Chinese
菩提心日之光芒，咕咕拉匝之语，塞班德哈旺丹之注释。 菩提心日之光芒，咕咕拉匝之语，塞班德哈旺丹之注释。 菩提心日之光芒。印度语：菩提质多罗特那苏日耶嘎热婆婆那玛。藏语：菩提心宝日之果精华光芒。顶礼薄伽梵吉祥金刚不动尊。不谬之法性，菩提心虽自性存在，然离四悟之缘。如眼不见眼，不成立为境。无明认他为识，皆因业及业果而迷惑。口诀珍宝，由胜者持明者传承，识菩提心，于彼性中串习，依循实相而行之力。于自处成熟，以法身、报身、化身引导所化，此为获得之方便，当宣说之。所缘（0），成熟（0），究竟（0）。境（0），基，缘，道，果（0），以符号表示执着。菩提（0）心，珍宝，日（0），法，光，受用，光芒，化身。本尊不动尊与上师授记夜叉母，造口诀之身相。一切法或八识之自性住于菩提心中。断六识之境，境共通或特殊，或过去未来二者，外五根与内烦恼意，随自心先前三者之散乱。自性或自然不住，离戏论故清净。依有色根之五识，自性不灭而生起。不执着境相，遍布如幻。向内观阿赖耶识，若能如实了知我执之体性。则体性为自明本觉之心。戏论不住，自性嬉戏，不分别灭，境识无别，此为三体性。无有与有无别之方不堕落，真实义为一味，乃基义之。阿赖耶识无为菩提心。
English
Commentary on the Light Rays of the Sun of Bodhicitta, the words of Kukkuraja, Sei Bandhe Bhungden. Commentary on the Light Rays of the Sun of Bodhicitta, the words of Kukkuraja, Sei Bandhe Bhungden. The Light Rays of the Sun of Bodhicitta. In Sanskrit: Bodhicitta Ratna Surya Garbha Prabha Nama. In Tibetan: The Essence of the Fruit of the Sun, the Jewel of Bodhicitta, Endowed with Light Rays. Homage to the Bhagavan, Glorious Vajra Akshobhya. The unerring nature of reality, although the mind of bodhi exists as its own nature, it is separated from the four conditions of realization. Just as the eye does not see the eye, it does not become an object. Ignorance mistakes other things for consciousness, and all are confused by karma and the fruits of karma. The precious oral instructions, transmitted through the Victorious Ones and Vidyadharas, by recognizing the mind of bodhi and becoming accustomed to its nature, through the power of practicing in accordance with reality. Maturing in its own place, the means of attaining the Dharma Kaya, Sambhogakaya, and Nirmanakaya to guide beings to be tamed, this will be taught. The object to be focused on (0), the one that causes maturation (0), the ultimate (0). The realm (0), basis, condition, path, fruit (0), are represented by symbols of attachment. Bodhi (0) mind, jewel, sun (0), dharma, light, enjoyment, rays, manifestation. The deity Akshobhya and the guru prophesied the Yaksha mother, and the structure of the body for composing oral instructions was made. The nature of all dharmas or the eight consciousnesses dwells in the mind of bodhi. Cutting off the objects of the six consciousnesses, whether the object is common or special, or the past and future, the various elaborations that follow the five external senses and the inner afflictive emotions of the mind, the three previous ones of one's own stream of consciousness. By nature or naturally, it does not abide, it is pure because it is free from elaboration. The five consciousnesses that rely on the senses with form, naturally arise without ceasing. Not grasping at the appearance of objects, pervading as an illusion. Looking inward at the alaya consciousness, if one realizes the nature of self-grasping as it is. Then the nature is the self-aware, innate mind. Elaboration does not abide, the nature is playful, non-conceptual cessation, object and consciousness are inseparable, these are the three natures. Not falling into the side of non-existence and existence being inseparable, the true meaning is of one taste, which is the meaning of the basis. The unconditioned alaya consciousness is the mind of bodhi.
