Chinese
因此，相信通过了解三界的自性而获得解脱。如此相信，便能下定决心不再返回三界。如此下定决心，业和业的尽头便会消失，从而心生安乐。如此恒常安住于安乐之中，痛苦的异熟果报便会耗尽。那果报耗尽，便称为没有返回之地和再次产生的基础。正如金莲花中所说：对于穷尽边际的空性，谁能运用？此人犹如射出的箭，不会再次返回。就是这样。因此，无数个四大部洲和须弥山，就像虚空中布满的星星一样。从这里向南方，有敌面、极动、具德以及广阔等四大部洲围绕的须弥山。如此，有无数个名称各异的世界。每一个世界里，都有无数种不同的人类。在这些世界之间，居住着夜叉、罗刹、梵天、迦楼罗、鸠盘荼等种族，以及无数的旁生。因此，通过了解这些众生的身体、感官等种族、业和自性，就不会再堕入其中。因此，经中也说：断绝六道轮回的逃脱之处。又说：六道众生的因耗尽，便没有再次返回的处所或依靠，犹如在虚空中撒播种子。出生之处：即是上面所说的各种不同的种族。这些都是各自的业和异熟所生。处所：即是依靠四大部洲和须弥山的众生。是由不同业的差别所形成的差别。完全清净：即是清净其名称、名字、身体所处之地等等。正如《般若波罗蜜多经》中所说：如果一开始就是清净的，众生怎么会出生呢？时机：就像连接或休息一样，是呼气的时候。也就是在三界、六道、五道和四生中，众生和人类的出生，以及处所的显现，所以称为时机。因此，即使众生的业的差别各不相同，但通过了解其中一个，就能获得全部解脱。如此，在一个之上
English
Therefore, believe that liberation is attained by understanding the nature of the three realms. Believing thus, one resolves not to return to the three realms. Resolving thus, karma and the end of karma vanish, bringing peace of mind. Abiding constantly in such peace, the ripening of suffering is exhausted. With that exhaustion, it is said there is no place to return to and no basis for rebirth. As it is said in the Golden Lotus: "Who can employ emptiness, which is the end of all extremes? This person is like an arrow shot, never to return again." Thus it is. Therefore, countless four continents with Mount Meru, like stars scattered in the sky, exist. From here to the south, there are Mount Meru surrounded by the four continents of Enemy Face, Extremely Moving, Virtuous, and Vast. Thus, there are countless worlds with different names. In each of these worlds, there are immeasurable different kinds of human beings. Between these worlds reside races such as Yakshas, Rakshasas, Brahma, Garudas, Kumbhandas, and countless animals. Therefore, by understanding the race, karma, and nature of these beings, including their bodies and senses, one will not fall into them. Therefore, it is also said in this: "Cut off the escape route of the six realms of samsara." It is also said: "When the cause of the six realms is exhausted, there is no place or basis to return to, like scattering seeds in the sky." Place of birth: These are the different races mentioned above. These are born from their respective karma and ripening. Place: These are the beings that rely on the four continents and Mount Meru. It is the difference formed by the differences in karma. Completely purified: It is the purification of their names, bodies, and places of dwelling, etc. As it is said in the Prajnaparamita Sutra: "If it is pure from the beginning, how can beings be born?" Occasion: Like connecting or resting, it is the time of exhaling. That is, in the three realms, six realms, five paths, and four births, the birth of beings and humans, and the manifestation of places, is called the occasion. Therefore, even though the differences in the karma of beings are different, by understanding one of them, one can obtain complete liberation. Thus, on one
Chinese
处于同一味道的状态，智慧增长为本智，不离四种本智的状态，安住增长为三摩地，忆念显现，安住于所谓的清净诸尘之意中。事业增长为事业，从无任何成就的法身中，诸相皆知的色身，其能力不间断地自然显现。对于不同的所化众生，化现不同的调伏之身，这是因为忆念法性的显现，清净心的诸境。从这个意境中起身，将清净的所化众生立即引导到真正的境界，逐渐引导未清净的所化众生，并通过各种方法将颠倒的众生引导到真正的境界。那么，用什么样的语言来引导呢？不将显现和觉知视为自我的事业，无论轮回还是涅槃，都没有恐惧、羞怯和害怕，因此，狮子以慈爱之心对待众生，从第六界中，先前示现了名为“奠定基础事物之实相”的语言，在自己的眷属中这样说道。在后来的时代，上师对弟子这样说。在无明及其因缘的轮回之初，在佛和众生未显现和未区分之时，我也是未经自生智慧部分染污的普贤王如来。那时，法性不灭，常恒自性大本体，觉知安住于自执之中。因此，导师从法性之界中示现，表明导师也是轮回的开始。现在，第二，由于轮回的终结也出现了普贤王如来，因此轮回有始有终，这在眷属中以语言的形式显现出来。因此，在所有轮回的终结，我也是自生的，等等，这些都表明了这一点。这些可以从经文中得知。现在，第三，展示了收集者的名称的类别，以及轮回本身如何有始有终的问答形式的界，即：在那些眷属中，等等。也就是说，菩萨、独觉、声闻等眷属中，对此原因最多的是。
English
