rgya gar skad du/ su ka pra ka te/ bod skad du/ bde ba 'phra bkod/ bcom ldan 'das dpal kun tu bzang po la phyag 'tshal lo// sems la mtha' dang dbus med pas/ phyi dang nang med ye shes ma bral te// sems la spong len med pas bde ba 'phra bkod pa'o// ma btsal lhun gyis grub pa'i don de la// skye med ngang la gnas pas bde ba 'phra bkod pa'o// skye ba med pa'i byang chub sems chen la// rdzogs pa'i yang rdzogs bde ba'i klong na 'phyo// rten pa'i gnas med chags pa'i yul dang bral// 'khor ba med pa'i don de 'phra bkod pa'o// sgrub du med pas 'bras bu lhun gyis grub// bsgrub du med pas lha rnams mya ngan 'das// mtshon du med pas yi ge bkri ru med// gdags skyed kun dang bral bas bde ba rang la snang // mi skye gding du chud pas 'du 'bral yi nas med// mtha' dang dbus med brdal ba'i 'phra bkod pa'o// gnyis su med pa'i rang bzhin phra bkod pa'o// snang med rig pa shar bas dngos po kun dang bral// skye med dbyings su thug pas s+pho ru med pa yin// ma bcos lhun gyis grub pas rig pa rang la shar// rten pa'i dbyings su 'byung ba lnga nyid chos// grub pa'i sku mchog chos sku brdal ba che// yin pa'i rtags su chags sdang bral bas na// 'pho 'gyur med pas snying rje gdeng du chud// 'bras bu mngon sangs rgyas pa'i bde ba 'phra bkod pa'o// 'gog pa'i lam nyid mthar phyin lam bgrod pa// gnyis med mnyam pa'i klong du mthar phyin pas// bzhag pa'i gzhi med skye med byang chub sems la gnas// dug lngar spong ba sku lnga 'phra bkod pa'o// spyod pa spyad du med de chags sdang yul lnga 'das// bsgrubs pas bsgrub du med de lha la rten mi 'cha'// bsgoms pas bsgom du med de dmigs pa'i yul dang bral// bsrung ba'i tshul khrims bya ba ye med de// ye bsrung gdeng dang ldan na sangs rgyas 'grub pa yin// 'phrin las btsal du med de 'khor ba mya ngan 'das// sems la skye shi med pas bde ba phra bkod pa'o// ma g.yos dbyings na gnas pas gar yang 'gyur ba med// snang srid kun la khyab pra mtha' dang dbus med yin// gang yang bkag pa med pas gsang ba gra bkod pa'o// bde ba'i klod na gnas pas sdug bsngal bral ba yin// 'bras bu chos skur grub pas mtshon pa mya ngan 'das// ye brdal 'bras bu mo skur lhun gyis grub// lta bas bstan pas ye nas gol sa med// snang ba rang la shar bas sems la nub pa med// mi nub rgyal mtshan rtse ru phyin na ltung sa med// dmigs pa'i yul med rten med gnas dang bral// chags sdeng med na sdug bsngal bral ba yin// mi 'gyur lhun gyis grub nas bde ba'i klong na gnas// mnyam nyid don du rtogs pas phra bkod pa'o// bsgom bsgrub mtha' las 'das pas mnyam pa'i klong na gnas// rang bzhin lhun gyis grub pa rgyu dang 'bras bu med// snang ba dang la shar bas nyin dang mtshan mo med// ma bkag kun la khyad pas ye brdal 'phra bkod pa'o// skye med dbyings na rig pa rang la shar// don dam nges par rtog na mnyam pa'i klong na 'byo// mnyam pa'i ngang la bzhag na dus gsum gcig tu nges// byung tshor bying rmug thar lam mi thob pa// bsgom du med pa'i don la gnyis med mnyam par bzhag pa'o// skye med dbyings nas rig pa'i bcud shar ba'o// dngos po kun dang bral bas snang ba rang shar ba'o// gzung 'dzin rnam rtog dral bas bde ba rang la shar// chags sdang bral bas rtogs pa'i mthar thug pa// sems la bsgom du med pas tshig gi mtha' wa 'das// bsgrub du med pas yi ge'i sgra dang bral// bsrung du med de ye bsrungs phra bkod pa'o// byang chub sems bde ba phra bkod pa rdzogs so// / @#/ bcom ldan 'das rdo rje bskal pa'i bdag po la phyag 'tshal lo// srid par bcas pa'i 'jig rten dang // thugs rjer bcas pa'i pho brang kun// sprul pa'i 'khor lo 'od 'bar ba'ang // mngon sum sangs rgyas mkha' la shar// phyogs bcu'i 'jig rten mang po nas// spyan drangs la sogs rtsol ba'i nad// bde ba gsal ba'i thig le las// sangs rgyas gzhan du mi rtsol lo// sems dang chos las sangs rgyas gzhan na med// mnyam nyid na mkha' lta bu'i rang bzhin las// sna tshogs mtshan ma rdul du brlag pa'i phyir// phyag rgya'i tshog