Chinese
是无处所的自性啊。 庄严普贤是，以法性为庄严的证悟大，以证悟为庄严的体验大。 以显现为庄严的开展大，以开展为庄严的享用大。 导师普贤是，法身导师普贤，本体离言诠，报身导师普贤，离心识，化身导师普贤，离分别。 离边普贤是，离有边故，异于事物。 离无边故，异于虚无。 离常边故，不入自续。 离断边故，不自灭。 如是，离是与非、显现与空性一切边等，是故，名为离边普贤。 特别是，导师摄受眷属，庄严使之美妙坚固，自性是超越造作的自然，法性是生起之源。 离边是不成立任何宗派。 佛是宣说如是本来面目，一切是过去、未来和现在所生。 无为之时，于地事物之住法，不成佛故，不成众生，故而，上师之三十六行中，亦于所知而行。 又是，最初以业成就者，名为无偏之基。 如是，最初佛与众生皆未成立之时，导师本身于无名之时如何安住？ 未知此，故请为我开示。 此为请问之略说。 今广说答复，以五摄义显示之第一，显示法性之功德与任何皆无等比，其中以三内义显示之第一，显示基无所表，智慧之住法是，此后导师以开示等显示，此后是刚请问之后。 导师普贤是，于续部导师假立之名，开示是意在摄受而说。 噫玛，上者是，摄受者汝当自证。 噫玛，下者是，汝
English
It is the nature of having no place. The ornament of Kuntuzangpo is that realization is great as an ornament of Dharmata, and experience is great as an ornament of realization. Manifestation is great as an ornament of expansion, and enjoyment is great as an ornament of expansion. The teacher Kuntuzangpo is the Dharmakaya teacher Kuntuzangpo, whose essence is beyond definition; the Sambhogakaya teacher Kuntuzangpo, who is beyond mind; and the Nirmanakaya teacher Kuntuzangpo, who is beyond bias. The non-dual Kuntuzangpo is separate from things because he is free from the extreme of existence. He is different from emptiness because he is free from the extreme of non-existence. Because he is free from the extreme of permanence, he does not go into his own continuum. Because he is free from the extreme of annihilation, he does not annihilate himself. Likewise, he is free from all extremes of being and non-being, appearance and emptiness, and so on. Therefore, he is called the non-dual Kuntuzangpo. In particular, the teacher gathers the retinue, the ornament makes it beautiful and strong, the nature is the naturalness that transcends fabrication, and the Dharmata is the source from which it arises. Non-duality is not established in any faction. The Buddha speaks of what is as it is, and all are past, future, and present. When there is no action, there is no Buddha in the way the basic things are, so it is impossible to establish sentient beings. Therefore, in the thirty-six actions of the superiors, one also practices what is to be known. Moreover, that which is accomplished by the first is called the impartial basis. Thus, when neither the first Buddha nor sentient beings are established, how does the teacher himself abide when there is no name? Not knowing this, I pray that you will show me. This is a brief statement of the question. Now, the answer is explained in detail, and the first of the five condensed meanings shows that the qualities of Dharmata are incomparable to anything else. The first of the three inner meanings shows that the ground is unrepresented, and the way of abiding of wisdom is shown by the teacher's teachings, and so on. After that, it is immediately after asking. The teacher Kuntuzangpo is the name given to the teacher of the tantra. The teaching is spoken with the intention of gathering. Kye ma, the former is that you, the collector, should realize it for your own benefit. Kye ma, the latter is that you
Chinese
因此，为了其他众生的利益而觉悟吧，这是教诲。从集结者的名字来说，光芒普照的调伏者啊，你不要颠倒信心。在所有的时间里，不要感到厌倦，听闻这部集结了一切教义精髓的续部。不要颠倒智慧的力量，没有二元对立、怀疑、变化和散乱地听闻。不要颠倒身体的力量，不要横卧、盘腿、伸展、站立，也不要以头顶等等的姿势，端正地坐在前面听闻。不要颠倒耳朵的力量，不要被其他声音打断，不要分心于其他事物，不要听错声音，不要遗漏细节等等，要让智慧在耳朵里清晰地显现，然后听闻。这是对听法者的教诲。佛陀是：本体、定义、分类和成为佛陀的理由。本体是：成为一切圆满的基础。定义是：轮回的因清净，缘清净，业清净，业的尽头清净。也就是说，三界轮回的因是无明和五毒。其中，作为因的自性唯一的无明清净了，安住在无根无基的法性中。遍计所执的无明清净了，安住在名字上没有任何本体的状态中。俱生无明清净了，一切法无二，安住在一体的本体中。那么，如何清净呢？就像浑浊的河水自然澄清一样清净。就像遍计所执的人的酒病痊愈一样清净。就像俱生无明，辛伽罗的儿子喝了疯毒痊愈一样清净。又像在愚痴的黑暗中举起明灯一样清净。像嗔恨的森林燃起大火熄灭一样清净。像贪欲，珍宝被盐碱融化一样清净。像骄傲，国王的枷锁被解开一样清净。像嫉妒，在中国的荒野上，提婆罗的儿子因各种造作而引起的纷争消失一样清净。缘清净是：业的障碍像蛇的蜕皮一样清净。烦恼的障碍像冰雹和接触热量一样清净。业和业的尽头清净是：因为没有业，善恶二者的异熟果的尽头清净。没有习气，所断和对治的尽头清净。善与恶
