Chinese
珍宝之光，西日森哈之语，赛班德炯丹之注释。 珍宝之光，西日森哈之语，赛班德炯丹之注释。 ར ཏྣ པྲ བྷཱ ཏི སྨ 。(藏文，梵文天城体：रत्न प्रभा ति स्म，梵文罗马拟音：ratna prabhā ti sma，汉语字面意思：珍宝 光芒 结尾语) 珍宝之光常驻。 印度语：Ratna Prabha Nama。藏语：耳传珍宝，因其能清晰地阐明心髓之义，故名“光”。向自光本誓之尊，自显之吉祥金刚萨埵顶礼！ 因此，安住于自性本具之三身，以无碍遍布之大悲，安住于自明觉性之自性，乃是具足三身自明觉性莲花三者之吉祥，以欢喜或欣悦之态敬礼顶礼！ 这是诸佛之意（ག）大悲加持的耳传口诀： 以圣者之身和加持力。 导师西日森哈自身显现，如太阳般明亮，亦能照亮他人之心性的珍宝显现之光， 对于无量（ཆ）的众生。 以无分别之态而存在。 然因八识妄念之扰动，虽有而不显，犹如地下的宝藏之瓶，虽有而不显。 故此珍宝显现之光，能示现自燃。 众（ཁ）生之导师，释迦能仁虽已示寂。 然若传于，处于无明黑暗中的众（ང）生。 对于渴求真实义的瑜伽士，以及没有智慧之眼者。 应将此阐明心（༡）髓真实义的光明耳传口诀传授于彼。 如大海深（ཀ）处藏金，不可言说之光明菩提心珍宝。 因与证悟心髓实义之具缘（ཅ）瑜伽士结缘。 必能断除三界之妄念和心所，证悟无境自明之道的显现，无需次第渐进（ཇ），最终之果将如囊中取物般自然显现。 因未被三毒所染，证悟莲花（ཀ）自在，化身秘密之法，证悟三身之坛城。
English
Commentary on the Words of Śrī Siṃha, 'Sei Bande Jungden' of the Precious Light. Commentary on the Words of Śrī Siṃha, 'Sei Bande Jungden' of the Precious Light. Ra Ratna Prabha Ti sma. Precious Light Abides. In Indian language: Ratna Prabha Nama. In Tibetan: Because the precious oral transmission clarifies the meaning of the essence, it is called "Light." I prostrate to the glorious Vajrasattva, the self-appearing deity of self-illuminating commitment! Therefore, because it is clear in the three spontaneously accomplished states, with compassion that pervades all without discrimination, the glory that dwells as the inherent nature of self-awareness itself, that is, the three bodies, the self-awareness itself, the three lotuses, I bow and prostrate with joy or delight! This is the oral transmission blessed by the compassion of the Victorious Ones (ག): Through the body and blessings of the Noble Ones, The self-arising of the master Śrī Siṃha is like the sun, illuminating the minds of others, this precious instruction, the light of appearance, For all the countless (ཆ) realms of beings, It exists in an undifferentiated manner, but, because it is stirred by the eight collections of self-grasping minds, although it exists, it is not clear, just like a treasure vase underground, although it exists, it is not clear. Therefore, this precious instruction, the light of appearance, shows itself to be self-igniting. Although the lama, the powerful sage of beings (ཁ), lived for a short time and passed away, If it is given to those who dwell in the darkness of ignorance (ང), To the yogis who are devoted to the true meaning, and to those who lack the eye of wisdom, This oral instruction of the essence (༡), which clarifies the true meaning, should be given as the meaning of light. Like gold in the depths (ཀ) of a great ocean, the precious bodhicitta, which is the inexpressible clarity. Through faith, entry, and connection with this fortunate (ཅ) yogi who realizes the true essence, It is necessary to be free from the thoughts and mental events of the three realms, and to realize the path of seeing self-clarity without an object, and without traversing the gradual path (ཇ), the ultimate result will naturally appear like taking something from a bag. Because it is not tainted by the three poisons, realizing the lotus (ཀ) empowerment, the secret essence of the Dharma, realizing the mandala of the three bodies.
