Chinese
当讲述主尊的补特伽罗在此成为时机的汇集者时，我听闻之时，以听闻的方式，如实地，以那如实之智的语言，对智不作决定性的改变，而是自显且显现之时，这是因的汇集和时间圆满。第二，分为二：显示导师的体性，宣说特征。第一，从“薄伽梵”到“圆满的国王”。导师是谁呢？与大圆满相合，究竟的广大智慧，无二地成办一切，故而摧伏一切边，且安住于自性显现的智慧和一切功德，然而体性无法完全把握，故而超越对境和思虑。本体法界如是，于如是之性中，无有行持地成熟且逝去的诸佛之意的体性，法界和智慧无二，安住于无动摇之大任运。摧灭安乐，故而以怨敌加害，一切应断之显现，不舍离地摧伏，故而为大阿罗汉。所有如是之功德，不勤作而如实现前，故而不依赖于任何，圆满的自在主。地的执着边际完全清净之智慧，周遍普展且无碍光明地广大。如是体性而安住，亦无有偏袒，故而以言词说“此”并施设，远离依赖于诠释之伴侣。体性不可显示，故而未舍离突如其来的名称，超越一切分别。无有行持地周遍普展，故而广大智慧虚空，圆满周遍轮涅之本体的自性。法界和颜色的身相，不运用且不具备，不住于现量之境，故而不可譬喻和造作。第二事物，完全圆满的诸王之自性而安住，具备十法者，即是导师圆满法身的体性。第二，从下面“不住于任何”到“不灭之大顶髻”。导师的特征和功德如何呢？任何边际皆未触及，故而
English
When the individual who explains the Lord becomes the collector of the occasion here, when I hear it, in the manner of hearing, as it is, with the language of that wisdom of suchness, without decisively changing the wisdom, but self-appearing and manifesting, this is the collection of causes and the perfection of time. Secondly, there are two: showing the essence of the teacher, and explaining the characteristics. First, from "Bhagavan" to "the perfect king." Who is the teacher? Combined with the Great Perfection, the ultimate great wisdom, accomplishing all without duality, therefore subduing all extremes, and abiding in the wisdom and all the qualities that appear by nature, yet the essence cannot be fully grasped, therefore beyond objects and thoughts. The essence of the ground is suchness, in suchness itself, without going, maturing and passing away, the essence of the minds of all the victorious ones, the dharmadhatu and wisdom are non-dual, abiding in the great unmoving spontaneity. Destroying bliss, therefore harmed by enemies, all appearances to be abandoned, subduing without abandoning, therefore the great Arhat. All such qualities, without effort, truly manifest, therefore not dependent on anything, the perfect sovereign. The wisdom of completely purifying the clinging to the limits of the earth, spreading everywhere and unobstructed, clear and vast. Abiding in such an essence, also without partiality, therefore saying "this" with words and establishing, free from the companion who relies on interpretation. The essence cannot be shown, therefore not abandoning sudden names, transcending all distinctions. Spreading everywhere without going, therefore the vast wisdom space, the nature of completely pervading the essence of samsara and nirvana. The dharmadhatu and the colored bodies, not using and not possessing, not abiding in the realm of direct perception, therefore cannot be exemplified or created. The second thing, abiding as the nature of all completely perfect kings, possessing the ten dharmas, that is the essence of the teacher's perfect dharmakaya. Second, from below "not abiding in anything" to "the great indestructible crown." What are the characteristics and qualities of the teacher? Not touched by any edge, therefore
Chinese
