Chinese
灌顶虚空藏班智达生源的注释。 灌顶虚空藏班智达生源的注释。 阿 毗 晒 迦 萨 达 突 谛 萨。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 灌顶虚空安住。 印度语：萨瓦 达玛 चित्त 嘉那 惹杂 悉地 巴香 杂雅 阿毗晒迦雅。 藏语：基道之法所说的一切，以非本质差异的方式在那里显示，果位自然成就的心性，自生之智慧的基道果三者，以殊胜的方式，国王宣说的方式，两种成就如下方一样，不是从其他方法产生，而是自生地，以与我无分别的方式证悟后修持，以虚假或真实的方式，或者以幻化的十万灌顶。 所有法都是菩提心的自性，以自明的特殊性，国王本身显现为一切的本质，因此一切都清晰。 通过上师的方法认识那个意义，并记住作为容器，所有知识都无一不成为三摩地的味道，并且没有混乱，因此是殊胜的。 为了自利的目的。 因此，认识到能观者和所观者是自性，这就是自生智慧显现为法身的利他。 因此，所有法都显现为自性无生，因此不需要利益众生，因为金刚三身无需努力就能自然而然地成就。 例如，满足有缘者愿望的如意宝，是殊胜者头顶的装饰。 自己的觉性具有伟大的功德宝藏，同时体验三种味道，是牟尼的面容。 最终的程度是超越执着的色身、语、意，就像虚空一样。 此时如何行事，共同的乘都是方便，但不是国王，而这里是方便之王，因为能够压倒一切，无需努力就能成就一切，所有虚假都安住在真实之中。 灌顶分为大小两种，因为它是所教导的精华，所以拥有它就圆满了。 秘密的主人，金刚萨埵，将一切众生的心意合一，并且认识到那也是无生的自性，通过灌顶能做什么呢？ 以二灌顶将众生无分别地融入自己的心中。
English
Commentary on the Empowerment Space Treasure of the Paṇḍita Bhūtalāda. Commentary on the Empowerment Space Treasure of the Paṇḍita Bhūtalāda. Ābhiṣiñca sya dhātu ti sma. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) The Empowerment Space Abides. In Sanskrit: Sarva Dharma Citta Jñāna Rājasiddhi Bhāṣaṃ Carya Abhiṣiñcaya. In Tibetan: All that is expressed by the Dharma of the Ground and Path is shown there in a way that is not essentially different. The nature of mind, the spontaneously accomplished fruit, the Ground, Path, and Fruit of Self-Arisen Wisdom, the three are spoken of by the Victorious Ones in a supreme way. The two siddhis are like those below, not arising from other methods, but spontaneously. Having realized them as inseparable from oneself, one practices them in a contrived or genuine way, or through the ten million empowerments of illusion. All dharmas are the essence of the mind of enlightenment, and because of the distinction of self-awareness, the king himself appears as the essence of all, so everything is clear. Having recognized that meaning through the method of the lama, and remembering it as a vessel, all awareness becomes the taste of samadhi, and is free from confusion, so it is supreme. The activity of self-benefit. Therefore, realizing that the object of meditation and the meditator are one's own nature is the other-benefit of the self-arisen wisdom appearing as the Dharmakaya. Thus, since all dharmas appear as one's own unborn nature, there is no need to benefit beings, for the three vajras are effortlessly accomplished spontaneously. For example, the wish-fulfilling jewel that fulfills the wishes of the fortunate ones is the ornament on the crown of the supreme ones. The great treasure of qualities that is great in one's own awareness, experiencing the three tastes at once, is the face of the Muni. The measure of that which is ultimately perfected is the Rupakaya, Speech, and Mind that are beyond grasping, like the sky. How does one act in this case? The common vehicles are methods, but not the king, but here it is the king of methods, because it is able to overwhelm, everything is accomplished without effort, and all that is contrived abides within the genuine. The empowerment is twofold, great and small, because it is the essence of what is taught, and having it is complete. The Lord of Secrets, Vajrasattva, makes the minds of all beings one, and having realized that it is also the nature of the unborn, what does one do by relying on empowerment? With the two empowerments, beings are inseparably absorbed into one's own heart.
