Chinese
隐秘的小部根本论。 导师 佛。 隐秘的小部根本论。 导师 佛。 隐秘的小部根本论存在。 摧毁四魔，具备菩提，生起圆满，超越言辞和文字，无有断灭聚合分离，如普贤王如来一般的虚空（藏文：ཀློང，虚空）中，顶礼名为顶礼者。 法界完全清净的智慧，如其量（藏文：ཇི་ཚམ，多少）无分别，普贤王母深奥广大，与五种智慧再次结合。 如镜般的智慧，在意识的境地中，普贤王如来显现，无二的菩提心，无分别平等性（的智慧）深奥，大乐体验，各自的分别体验，因此不是大无分别。 行为精进（的智慧）如其本性，是法理之王，是真实的。 大空性的意义，法并非从他处产生和进入。 无论经典和口诀多么深奥，言辞的集合如何讲述，菩提心和歧途如何与意义相符呢？ 从此以下，显示障碍和处所。 有为的福德智慧等，以及禅定习气清净，禅定的安乐滋味，安乐的善。 能取所取的边。 菩提心和执着歧途的橛在那儿。 行为远离寻觅，无执着，虚空中无有造作。 仙人和禅定，跏趺坐，正直安住，以及出家和苦行等一切身体的造作，都是因为我和我所的执着显现而生。 因果二者，除了大菩提之外，虚空中没有善恶的造作。 广大如虚空般本来存在，普贤王如来正直安住。 证悟的智慧，自性安住在虚空中，远离勤作，虚空不是变化的根本。 根本，法性，心性，虚空，菩提界。 远离寻觅心，不是成就菩提的根本。 没有初始和终结，没有中间和边际。 无有根基的心性，如同转移火和熄灭水一般，寻觅也无法找到，如同旱季的鹿。 寻觅。
English
The Root Text of the Hidden Small Section. Teacher Buddha. The Root Text of the Hidden Small Section. Teacher Buddha. The Root Text of the Hidden Small Section exists. Having vanquished the four maras, possessing enlightenment, generating completion, transcending words and letters, without cessation, aggregation, or separation, in the expanse (Tibetan: ཀློང, Klong, space) like the glorious Samantabhadra, I prostrate to the one called "Prostration." The wisdom of the completely pure realm of Dharma, how much (Tibetan: ཇི་ཚམ, ji tsam, how much) without conceptualization, the profound and vast Samantabhadri, again combined with the five wisdoms. Like a mirror-like wisdom, in the realm of mind, Samantabhadra appears, the non-dual mind of enlightenment, the profound (wisdom) of non-conceptual equality, the experience of great bliss, the experience of individual discriminations, therefore, it is not great non-conceptualization. Acting diligently (the wisdom) as it is, is the king of Dharma, it is true. The meaning of great emptiness, Dharma does not arise or enter from elsewhere. No matter how profound the scriptures and instructions, how much the collection of words is spoken, how can the mind of enlightenment and the wrong path be in accordance with the meaning? From here onwards, it shows obscurations and places. Conditioned merit, wisdom, and so on, as well as meditative habit purification, the taste of meditative bliss, the goodness of bliss. The extreme of grasping and being grasped. The stake of grasping the mind of enlightenment and the wrong path is there. Action is free from searching, without grasping, there is no fabrication in the sky. Ascetics and meditation, cross-legged, upright abiding, as well as renunciation and asceticism, and all physical fabrications, arise from the manifestation of attachment to self and mine. Both cause and effect, apart from great enlightenment, there is no fabrication of good and evil in the sky. Vast, like the sky, it exists primordially, Samantabhadra is upright and abiding. The wisdom of realization, its nature abides in the sky, free from effort, the sky is not the basis of change. Ground, Dharma-nature, mind-nature, sky, realm of enlightenment. Free from searching mind, it is not the basis for accomplishing enlightenment. There is no beginning and no end, no middle and no limit. The nature of mind without a basis, like transferring fire and extinguishing water, cannot be found by searching, like a mirage in the dry season. Searching.
