Chinese
报身的智慧之智持有其特征，如镜之智持有金刚部的特征，并使净土显现。同样，平等性持有宝生部，个别观察持有莲花部，成所作智持有事业部，法界性智持有如来部的特征，并使净土显现。法身的智慧之智安住于基础，安住于本体清净之智，从而使无明止息。安住于自性任运之智，从而使各种显现无碍地生起。安住于大悲周遍之智，从而使舍取和希忧皆无。本体性的法身的智慧之智的集合是：以通达由续所摄之智，不区分佛与众生，以了知所摄之智而了知显现完全清净之智。其真实性之事业是：为自利而默默地进行。功德方面，如此所作的三十六种事业是显现为佛陀的功德。事业是圆满了身的事业，从而使自身圆满了三十二相和八十随好等功德。圆满了语的事业，从而使自身圆满了六十四种语支的功德。圆满了意的未信，从而欢喜四十二种功德三摩地。圆满了真实性之事业，从而受用四种功德智慧。如此所作的必要是：使导师的教法长久住世，导师使其他佛的净土完全成熟，以及自身的心之坛城圆满一切智慧的必要。时间是过去、未来和现在三种。平等是一体，不是二，不是他异等等。自身在一切法中证悟一味，如确立了拉那蔡的一味，从而一切都得以确立。如此安住于法性中，因此安住于唯一的意念中。如是不同的时间
English
The wisdom of the Sambhogakaya's knowledge holds its characteristics. The mirror-like wisdom holds the characteristics of the Vajra family and illuminates the pure realm. Similarly, equality holds the Ratna family, individual discernment holds the Padma family, accomplishing activity holds the Karma family, and the Dharmadhatu wisdom holds the characteristics of the Tathagata family and illuminates the pure realm. The wisdom of the Dharmakaya's knowledge abides in the ground, abiding in the wisdom of primordial purity, thereby causing ignorance to cease. Abiding in the wisdom of self-existing perfection, thereby causing various displays to arise without obstruction. Abiding in the wisdom of all-pervading compassion, thereby making abandonment and adoption, hope and fear, nonexistent. The collection of the wisdom of the Svabhavikakaya is: knowing with the wisdom gathered by the tantra, not differentiating between Buddhas and sentient beings, knowing the appearance of the wisdom gathered by knowledge as the wisdom of complete purity. The activity of suchness is: silently acting for one's own benefit. In terms of qualities, the thirty-six activities thus performed manifest as the qualities of the Buddha. The activity is the completion of the activities of the body, thereby perfecting the thirty-two major marks and eighty minor marks as qualities in oneself. Completing the activities of speech, thereby perfecting the sixty-four branches of speech as qualities in oneself. Completing the non-belief of the mind, thereby delighting in the forty-two qualities of samadhi. Completing the activities of suchness, thereby enjoying the four wisdoms as qualities. The necessity of doing so is: to make the teacher's teachings last long in the world, the teacher makes the pure lands of other Buddhas fully mature, and the necessity of completing all wisdom in the mandala of one's own mind. Time is the three: past, future, and present. Equality is one, not two, not different, and so on. One realizes one taste in all dharmas, like establishing the one taste of Lana Tsai, thereby everything is established. Thus, abiding in the nature of dharma, therefore abiding in a single thought. Thus, different times
Chinese
因为安住于平等性中。因为显示了那些的两个开端。因此，特别显示了共同乘行者的传承开端。那些以开头显示了意义后，现在显示正文，以六品显示的第一品，显示一切法三时平等性中，显示容易理解章节的正文意义，以及简略地显示了部的名称。其中，显示容易理解章节正文意义，以三个总义显示的第一，显示一切法为普贤大，以两个内义显示的第一，简略显示请问是：从那以后，菩萨光芒普照聚集者所显示，从那以后，显示开端是从那以后。或者，六部由六菩萨请问的第一，实际出现了结集者。所谓“清净者”，在过去的时候，因为将美好的花朵明显地散布在导师的身上，清净了业的障碍，作为那清净的标志，结集者自己的身上装饰着美丽的花朵束。因为领悟了法性的真谛，烦恼的障碍得以清净，作为那清净的标志，愤怒和傲慢不存于相续中。在随后的时间里，身体、语言和意念的罪业完全清净，因此，他的身体、语言和意念不是世俗的。证悟是因为导师自己圆满了身语意的所有事业，特别关注他的功德，因此，在果位上证悟了身和智慧。菩萨是因为结集者自己关注导师的智慧功德或智慧，为了自己的利益而关注法性的显现，并且关注导师自己圆满了所有事业，为了他人的利益而使众生完全成熟，所以是菩萨。这样，所谓菩萨，是从名称的类别转变而来，安住于地上，以及自相续清净的菩萨。名称的类别是指那些被命名为菩萨的。安住于地上是指因为在第一地见到了真谛，所以十地是常时的等持。
English
Because it abides in equality. Because it shows the two beginnings of those. Therefore, it particularly shows the beginning of the lineage of common vehicle practitioners. After those showed the meaning with the heading, now showing the actual text, the first of the six chapters, showing the equality of all dharmas in the three times, showing the easy understanding of the meaning of the chapter's text, and briefly showing the name of the section. Among them, showing the easy understanding of the meaning of the chapter's text, the first of the three general meanings shown, showing all dharmas as the great Samantabhadra, the first of the two inner meanings shown, briefly showing the request is: From then on, it is shown by the bodhisattva light rays all gathered, from then on, showing the beginning is from then on. Or, the first of the six sections asked by the six bodhisattvas, the compiler actually appeared. The so-called "purifier", in the past, because the beautiful flowers were clearly scattered on the teacher's body, the obscurations of karma were purified, as a sign of that purification, the compiler himself was adorned with beautiful bouquets of flowers. Because the truth of the nature of reality was understood, the obscurations of afflictions were purified, as a sign of that purification, anger and pride do not abide in the continuum. In the subsequent time, the sins of body, speech, and mind are completely purified, therefore, his body, speech, and mind are not mundane. Enlightenment is because the teacher himself has perfected all the activities of body, speech, and mind, paying particular attention to his qualities, therefore, he is enlightened in body and wisdom in the result. A bodhisattva is because the compiler himself focuses on the teacher's wisdom qualities or wisdom, focuses on the manifestation of reality for his own benefit, and focuses on the teacher himself perfecting all activities, and completely matures beings for the benefit of others, so he is a bodhisattva. Thus, the so-called bodhisattva is transformed from the category of names, abides on the ground, and is a bodhisattva with a pure self-continuum. The category of names refers to those who are named as bodhisattvas. Abiding on the ground means that because the truth is seen on the first ground, the ten grounds are constant samadhi.
Chinese
直到进入（的状态）。自身相续清净的菩萨，身语意上没有罪恶存在。光芒普集是集者的名字，也就是集者自身的体性，从何因产生，以及名字的合理性。其中体性是：为了自身，法性现前，任何时候都不分离，并且作为其标志，身语也无法分开。为了他者，对众生所缘完全清净，作为其标志，慈悲菩提心的湿润而增长。这又是最初从何因产生的呢？也就是那位菩萨最初在名为金刚藏花朵庄严、光芒极其炽盛的刹土中，从名为无数佛陀光芒普照之处，圆满了发心之时，自己的眉间放出一道光芒，以有实物和无实物的各种差别供养那道光芒，并在诸佛刹土中显现，从那个因缘，在未来的时间里，生起成佛之因的菩提心，身体上装饰着无数极其稀有的花束，身体发出无量光芒，那些光芒无论接触到哪个众生，都能使那些众生的根等调柔，安住在导师释迦牟尼佛的足下，并且成为那个特别的最初聚集的眷属，从不退转的教法中，成为特别殊胜的，与自性法性同时，以没有颠倒的恭敬，恭敬法身自性的导师普贤王如来，与他同时，以没有颠倒的见解，任何时候都现见法性，以没有颠倒的行为，在一切行为中都行持菩萨的行为，成为一体，成为名为光芒普调伏的菩萨。因为从那样的因缘产生，所以是菩萨的第一地见道。名字的合理性是：像那样从眉间放出光芒，凡是具有信心的众生看到和接触到的，就调伏了他们的烦恼等，所以是光芒普调伏。
English
Until entering (the state). A Bodhisattva whose own continuum is pure is one in whose body, speech, and mind no sins reside. 'Rays Gathering All' is the name of the collector, which refers to the collector's own nature, the cause from which it arises, and the reason for the name. Among these, the nature is: for one's own sake, the nature of reality is manifest, inseparable at all times, and as its sign, even body and speech cannot separate it. For the sake of others, the object of focus on sentient beings is completely pure, and as its sign, it is increased by the moisture of compassion and Bodhicitta. Furthermore, from what cause did it initially arise? That Bodhisattva, initially in a realm called 'Golden Essence Adorned with Flowers, Extremely Blazing with Light,' from a place called 'Rays Radiating the Light of Countless Buddhas,' at the time of perfecting the generation of the mind, a ray of light arose from his brow, and he offered vast offerings to that ray with various distinctions of tangible and intangible objects, and manifested it in the Buddha-fields. From that cause, in the future, the Bodhicitta, the cause of Buddhahood, will arise, adorned with countless and extremely wondrous clusters of flowers on the body, with immeasurable light radiating from the body. Whichever sentient beings are touched by those rays, their faculties and so forth will become tamed, and they will abide at the feet of the Teacher, the Buddha, the Bhagavan, and become the first gathering of that particular retinue. From the teachings that do not turn back, they become particularly distinguished, simultaneous with the nature of reality, with undeviating reverence, revering the Teacher, the glorious Samantabhadra, the nature of the Dharmakaya, simultaneously with him, with undeviating view, always seeing the nature of reality, with undeviating conduct, practicing the conduct of a Bodhisattva in all actions, becoming one, becoming a Bodhisattva called 'Rays Taming All.' Because it arises from such a cause, it is the first Bodhisattva ground, the Path of Seeing. The reason for the name is: in that way, having emitted light from the brow, whoever among sentient beings with faith sees and touches it, their afflictions and so forth are tamed, therefore it is 'Rays Taming All.'
