Chinese
菩提心之口诀，决定授记。 导师妙吉祥友。 菩提心之口诀，决定授记。 菩提心之口诀，决定授记。印度语：菩提质多（藏文，梵文天城体，梵文罗马拟音，菩提心）。阿含（藏文，梵文天城体，梵文罗马拟音，我）。拉特那（藏文，梵文天城体，梵文罗马拟音，宝）。塔特帕拉（藏文，梵文天城体，梵文罗马拟音，彼岸）。桑帕塔（藏文，梵文天城体，梵文罗马拟音，成就）。阿迪嘎（藏文，梵文天城体，梵文罗马拟音，最初）。斯弥里提（藏文，梵文天城体，梵文罗马拟音，忆念）。斯若塔（藏文，梵文天城体，梵文罗马拟音，流）。阿毗亚瓦哈拉（藏文，梵文天城体，梵文罗马拟音，实践）。乌帕德夏（藏文，梵文天城体，梵文罗马拟音，教导）。尼西塔（藏文，梵文天城体，梵文罗马拟音，决定）。比亚卡拉纳（藏文，梵文天城体，梵文罗马拟音，解释）。纳玛（藏文，梵文天城体，梵文罗马拟音，名字）。藏语：五基之义菩提心，自之，宝。四善道勤作之法托付，离勤究竟之法三圆满具足获得，忆念，恒常受用之，方便功德之法二口诀，决定义精华唯一决定，预言，如是名为释义而立誓。 顶礼薄伽梵妙吉祥智慧勇识。 轮回涅槃之诸法，无处而自明，彼即自性自证之智慧，彼之相无论如何不灭，而完全明亮地显现。自性于面，所有执着皆超越者，自性不杂而圆满为智慧，是自性身。彼即不由道所修饰，如何于中自然显现，是法身。自证大乐中，一切遍知者，于轮回之地安住之勇识，向导师五部安住于色究竟天显现，是报身。开示之士金刚萨埵之心间，由密咒之主金刚手之慈悲所显现，是化身，由彼加持而生喜乐金刚，是又化身。如是顶礼之境，五身表征方式不杂而本体无别而完全圆满，于彼１如何顶礼耶？自性无３所缘，自性皆明，相自显现而２顶礼也。 轮回涅槃之诸法之自性，远离戏论故，菩提彼之性中，相无论如何不灭而显现故，觉悟如是知之自性自明故，心自之心大之功德，言说穷尽无有之宝藏，成为宝藏彼诸佛五部传承而于自安住而托付故，证悟之所需义彼于恒常不忘失而忆念且以智慧串习而受用故，精要自然生
English
The definitive prophecy of the essence of Bodhicitta. Teacher Manjushri Mitra. The definitive prophecy of the essence of Bodhicitta. The definitive prophecy of the essence of Bodhicitta resides here. In Sanskrit: Bodhichitta (藏文，梵文天城体，梵文罗马拟音，Mind of Enlightenment). Aham (藏文，梵文天城体，梵文罗马拟音，I). Ratna (藏文，梵文天城体，梵文罗马拟音，Jewel). Tatpara (藏文，梵文天城体，梵文罗马拟音，The other shore). Sampata (藏文，梵文天城体，梵文罗马拟音，Accomplishment). Adhiga (藏文，梵文天城体，梵文罗马拟音，Initial). Smriti (藏文，梵文天城体，梵文罗马拟音，Memory). Srota (藏文，梵文天城体，梵文罗马拟音，Stream). Abhyavahara (藏文，梵文天城体，梵文罗马拟音，Practice). Upadesha (藏文，梵文天城体，梵文罗马拟音，Instruction). Nishchita (藏文，梵文天城体，梵文罗马拟音，Certain). Byakarana (藏文，梵文天城体，梵文罗马拟音，Explanation). Nama (藏文，梵文天城体，梵文罗马拟音，Name). In Tibetan: The five basic meanings are the mind of enlightenment, one's own, treasure. Entrusting the four dharmas of the good path of effort. Obtaining the three perfect qualities of effortless ultimate dharma. Remembering. Constantly enjoying. The two essential qualities of skillful means are the instructions. The single essential meaning is definitely, prophesied. Thus, it is named, vowing to explain the meaning. Homage to the Bhagavan Manjushri Wisdom Hero. All phenomena of samsara and nirvana, without location, are self-luminous, that very nature is self-aware wisdom, the appearance of that itself is unobstructed in any way, and appears completely clear. Those who have transcended all grasping of nature as face, whose qualities are unmixed and perfected as wisdom, are the nature body. That itself, without being altered by the path, how it naturally arises in the middle, is the dharma body. The all-knowing one in self-aware great bliss, the hero who abides in the realm of samsara, showing the teacher abiding in the Akanishta realm in five families, is the enjoyment body. The speaker, arising from the heart of Vajrasattva, from the compassion of Vajrapani, the lord of secret mantras, is the emanation body, and from the blessings of that, Gara Dorje appears, is the further emanation. Thus, the place of homage, the five bodies are represented in ways that are unmixed and whose essence is inseparable and completely perfect, to that, 1. How does one pay homage? With nature without 3. object, qualities all clear, appearances self-arising, 2. one pays homage. The nature of all phenomena of samsara and nirvana is free from elaboration, therefore, from the nature of enlightenment, appearances arise unobstructed in any way, therefore, awakening, the nature of knowing in this way is self-luminous, therefore, the qualities of the mind itself are great, the treasury that is inexhaustible in expression, that treasure is transmitted through the five victorious ones and abides in oneself, therefore, the need for realization, that meaning, one constantly remembers without forgetting the state and enjoys by familiarizing oneself with wisdom. The essential naturally arises.