kyang bskal pa'i me ltar 'bar// ya nas lhun gyis grub pa'i rang bzhin las// rtsol ba'i sdugo bsngal rgya mtsho'i rlabs dang 'dra// chos so cog gi ngo bo nyid// ma btsal bzhag pas rdul du brlag/ thams cad bdag nyid rang gi lga/ dkyil 'khor kun tu zhugs pa la// dus gsum mnyam sbyor 'byung 'jug med// ma btsal lhun gyis grub par 'gyur// phyi nang spyod yul ma lus pa// mnyam dag lhun gyis grub pa la// dus gsum mnyam par bzhag pa ni// bcing du med pa'i phyag rgya yin// mi phyed thig ler gcig pa la// dus gsum 'byung 'jug med pa ni// sangs rgyas kun dang mnyam pa'i phyir// ba srung du med pa'i dam tshig mchog/ khams gsum ngo bo rang rig dbyings/ kha phyogs bcu brgya dang bral ba yi// bcos pa med pa'i 'khor lo la// ma bkod shar ba'i dkyil 'khor mchog/ thams cad mngon sum shar ba yang // byin rlabs mthu la mi ltos par// yid bzhin/ lhun gyis grub pa ni/ bsngo dang bral bas mchod pa'i mchog/ rtogs pa'i rgyal mtshan shar ba'i phyir// bde ngo bo bdag nyid sku// don la rim pas mi 'grub pas// thogs pa med pa dbang gi mchog/ phyogs bcu'i 'jig rten rab 'jams na// g.yo zhing bskyod pa'i chos rnams kun// rang byung sprul pa bsam yas kyis// bya byed med pa'i phrin las phul// mi dmigs byams pa chen po ste// mtha' yas thugs rje chen po yin// rab 'jams pade la dga' ba ste// stong nyid gsal ba gtang snyoms so// gsang sngags chen po'i khyad par ni// rang rig rgyal ba'i thugs rje yis// bag chags rdul du brlog pa dang // mtshan ma zil gyis gnon pa ni// khyung chen mkha' la thogs med pas// steng 'og rims kyis mi bgrod ste// snang ba dus gcig gsal ba ni// skye 'gro 'dul ba'i gnyen po yin// se ge'i skad la 'jigs med pas// gcan zan rims kyis mi 'dul te// gzhan gyis rtsol bas mi chung bas// dud 'gro 'dul ba'i gnyen po yin// rang bzhin gsal ba'i byang chub sems// rgyu 'bras rims kyis mi bgrod ste// bde chen mkha' la thogs med pas// rnam rtog sgrol ba'i gnyen po yin/ byang chub sems mi 'gyur ba'i rdo rje/ thugs rje chen po'i 'od// ga nam slar 'debs rdzogs so// /

Translation of The Inlaid Jewels of Bliss (bde ba 'phra bkod)
Sanskrit Title: Sukha Prakāśa
Tibetan Title: bde ba 'phra bkod (The Inlaid Jewels of Bliss)
Homage:
Homage to the Victorious, Glorious Samantabhadra!

The Nature of Mind and Bliss
Since the mind has no edges or center,
There is no outer or inner, inseparable from pristine wisdom.
As the mind is free from grasping or rejecting,
It is the inlaid jewel of bliss.
In that meaning, spontaneously perfected without seeking,
Abiding in the unborn state, it is the inlaid jewel of bliss.
In the great awakened mind, free from birth,
It soars in the expanse of perfect, complete bliss.
Without reliance on conditions, free from objects of attachment,
The meaning free from samsara is the inlaid jewel of bliss.
Since there is nothing to accomplish, the result is spontaneously perfected.
Since there is nothing to strive for, the deities transcend sorrow.
Since there is nothing to signify, there is no clinging to letters.
Free from all concepts of designation and creation, bliss shines naturally.
Unborn, resting in the foundation, free from union and separation,
It is the inlaid jewel of expansive freedom, without edges or center.
The nature without duality is the inlaid jewel of bliss.
Since awareness arises without appearance, it is free from all phenomena.
Meeting the unborn expanse, there is no movement or change.
Unfabricated, spontaneously perfected, awareness shines naturally.
The five elements arise in the expanse of reliance as phenomena.
The supreme body of realization, the vast Dharmakāya,
Is marked by freedom from attachment and aversion.
Unchanging, compassion rests firmly in confidence.
The result, manifest enlightenment, is the inlaid jewel of bliss.
The path of cessation, perfectly traversed,
Reaches completion in the nondual expanse of equality.
