English
Because you do not abide in birth at any time, you have destroyed the power of the Lord of Death, just as a moth destroys a flame. That teacher who has destroyed in this way, because he has overcome those hosts of demons, possesses perfect power. He has dominion over all collections of Dharmakaya, and because it is not enough to merely see his body, he possesses a perfect form. Such a teacher has become the glory and protector of all the worlds, therefore he possesses perfect glory. Moreover, because he has completely accomplished all the deeds of the Buddha, he possesses perfect fame. Because he enjoys the three wisdoms of the Dharmakaya, he possesses perfect wisdom. Through skillful means and great compassion, he strives without negligence in the three times, therefore he possesses perfect diligence. Because he possesses such qualities, he does not abide in the three realms of samsara, therefore he is called "Transcendent." That teacher has become the refuge of sentient beings, therefore he is called "Glorious." Vajra refers to the fact that by the true Dharmata Vajra, he destroys the aggregates of conceptualization and self-grasping, and places beings on the true path. Because he has destroyed these, he brings happiness to the body, speech, and mind of sentient beings. Therefore, one enters through the great devotion of body and speech. He leads the compassion focused on sentient beings higher and higher, therefore, one prostrates to the Great One through the devotion of followers. Because one focuses on those qualities and one's devotion does not waver, the cause—the six perfections—are naturally perfected. The cause is self-purified, and the collection of self is perfected. Because it is universally perfected in all sentient beings, the collection of all causes is perfected. Because, relying on the miraculous power of his mind, one realizes the nature of phenomena and existence as Dharmata, one prostrates so that the result—the collection of wisdom—will be perfected. The essential purpose of prostrating in this way is that future fortunate ones, with a respectful body, will prostrate by placing the five limbs on the ground, thereby purifying all the sins of the body, and realizing that speech is free from sound and words. With a respectful mind, arising from the depths of the heart, intense longing is born, thereby purifying all the sins of the mind, so that body and mind become inseparable. With respectful speech, one prostrates to Glorious Samantabhadra. With respect and
Chinese
以“恰”字开头的语句，能清净所有语的罪业，使心的忆念思维之轮得以止息。这是对顶礼的简要说明。现在，详细阐述正续的开端，分为两部分：一是于自宗阐述不共乘的开端，二是共同乘以及仅以教证相符的方式阐述共同的开端。其中，阐述不共的开端，即以“如是我闻一时”来阐述。其中，“此”是指此不共之宝，能使六道众生的生处得以止息，这是导师所说。“语”是指导师自身，于眷属之中，具足梵天之语，具足六支妙音，于彼眷属之中，以一音周遍坛城。这并非从其他佛陀处听闻或传承，而是法身导师普贤王如来亲自为眷属开解续部，因此，“我”是指自性对自性的显现。“所说”是指仅从眷属自身，对其他人也以顿悟的方式开示密意精髓之义。如是，于未来世，此自身之特殊处，语为一切佛之身与智慧之乐，语为完全清净之法性。自性为一切身法之自性，即导师显现为佛身。所说乃依于自根之乐，依于气脉明点之乐，以及安住于自法性而不变异之乐。是为一切教法之精髓。又，如今获得此身之时，已具足一切，无需向外寻求。又，除唯一的觉性外，别无他法，因此，处所、导师、法、眷属、时间等，皆由我自生之智慧所生。又，若不知导师之真名，即为薄伽梵普贤王如来耶吉如母之主宰我。若不解其义，则能摧毁颠倒之见解，如是，亦能摧毁颠倒之行、修、法性。具足即为具足功德，身具光
English
The statement beginning with "Cha" purifies all sins of speech, causing the wheel of mind's memory and thought to cease. This is a brief explanation of prostration. Now, to elaborate on the actual beginning of the tantra, there are two parts: first, explaining the uncommon beginning of the vehicle in one's own tradition; second, explaining the common beginning in the manner of aligning with the common vehicle and scriptures. Among these, explaining the uncommon beginning is done with "Thus I have heard at one time." Here, "This" refers to this uncommon treasure, which causes the birthplaces of the six realms of beings to cease, as stated by the teacher. "Speech" refers to the teacher himself, who, within the retinue, possesses the voice of Brahma and is endowed with the six branches of melodious sound. Within that retinue, he pervades the mandala with a single sound. This is not heard or transmitted from other Buddhas, but the Dharmakaya teacher Samantabhadra himself unlocks the tantra for the retinue. Therefore, "I" refers to the manifestation of self-nature to itself. "Spoken" means that from the retinue itself, others are also shown the meaning of the secret essence through sudden enlightenment. Thus, in the future, this special place of one's own body, speech is the bliss of the body and wisdom of all Buddhas, speech is the nature of completely pure Dharma. Self-nature is the self-nature of all body and Dharma, that is, the teacher appears as the Buddha body. What is spoken is the bliss based on one's own root, the bliss based on the winds and bindus, and the bliss that abides in one's own Dharma nature without changing. It is the essence of all teachings. Also, now that we have obtained this body, everything is complete, and there is no place to seek it elsewhere. Also, since there is no other Dharma apart from the single awareness, places, teachers, Dharma, retinues, and times are all born from my self-born wisdom. Also, if you do not know the real name of the teacher, it is the Lord Bhagavan Samantabhadra Yeji as Mother's Lord I. If you do not understand its meaning, you can destroy inverted views, and in the same way, you can also destroy inverted conduct, meditation, and Dharma nature. Endowed means endowed with qualities, the body has radiance.
