Chinese
其量在于安住于所专注之处。由于无有来去之幼童相续之智慧安住于自处，故可执持。那是由于心的生起感受空尽，业之风的推动耗尽之量。显现乃是错乱，所调伏者，善逝之，智慧清净之，修持达到量之所有显现之量乃是：瑜伽士自己的身体的粗重，各个要素之法，缘起存在的法，积累之业，习气，蕴界处等等不显现，血肉之身自身清净，身体变为光明故可执持。那是此自身不显现有漏而成就佛果之征相和量。其下，法性乃是已逝之法，轮回之，利他所知之，自利修持之法等耗尽之量乃是：上方之身和智慧光明和颜色显现一切于内之自性中亦未成立，超离此是此非之计度故可执持。那是获得生和入之自在之量。如是彼二者乃是总摄之第二义，以方便之自性法性自身之体性和合而显示。现在乃是总摄之第三义，依靠见清净而显示具缘之有情和普贤本体圆满之方式，以五种内涵显示之第一，连同总摄者之名之异名，显示彼等之义总的讲述乃是：其后，菩提萨埵电之光芒一切成熟且离云等等显示，清净者，业和习气清净。成就者，信心和信解且具七支。心勇者，以缘有情之悲悯一切策发。电之迅速且显现。光之加持大且自显现。芒乃是放射且摧毁其他有情之业和烦恼。一切乃是多且聚集故常住于有情之义利。云乃是突如其来之遮蔽者之分别念无有差别。离者乃是无有欲求且常为利他之心勇者。其也是总摄者之名之体性和，词义和，作用和三者。体性
English
Its measure lies in abiding in the place of focus. Since the wisdom of the continuous lineage, without coming and going, abides in its own place, it can be grasped. That is the measure of the exhaustion of the impulses of karmic winds due to the emptiness of the arising sensations of the mind. Appearances are delusion, those to be tamed, the Sugatas, the purity of wisdom, and the measure of all appearances that have reached the limit of practice is: the grossness of the yogi's own body, the elements of each element, the laws of interdependent existence, accumulated karma, imprints, aggregates, realms, sense bases, etc., are not visible, and the body of flesh and blood is self-purified, so the body becomes clear light and can be grasped. That is the sign and measure of attaining Buddhahood without the appearance of defilements in this very life. Below that, the measure of the exhaustion of the nature of reality, which is the past dharma, samsara, the knowable for the benefit of others, and the dharma to be practiced for one's own benefit, is: all the appearances of the body, wisdom, light, and color of the higher realms are not established even in the inner essence, so it can be grasped by transcending the calculation of this is this and this is not this. That is the measure of obtaining power over birth and entry. Thus, those two show the second meaning of the summary, the nature of the method, the nature of reality, and its own essence, combined. Now, the third meaning of the summary is to show how sentient beings with good fortune and the essence of Samantabhadra are perfected by relying on pure vision. The first of the five inner meanings is shown, along with the enumeration of the names of the compiler, and the general explanation of their meaning is shown: Then, the Bodhisattva, the rays of light of electricity, completely ripened and free from clouds, etc., are shown. The purified one is purified of karma and imprints. The accomplished one has faith and devotion and possesses the seven branches. The hero of mind is aroused by compassion focused on sentient beings. The swiftness of electricity shows appearance. The blessing of light is great and shows self-appearance. Rays radiate and destroy the karma and afflictions of other sentient beings. All are many and gathered, so they always abide for the benefit of sentient beings. Clouds are the sudden obscurations of diverse conceptual thoughts without difference. Freedom means without desire and always a hero of mind for the benefit of others. That is also the essence of the name of the compiler, the definition, and the function, which are three. Essence
Chinese
依赖于因缘和不依赖于因缘。依赖于因缘是：很久以前，在一个名为莲花光辉庄严的劫中，有一位名为圆满正等觉法云大佛住世。当时，这位菩萨转世为喜欢宝石的商人之子。这位商人之子向佛陀供养了一小撮宝石粉末，并请求生起菩提心。佛陀授记说，他对这个教法具有完全清净的智慧，并且能够记住虚空中闪电般的速度的两百零七个偈颂，因此，他被称为“脱离云雾的一切闪电光芒”。在无数的菩萨之中，他是第二个科隆的请求者。由于他毫不颠倒地圆满了菩提心的力量，因此，他的每一个毛孔都会在适当的时候显现出闪电般的光芒。因此，法身的导师，拥有超越言语的功德之光，一切圆满具足，美好无瑕，具备无量功德，集结者如此祈请。如何祈请呢？祈请说：‘祈请您为了我的利益而现证佛法。’祈请说：‘为了其他众生的利益，愿一切众生都能像我一样证悟。’在后来的时代，弟子向上师提出了两个请求。导师是法身、报身、化身三身的功德殊胜的佛陀。‘一切’是指考虑众多，即每一位被调伏者都显现一位导师的形象。‘美好’是指以完全清净的意念，将法性指向众生。如上所示，以将一切法安立为无二的五种方法及其尺度，集结者对一切法都具有无生、无垢、无染的眼。我自己也听到了这些，听到这些后，他圆满了依赖于光的智慧，以及三类集结者的身体陀罗尼的知识。他圆满了。
English