Chinese
从本初安住的觉悟串习之状态中，无需勤作而自然成就获得的三身功德，为了利益众生而精进，从本初安住的自性自然而然达到究竟，即是积聚。以小的努力成就大的利益之窍诀，远离增损，地道所诠释之义相符，此乃定解，以能诠显现之方便而成为觉悟之联系，故此应宣说其自性法性。༈ 所有显现之基础，即是五义本初安住：如妙吉祥智慧于石中之金，于法中成为法之精华，即是妙吉祥童子之精华。如是安住于菩萨之状态，自心即是无尽功德之大宝藏。༈ 虽然实相是如此，但若不如是认识，并执着为我，由五毒和三业之因，导致种种痛苦之果，无始无终地流转于轮回中。༈ 觉知一切之佛陀的智慧中，一切皆不混杂且圆满，观见众生不住于真实，却依随迷惑之心而显现，于无实有中执着为实有，真是稀奇！譬如孩童们自己以分别念将绳索执着为蛇，然后自己感到恐惧一般。༈ 自性无生灭之相续，以周遍之力，加持无间断地显现，受到激励而忆念起誓言，当调伏对境成熟之时，便生起大悲。༈ 以各种不同的乘，与所化众生的根器相适应而利益众生，共同之处在于断除、遮止对治，以及调伏、转化和摄受等等，都圆满地开示。༈ 精华凝聚，心要无为，即是真实。安住于认识自性的状态，无需勤作，错乱自然解脱。于教法兴盛之时，烦恼……如是宣说。当降临于三句二段之时。༈ 殊胜化身以大悲摄受之对境相遇，又是如何呢？༈ 于三十三天之大天界，于善护天子五百零一之首，示现化身，名为根嘎酿波，乃增上意乐之
English
From the state of familiarizing oneself with the realization of abiding from the very beginning, the three kayas of qualities attained effortlessly and spontaneously, striving for the benefit of beings, the nature of abiding from the very beginning is naturally perfected, which is accumulation. The instruction to accomplish great benefit with little effort, free from exaggeration and denigration, the meaning of the ground and path being consistent, this is certainty, and it becomes a connection of realization through the means of the expression of the teaching, therefore, its essence, the nature of reality, should be taught. ༈ The basis of all that arises is the five meanings that have been present from the very beginning: Like gold in the stone of Manjushri's wisdom, becoming the essence of dharma in the dharma, it is the essence of youthful Manjushri. Thus, abiding in the state of a bodhisattva, one's own mind is a great treasure of inexhaustible qualities. ༈ Although the way of things is such, if one does not recognize it as such and clings to a self, due to the cause of the five poisons and three actions, the result is various sufferings, and one wanders in samsara without beginning or end. ༈ In the wisdom of the Buddha, who knows all knowable things, everything is unmixed and complete, seeing that sentient beings do not abide in truth but appear according to how they are conceived by the deluded mind, clinging to things as real when they are not real is amazing! For example, it is like children themselves imagining a rope as a snake and then being afraid of it. ༈ The continuous flow of self-nature, without arising or ceasing, appears as uninterrupted blessings by the power of pervasiveness, and when inspired, one remembers the samaya, and when the time comes to tame those to be tamed, compassion arises. ༈ When benefiting beings with various vehicles that suit the minds of those to be tamed, the common aspects are fully taught, such as cutting off, preventing antidotes, and subduing, transforming, and gathering. ༈ The essence is condensed, the heart is unmade, which is reality itself. Abiding in the state of recognizing one's own nature, without effort, delusion is naturally liberated. At the time when the teachings arise, afflictions... Thus it is said. When the two sets of three fall upon each other. ༈ How does it happen that the noble emanation meets the object to be taken care of by compassion? ༈ In the great heavenly realm of the Thirty-Three, as the eldest of the five hundred and one sons of the Good Protector Deva, taking birth as Kunga Nyingpo, who is superior in mind,