Chinese
由于无法以沉重之物衡量，且在显现的事物中未成立为面容和手，不变性本身具备自发光的三身。也就是，法身无有戏论，报身无有相好，化身无我，具备此三者。语为法性，完全清净，超越言语的范畴，因此具备自性法性。意为无分别的智慧，功德显现为多种多样，且其本身具备无量功德之聚。如是，事业圆满无余，因此具备五者。超越轮回的诸多分别念。荣耀是无所缘的荣耀，使佛陀的心完全清净。智慧的行境无余，成为怙主。周遍是因为聚集，显现声音的法聚集于心。善良是自性，在空性的状态中，觉性缓慢地流动。也就是，法性远离戏论的根本，从初始就存在，是本然如是的自在之主。也就是，自生而无有戏论地显现。如是安住，也是一切佛陀的自性，从本初就显现。其中，解脱有三种：因解脱，使应断之果中断；缘解脱，使一切显现都成为助伴；业和异熟解脱，超越三界轮回。那么，什么是解脱之因呢？三觉性解脱，三界轮回之因自净，由于迷惑不再轮回于三界，如同天空中的云消散一般。各别烦恼之因自解脱，一切对境之缘于自处解脱，如同海浪消失一般。缘解脱是：五根之缘解脱，将欲妙转化为道用，如同降于天空的冰雹自然融化一般。对境之缘各别解脱，使明觉从自处显现，如同太阳照耀在镜面一般。应断之果解脱是：于因位时，嗔恨执着于自续，自处清净，因此断除欲界轮回之流，如同水中的浑浊自然澄清一般。又，于因位时，贪欲执着为自生，自处清净，因此断除色界轮回之流，如同在镜子上哈气一般。又，于因位时，愚痴我
English
Since it cannot be measured by heavy objects, and it is not established as face and hands in manifested things, immutability itself possesses the three bodies of self-radiance. That is, the Dharmakaya is without elaboration, the Sambhogakaya is without marks, and the Nirmanakaya is without self, possessing these three. Speech is the nature of Dharma, completely pure, transcending the realm of expression, thus possessing the nature of reality. Mind is non-conceptual wisdom, qualities appear in various ways, and it itself possesses an immeasurable collection of qualities. Thus, activities are completely perfected without remainder, thus possessing five aspects. Transcending the many conceptualizations of samsara. Glory is the glory without object, which completely purifies the mind of the Buddha. The activity of wisdom is complete, becoming the protector. All-pervading is because of gathering, the phenomena of appearance and sound gather in the mind. Goodness is the self-nature, in the state of emptiness, awareness gently flows. That is, the basis of reality, free from elaboration, exists from the beginning, is the lord of suchness as it is. That is, self-arisen without elaboration. Existing in this way is also the self-nature of all Buddhas, appearing from the beginning. Moreover, liberation is threefold: causal liberation, which severs the continuity of the result to be abandoned; circumstantial liberation, which makes all appearances arise as helpers; and liberation from karma and maturation, which transcends the three realms of samsara. So, what is the cause of liberation? The three awarenesses are liberated, the cause of the three realms of samsara is self-purified, and due to delusion, it does not revert to the three realms, like clouds clearing in the sky. The cause of individual afflictions is self-liberated, and all objective circumstances are liberated in their own place, like waves disappearing in the ocean. Circumstantial liberation is: the circumstances of the five senses are liberated, transforming desirable qualities into the path, like hail falling on the sky naturally melting. The circumstances of individual objects are liberated, making knowledge and awareness clear from their own place, like the sun shining on the surface of a mirror. The result to be abandoned is liberated: at the time of the cause, anger is held as self-continuity, purified in its own place, thus cutting off the stream of samsara in the desire realm, like the turbidity of water naturally clearing. Again, at the time of the cause, desire is held as self-arisen, purified in its own place, thus cutting off the stream of samsara in the form realm, like breathing on a mirror. Again, at the time of the cause, ignorance, self