不住于任何处，不似任何事物，却在一切事物中显现，因此是不舍弃任何事物的大安住。与任何境的体性都不相合，因此不执着于任何事物，却显现为圆满不可分割的自性。不特意做任何事，却周遍一切事业，因此一切事业自然成就，利益众生 непрерывно。远离因缘，因此不生，且智慧不灭，因此没有变迁。断绝了一切颠倒和正确的束缚，因此是完全解脱的。远离一切边际戏论的垢染，因此是完全清净的。不恒常，却显现为任何事物，因此不是实有，且虚空的自性自然显现。行持一切大善者，不经造作，不是因缘所生，不需勤作，而是本来自在安住，因此是真实的。不舍弃应舍弃的轮回过患，因此是不舍弃，且其自身显现为法身，因此是本初普周。不舍弃贪嗔痴三毒之病，而是施以三身之甘露，因此是救护的伟大医者。行境本初清净，因此不缘任何事物，且从根本上脱离了能所二取，却显现为所缘境，因此成为一切的生处。本体不可言说，因此断绝了言语之道，却从自性中自然成就显现，因此是语表达之相的自性周遍生起。不被任何边际所束缚，因此不与任何事物相混杂，且名言的本体圆满聚集，因此是完全圆满为一。从一切时，于一切时机的先后，都没有遮破和成立，远离一切边际垢染的尘埃，因此是极好的自性。成为一切的至上者，因此是不灭不失的三时之顶髻，安住在胜利幢的顶端。此处具足二十三种功德。第三，从上面“地普遍周遍”到“名为……的刹土中”之间所阐述的是：导师法身的圆满安住是，法性不运用任何事物，而是成为广大之基，因此是果位的殊胜之地，周遍一切的安住，因果一切自然圆满之地的次第顶端，因为没有比这更高的，所以是圆满
English
It does not abide anywhere, it is not like anything, but it shines in all things, therefore it is the great abiding that does not abandon anything. It does not coincide with the nature of any object, therefore it is not attached to anything, but it appears as a complete and indivisible nature. Without deliberately doing anything, it pervades all activities, so all activities are naturally accomplished, and the benefit of beings is непрерывно. It is free from causes and conditions, so it is not born, and wisdom does not cease, so there is no change. Cutting off all the bonds of inversion and correctness, it is completely liberated. Free from the defilements of all extreme elaborations, it is completely pure. It is not constant, but it appears as anything, so it is not real, and the nature of the sky is naturally clear. The one who does all great good, without artificiality, not born of causes and conditions, without effort, but naturally abides as it is from the beginning, so it is real. It does not abandon the faults of samsara that should be abandoned, so it is not abandoned, and its own body appears as the Dharmakaya, so it is primordially pervasive. It does not abandon the diseases of the three poisons of greed, hatred, and ignorance, but gives the nectar of the three bodies, so it is the great doctor who protects life. The realm of practice is pure from the beginning, so it does not depend on anything, and it is fundamentally free from the duality of subject and object, but it appears as the object, so it becomes the source of all. The essence is unspeakable, so the path of words is cut off, but it naturally arises from its own nature, so it is the nature of the appearance of speech that arises everywhere. It is not bound by any boundary, so it is not mixed with anything, and the essence of the term is completely gathered, so it is completely perfect as one. From all times, in all the order of occasions, there is no negation or establishment, free from the dust of all extreme defilements, so it is the best nature. Becoming the supreme of all, it is the great crown that does not perish or lose in the three times, and it abides on the top of the victory banner. Here are twenty-three qualities. Third, from the above "The earth is universally pervasive" to "In the realm called..." what is explained is: The perfect abode of the teacher's Dharmakaya is that the Dharma nature does not use anything, but becomes the basis of vastness, so it is the supreme place of the fruit, the abode that pervades everything, the top of the order of the places where all causes and effects are naturally perfect, because there is nothing higher than this, it is perfect.
