Chinese
本觉光明之义，如胜者持明传承之教言所说之金刚藏。 麦彭蒋华嘉瓦多杰。 本觉光明之义，如胜者持明传承之教言所说之金刚藏。 麦彭蒋华嘉瓦多杰。 本觉光明之义，如胜者持明传承之教言所说之金刚藏，名为之论著。 顶礼上师文殊。 顶礼至尊上师及本尊天， 文殊之光金刚藏之身。 于明空本觉大乐之中， 以证悟无别自性而敬礼。 如来语之秘密不可思议，于十方三世，为与所化众生之根器、意乐、思想相符，宣说了不可思议之大小乘法门，所有这些法门之要点都可归纳为因乘和果乘两种。因乘波罗蜜多道之所有见解之顶峰，即是般若波罗蜜多的密意，也就是远离一切戏论之边的法界，具足一切殊胜之空性，需各自以自证智来证悟，此乃究竟。甚深果乘密咒之所有续部之密意之究竟是，如《集经》中所说：“心之坛城自性光明，是密咒之真实性。”因此，此二者之意义，通过广大的闻思修而达到究竟的智者，以教证和理证如理宣说，从而生起定解；或者，虽然不具备通过闻思修习而获得的广大智慧，但对于心性本觉之要点已达到纯熟的，具备上师诀窍之经验的瑜伽士，如实地开示心性，从而生起信心的瑜伽士，都不会偏离教法之要点。否则，许多貌似正确的空洞辩论，舍弃了甚深之义，贩卖看似正法的假货，将末法时代的福薄慧浅之辈引入歧途的情况，正如经续中所预言的那样，会大量出现。
English
The meaning of the innate luminosity of mind, the Vajra Essence, spoken according to the prophecies of the victorious vidyādhara lineage. Mipham Jampal Gyepe Dorje. The meaning of the innate luminosity of mind, the Vajra Essence, spoken according to the prophecies of the victorious vidyādhara lineage. Mipham Jampal Gyepe Dorje. Ā dya cittā ccha sya artha jina bedyā bharāya nyānāṃ tīrthaṃ mitho bhāṣitaṃ bajra garbha nāma biharati sma. (Ā (Tibetan, Sanskrit Devanagari: आ, Sanskrit Roman transliteration: ā, Chinese literal meaning: A) dya (Tibetan, Sanskrit Devanagari: द्य, Sanskrit Roman transliteration: dya, Chinese literal meaning: Initial) cittā (Tibetan, Sanskrit Devanagari: चित्ता, Sanskrit Roman transliteration: cittā, Chinese literal meaning: Mind) ccha (Tibetan, Sanskrit Devanagari: च्छ, Sanskrit Roman transliteration: ccha, Chinese literal meaning: Cut) sya (Tibetan, Sanskrit Devanagari: स्य, Sanskrit Roman transliteration: sya, Chinese literal meaning: Of) artha (Tibetan, Sanskrit Devanagari: अर्थ, Sanskrit Roman transliteration: artha, Chinese literal meaning: Meaning) jina (Tibetan, Sanskrit Devanagari: जिन, Sanskrit Roman transliteration: jina, Chinese literal meaning: Victorious) bedyā (Tibetan, Sanskrit Devanagari: वेद्या, Sanskrit Roman transliteration: vedyā, Chinese literal meaning: Knowable) bharāya (Tibetan, Sanskrit Devanagari: भराया, Sanskrit Roman transliteration: bharāyā, Chinese literal meaning: Full of) nyānāṃ (Tibetan, Sanskrit Devanagari: न्यानां, Sanskrit Roman transliteration: nyānāṃ, Chinese literal meaning: Wisdom) tīrthaṃ (Tibetan, Sanskrit Devanagari: तीर्थं, Sanskrit Roman transliteration: tīrthaṃ, Chinese literal meaning: Holy place) mitho bhāṣitaṃ (Tibetan, Sanskrit Devanagari: मिथो भाषितं, Sanskrit Roman transliteration: mitho bhāṣitaṃ, Chinese literal meaning: Mutually spoken) bajra garbha nāma (Tibetan, Sanskrit Devanagari: वज्र गर्भ नाम, Sanskrit Roman transliteration: vajra garbha nāma, Chinese literal meaning: Vajra Essence Name) biharati sma (Tibetan, Sanskrit Devanagari: विहरति स्म, Sanskrit Roman transliteration: viharati sma, Chinese literal meaning: Abides)). The treatise called Vajra Essence, which speaks of the meaning of the innate luminosity of mind according to the prophecies of the victorious vidyādhara lineage, is complete. Namo Guru Manjushriye. Homage to the supreme Guru and the yidam deity, The embodiment of Manjushri's splendor, the Vajra Essence. In the state of primordial awareness, emptiness, and great bliss, I bow with the realization of inseparable self-nature. Since the secret of the Tathagata's speech is inconceivable, in accordance with the dispositions, faculties, and thoughts of beings to be trained in the ten directions and three times, he has spoken inconceivable Dharma doors of the Great and Small Vehicles. The essence of all these teachings is condensed into the two vehicles of cause and effect. The pinnacle of all views on the path of the causal pāramitā vehicle is the intent of the Prajñāpāramitā, which is the Dharmadhatu, free from all extremes of elaboration, the emptiness endowed with all supreme aspects, to be realized individually by one's own wisdom; this is ultimate. The ultimate intent of all the profound tantras of the resultant mantra vehicle is, as stated in the Condensed Meaning Sutra, "The mandala of the mind is naturally luminous, the very reality of secret mantra." Therefore, the meaning of these two, when thoroughly understood through vast hearing, contemplation, and meditation by learned scholars who have seen the definitive meaning, and who explain it properly through scriptural authority