Chinese
具足三身是解脱之果，安住于自性之中，从根本上不动摇，果的自性任运成就。 ༈ 法性身于三时无有变迁，自明无勤安住于大乐之中，不住于因所生，远离遮障而至究竟，乃是大乘之果，是圆满之果。 ༈ 若以何知之，以无上珍宝之语而知之，若知何者，则知阐明诀窍之所诠，心要之实相义。 诸乘所诠乃是心之界，各乘各自随欲之识，个别了知四句。 以道之行进勤作而求果，安住于各自随欲或思念之地上，以希求获得之欲念，将从他处期望之果置于心中。 ༈ 实义正道，远离希求果之欲念，不作期望，不作意念，了知果之自性周遍安住，以觉性之钉，不离于义，故无可修，于义无有勤作之事。 ༈ 不可见之见的心要，以安住自心之觉性而知。 ༈ 金刚乘之教是了悟之语道，以于了悟之音声中寻求意义之心，瑜伽士安住于善良之勤作，则与诠释之义相遇合，当知所诠之自性心要义。 ༈ 诸佛之三身意即是觉性之方便，以三缘之作用，以珍宝之光而见。 ༈ 以三缘，任运成就三身之光明，乃是基之道。 安住于远离所照与能照之自性中。 以道三缘，见道之果三身。 果三身乃诸佛意之本体。 ༈ 此乃不可思议，乃是安住自性之觉性状态。 ༈ 大乐无念，远离意行之分别念，虽不作意念，然自光之显现清净。 ༈ 以觉性不遮止，故显现为智慧。 ༈ 五根之莲花四分，觉性自明乃是胜者。
English
Having the three kayas is the fruit of liberation, abiding in its own nature. Without moving from the very basis, the fruit is spontaneously accomplished in its own nature. ༈ The Dharmakaya does not change in the three times. The self-awareness, without effort, abides in great bliss. It does not abide in what is produced by causes, and being free from obscurations, it is ultimate. It is the fruit of the Great Vehicle, the fruit of complete fulfillment. ༈ How is that meaning known? It is known through the words of the supreme jewel. What is known? The meaning of the essence of reality, the object to be expressed by the clarifying instructions, is known. What all vehicles express is the realm of mind. With the knowledge of each vehicle's own preference, the four extremes are individually understood. The fruit is sought through the effort of traversing the path. Abiding in the ground of one's own preference or thought, one places hope in the mind, desiring to obtain the fruit from elsewhere. ༈ On the path of true essence, the desire to hope for the fruit is absent. There is no expectation, no mental fabrication. The realization is that the fruit's own nature is all-pervasive. Because the peg of awareness does not deviate from the meaning, there is nothing to meditate on. There is no activity of effort in the meaning. ༈ The essence of the view that cannot be seen is known by the awareness of the mind that is left in its own state. ༈ The command of the Vajra Vehicle is the path of words that causes realization. The yogi who abides in the virtuous effort of the mind that seeks meaning in the sound that causes realization, having encountered the meaning that causes communication, should know the meaning of the essence of the nature to be expressed. ༈ The intention of the three kayas of the Victorious Ones is the means of awareness. It is seen with the light of the precious jewel that performs the three junctions. ༈ The light of the three spontaneously accomplished ones is clear through the three junctions, which is the path of the basis. It abides in the very state of being free from what is to be illuminated and what illuminates. Through the three junctions of the path, the three kayas, the fruit of the path, are seen. The three kayas of the fruit are the essence of the Victorious Ones' intention. ༈ That cannot be thought of by concepts; it is the state of awareness that abides in its own nature. ༈ Great bliss, non-thought, is free from the conceptual thoughts that wander in the mind. Although there is no mental fabrication, the appearance of self-light is pure. ༈ Because awareness is not obstructed, it is clear as wisdom. ༈ The four parts of the lotus of the five senses, the self-clarity of awareness, are the Victorious Ones.