Chinese
未能证悟实相，反而颠倒执着，是烦恼习气的根源。结合的意义是所境。目标和所境，了知并执持的相状，广大无边。外在的器世界和内在摄取的有情，了知我，了知烦恼意，所境，各种识，以及六识和七识显现，这些也通过五根来认知所境。将五根划分为特征，唯一的心识对外、内、中间三者都清楚，并追随三者。六根使任何播下的种子都成熟为果实。成熟的方式是：如《俱舍论》所说：“业之轮转，何者重，何者近，何者惯习，何者先做，从中，先者先成熟。”如此。迷惑的心自己束缚自己，是痛苦的根源。因此，珍视珍贵的传承。目标是菩提心。为了安住于此，使之成熟的殊胜助缘是：一个因，两个缘，三个确信，四个安住，五种友伴。目标的所境，是先前所说的实相本身，是圆满的因。从执着四边每一方的四种过失中解脱出来，例如珍宝能生起与福德相应的愿望一样。经和窍诀二者安住于正量，如同将珍宝置于胜幢顶端进行供养，从而产生所需，是证悟的助伴或缘。通过听闻，对经的法产生确信，因此，在那里合适地命名，并把握住词句。通过思维，词句和意义二者关联，从而仅仅领悟一般意义。将窍诀和经结合起来，从而确信与意义相关联。由于无有言诠、自然解脱的窍诀显现成立，因此，法性自身的特征与三种正量不相违背，从而获得确信、定解和把握。如此确定地领悟，但有时安住，显现安住；有时不安住，显现分离。最初的业行者通过精勤来适应，在未生起禅修之前，努力安住。由于具备忆念的助缘，心不散乱地安住。放松努力，不作造作，自然安住。在那里，一切所知都融入唯一的明点，超越了局限。高者转为低，低者转为菩提心之大界中平等安住。不依赖忆念等显现的助缘而稳固。心在意义上平等安住，远离造作，智慧任运成就。
English
Not realizing the true nature and instead clinging to inverted views is the basis for the accumulation of disturbing habitual patterns. The meaning of 'application' is the object. The aspects of knowing and grasping the object and the field are completely without limit. The meaning is that the outer container-world and the inner sentient beings understand the self, understand afflictive emotions, the mind, the object, various consciousnesses, and the appearance of the six and seven consciousnesses, which are also the objects of the five senses. The five are distinguished by characteristics, and the single mind is clear about the outer, inner, and intermediate three, and follows all three. The six ripen whatever seeds are awakened into fruit. The way of ripening is as follows: As it says in the Treasury of Knowledge: 'The cycle of karma, whichever is heavy, whichever is near, whichever is habitual, and whichever was done first, from these, the earlier ones ripen earlier.' Thus it is. The deluded mind binds itself and suffers. Therefore, cherish the precious lineage. The object of focus is the mind of enlightenment. The precious conditions that cause it to abide and ripen are: one cause, two conditions, three confidences, four abidings, and five kinds of friends. The object of focus, the nature of reality previously explained, is the complete cause. Liberation from the four faults of clinging to each of the four extremes is like the arising of desires in accordance with merit for a precious jewel. The two, scripture and pith instructions, abide as valid means of cognition, like placing a precious jewel on the top of a victory banner and making offerings, thereby fulfilling needs, is a companion or condition for realization. By hearing, one has confidence in the Dharma of scripture, and because it is appropriate there, the name given is grasped as words. By thinking, the words and meaning are connected, and one understands the general meaning. By combining pith instructions and scripture, one has confidence that it is related to the meaning. Because the pith instructions that are free from symbols and self-liberated are manifestly established, the characteristics of Dharma itself do not contradict the three valid means of cognition, and one gains confidence, definitive understanding, and certainty. Although one understands with certainty in this way, sometimes it abides and appears to abide, and sometimes it does not abide and appears to be separate. The first practitioner strives to adapt and makes effort to abide until meditation arises. Because one possesses the condition of mindfulness, the mind abides without wavering. Relax effort, and rest naturally without contrivance. There, all knowable things are confined to a single bindu and transcend limitations. The high turns low, and the low abides equally in the great expanse of the essence of enlightenment. It is stable without relying on the conditions of manifestation such as mindfulness. The mind abides equally in the meaning, and wisdom is spontaneously accomplished without effort.
