one's own mind is a great treasure of inexhaustible qualities. Whomever you entrust it to, such a treasure abides within oneself. However you entrust it, it will not deceive you in realizing the nature of reality, because it possesses the three means of valid cognition (scripture, reason, and instruction). Entrust it to Manjushri's spiritual friend, and enjoy it with reverence! This is his instruction. Second, elaborating on its nature: the way the nature of reality, the ground, abides like a treasure, inherently within oneself; the way one is deluded by not realizing it, wandering in the suffering and disease of effort; the way that meaning of abiding is directly realized through seeing, entrusting the great treasure to oneself; the way to bring the meaning of realization to its ultimate conclusion by familiarizing oneself with and becoming accustomed to it, thereby attaining liberation; the way it manifests in this way, the result spontaneously accomplished, perfected in its own state—there are five aspects. First, showing it symbolically through similar examples, the way the emanation of the teacher himself manifests the supreme meaning; grasping the nature and characteristics of the meaning of realization; perfectly introducing it through symbolic expressions—there are three aspects. The first is showing it through ten aspects, such as the ornament on the crown: for example, although the wish-fulfilling jewel that is the ornament on the crown of the king of nagas fulfills all needs, it did not eliminate the poverty of beings because it was under the control of the nagas. Later, in the assembly of the fortunate aeon, when a prince named "Meaningful" obtained that jewel through the power of accumulating past merit, he hoisted that jewel on the top of a victory banner and offered it, causing a rain of excellent desired qualities to fall, thereby eliminating the poverty of beings and enjoying the bliss of desires. Just as it is said in historical stories, because it inherently and spontaneously abides within oneself, there is no suffering of effort.
Chinese
由于未能证悟那实相大乐，反而颠倒执着，习气的污垢遮蔽了本自存在之性。得知天神之王的时机已到，凭借祈请十方诸佛的恩德，秘密主金刚手显现了本自存在之性。通过对此熟悉和适应，习气的污垢得以清除，清净的智慧之海变得清澈，诸佛伟大功德的影像自然显现，这与通过努力实现的其它乘不同，无需努力，大乐自然显现，最终获得解脱。这是讲述过去圣者的传记，因此也应依此了解后世智者的修行。第二，以两段偈颂和三句来阐述三世善逝等。三世善逝所证悟的智慧，以及六道众生的心性，无谬地在无境中自显现，以及通过上师的恩德获得的，认识实相自性的觉性在无境中自显现，这三者自性本初无别地存在，例如，用黄金制成的物品，从名称、形状、功能和物质四个方面来看是不同的，但本质上都是黄金，没有差别。正如《无垠虚空王》中所说：任运成就之法性，具足不尽之果藏，轮回涅槃皆由此生，显现声响皆于此用。无须寻觅之无为，如虚空界般周遍，如黄金之物般一中显，虽现各异然圆满于一。以及《口诀黄金藏——明空智慧之灯》中所说：任运成就，不尽之果藏，轮回涅槃皆由此生为基。无须勤作之无为，犹如虚空般，如黄金之物般一中现各异，根本不变，果于一中显。由此生起之诸法，一切皆，未成自性之外无他，无所造作，周遍广大之界。如是。那般原始法性的意义，其安住之相，也是任运成就三者吗？