Chinese
这样做是因为，考虑到末世五浊恶世的众生。（注释中没有“一个”）。从三密中产生并存在，因此获得了所有秘密金刚的宝藏的灌顶，即具有多种功德的自性。顶礼！佛陀的教法有三和二，共五种：佛陀住世的稀有时期，教义被总结并存在的时期，证悟和修行的时期，以及与浊世相关的时期。末期时代，由于强烈的烦恼，众生难以调伏，寿命短，兴趣小，努力少，因此希望证悟一切意义，那么应该用什么来调伏他们呢？此处的灌顶方法是咒语的声音，即一。通过证悟，证悟了所有乘的意义的道果圆满的自性。领悟到所有三个传承都汇集在一个无为圆满之中，即传承了次第意趣的。九任（译者注：可能是人名）将诸佛的心意铭记并隐藏，是心之宝藏。如果不领悟这一点，其他乘就无法领悟，就像盲人乌卢普拉沙卡一样。就像没有肢体的人进入道路并广泛实践却缺乏经验一样，如果不领悟这一点。对于执着于意愿和道路的八乘瑜伽士。无有方向、脱离言辞的意义，因为不是被有尽之词的因缘所能表达的，所以无法领悟。就像国王照镜子一样，在幻化的房子里看着九面镜子。无论如何观看，都开示了无分别自生心要，除此之外没有其他道路和事业。为了领悟那个意义，在禅修时，因为没有散乱和不散乱的希望和恐惧，所以禅修。树立无意义的大钉。因为其他佛陀没有，所以没有行进之处，觉知本身就是智慧光明，因此从觉知的泥沼中解脱。言语的表达之路断绝，虽然不能最终确定，但却揭示了智慧明灯的方法和口诀。摩诃提婆将毗湿奴轮涂抹在强大的埃林伽中，并授予了法器的灌顶。就像同时摧毁不和谐并视为自己的种姓一样。意义是，那个金刚是通过言语之路的方法打开心门的钥匙，即开启任运成就三身之门。幻化
English
Thus it is done, considering sentient beings in the final degenerate age of the five degenerations. (The commentary lacks "one"). Because it arises from and abides in the three secrets, it receives the empowerment of the treasure of all secret vajras, that is, the self-nature of many qualities. Homage! The Buddha's teachings are three and two, totaling five: the rare time when the Buddha was alive, the time when the teachings were summarized and existed, the time of realization and practice, and the time associated with the degenerate age. In the final age, because of strong afflictions, beings are difficult to subdue, have short lives, little interest, and little effort, so they desire to realize all meanings. What should be used to subdue them? The empowerment method here is the sound of the mantra, which is one. Through realization, one realizes the self-nature of the path and fruit of all vehicles, complete in meaning. Realizing that all three transmissions are gathered in one non-action completion, that is, the successively transmitted intention. Ngarum (translator's note: possibly a name) cherishes and hides the minds of all Buddhas, it is the treasure of the mind. If one does not realize this, other vehicles cannot realize it, like the blind Uluprakasha. Just as someone without limbs enters the path and practices extensively but lacks experience, if one does not realize this. For the yogi who clings to and is attached to the eight vehicles of intention and path and fruit. The meaning that is without direction and detached from words, because it is not an object that can be expressed by the causes and conditions of finite words, so it cannot be realized. Just like a king looking in a mirror, looking at nine mirrors in an illusory house. No matter how one looks, it reveals the self-born essence of non-discrimination, and there is no other path and activity besides that. In order to realize that meaning, in meditation, because there is no hope and fear of distraction and non-distraction, one meditates. Drive in the great nail of non-meaning. Because other Buddhas do not have it, there is no place to go, awareness itself is the light of wisdom, therefore liberate from the mire of conceptualization. The path of verbal expression is cut off, although it cannot be finalized, it reveals the method and oral instruction of the lamp of wisdom. Mahadeva smeared the Vishnu chakra in the powerful Ailinga and granted the empowerment of the weapon. Just like simultaneously destroying disharmony and regarding it as one's own lineage. The meaning is that the vajra is the key to opening the door of the mind through the method of the path of words, that is, opening the door to the spontaneously accomplished three bodies. Illusory.