Chinese
是（诸佛）的意。那是自然存在于一切众生之中的。虽然有人认为，见到五境是与实义相悖的自性觉知之外的事物，但化身佛最初诞生时，无分别念并非来自境相之外。那样的修行方法，即是普贤如来的密意。以显现的方式去认知，并将所把握的意义以忆念的方式去修持。出生时，向五境投射五种识，在第一个刹那产生。 教言珍宝五境。名、心、三者的观察中，如果知道了方法的差别、观察方法、颠倒的方式、错误的程度等，那么自明，思辨言语施加的最初的根的莲花就像那样。光明灿烂的色等五种坛城，是智慧放射的证悟。与之相应的瑜伽士安住于诸佛的行列中。自住的四种大悲，虽然自明遍在于一切众生，但即使被三有的烦恼所染污，清净的法性在三时中也不会改变。 秘密的莲花，咒语的心，无论是否已达到离勤，在那远离意念分别和思辨之时认识它。舍弃先前的分别思辨之行，放下后来的行为，中间自然远离行为，因此不会分别轮回。涅槃的因，也远离分别。 圆满正等觉法身，其意无所作为。于三时中不散乱，将命根专注于三摩地。于彼无取舍，无有见，那即是自性如来的见。不以分别心刻意造作，是中观正直之道。任何事物也未曾改造，是如来之意之路。 心的珍宝莲花中，光明觉性的坛城是五种智慧。贪著等五种烦恼，在最终的时刻显现。无论生起何种烦恼，都不要去评判它的对境，不要特意去断除烦恼，而是将它的本体安住在自明之中。 秘密的莲花是法身。不造作，自明，远离心识戏论的能取所取。圆满受用，烦恼自明，大乐之身。化身，无论显现何种五境，都没有能辨识的。
English
It is the mind (of the Buddhas). That is naturally present in all sentient beings. Although some may think that seeing the five objects is something other than self-awareness, which is contrary to the true meaning, the non-conceptualization at the first birth of the emanation body does not arise from anything other than the appearance of objects. That method of practice is the very intention of Samantabhadra Buddha. To recognize it in the manner of appearance, and to cultivate the meaning that has been grasped in the manner of recollection. At the time of birth, the five consciousnesses are projected towards the five objects, arising in the first instant. Precious instructions on the five objects. In the examination of name, mind, and the three, if one knows the differences in methods, the ways of examination, the ways of reversal, and the degrees of error, then self-clarity, like the lotus of the initial faculty that imposes conceptual terms, will be. The five mandalas of radiant and clear form, etc., are the realization of wisdom radiating. The yogi who possesses that dwells in the ranks of the Buddhas. The four aspects of compassion of one's own abode, although self-clarity is present in all sentient beings, even if it is defiled by the afflictions of the three realms, the pure Dharma-nature does not change in the three times. The secret lotus, the mind of mantra, whether one has reached effortlessness or not, recognize it at the time when it is free from mental conceptuality and speculation. Abandoning the previous actions of conceptual speculation, setting aside the subsequent actions, the middle is naturally free from actions, therefore one does not conceptually think of samsara. The cause of nirvana is also free from conceptualization. The fully enlightened Buddha, the Dharmakaya, whose intention is without action. Without distraction in the three times, focus the life-force on samadhi. In that, there is no acceptance or rejection, no view; that itself is the view of the self-existent Buddha. Not deliberately striving with the mind is the straight path of the Middle Way. Unfabricated by anything, it is the path of the Buddha's mind. In the precious lotus of the heart, the mandala of luminous awareness is the five wisdoms. The five afflictions, such as attachment, are seen at the ultimate final moment. Whatever affliction arises, do not judge its object; do not specifically reject the affliction, but place its essence in self-clarity. The secret lotus is the Dharmakaya. Unfabricated, self-clear, free from the grasping and the grasped of mental proliferation. Perfect enjoyment, afflictions self-clear, the body of great bliss. The emanation body, whatever of the five objects appear, there is no recognition.
Chinese
当下与过去未来三时无别，安住于自性觉悟的唯一心性中。 远离对境的执着，是为现量。 远离贪恋执着，是为大乐。 以离于言语概念见解之方便来表示，以离于勤作之行为来接受。 无有外散内收之修持，安住于此等见地中。 如同显现之大海洋般不可动摇，自性安住之觉性亦如是。 其功德任运显现，如同万物显现于虚空之中。 往昔，现在，未来三时无有变异，于普贤王如来之境界中，佛与众生无二无别，轮回之际，自性清净，譬如珍宝般清净。 无论如何修正错觉，实相亦无有改变。 自性法性本体，于任何本体皆不成立，故无有增益与诽谤，戏论自然止息。 以我执之谬识恒常染污，故未证悟自生觉性之义。 自生普贤觉性之心，无有变异，于一切众生心中本自具足。 犹如虚空本自存在般，自生智慧任运成就。 无需从外证得之大成就，无需守护之誓言自然安住。 无有戏论之边际，亦无有赖于彼之中心，于觉性中明朗显现，彼即为一切胜者之体性。 亦为一切众生之自性。 以智慧觉性证悟此义后，亦向众生宣说行慈悲之道路。 若心之果于自性安住，则于生起时，无需以欲求之勤作从他处成就。 菩提心之大道，乃是清净智慧见地之道。 共同安住于一切众生之心性中，故过去现在未来三世之佛亦从心中生起。 无法以勤作到达，乃是自性觉性之道路。 无法以各自之欲求而成就。 安住于自生一切乘圆满之道者，以心识无法衡量，安住于自宗之中。 不作意于法性，故对有法不散乱，故瑜伽圆满无有造作。 无有欲求行为之乘的开展与收摄。