English
Therefore, awaken for the benefit of other sentient beings, this is the instruction. From the name of the collector, O Radiating Subduer, may your faith not be reversed. At all times, without weariness, listen to this tantra that gathers the essence of all teachings. May the power of wisdom not be reversed, listen without duality, doubt, change, or distraction. May the power of the body not be reversed, do not lie down horizontally, sit cross-legged, stretch out, stand up, or with the crown of your head, etc., but sit upright in front and listen. May the power of the ears not be reversed, do not be interrupted by other sounds, do not be distracted by other things, do not hear the sound wrongly, do not miss details, etc., let wisdom appear clearly in your ears, and then listen. This is the instruction to the listener. The Buddha is: essence, definition, classification, and the reason for being a Buddha. The essence is: to be the basis of all perfections. The definition is: the cause of samsara is purified, the condition is purified, the karma is purified, and the end of karma is purified. That is, the cause of samsara in the three realms is ignorance and the five poisons. Among them, the ignorance of the sole nature of the cause is purified, and it abides in the nature of dharma without root or basis. The imputed ignorance is purified, and it abides in a state where there is no essence in name. The co-emergent ignorance is purified, all dharmas are non-dual, and it abides in the essence of oneness. So how is it purified? It is purified like muddy river water naturally clarifying. It is purified like the illness of a drunken person recovering. It is purified like the co-emergent ignorance, the son of Simhala recovering from drinking mad poison. Again, it is purified like raising a lamp in the darkness of ignorance. It is purified like a fire breaking out in a forest of hatred and dying out. It is purified like desire, jewels melting in alkali. It is purified like pride, the king's yoke being broken. It is purified like jealousy, the disputes caused by various fabrications of the son of Tripura disappearing in the wilderness of China. The purification of conditions is: the obscuration of karma is purified like a snake shedding its skin. The obscuration of afflictions is purified like hail and the touch of heat. The purification of karma and the end of karma is: because there is no karma, the end of the maturation of both good and bad is purified. Without habit, the end of what is to be abandoned and the antidote is purified. Good and evil
Chinese
因为没有，所以清净了积聚和福德的边际。因为没有法，所以清净了造作之法和勤奋努力的边际。这在何处清净呢？在过去，于传承的导师普贤王如来处清净。在后来的时代，于不离上师口诀的士夫处清净。广大的是：本体增长为身，因此不会超越三身的幻轮，如在殊胜的楼阁中，清净地见到享用圆满色身的诸天之子一样，喜乐和满足广大增长。智慧增长为智慧，因此，心完全清净的智慧，由于无有基础之时而明亮，如在珍宝楼阁中供养珍宝一样增长。安住增长为禅定，即在一切时中，不会超越无分别智慧的自性。事业增长为事业，即自性力量的慈悲，能够显现于一切众生而增长。分类是：本来如是的佛，不依赖善恶而证悟成佛；自性任运成就的佛，基础觉性以法身遍布一切，如芝麻被油遍布一样证悟成佛；证悟现前的佛，依赖口诀和因缘而证悟成佛，如先前所作之业的果报圆满一样证悟成佛，共有三种。安立的合理性是：轮回的边际清净，增长为身和智慧，因此合理地成为佛。一切的轮回和涅槃，因为没有成立为二取的佛，所以在三十二种事业等行为不显现为能作和所作之时，称为基础法性未造作的显现。基础安住的自生我，安住为一切法的自在主，身躯是法身，是自性的身和化身。自性是本来清净的智慧自显现，特别是明分的身体，非男非女，非阴阳人，没有面容和手，安住于明分之中，没有区分无明和分别念。化身是：法身的法身，本体是本来清净的，不是被分割的对境，没有身色和手印。法身报身是基础安住的智慧的自性明分，谁也