Dependent on conditions and not dependent on conditions. Dependent on conditions is: Long ago, in a kalpa called "Adorned with Lotus Light," there lived a Fully Enlightened Buddha named Great Cloud of Dharma. At that time, this Bodhisattva was born as the son of a merchant who loved jewels. This merchant's son offered a handful of jewel powder to the Buddha and requested to generate Bodhicitta. The Buddha prophesied that he would have completely pure wisdom in this teaching and would be able to remember two hundred and seven verses at the speed of lightning in the sky. Therefore, he became known as "All Lightning Rays Free from Clouds." Among countless Bodhisattvas, he was the requester of the second Kolong. Because of the power of perfecting Bodhicitta without reversal, his every pore would show a flash of lightning-like light at the appropriate time. Therefore, the teacher of Dharmakaya, possessing the glory of qualities beyond words, completely and fully possessing everything, the good being without any flaws, endowed with immeasurable qualities, the compiler prayed in this way. How did he pray? He prayed, saying, 'Please realize the Dharma manifestly for my benefit.' He prayed, saying, 'For the benefit of other sentient beings, may all sentient beings realize it as I have realized it.' In later times, the disciple made two requests to the lama. The teacher is the Buddha with special qualities of the three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya. 'All' refers to considering the many, that is, each being to be tamed appears as a form of the teacher. 'Good' means that with a completely pure intention, the nature of reality is directed towards sentient beings. As shown above, with the five methods of establishing all dharmas as non-dual and their measures, the compiler has an eye free from dust and without impurity for all dharmas that are unborn. I myself have also heard these, and after hearing them, he perfected the wisdom dependent on light, as well as the knowledge of the body dharani of the three types of compilers. He perfected.
Chinese
因此，凭借自己明现的觉性，仅仅安住于法身、报身、化身三身的三果显现上就能获得。而且，通过精通以上所说的五种方法，就能明白以上所说的意义。未来的众生各自的显现之境如何呢？世尊涅槃后，我应当如何宣说呢？以及，不假任何造作，安住的意义是什么呢？世尊亲自为我解答了这两个问题。这是第一个内容，确定了结集者的名号，并讲述了对这些内容的总的请问。现在讲述第二个内容，即指示众生各自的自显之境。这由“普贤导师垂赐教言”等来指示。其中，“普”是圆满的意思，“贤”是从对恶的分别念的执着中解脱。“导师”是咒语的坛城极其清净。“教言”是法身导师，吉祥普贤王如来加持的方式。在“奇哉”的意义的支分中，对结集者称呼为“大菩萨勇士”，然后说：“我所指示的是事物实相的自生智慧。”“指示”是指在词句和意义上融合地指示。对我来说，以耳根没有被其他声音阻隔，以智慧根没有颠倒，以信根没有改变信仰地听受吧，这是对结集者给予听受的语言灌顶。结集者你先前所询问的意义，是进入和遍布各种心识的轮转，因为由各种积聚的身体所组成，所以称为“有情”。一切无余的自显大境，不是从其他任何地方努力而能获得的，因为本来就是自明的觉性。而且，这不是从外在的努力而产生的，而是与先前串习的善缘相应，或者凭借自己的力量，从觉性中产生的，而不是像从外面产生的那样。如果没有上师的口诀，仅仅凭借分别念，无论从三千大千世界等任何世间界中，去寻找自显的实相，都是任何人无法找到的，因此称为“不寻找而安住的意义”。因此，
English
Therefore, relying on one's own manifest awareness, one can attain the three fruits of the Dharmakaya, Sambhogakaya, and Nirmanakaya by simply abiding in the appearance of the three kayas. Moreover, by becoming proficient in the five methods mentioned above, one can understand the meaning explained above. What will be the individual appearances of future sentient beings? How should I explain it after the passing of the Buddha? And what is the meaning of abiding without any fabrication? The Buddha himself answered these two questions for me. This is the first content, which identifies the names of the compilers and explains the general inquiry about these contents. Now, the second content is explained, which is the indication of the self-appearing realm of sentient beings. This is indicated by "The teaching bestowed by the All-Good Teacher," and so on. Among them, "All" means complete, and "Good" means liberation from the attachment to the conceptual thoughts of evil. "Teacher" means that the mandala of mantras is extremely pure. "Teaching" is the manner in which the Dharmakaya teacher, glorious Samantabhadra, bestows blessings. In the branch of the meaning of "Kye Ma," the compiler is addressed as "Great Bodhisattva Hero," and then it is said, "What I indicate is the self-born wisdom of the reality of things." "Indication" means to indicate in a way that is integrated in words and meaning. To me, listen without the ear faculty being obstructed by other sounds, without the wisdom