Chinese
关于这个口耳相传的诀窍，其传承之桥梁从未中断的历史是这样的：如果以何种方式获得教诲，凭借天神的力量，便能到达三十三天之处。在那里降临，为了娑婆世界有缘众生的利益而降生。金刚手亲自为喜金刚灌顶。在永恒的瞬间，便安置于成佛的果位。此诀窍之名为“神通眼传金刚桥”。 自生任运之实相，以真实的灌顶，体验大乐之义。一切所欲之事物，无需从他处获得。这是什么道理呢？因为一切功德之根本在于证悟自心清净。如密宗一般，无需观想本尊的坛城。一切法皆是自生智慧，无生之光明自显。无需以造作之努力，超越八种见解之乘，不住于任何处。自心即一切，故无有偏颇，融入且明晰于手印之中。如同下部宗派一般，远离执着分别之思辨，此禅定即为殊胜。虽然显现一切，然不离觉性，故无须造作，此乃殊胜之成就。这是什么道理呢？因为超越世间之遍知果位，以及世间之。 锐眼等共同成就，所有一切法，无余皆圆满于证悟自心本性之中，自然任运成就。 显示证悟之自在：一切有为之法，皆是自生之王，获得本初之自在，显现与存在皆自在生起与安住。从执着于共同灌顶之二边中解脱，虽不作意。 然指示方法：显现、存在、念头、分别，以表诠示，其义乃任运成就之三身，此亦是解脱之义，以表诠示，词句权力的口诀指示乃是布施。如是而行，并加以体验，于无有希冀与恐惧之心，指示于下文所说之具种性者。以灌顶而证悟，则于行境自解脱之禅定中，于无有生灭之法界，分别念于自处解脱而融入。中等根器者无法超越，故恒常忆念其义，于因缘三时
English
The history of the unbroken bridge of transmission of this oral instruction is as follows: If one receives the teachings, by the grace of the gods, one reaches the realm of the Thirty-Three. Descending from there, one descends to the Jambudvipa for the benefit of worthy beings. Vajrapani himself directly conferred empowerment upon Garab Dorje. In an instant of eternal time, he was placed on the ground of the victorious ones. The name of the oral instruction is the "Miraculous Eye Transmission Vajra Bridge." The spontaneously accomplished state of affairs is such that, through genuine empowerment, one experiences the meaning of great bliss. One does not hope to obtain all desired things from elsewhere. Why is this the case? Because the root of all qualities is realizing the purity of one's own mind. Like the Mantrayana, there is no need to generate a mandala, the abode of the deities. All phenomena are self-arisen wisdom, the self-illuminating light of unborn nature. Without effort, one transcends the eight vehicles of views and does not abide anywhere. Since everything is one in one's own mind, there is no partiality, and it is gathered and clear in the mudra. Like the lower schools, this samadhi, free from grasping thoughts and expressions, is said to be supreme. Although everything appears, it does not change from awareness, so there is no need to create it; this is the supreme accomplishment. Why is this so? Because the omniscient state beyond the world and the worldly. Common accomplishments such as keen eyes, all phenomena, without exception, are perfected in realizing the nature of one's own mind, and are spontaneously accomplished. Showing the power of realization: All phenomena of things are the self-arisen king, obtaining primordial power, and appearance and existence arise and abide freely. Free from the two extremes of attachment to common empowerment, although not intentional. However, the method is shown: appearance, existence, thoughts, and concepts are indicated by symbols, and the meaning is the three spontaneously accomplished kayas. This is also the meaning of liberation, indicated by symbols. The oral instruction of the power of words is the act of giving. Having acted in this way and experienced it, with a mind free from hope and fear, it is shown to those with the potential mentioned below. If one realizes through empowerment, then in the samadhi of self-liberation in the realm of experience, in the realm of no arising and ceasing, conceptualization is liberated in its own place and dissolves. Those of middling faculties cannot surpass this, so always remembering the meaning, at the three times of conditions