Chinese
宝饰吉祥狮子贤论著《塞班德贤》之注释。 宝饰吉祥狮子贤论著《塞班德贤》之注释。 宝饰安住。 印度语：拉特那阿拉姆卡拉纳玛。藏语：名为宝饰。 顶礼！以智慧的自光自显之神，如金刚般不可分割，以自明之主，降伏四魔，以勇猛，对共同和特殊的境域顶礼。 从无谬菩提心自然成就的三身中， 如是，不知而执着于知之我， 从显现为他者的部分，由烦恼而发起三业， 行持，而于器情世间迷惑，显现为内外轮回的种种。 如低劣者般不作改变，亦于三身中证悟为一味无别，我顶礼。 自证于一切法中，自显现本身即是所诠，本来安住于此， 无有遮障而恒常明晰，然彼即是远离必须显现之四缘。 以不能衡量知晓的分别念，强烈地执着于我， 显现为他者，从我他之分，执着于五毒之境，贪恋执取， 由能抛舍有之风，发起三业的行作心， 外器内情，成熟为果之三苦等自性。 能仁之王，以所诠者，以断除和修持之对治，以具足特征之方便，而超脱涅槃。 清净者，吉祥生，吉祥威猛力之金刚持所翻译的外续部和摄受的内续部所说。 如实地，由自显之士，如彼等般不作改变，于自处解脱之方便。 五部如来以表诠和密意施于金刚萨埜， 彼亦以化身心子刹那间引至究竟地，彼亦以九部二万颂诠释意义， 彼等之义，从搅乱（ཁ）广大中，汇集（ཀ）正直（ག）。 于此，必须信奉和进入，进入之补特伽罗，了知所诠之义后，串习，而于义道究竟， 彼为引导其他所化，而珍宝美妙地欢喜也，如是。 盔甲之衣着，遍及于随之增长
English
Commentary on the teachings of Precious Ornament Shrī Siṃha, "Se Bande Jungden". Commentary on the teachings of Precious Ornament Shrī Siṃha, "Se Bande Jungden". Ra Ratna A Lam Ka Ra Ti Sma. (Tibetan, Sanskrit: Ratna Alaṃkāra, Romanized Sanskrit: Ratna Alaṃkāra, Chinese: Jewel Ornament). Precious Ornament abides. In Indian language: Ratna Alaṃkāra Nāma. In Tibetan language: Called Precious Ornament. Homage! To the deity of self-illuminating wisdom, indivisible like a vajra, to the self-luminous lord, who subdues the four māras, to the courageous one, I pay homage with common and special realms. From the unfailing bodhicitta, the spontaneously accomplished three kāyas, Thus, not knowing, grasping at the knowing self, From the part that appears as other, aroused by afflictions, the three karmas, Practicing, deluded in the vessel and essence, appearing as various cycles of outer and inner. Like an inferior one, without alteration, also realizing oneness and indivisibility in the three kāyas, I prostrate. Self-awareness, the self-appearance in all dharmas, is the expressible, originally abiding therein, Without obscuration, constantly clear, yet it is devoid of the four conditions that must appear. With the mind that cannot measure and know, strongly clinging to the self, Appearing as other, from the division of self and other, clinging to the objects of the five poisons, grasping and adhering, From the acting mind, the wind capable of throwing existence, stirred by the three karmas, The outer vessel and inner essence, ripening into the nature of the three sufferings of the fruit, etc. The King of Sages, with the expressible, with the antidote of abandonment and practice, with the means possessing characteristics, transcends nirvāṇa. The pure one, Glorious Origin, Glorious Mighty Strength, translated by Vajradhara, the outer tantras and the inner tantras that are taken into possession are spoken. As it is, the means for the self-arisen person to liberate themselves in their own place without altering them like those. The Five Victorious Ones imparted through symbolic meaning to Vajrasattva, He also, with the emanation heart-son, instantly led to the ultimate ground, and he also explained the meaning of the nine sections and twenty thousand verses, The meaning of those, from the confused (ཁ) vastness, gathered (ཀ) straight (ག). Here, it is necessary to have faith and enter, the individual who enters, after understanding the meaning of the expressible, becomes familiar, and the meaning path is completed, He rejoices beautifully with jewels for the sake of guiding other disciples, so it is. The wearing of armor extends to subsequent growth.