Chinese
当执着在自身清净时，无色轮回的延续就断绝了，就像黑暗中的蜡烛一样。因此，佛陀认为无明与智慧是不可分割的。扩展有三种：显现扩展为法性，空性扩展为无边，光明扩展为自性。因此，功德的聚集是无法用言语来形容的，所以被称为“一切”。安住于自身本性的自性中，面容即是显现，本来就自然显现于自身。那时，法性普贤王如来说：“我是外境和心识一切显现的主宰，轮回和涅槃都是自生的。因此，显现为一切诸法的这些意义，在法性离戏论中，我所宣说的所有教法的顶峰，与大圆满也不相混淆的法性之见，从非我之外的法性空性中生起的，不显现轮回之相的执着者们，在未经矫饰的自性意义中，在最初的眷属中说‘今日’。”不作为是：安住于根本智慧的部分，没有动摇，从那无偏袒显现的游舞中，显现为各自调伏的方式。而且，过去、现在、未来一切诸佛的身体，在法身、报身、化身三身中，本来就明晰地包含在显现和声音中，因此在根本事物的实相中，普贤王如来说：“我已证得一切诸法同一的念头在时间上不存在的意义。”因此，谁能享用这三身无碍的显现呢？佛的净土是至高无上的，极其清净的净土，法与法性无二无别，都圆满了。因此，普贤王如来宣说的法性不改变的教言，听从于自身法性空性无为的眷属们。如是说，在非共同的眷属，不执着于任何边际的处所，以法性庄严的地方，以敏锐的智慧，从根本上超胜的自证导师，以不将一切法分开的眼睛观察，证悟的智慧自然生起。那时，非共同的处所，法性普贤王如来的清净虚空聚集。
English
When clinging is purified in its own place, the continuity of the formless cycle is cut off, like a candle in a dark hole. Thus, the Buddhas do not differentiate between ignorance and wisdom. Expansion is threefold: appearance expands into dharmata, emptiness expands without limit, and clarity expands into its own essence. Thus, the collection of qualities is beyond expression, hence it is called "all." Abiding in the self-nature of one's own essence, the face is appearance itself, which naturally arises from within. At that time, Dharmata Samantabhadra said, "I am the master of all appearances of outer objects and mind, and both samsara and nirvana arise spontaneously. Therefore, the meaning of all these phenomena that appear in all dharmas, in the dharmata free from elaboration, the view that I have taught is the pinnacle of all teachings, the dharmata that is not mixed with Dzogchen, the holders of invisible forms arising from the nature of emptiness that is not other than myself, in the unadulterated meaning of self-nature, I spoke 'today' within the initial retinue." Non-action is: abiding without moving from the part of the ground's primordial wisdom, from the unobstructed arising of its play, it appears as the individual ways of taming. Moreover, in the bodies of all Buddhas of the three times, in the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, it is clear from the beginning in all that is gathered by appearance and sound, therefore, in the reality of the ground of things, Samantabhadra said, "I have found the meaning that all thoughts of the oneness of all dharmas do not exist in time." Therefore, who can make use of this unobstructed appearance of the three bodies? The Buddha's pure land is the supreme, utterly pure land, where dharma and dharmata are indivisible, all are complete. Therefore, listen to this unchanging prophecy of the dharmata taught by Samantabhadra, to the retinue of one's own dharmata, emptiness, and unconditioned. Thus it is said, in the uncommon retinue, in the place adorned by dharmata that does not abide on any edge, with sharp wisdom, the self-aware teacher who is transcendent from the ground, seeing with eyes that do not separate all dharmas, wisdom of realization arises spontaneously. At that time, the uncommon place, the pure sky of Dharmata Samantabhadra gathered.