Chinese
如同虚空。于普贤王如来的自性中，对生与离的菩提而言。菩提的因果、善恶、天界与解脱全部都没有。经文与口诀的钥匙，无上口诀，隐秘的小匣子圆满了。菩提心，这位导师是智慧之顶，由隐秘的佛陀所造。属于阿底瑜伽。源自所有菩提心的经文。为了最敏锐智慧者的目的而宣说。开头和结尾以五种方式显示意义。门径是六种智慧，五种伟大，以及显示三种如是。这部菩提心从比喻中取名为隐秘的小匣子。从意义上取名为虚空之明点。此处有五种意义：首先是显示对普贤王如来自性的礼敬。第二是显示菩提心的自性。第三是显示菩提心的不可思议之比喻。第四是指出阿赖耶识的清净虚空。第五是显示菩提心的过失与障碍。如果结合经文来解释，从“世尊”到“顶礼”之间是显示礼敬。从“多少”到“不入法”之间是显示菩提心的自性。从“多少深奥”到“不是变成虚空的基础”之间是显示障碍与处所。从“菩提因果全部没有”以上是指出阿赖耶识的清净虚空。如此，在校对宁玛派经文母本和所有后来的著作，并建立计算机排版版本时，虽然根本意义上的大圆满瑜伽士，堪布喇嘛明色（Munsel）的谦卑弟子，最末等的弟子已经证悟了大圆满，但人却没有证悟大圆满。虽然自己的相续被烦恼所压迫而沉沦于世间，却装扮成神圣宗教的瑜伽士菩提海（Byangchub Gyatso），由导师桑结桑瓦（Sangye Sangwa）所造的经文与口诀
English
Like the sky. For the Bodhi that is free from birth and separation in the nature of Samantabhadra. The cause and effect of Bodhi, good and evil, heavens and liberation, are all completely absent. The key of scripture and oral instruction, the supreme oral instruction, the hidden small casket is complete. This Bodhicitta, the teacher is the supreme of wisdom, made by the hidden Buddha. It belongs to Ati Yoga. It originates from all the scriptures of Bodhicitta. It is declared for the purpose of the most acute of wisdom. The beginning and the end show the meaning in five ways. The gateway is the six wisdoms, the five greatnesses, and the three suchnesses. This Bodhicitta is named from the metaphor as the Hidden Small Casket. It is named from the meaning as the Bindu of Space. Here there are five meanings: First, it shows the homage to the nature of Samantabhadra. Second, it shows the nature of Bodhicitta. Third, it shows the inconceivable metaphor of Bodhicitta. Fourth, it points out the pure space of the Alaya. Fifth, it shows the faults and obscurations of Bodhicitta. If explained in conjunction with the text, from "Bhagavan" to "homage" is showing homage. From "how much" to "does not enter the Dharma" is showing the nature of Bodhicitta. From "how profound" to "is not the basis of becoming space" is showing the obscurations and the place. From "the cause and effect of Bodhi are all absent" onwards is pointing out the pure space of the Alaya. Thus, while proofreading the original Nyingma Kama texts and all subsequent works, and establishing a computer typesetting version, although the ultimate disciple of the Great Perfection yogi of definitive meaning, Khenchen Lama Munsel, the very last of the disciples, has realized the Great Perfection, but the person has not realized the Great Perfection. Although one's own continuum is oppressed by afflictions and sinks into the world, one is dressed up as a divine religious yogi, Byangchub Gyatso, the scripture and oral instruction made by the teacher Sangye Sangwa.
Chinese
名为“口诀之钥，无上口诀，隐秘之小箱”的珍贵文献，于敦煌石窟中发现，为使法脉不衰，抄录传扬，善哉！
English
This precious document, obtained from the Dunhuang cave, called "The Key of Speech, the Supreme Instruction, the Hidden Small Box," is copied and propagated for the sake of the undiminished Dharma lineage. May it be virtuous!