English
Because there is not, the limits of accumulation and merit are purified. Because there is no Dharma, the limits of fabricated Dharma and diligent effort are purified. Where is this purified? In the past, it is purified in the teacher of the lineage, Samantabhadra. In later times, it is purified in the individual who does not separate from the guru's instructions. The extensive is: the essence increases as the body, therefore it does not transcend the wheel of the three bodies, just as in a supreme mansion, the sons of gods who enjoy the perfect form are seen purely, joy and contentment increase extensively. Knowledge increases as wisdom, therefore, the wisdom of the completely pure mind is clear because there is no base time, just as offering jewels in a jewel mansion increases. Abiding increases as samadhi, that is, at all times, it is impossible to transcend the self-nature of non-conceptual wisdom. Activity increases as activity, that is, the compassion of the power of self-nature increases so that it can appear to all beings. The distinctions are: the Buddha who is as it is from the beginning, who attains Buddhahood without relying on good or evil; the Buddha of self-nature spontaneously accomplished, whose basic awareness pervades everything with the Dharmakaya, like sesame seeds pervaded by oil, attains Buddhahood; the Buddha who has realized manifestation, who attains Buddhahood relying on instructions and conditions, like the fruition of past actions being perfected, there are three types. The reason for establishing is: the limits of samsara are purified, increasing as body and wisdom, therefore it is reasonable to become a Buddha. All of samsara and nirvana, because there is no Buddha established as dualistic, when actions such as the thirty-two activities do not appear as doer and done, it is called the uncorrected appearance of the basic nature. The self-born I who abides as the basis abides as the lord of all dharmas, the body is the Dharmakaya, which is the body of self-nature and the Nirmanakaya. Self-nature is the self-appearance of wisdom that is pure from the beginning, especially the radiant body, neither male nor female, neither hermaphrodite, without face or hands, abiding in radiance, without distinguishing ignorance and conceptualization. The Nirmanakaya is: the Dharmakaya of the Dharmakaya, the essence is pure from the beginning, not an object to be divided, without body color and hand gestures. The Dharmakaya Sambhogakaya is the self-radiance of the wisdom of the basic abode, who also
Chinese
我未造作，无为之坛城。非圆满之轮廓，伴随不可见之光芒。法身之化身，显现为非色之延续。非身之智慧，显现为面容与手印。又，彼等一切合一者，其意为：本体本净，无须教导之名相未成立，能诠之言语边际空寂。其自性为何？基之事物实相安住，于法身彼处，面容与手印之相不可见，故具慧者不能分别。因此，不取受为身体。若谓非身，则仅安住于身而不舍弃。若谓有分别，则不分别心之种种作用。若谓有能取所取之分，则不执持为异地之显现。若谓彼非稳固，乃轮回，则错乱不住于异地。彼自性亦不改变理智自身之体性。如是之法性，于何者有？于一切显现中，若无上师口诀，则不显现。又，超越分别之空性，远离执着，若未修持，则不清晰。如是之法性，无需勤作修持，以本来解脱之大算计而不造作。如是无勤作修持，岂非无有他利？自发清净之大悲，于任何应调伏之境亦不舍弃。若谓未脱离念头与分别，因无执持自续之念头与分别，故不思及任何二取之识。又，若不识境显现之地基，则无人能知。若谓彼有边际，则无边无中，周遍通透而住，于何处亦不执着而通透。若谓是无限之断灭，则以五智之自性光明而显现，故于非空之显现中，五智之功德自生起，自身于自身之体性中，以空性而粗重之境之混合，于名与词之边际无有相遇。彼之自性，光明且无分别而住，故有之边际事物与无之边际无有因果，实则已超越断常二边。彼觉性显现忆念