Resting in the unborn awakened mind, without a basis for fixation,
The five poisons are abandoned, adorned as the five bodies of bliss.
There is no conduct to perform, as attachment and aversion transcend the five objects.
Nothing to accomplish through effort, no clinging to deities.
Nothing to meditate upon, free from objects of focus.
No discipline to guard, as there is nothing to protect.
When endowed with primordial confidence, enlightenment is attained.
No need to seek enlightened activity, as samsara transcends sorrow.
Since the mind is free from birth and death, it is the inlaid jewel of bliss.
Unmoving, abiding in the expanse, there is no change anywhere.
All appearances and existence pervade without edges or center.
Since nothing is negated, the secret is the inlaid jewel.
Abiding in the expanse of bliss, free from suffering,
The result, established as the Dharmakāya, transcends all signs.
Primordially vast, the feminine result is spontaneously perfected.
Through seeing and teaching, there is no deviation from the primordial.
Since appearances shine naturally, the mind does not subside.
Unwavering, reaching the peak of the victory banner, there is no fall.
Without objects of focus, without reliance, free from abiding,
When free from attachment and aversion, suffering is released.
Unchanging, spontaneously perfected, abiding in the expanse of bliss,
Realizing the truth of equality is the inlaid jewel.
Transcending meditation and effort, abiding in the expanse of equality,
The nature, spontaneously perfected, is free from cause and effect.
Since appearances shine clearly, there is no day or night.
Unobstructed, with all distinctions, it is the primordially vast jewel of bliss.
In the unborn expanse, awareness shines naturally.
Realizing the ultimate truth, it soars in the expanse of equality.
Resting in the state of equality, the three times are definitively one.
Arising sensations and delusions do not lead to the path of liberation.
In the meaning free from meditation, rest in nondual equality.
From the unborn expanse, the essence of awareness arises.
Free from all phenomena, appearances shine naturally.
Free from grasping and fixation, bliss shines naturally.
Free from attachment and aversion, realization reaches its ultimate.
Since the mind has nothing to meditate upon, it transcends the limits of words.
Since there is nothing to accomplish, it is free from the sound of letters.
Nothing to protect, primordially guarded, it is the inlaid jewel.
The awakened mind, the inlaid jewel of bliss, is complete.

Homage to the Lord of the Vajra Eon:
Homage to the Victorious One, the Lord of the Vajra Eon!
The conditioned worlds of existence,
All palaces endowed with compassionate minds,
Even the radiant wheel of emanations,
Manifest as enlightened buddhas in the sky.
From the many worlds of the ten directions,
Invitations and efforts are the illness of striving.
From the clear sphere of bliss,
No buddha is sought elsewhere.
There is no buddha apart from mind and phenomena.
In the nature like the sky of equality,
All manifold characteristics are destroyed into dust.
The assembly of mudras blazes like the fire of eons.
From the spontaneously perfected nature,
The suffering of effort is like the waves of an ocean.
The essence of all phenomena,
Without seeking, resting, is destroyed into dust.
All are the self’s own nature,
Entering the mandala everywhere.
The three times, unified in equality, have no arising or entering.
Without seeking, it is spontaneously perfected.
All outer and inner objects of conduct,
Purely and spontaneously perfected,
Resting in the equality of the three times,
Are the unbound mudra.
In the indivisible single sphere,
The three times have no arising or entering.
Equal to all buddhas,
The supreme commitment is without protection.
The essence of the three realms is the self-aware expanse.
Free from the hundred directions,
In the unobstructed wheel,
The supreme mandala arises without fabrication.
All manifest clearly,
Without relying on blessings or power,
Like a wish-fulfilling jewel, spontaneously perfected,
The supreme offering, free from dedication.
Since the victory banner of realization arises,
The essence is the self’s own body.
Not accomplished gradually,
The supreme empowerment is unobstructed.
When the worlds of the ten directions are fully pervaded,
All moving and changing phenomena,
Through boundless self-arisen emanations,
Perform activities without action.
Non-conceptual great love,
Boundless great compassion,
Fully pervading, delighting in emptiness,
Clear emptiness, impartial.
The distinction of the great secret mantra
Is the self-aware compassion of the victorious one,
Destroying habitual tendencies into dust,
Overwhelming characteristics with mastery.
Like the great garuda, unobstructed in the sky,
Not traversing above or below gradually,
Appearances clearly manifest in a single moment,
The antidote for taming beings.
Fearless in the lion’s roar,
Not taming wild beasts gradually,
Not diminished by others’ efforts,
The antidote for taming animals.
The clear nature of the awakened mind,
Not traversed by cause and effect gradually,
With great bliss unobstructed in the sky,
The antidote for liberating discursive thoughts.
The awakened mind, the unchanging vajra,
The light of great compassion,
The sky, re-emanating, is complete.