Chinese
被称为“普遍乘位”。安住于十地菩萨也非其境，以大平等无边无际，乃虚空之界，所有痛苦自然解脱之清净空间，大乐之状态。第二事物，于完全圆满之智慧地，自明而证悟，故能知晓一切成佛。一切之生处，法性之状态，胜者圆满之大住处，广大之普贤法界宫殿。本初离边而遍及一切，功德一切之自性，本初广大稀有之名。范围无量，分于十方，于方与类完全不离而于平等性中自明。界之分，法性之虚空，无法以词语表达，故开示自性。庄严，自生觉性智慧之日，无有起落而明亮，无量无边而自生。此亦说为因。超越有无与常断等一切，以非真实故，无有边与真实之中，亦从离于中观与无二之名相，故一切平等广大。法性无有修习而遍及一切，乃至蠕动之虫，亦无大小之润泽，其名为：于名为广大遍满之刹土中，无有内外而于法界中广大无垠之清净处安住。第四，从下文“以智慧宣说”至“于自性中安住”之间开示。眷属圆满者：获得普遍乘位圆满，自然成就之瑜伽士，每一位皆具足五种智慧，且每一种智慧又分为五种等等，数量无数。或，现前自生之广大的智慧本身，也是智慧自显现之体性，清净之差别无量无边，无法言说，无法言说，无量无法言说。最初聚集，最后不离，自然圆满而不杂染，故一切普照。有一手抄本此处有“自明之王”字样。从一与多中解脱，故于无事物之自性中，以唯一之方便安住。因此，处所之意义的地位。
English
It is called the "Universal Vehicle Position." Even the bodhisattvas abiding on the tenth bhumi do not consider it their realm. With great equality, it is boundless and limitless, the realm of space, the pure space where all suffering is naturally liberated, the state of great bliss. The second entity, in the place of perfectly complete wisdom, is self-illuminated and realized, thus knowing that all become Buddhas. The source of all, the state of Dharmata, the great dwelling place of the victorious ones, the vast palace of the all-encompassing Dharmadhatu. Primordially free from extremes, pervading all, the essence of all qualities, renowned as primordially vast and wondrous. Its scope is immeasurable, divided into the ten directions, without being completely separated into directions and categories, it is self-illuminating in equality. The aspect of the realm, the Dharmata's sky, cannot be expressed in words, therefore the nature is taught. The ornament, the sun of self-arisen awareness-wisdom, shines without rising or setting, immeasurable and self-arisen. This is also said to be the cause. Transcending all such as existence and non-existence, permanence and annihilation, because it is unreal, there is no center of extremes and truth, and it is also liberated from the terms of Madhyamaka and non-duality, therefore it is universally equal and vast. Dharmata pervades all without meditation, even to the wriggling insects, without any difference in moisture, its name is: in the realm called Great Pervasiveness, without inside or outside, it abides in the pure place that is vast and boundless in the Dharmadhatu. Fourth, it is taught from "Speaking with wisdom" below to "Abiding in self-nature." The retinue is perfect: having attained the complete universal vehicle position, each naturally accomplished yogi possesses five wisdoms, and each wisdom is divided into five, and so on, countless in number. Or, the manifestation of the great self-arisen wisdom itself is also the nature of the self-appearing wisdom, the distinctions of purity are immeasurable and countless, inexpressible, inexpressible, immeasurable, and inexpressible. Initially gathering and ultimately inseparable, naturally complete and unmixed, therefore all-illuminating. In one manuscript, the words "King of Self-Awareness" appear here. Liberated from one and many, therefore, in the essence of non-things, it abides in a single means. Therefore, the position of the meaning of the place.
Chinese
总的来说，第十品圆满，因为普遍获得了乘骑，所以成为从法身听法的眷属，是非常合理的。第二部分有四点：共同宣说时间和结集者，宣说本师，宣说处所，宣说眷属。第一点，从“秘密藏”到“一时”之间所宣说的内容是：宣说圆满受用身的开端，正如所宣说的密咒乘，法界和智慧或因果无别，因为与宣说秘密藏的实相深义相似，所以用声音的词句这样说，通过多种方便，如何使所化众生安住于地上，或者为了使觉悟者们的智慧相合，作为引导的方便，本师以秘密的方式圆满受用，或者在圆满受用身的教法中，结集者我听闻之时。第二部分有两点：宣说本师的体性，宣说特征。第一点，从“如来”到“守护者”之间所宣说的内容是：本师是谁呢？如实地证悟了实相，从自身显现出种种身语意的事业，为了利益他人而示现的色身佛陀，是所有能被调伏的众生之主，是六道导师。由于没有能取和所取，所以能够自在地驾驭一切无漏之法，并且由于其体性不住于任何事物，所以是世尊大乐，是所有佛陀的化身，是密咒乘至高无上的主宰，是圆满受用身。对于他来说，既没有取舍涅槃，也没有抛弃轮回，他的心完全融入了自显的智慧中，并且是完全圆满加持的伟大力量。虽然是圆满受用教法和一切成就之源，但既没有增长也没有衰减，具有无尽宝藏的庄严。具足相好圆满的殊胜之身，是身语意一切功德所赞颂的主宰，所有眷属都感到惊奇而沉默，因此是享受受用的身之光辉无与伦比。由于事业的方便无边无际，所以通过不可思议的方式，无需作为而以伟大的意义利益众生。