Chinese
即安住于宽松之中，此为第四。 此四种体验，是因人而异，次第产生，或是一个人体验稳固的次第生起的方式。 远离生活、生命、禅定的三种障碍，依止水木丰茂、易于安住的良好处所，是体验安乐、觉性自在的处所之助伴。 具备大小适中的衣食等所需之物，是初学者身心安乐的助伴。 精深的经教和上师或具禅修体验的道友，能消除歧途显现的迷惑，是确切领悟实义的助伴。 对瑜伽士具足信心、恭敬、稳固，且能悦己心意的明妃，能滋养身体、遣除昏沉、驱散忧愁、增长觉性，是觉性增长的助伴。 自身具足根本的信心、道友的精进、珍爱的悲悯、清净的誓言，具备四条河流般的相续，是根本的五种助伴。 最终的果实是阳光。 如实地，无有遮蔽地达到究竟，即是法身，是自生智慧，自明，不作任何分别，显现为精华。 通达一切法皆为大乐，是为报身。 于地成熟，显现为持明、菩提萨埵眷属的光身，是为他报身。 以信心行持，于最初之时，以大悲化身的阳光引导，是为化身。 于实相的体性中，三身无有分别安住，精华、光明、阳光三者实为一体。 嗟呼！具修之人！ 若欲安住于本然之义，则从任运自成珍宝洲中，取证悟布施之宝。 若无此宝，则无能解救他人贫乏者，故无有。 于一切觉性中，无有因缘而自明，于轮回涅槃平等之体性中，无有偏颇行持，无有能见所见而观之。 安住于实义宝藏之体性中，无有造作，于实义自证之境安住。 安住于实义，三门不束缚，自在而行。 从偏颇中解脱之证悟，极为美妙，以功德果实而庄严，于一切皆依，不舍身语意之行。
English
And abide freely, this is the fourth. These four experiences arise in four stages, differently for each person, or in the manner of one person's experience arising in stable stages. Separated from the three obstacles of life, lifespan, and meditation, relying on a good place of support where water and trees are abundant and easy to settle, is the help of a place where experience is comfortable and awareness is freely cultivated. Having the necessary supplies such as food and clothing in appropriate sizes is the help of being comfortable in body and mind for a beginner. Profound scriptures and a lama or a fellow practitioner with meditative experience can clear away the confusion of misleading appearances and are the help of definitely realizing the meaning. A consort who has faith, respect, and stability for the yogi, and who pleases his own mind, can nourish the body, dispel dullness, alleviate sorrow, and cultivate awareness, is the help of cultivating awareness. Having one's own basic faith, the diligence of friends, cherished compassion, and pure vows, possessing the continuity of four rivers, is the root and the five kinds of help. The ultimate fruit is the rays of sunlight. To be ultimately free from obscurations as things are, is the Dharmakaya, the self-born wisdom, self-luminous, not thinking of anything, arising as the essence. Mastering all dharmas in great bliss is the Sambhogakaya. Ripening on the ground, appearing as a light body to the retinue of vidyadharas and bodhisattvas is the Nirmanakaya for others. If one practices with devotion, at the very beginning, guiding with the rays of compassionate manifestation is the Nirmanakaya. In the nature of reality, the three kayas do not exist separately, the essence, light, and rays are all harmonious. Alas! Cultivated person! If you wish to abide in the true meaning by leaving it as it is, then take the jewel of realization from the spontaneously accomplished precious island. If that is not there, then there is no one who can relieve the poverty of others, so it is not there. In all awareness, self-luminous without cause or condition, in the nature of samsara and nirvana being equal, without biased conduct, look without an object of observation or an observer. Abiding in the nature of the treasure of the meaning, there is no fabrication, leave it in the state of self-realization of the meaning. Abiding in the meaning, practice freely without binding the three doors. That realization, liberated from bias, is very beautiful, adorned with the fruits of merit, relying on everything, without cutting off the actions of body, speech, and mind.