and reasoning, gives rise to certainty. Or, even if one does not possess great wisdom gained through hearing, contemplation, and meditation, but is a yogi who has mastered the essential points of the mind itself, primordial wisdom, and who, possessing the experiential instructions of a lama, is properly introduced to the nature of mind, giving rise to faith, will not deviate from the essential points of the teachings. Otherwise, as prophesied in the sutras and tantras, many instances will occur where seemingly correct but empty debates abandon the profound meaning, selling counterfeit Dharma, and leading those of little merit and small intellect in the degenerate age astray.
Chinese
有缘者当以具足四依的甚深智慧，寻求胜者持明传承的甚深密意。也不可随便听信虚假的诡辩之言。然因时势所逼，人们的智慧和精进日渐衰弱，福德和善缘也越来越少，通达实义的善知识也十分稀有，而随口妄言者却比比皆是。经律论等佛法也被人们以自己的分别念所染污，如集市上的牛奶一般越来越稀薄。在教法衰败之际，相似的佛法会大量涌现，但能识破的人却寥寥无几。甚深之义，也只有那些积累了广大资粮的人才能领悟，一般人根本无法理解。即使有人特意认真地研究分析，也很难真正理解。那些肤浅的、世俗的分别念，虽然与甚深之义相违背，但人们却像狗舔骨头一样，立刻接受，并认为这就是真理，从而舍弃了甚深之义。在这样的时代，甚深之义难以衡量，若能通达，则意义重大的修行要诀，也很难令人信服。因此，我本不觉得有必要写这些，但想到或许在末法时代，也能对一两个人有所帮助，于是我怀着美好的愿望，将那些极其难以理解的甚深之义，凭借上师们的恩德和甚深经文的加持，在自己心中稍微显现的部分要点，略作阐述。本来清净的原始光明，本初的实相，乃是诸法究竟的法性。轮回和涅槃的一切显现皆由此而生，并且在显现的同时，就安住于此，除此之外，再无他法。此乃究竟的解脱之处，因此被称为实相胜义的法身。究竟的障碍，包括业障和习气都清净之时，就是殊胜乘的究竟灭谛，具足清净和合二者的自性身。基位本无迷乱和解脱之分，乃是自性大平等。基位本身，从没有任何造作的角度来说，是本来清净的；并非空洞如虚空，而是自明、无别、无碍、无偏颇，自然成就。因为是轮回和涅槃一切显现的根源，所以被称为遍及一切的慈悲。因此，大圆满经部的法，称之为基位本具的智慧。
English
Those fortunate ones should seek the profound intention of the victorious vidyādhara lineage with deep wisdom endowed with the four reliances. It is also not permissible to engage in whatever is spoken by false sophistry. However, due to the power of the times, people's wisdom and diligence are weak. Merit and fortune are small. Spiritual friends who see the ultimate meaning are few. Those who speak whatever comes to mind are many. Even the teachings are corrupted by their own minds and become weaker like milk in the marketplace. In times of decline of the teachings, many things that appear to be Dharma arise, but few know who knows it. The profound meanings cannot be understood by ordinary people, only by those who have accumulated great merit. Few are those who take the time to carefully examine and analyze in order to understand. The ways in which superficial, ordinary thoughts arise are contrary to the profound meaning, but immediately they accept it as if a dog were licking a bone, and they abandon the idea of knowing the profound meaning. In such times, the very profound is difficult to fathom, and if one knows it, it is very difficult to believe in the essential points of the path that are of great importance. Therefore, I did not see much need to write this, but thinking that it might be of some benefit to a few people even at the end of time, with a good intention, I will briefly explain a few of the key points of the profound meanings that are very difficult to understand, which have become somewhat clear in my own mind through the kindness of the venerable lamas and the profound scriptures. The primordially pure original luminosity of the ground, the primordial state of being, is the ultimate nature of all dharmas. All appearances of samsara and nirvana arise from within it, and at the very moment of arising, they abide within it, and there is no other dharma apart from it. This is the ultimate place of liberation, and therefore it is called the dharmakaya of the ultimate state of being. When the ultimate obscurations, including adventitious stains and habitual tendencies, are purified, it is called the svabhavikakaya, the ultimate cessation of the supreme vehicle, possessing both purity and union. In that ground, there is no separation between delusion and liberation, it is the great equality of self-nature. That very ground, from the point of view of having no elaboration whatsoever, is primordially pure; it is not merely empty like the sky, but self-luminous, without distinction, without limitation, without partiality, spontaneously accomplished. Because it is the source of all appearances of samsara and nirvana, it is said to be all-pervasive compassion. Therefore, in the language of the Dzogchen tantras, it is called the primordial wisdom of the ground.