faculty being inverted, and without the faith faculty changing faith. This is the empowerment of speech given to the compiler to listen. The meaning that you, the compiler, asked earlier is that which enters and pervades the wheel of various consciousnesses, and because it is composed of various accumulated bodies, it is called "sentient being." The realm of the great self-appearance of all without exception is not a place that can be found by striving from anywhere else, because it is inherently self-knowing awareness. Moreover, this does not arise from external effort, but rather it is in accordance with the good fortune of previous familiarization, or by one's own power, it arises from awareness, and it is not like something that arises from the outside. Without the oral instructions of the guru, merely relying on conceptual thought, no matter from which realm of the world, such as the three thousand great thousand worlds, one seeks the reality of self-appearance, no one can find it, therefore it is called "the meaning of abiding without seeking." Therefore,
Chinese
不是所有依赖的事物的作用范围。因为智慧和觉性本身遍及一切，并且是显现的自性，如果没有上师的口诀的要点，就无法证悟。所以，这被称为超越心识的法性。因此，没有上师口诀的智者，即使此法性遍及一切，也无法亲眼见到。通过依赖上师的口诀才能亲眼见到，因此，以外内无二的显现，自明的觉性，以身语意的安乐，安住在佛的净土中。像这样习惯于法性亲见的瑜伽士，实际上与普贤王如来的身无别，因此，他的名字被称为具有自性大圆满的福分。这个人亲眼见到了法性。这是确定的预言。因此，自己的觉性，被称为与一切佛同等福分。这是法性空性的朋友。像这样，习惯于法性亲见的瑜伽士被称为具有大福分。像这样恒常地修习，从而获得无分别的三身，持有不离之身。法性普贤王如来我的自性，在猛厉的慈悲光中无二地安住。像这样的士夫与我普贤王如来同等福分。像这样，普贤王如来的坛城也是觉性，眷属也是智慧。像这样，通过证悟法性普贤王如来的意义，自己的心性就像如意宝珠，没有被凿开眼睛，光明自性显现光明的景象一样。这是三世诸佛的最大秘密，是超越其他一切的伟大之处。如是，第二个内容，显示有情众生的自显现之境。现在，第三个内容，显示不寻找而安住的法性的回答，以“谁也未见，我已显示”等来显示。像这样的法性，以前谁也没有见过，所以现在显现为各种各样的身体。像这样，我已显示从身体中解脱出来的意义，你这位收集者听着，这样呼唤着。迷乱自解脱的我，是普
English
It is not the scope of all dependent things. Because wisdom and awareness themselves pervade everything and are the nature of appearance, it is not possible to realize without the key point of the guru's oral instructions. Therefore, this is called the Dharmata that transcends the mind. Therefore, even if this Dharmata pervades everything, a wise person without the guru's oral instructions cannot see it directly. Because it is seen directly by relying on the guru's oral instructions, therefore, with the appearance of non-duality of outer and inner, self-aware awareness, with the bliss of body, speech, and mind, one abides in the pure land of the Buddha. The yogi who is accustomed to such a direct experience of Dharmata is actually inseparable from the body of Samantabhadra. Therefore, his name is called having the fortune of the Great Perfection of Self-Nature. This person directly sees the Dharmata. This is a definite prophecy. Therefore, one's own awareness is called equal to the fortune of all Buddhas. This is the friend of the emptiness of Dharmata. Like this, the yogi who is accustomed to the direct experience of Dharmata is called having great fortune. By constantly practicing like this, one obtains the three bodies without separation, holding the body that is inseparable. The Dharmata Samantabhadra, my own nature, abides non-dually in the light of fierce compassion. Such a person has the same fortune as me, Samantabhadra. Like this, the mandala of Samantabhadra is also awareness, and the retinue is also wisdom. Like this, by realizing the meaning of Dharmata Samantabhadra, one's own mind is like a wish-fulfilling jewel, without the eyes being opened, the light of self-nature shows the appearance of light. This is the greatest secret of the Buddhas of the three times, and it is the greatest excellence that surpasses everything else. Thus, the second content shows the realm of self-appearance of sentient beings. Now, the third content shows the answer of the Dharmata that abides without searching, shown by "No one has seen, I have shown," and so on. Such a Dharmata, which no one has ever seen before, now appears in various bodies. Like this, I have shown the meaning of liberation from the body, you collector, listen, thus calling out. The self-liberated confusion, I am the