Chinese
具有象征身体（唯一）和语言（念诵）的人，在梦境的边缘，六能仁融入其中，是转世显现的能力；吞食三神，是三毒自然解脱而圆满菩提；安住于旋转的宝瓶之上，是以终结之刹那抵达最终之地；手持日月，是成为世间的明灯的象征和四种显现，向自己和同族的导师天神之王陈述了那些梦境。 于是，凭借帝释天的恩德，敦促具有智慧的十方诸佛从要害处宣说。 于是，佛陀的意趣法性如同虚空，大悲的智慧如同旭日东升般显现，商议后，向摄政王报身不动金刚，以一致的声音共同商议圣旨，以二十二个“三时”祈请的声音结合。 于是，从自然本有的意义显现的心智慧中，生起大悲自性的化身金刚手。 拔出，这也是化身和圆满报身，二者的右手中持有五股金刚杵，左手持有法轮，其意义在于以智慧的觉知摧毁阻碍的魔障并持续断除，以烦恼自燃为智慧的威力弘扬佛法，以身的光辉调伏由业力成就的青衣夜叉。 金刚萨埵以二无别智慧……以四句经文，因时机而劝请秘密主。 于是，以事业的调伏夜叉的秘密主宰者，金刚萨埵……以六句经文承诺商议。 于是，在东西南北四个方向，向金刚秘密等四位佛陀，为了断除疑惑，对于所知的基础和所要成就的果位的意义，断除基础、生起、灭亡、结果的显现方式、能取所取产生的方式、利益众生成就的方式的四种疑惑，在bhaga。 于是，普明遍照如来将意趣置于法身，显现为报身。 一切种姓的主宰，一切佛陀的至尊，共同的荣耀和神圣者，以聚集……这三句经文。
English
Possessing the symbolic body (unique) and speech (recitation), in the edge of dreams, the six Thubpas dissolve into it, which is the ability of reincarnation manifestation; eating the three gods is the self-liberation of the three poisons and the completion of enlightenment; residing on top of the swirling vase is to reach the ultimate place in the moment of the end of time; holding the sun and moon is to be the lamp of the world. These are the symbols and four appearances, and those dreams were narrated to the teacher of the same kind, the lord of the gods. Then, by the grace of Indra, urged by the words that the wise Buddhas of the ten directions should speak from the key points. Then, the Dharma nature of the Buddha's intention is like the sky, and the wisdom of great compassion appears like the rising sun, and after discussing, to the regent Sambhogakaya Akshobhya Vajra, in one voice, the decree is discussed together, and the sound of twenty-two "three times" prayers is combined. Then, from the wisdom of the mind that manifests the meaning of the naturally existing nature, arises the manifestation body of compassion, Vajrapani. Pulled out, this is also the manifestation body and the complete enjoyment body, in the right hand of both holds a five-pointed vajra, and in the left hand holds a wheel, the meaning of which is to destroy the obstructing demons with the knowledge of wisdom and continuously cut them off, and to proclaim the Buddha's teachings with the power of the self-burning of afflictions into wisdom, and to subdue the blue-clothed yakshas who are accomplished by karma with the glory of the body. Vajrasattva with non-duality wisdom... With four verses, the secret lord is urged by the occasion. Then, the secret master who subdues the yakshas of karma, Vajrasattva... With six verses, he promised to discuss. Then, in the four directions of east, south, west, and north, to the four Buddhas such as Vajra Secret, in order to eliminate doubts, regarding the meaning of the basis of knowledge and the fruit to be achieved, cutting off the four doubts of the basis, arising, cessation, the way the result appears, the way the grasper and the grasped arise, the way of benefiting beings and achieving, in bhaga. Then, the All-Knowing Vairochana Buddha placed his intention on the Dharmakaya and appeared as the Sambhogakaya. The master of all lineages, the supreme of all Buddhas, the common glory and sacred one, with the gathering... these three verses.