Chinese
好的，可以这样说。 此外，光明能够照亮事物，因为其初始状态非常强大，所以被称为光。它能放射出各种光芒，并且能够毫无遗漏地、毫不颠倒地转变所有聚集的众生的相续。 导师通过密咒的功德之门来召唤，对一切众生都平等对待。善良是指烦恼等不好的念头不会在相续中存在。 “拉”字是用来连接词语的，因此这样说： 通过祈祷吉祥普贤王如来，依靠法性显现的因，在那个时刻，便能圆满佛陀的智慧功德。 “ཀྱི་”字是通过果和决定的方式来使用的。 导师是针对具有特殊功德者而进行召唤的。 “ཀུན་ཏུ་”是指一切法性显现，并且一切都无碍地显现，显现和声音的自性清净的本体安住。 善良是指，例如，当珍贵的金子进入金岛时，便不再有泥土和石头的痕迹，一切都离不开金子一样。同样，通过领悟法性普贤王如来的意义，便不会有产生恶念的基础，这是从了知本来解脱的法性中产生的。 也就是说，普贤王如来是指其自身的本体、声音的含义、分类和特点这四个方面。 本体是指，未被改造的法性，平等性，安住在无偏袒的状态中。虽然显现出各种各样的现象，但却什么也不是，现象无偏颇，本体空性，遍布而通透。 声音的含义是，“ཀུན་”是众多的意思，“ཏུ་”是聚集的意思。因此，轮回和涅槃的众多法都聚集在自己的心性中，所以称为“ཀུན་ཏུ་”。像这样聚集在心性中，便没有了极端恶念的名称，因此可以安立为法性。 分类包括：法性普贤王如来、自性、庄严、导师普贤王如来和无边普贤王如来。 其中，法性普贤王如来是指超越造作的觉性，遍及一切并解脱一切，本体无二，自性完全清净，大悲自然清净地安住。 自性普贤王如来是指显现和空性无二，显现空性没有分别的自性，觉性和空性没有分别，觉性空性没
English
Okay, it is appropriate to say that. Furthermore, light illuminates things, and because its initial state is very powerful, it is called light. It can radiate various rays, and it can transform all assembled sentient beings' continuums without any omission or reversal. The teacher calls through the door of the merits of secret mantras, treating all sentient beings equally. Goodness refers to the fact that negative thoughts such as afflictions do not exist in the continuum. The word "la" is used to connect words, so it is said like this: By praying to glorious Samantabhadra, relying on the cause of the manifestation of Dharmata, at that very moment, one can perfect the qualities of the Buddha's wisdom. The word "kyi" is used through the means of result and certainty. The teacher is calling out to those with special qualities. "Kuntu" means that all Dharmata manifests, and everything appears without obstruction, the essence of appearance and sound, the pure essence abides. Goodness means that, for example, when precious gold enters the golden island, there are no traces of mud and stones, and everything is inseparable from gold. Similarly, by understanding the meaning of Dharmata Samantabhadra, there will be no basis for generating negative thoughts, which arises from knowing the naturally liberated Dharmata. That is to say, Samantabhadra refers to four aspects: its own essence, the meaning of sound, classification, and characteristics. The essence refers to the unmodified Dharmata, equality, abiding in an unbiased state. Although various phenomena appear, they are nothing, phenomena are unbiased, essence is emptiness, pervasive and transparent. The reason for the sound is that "kun" means many, and "tu" means gathering. Therefore, many phenomena of samsara and nirvana gather in one's own mind, so it is called "Kuntu." In this way, gathering in one's own mind, there is no name for extreme negative thoughts, so it can be established as Dharmata. The classifications include: Dharmata Samantabhadra, nature, adornment, teacher Samantabhadra, and boundless Samantabhadra. Among them, Dharmata Samantabhadra refers to the awareness that transcends fabrication, pervades everything and liberates everything, the essence is non-dual, the nature is completely pure, and great compassion naturally and purely abides. Nature Samantabhadra refers to the non-duality of appearance and emptiness, the nature without distinction between appearance and emptiness, the non-distinction between awareness and emptiness, awareness and emptiness are not