Chinese
被称为“三具”。同样，在经续中，从远离一切戏论之相、毫无执着的角度来说，被称为“界”，被称为“空性”，从自性光明的角度来说，被称为“自生智慧”，从一切时处不变的角度来说，被称为“本元心”、“本元意”、“自性光明心”、“心之金刚”、“遍空虚空金刚”等等名相来表示。然而，所有这些与界和智慧无二，是心的法性或实相，如金刚般的菩提心，除此之外，没有其他不同的意义。因此，即使说“法界”，也不应理解为仅仅是空洞的界，而是光明与不分离的具足一切胜妙之相的空性。即使说“自生智慧”，也不应理解为以能所二分来区分的、证悟空性的能取之有为有相之心，而应理解为自性光明，却没有任何可以安立为有为之相的微尘。在《大圆满心部》等中称为“菩提心”，在《界部》等中称为“法界”，在《口诀部》中称为“自生智慧”，在《般若经》中称为“法界”，在大多数密续中称为“本元心”等等，这些都是因应所需而名称各异。然而，所要理解的意义是觉性与空性双运，所诠释的意义是诸法实相的智慧，因此是原始俱生智慧。不是由三有流转的习气所生，而是自性本然的法性。因此，被称为远离一切流转痛苦的大乐。在真正证悟实义智慧之前，如果以能取有为之心，或者以空洞无实的所取，或者以有为易变之物，或者以明明白白之物，或者以什么都不分别之相，用分别念来揣测和执取，那么一切都无法趋向究竟的意义，因此必须依靠上师的口诀。如果没有口耳相传的口诀，那么干枯的思辨就像盲人看太阳一样。
English
It is called "Three Possessions." Similarly, in the Sutras and Tantras, from the aspect of being free from all elaborations and without any clinging to characteristics, it is called "Dhatu" (realm) and "Emptiness." From the aspect of self-radiant clarity, it is called "Self-Arisen Wisdom." Because it is unchanging in all ways, it is referred to by various names such as "Primordial Mind," "Primordial Intellect," "Self-Nature Luminous Mind," "Vajra of Mind," and "All-Pervading Vajra of Space." However, all of these are non-dual with Dhatu and Wisdom, being the Dharma-nature of Mind or the ultimate reality, the Vajra-like Bodhicitta itself, and there is no other different meaning. Therefore, even if we say "Dharma-Dhatu," it should not be understood as merely an empty Dhatu, but as the emptiness that is luminous and inseparable, possessing all supreme aspects. Even if we say "Self-Arisen Wisdom," it should not be understood as a conceptual mind that distinguishes between subject and object, an active mind with characteristics that realizes emptiness, but it should be understood as self-luminous in nature, without even a particle of characteristic that can be designated as active. In Dzogchen Semde and others, it is called "Bodhicitta," in Longde and others, it is called "Dharma-Dhatu," in Mengagde, it is called "Self-Arisen Wisdom," in the Prajnaparamita, it is called "Dharma-Dhatu," and in most Tantras, it is called "Primordial Mind," and so on. These are different names according to different needs. However, the meaning to be understood is the union of awareness and emptiness, and the meaning to be expressed is the wisdom of reality, which is the state of all Dharmas. Therefore, it is the primordial co-emergent wisdom, not created by the transformations of the habitual patterns of the three realms, but the Dharma-nature that is naturally present. Therefore, it is called great bliss, free from all the pains of transmigration. Until the true meaning of wisdom is realized, if one speculates and grasps with a conceptual active mind, or with a mere empty and non-existent object, or with an active and easily changing thing, or with something clearly clear, or with the characteristic of not thinking about anything, then all of that will not lead to the definitive meaning. Therefore, one must rely on the instructions of the holy Guru. Without the oral instructions of the lineage, dry speculation is like a blind person looking at the sun in this context. That kind of fundamental, all-illuminating great expanse