Chinese
因此，略微阐述关于身体意义的要点。未加修饰的本初状态和错觉显现，也是本体未曾错乱之基础。认识到它并逐渐熟悉，瑜伽士的智慧便会进入此道。如实显现基础的本来面目，即是圆满之果。这三者也无别于法性自显，处于唯一的明点状态。以广大的表达方式，将一切现象的根本，简要地归纳为身体的形态。 第一支的扩展包括存在方式和错乱方式。 原本存在之本体，以普遍和特殊的例子来象征。名称、意义、定义，与智慧相符的名称数量，排除其他，追求意义之必要，以及任运成就三者的自性，这三者的特征，存在的时间，以及两组四项的顺序颠倒，都被详细地阐述。 因为不是由因所生，而是法性自显，所以无始无终。 自性无所执着，在一切形态中都不会停止，特征无处不在地自显现。 因为脱离了行境，所以解脱了秘密的边与中之名相，安住于大中观。 自性是任运成就的三种形态。 意识生起各种各样的戏论，自性本身脱离一切戏论，因此轮回与涅槃的 二元对立，如虚空般广阔。 形态是不会停止的各种显现，是明亮的。五根的对境不会停止，因为没有执着，所以如幻象般显现。 特征是自显现，因此脱离了能取所取。 不住留，自知是菩提心。 这些也无别地自明，因此是唯一的明点。 为了两个必要，将任运成就的三者进行区分，也就是三个边。排除（1），为了意义而证悟（2）。 为了排除执着于恒常不变，以及视享乐的显现为断灭，以及执着于脱离常断二边的中间。 为了排除三个边，将自性、形态、特征进行区分（0），但并非如字面意义一样。 所知八聚包括烦恼意、我、我所、能取所取，以及意识的各种戏论和五种相，五根对五境的执着，以及显现和生起的三种方式。 展示了如何解脱为自身三身。
English
Thus, a brief exposition on the essential points of the body's meaning. The unadulterated, innate state and the appearance of delusion are also the basis where the essence is not mistaken. Recognizing that and becoming familiar with it, the yogi's mind enters the path. Manifesting the basis as it is, is the fruition. These three are also inseparable as the self-display of dharmata, in the state of a single bindu. In an expanded expression, the root of all phenomena is briefly summarized as the nature of the body. The expansion of the first branch includes the way of abiding and the way of delusion. The essence that has been there from the beginning, symbolized by examples of general and specific. Name, meaning, definition, numerical terms that are in accordance with the mind, excluding others, the necessity of seeking meaning, and the nature of the three spontaneously accomplished, the characteristics of these three, the time of existence, and the order of the two sets of four are reversed and explained in detail. Because it is not produced by causes, but is the self-display of dharmata, it is without beginning or end. Since the nature is not fixated on anything, and in all forms it is unceasing, the characteristic is self-appearing without a place. Because it is free from the sphere of activity, it is liberated from the terms of secret extremes and center, and abides in the Great Madhyamaka. The nature is the three spontaneously accomplished forms. The nature of mind arising in various proliferations is itself free from all proliferations, therefore the duality of samsara and nirvana is as vast as the sky. The form is the unceasing variety of appearances, it is luminous. The objects of the five senses are unceasing, and because there is no grasping, it appears like an illusion. The characteristic is self-appearance, therefore it is free from grasping and being grasped. Without abiding, self-awareness is the mind of enlightenment. These are also self-luminous without separation, therefore it is the single bindu. For the sake of two necessities, the three spontaneously accomplished are distinguished, namely the three extremes. Eliminating (1), seeking realization for the sake of meaning (2). In order to eliminate clinging to permanence and viewing the appearance of enjoyment as annihilation, and clinging to the middle in relation to being free from the two extremes of permanence and annihilation. In order to eliminate the three extremes, nature, form, and characteristic are distinguished (0), but not as the words literally mean. The eight aggregates of knowable objects include afflictive emotions, mind, I, mine, grasping and being grasped, as well as various proliferations of mind and the five signs, the five senses grasping the five objects, and the three ways of appearance and arising. It shows how to be liberated into the three kayas.