Being in a state of one taste, wisdom expands into primordial wisdom, not moving from the state of the four primordial wisdoms, abiding expands into samadhi, remembering appearances, abiding in the intention of what is called purifying all dusts. Activities increase as activities, from the Dharmakaya, which has no accomplishments whatsoever, the Rupakaya, which knows all aspects, its capacity arises naturally without interruption. For different beings to be tamed, different bodies of taming are emanated, which is because remembering the appearance of dharmata, purifying the realms of the mind. Rising from this intention, those who are pure among the beings to be tamed are immediately led to the true state, the impure beings to be tamed are led gradually, and those who are inverted are led to the true state through various methods. So, with what kind of words does he lead? Activities that do not appear as self in appearance and awareness, without fear, shyness, or dread in either samsara or nirvana, therefore, the lion cherishes beings with love, from the sixth realm, the words called "establishing the reality of the basic things" were previously shown, saying this in his own retinue. In later times, the lama said this to the disciple. At the beginning of samsara with ignorance and its causes and conditions, even when Buddha and sentient beings were not visible and not distinguished, I was also Kuntuzangpo, not tainted by the part of self-born wisdom. At that time, the dharmata is inexhaustible, the great essence of constant nature, awareness abides in self-grasping. Therefore, the teacher shows from the realm of dharmata, showing that the teacher is also the beginning of samsara. Now, secondly, because Kuntuzangpo also appeared at the end of samsara, samsara has a beginning and an end, which is shown in the form of language in the retinue. Therefore, at the end of all samsara, I am also self-born, and so on, which shows this. These can be known from the scriptures. Now, thirdly, the categories of the collector's name and how samsara itself has a beginning and an end are shown in the form of questions and answers, that is, in those retinues, and so on. That is, among the retinues of Bodhisattvas, Pratyekabuddhas, Shravakas, etc., the most important cause for this is.
Chinese
像这样自己通达自利，因为心系他利，为了坚定慈爱众生，不要舍弃大圆满的见解，要完全领悟。名为“汇集日光”者，是收集者的名字。那是过去名为“勇猛行”的劫时，在名为“黄金藏遍光明”的刹土中，当圆满正等觉佛以智慧种种示现时，有一位婆罗门童子，发菩提心，献上七根金刚杵，发愿说：‘我未来在名为“基与心髓以花严饰”的刹土中，于名为“吉祥普贤”的眷属中出生，享受密咒的果位。’以此发心，彼佛以加持力，使那些金刚杵在前面的虚空中化为无数光芒四射的太阳堆。从那些太阳的每一个中，都发出无数种颜色的光芒。当这种情况发生时，佛说：‘你如你所发愿的那样，愿那些金色的太阳堆都汇集到你的心中！’这样说了之后，以佛的威力，那些太阳都汇集到那位婆罗门那里。然后，佛授记说：‘你未来将在吉祥普贤的眷属中，成为名为“汇集日光”的菩萨。’因此，这里就成了这样的菩萨。如此发心圆满的菩萨，对导师普贤这样祈请：因为功德没有颠倒，所以是导师；因为享用一切法，所以名为普贤；因为初、中、后都善妙，所以名为贤善。祈请说：‘唉！请您务必使我确实领悟自性之义！’唉！如我所证悟的那样，也请导师普贤您加持那些对此深信不疑的其他众生也证悟吧！’这样祈请之后，对三世的一切诸佛，轮回的起始
English
Having thus understood one's own benefit, and because of thinking of the benefit of others, in order to firmly love all sentient beings, do not abandon the view of the Great Perfection, understand it completely. The one called "Rays of Assembled Suns" is the name of the collector. That is, in the past, in the kalpa called "Heroic Going," in the realm called "Golden Essence Utterly Illuminating," when the perfectly complete Buddha manifested in various ways of wisdom, there was a Brahmin boy. He requested to generate the mind of enlightenment, offered seven golden vajra scepters, and made the aspiration: 'In the future, in the realm called "Base and Essence Adorned with Flowers," may I be born in the retinue of the glorious Samantabhadra and enjoy the fruit of the secret mantra dharma.' By making this aspiration, through the blessing of that Buddha, those golden vajra scepters transformed into immeasurable heaps of suns radiating light in the sky in front. From each of those suns, countless colors of light emerged. When this happened, the Buddha said, 'As you have aspired, may those heaps of golden suns assemble in your heart!' After saying this, through the power of the Buddha, those suns assembled into that Brahmin. Then, the Buddha prophesied, 'In the future, you will become a bodhisattva called "Rays of Assembled Suns" in the retinue of the glorious Samantabhadra.' Therefore, here he became such a bodhisattva. That bodhisattva, who had perfected such a generation of the mind of enlightenment, prayed to the teacher Samantabhadra, saying: Because his qualities are not inverted, he is the teacher; because he enjoys all dharmas, he is called Samantabhadra; because he is virtuous in the beginning, middle, and end, he is called the Good One. He prayed, 'Alas! Please definitely make me realize the meaning of my own nature! Alas! As I have realized, may the teacher Samantabhadra bless other sentient beings who have faith in this, so that they too may realize it!' After praying thus, to all the Buddhas of the three times, the beginning of samsara
Chinese
当被问及是否如前所述时，以及导师本人是否已断轮回的始末时，我以前不了解这些，所以我想从导师那里听取，请您从心中取出精华告诉我。导师普贤王如来说道： 哎！大菩萨，聚集太阳的光芒者，你听着，不要让其他声音打断你的听觉，以信仰的力量和渴望，以智慧的力量不颠倒，身体端坐在前，双手合十于胸前，不要分心于其他感官。轮回是不稳定的，不会停留在一种状态，是无数业力和习气的根源，从一个到另一个地轮回，在痛苦中轮回。它的开始是我执，结束是断除我执的念头。所谓的断除，是通过上师的口诀来断除的。 导师普贤王如来我，通过了知无明自性清净，各种因缘的错乱没有名称，因为没有它，所以没有错乱的法性也没有名称。因为没有它，所以不可能有我执的念头，所以断除了轮回的开始，三界轮回没有名称。 此外，由于未曾错乱的觉性显现为自性，因此切断了对外境因缘的错乱。它的意思是，不执着于错乱，因此一切显现都确定为法性。由于没有错乱的根源，觉性在自身中清晰。通过了解这一点，不可能错乱，因此在原始解脱的要点上没有重复的基础。由于三界中轮回的所依消失了，因此断除了轮回的终结。因为我执念头的依赖消失了，所以断除了轮回的始末，所有的佛陀也是这样断除的。 同样，过去、现在、未来的一切诸佛，都像我一样断除了轮回的始末，即了知无明自性清净等等的断除。不像一面镜子和影像，不像土地和水，也不像草地和鲜花那样不同。 此外，轮回是一个方面，涅槃是一个方面，法性和烦恼是分开的，不是这样的。 这样，轮回和涅槃二者
English
When asked if it was as previously stated, and whether the Teacher himself had severed the beginning and end of samsara, I did not understand these before, so I would like to hear from the Teacher, please extract the essence from your heart and tell me. The Teacher Samantabhadra said: O Great Bodhisattva, rays of gathered sunlight, listen, do not let other sounds interrupt your hearing, with the power of faith and longing, with the power of wisdom not inverted, sit with your body in front, join your palms at your heart, and do not be distracted by other senses. Samsara is unstable, does not remain in one state, is the source of countless karmas and habitual tendencies, revolves from one to another, and engages in suffering. Its beginning is the clinging to self, and the end is the emptying of the thought of clinging to self. The so-called severance is severed by the guru's instructions. The Teacher Samantabhadra, I, by knowing that the nature of ignorance is self-purified, the various causes of confusion have no name. Because there is no it, the dharmata of non-confusion also has no name. Because there is no it, it is impossible to have the thought of clinging to self, so the beginning of samsara is cut off, and the three realms of samsara have no name. Furthermore, since unconfused awareness dawns as its own nature, the confusion of external circumstances is cut off. Its meaning is that since it does not abide in confusion, everything that appears is established as dharmata. Since there is no cause for confusion, awareness is clear in its own place. By knowing this, it is impossible to be confused, so there is no basis for repetition in the key point of primordial liberation. Since the support for turning back in the three realms is empty, the end of samsara is cut off. Because the dependence of the thought of self is exhausted, the beginning and end of samsara are cut off, and all Buddhas also cut it off in the same way. Likewise, all the Buddhas of the three times have cut off the beginning and end of samsara as I have, such as knowing that the nature of ignorance is pure in its own place. It is not different like a mirror and an image, like earth and water, or like grass and flowers. Furthermore, samsara is one side, nirvana is one side, dharmata and affliction are separate, it is not like that. Thus, samsara and nirvana are two.