Chinese
因此，它被称为自生三身，而无执着与之前一样。 此外，对于不衡量每个受教者的智慧和意愿的数量：由于无造作的自明，菩提心（1）本来就存在，由于自生没有痛苦，所以是极乐；由于无处所，自显现无边无际，所以是中观，没有好坏，所以是平等性；由于没有遗漏，所以是大圆满成为因，所以是法界；由于没有建立差异，所以是无二，由于没有建立在心识的境地中，所以是不可思议，由于没有作者，所以被称为无造作（11），适用于一切。名称的类别甚至超越了诸佛的言说。 此外，轮回和涅槃二者的总括之法，作为所说和能说显现的一切的基础。至高无上的超越和低劣的轮回，一切的生起之基被说为智慧秘密，一切皆是游戏，所以是轮回。舍弃执着分别，所以是佛。如是说。 此外，如果用例子来表示，一般是普遍存在的方式，特殊是自生三身的例子：此外，天空（ཀ），虚空（1），大海（ཁ），海洋（1），珍宝（ག），宝石（1）。药物（ང），毒药，出现（ཅ），存在（1），太阳（1），以及黄金的基础（111111），因为遍布无尽的各个方向（ཀ），所以广大（ཁ），难以理解，所以深邃。什么也不（ག）想，满足希望，通过思考的条件（ང）显现一切。毫不阻碍地，力量（ཅ）显现光明（ཆ），不依赖于显现的条件，自明，在三时中不变（ཇ），所以依靠。功德的对立面，每个例子都与意义相符。此外，黑暗的阴影、水的涟漪和太阳的升起这三者象征着自生三身。正如根本续《智慧秘密》第六品所说，基础象征如实。此外，本体是所有法的心性自显现，精华聚集。安住于核心的是一切佛的心意，即一切。智慧秘密中说：自显现自生本来存在，本来存在不需要通过道路去寻找。如是说。错觉的因、缘、果、时。例子和显现、过失的数量。俱生无明（ཀ）是遍计所执的自我的观点（ཀ）是相似的。同时（ཁ）作为行动的原因（ཀ་ཁ），化身勇士也揭示了
English
Therefore, it is called the spontaneously arisen three bodies, and non-attachment is the same as before. Furthermore, regarding the number of those who do not measure the intelligence and intentions of each individual to be trained: Because of the unelaborated self-clarity, the Bodhicitta (1) is primordially present, and because the spontaneously arisen has no suffering, it is great bliss; because of no place, the self-appearance is limitless, so it is Madhyamaka, without good or bad, so it is equality; because there is nothing left over, it is the Great Perfection becoming the cause, so it is the Dharmadhatu; because difference is not established, it is non-duality, because it is not established in the realm of mind, it is inconceivable, because there is no author, it is called unconditioned (11), applicable to all. The categories of names even transcend the speech of the Buddhas. Furthermore, the Dharma that encompasses both Samsara and Nirvana is the basis of all that appears as the object and subject of expression. The supreme transcendence and the inferior Samsara, the basis of the arising of all, is said to be the secret of wisdom, everything is a play, so it is Samsara. Abandoning clinging and discrimination, so it is Buddha. Thus it is said. Moreover, if it is represented by examples, the general is just the way of universal existence, and the specific is the example of the spontaneously arisen three bodies: Furthermore, sky (ཀ), space (1), ocean (ཁ), sea (1), jewel (ག), gem (1). Medicine (ང), poison, arising (ཅ), existence (1), sun (1), and the basis of gold (111111), because it pervades all endless directions (ཀ), so it is vast (ཁ), difficult to understand, so it is deep. Not (ག) thinking anything, fulfilling hopes, through the conditions of thought (ང) appearing as everything. Without any obstruction, power (ཅ) manifests clarity (ཆ), not relying on the conditions of manifestation, self-clear, unchanging in the three times (ཇ), so relying. The opposite side of qualities, every example is in accordance with the meaning. Furthermore, the three of darkness, ripples of water, and the rising sun symbolize the spontaneously arisen three bodies. As the root tantra, the sixth chapter of the Secret of Wisdom says, the basis symbolizes as it is. Furthermore, the essence is that all dharmas are the self-appearance of mind, the essence is gathered. Abiding in the core is the mind of all Buddhas, that is everything. In the Secret of Wisdom it says: Self-appearing spontaneously arisen is primordially present, primordially present does not need to be sought by the path of going. Thus it is said. The cause, condition, result, and time of illusion. Examples and appearances, the number of faults. Co-emergent ignorance (ཀ) is the view of self as imputed (ཀ) is similar. Simultaneously (ཁ) as the cause of action (ཀ་ཁ), the emanation hero also revealed.