Chinese
何者所宣说的最初，是聚集者自身的体性圆满，眷属获得决定的宣说。从“此后那些眷属中”等所宣说，导师的光芒一显现，从此世间和出世间的眷属中，先前以发心的力量净除了业障，通达具有殊胜的信心，为了自身，法性现前，时时刻刻以菩萨于三界中不退转的把握而获得，为了他者，大悲心完全生起，对于所化有情，菩萨大心恒时都倾慕于利他。名为“以自身的光芒摧毁一切轮回”是这样的，以此先前于劫时善妙陈设花朵之名为，圆满正等觉佛陀自身的花朵美妙陈设之王名为，此菩萨化为居士之子名为财享，在那佛陀前请发心，供养一千个以珍宝黄金制成，极其精美的，具有茎和花蕊的花朵，以此发心，以那佛陀的威力，三千大千世界全部化为以黄金花朵装饰的伞盖，那位居士之子在那佛陀前发心说：我未来时于名为导师普贤的眷属中，成为名为以自身的光芒摧毁轮回的菩萨，以此发心的力量愿能成就。如此发心后，以那愿力的威力，居士之子的眉间放光，一切世间界也各自摇动，震动，摇晃，闪耀，喧嚣，一切方向也剧烈骚动，东方高而西方低等等。那剧烈摇动等等，也是因为那佛陀的眷属们极为恐惧，一心向往佛陀，异口同声地祈请说：顶礼薄伽梵，如此世间界骚动，是何缘故？如此提问，心中极为不安。此后，薄伽梵对眷属们开示说：你们无需恐惧。
English
What is the first thing taught? It is the teaching that the gatherer's own nature is complete, and the retinue has attained certainty. It is taught by "From among those retinues," etc. As soon as the light of the teacher appeared, from among those worldly and transmundane retinues, having previously purified karmic obscurations by the power of generating the mind of enlightenment, understanding that they possessed supreme faith, for their own sake, the nature of reality was manifest, and at all times, the bodhisattva gained the confidence of non-retrogression in the three realms. For the sake of others, great compassion arose completely, and for the sentient beings to be tamed, the great-hearted bodhisattva was always devoted to benefiting others. It is said that "destroying all samsara with one's own light" is like this: Previously, in the kalpa, the one named "well-arranged bouquets of flowers" was the perfectly complete Buddha named "King who arranges the beautiful flowers of himself." This bodhisattva became a householder's son named Wealth Enjoyer. He requested to generate the mind of enlightenment before that Buddha, and offered a thousand extremely beautiful flowers made of precious gold, complete with stems and pistils, and generated the mind of enlightenment. By the power of that Buddha, all three thousand great thousands of worlds transformed into parasols adorned with golden flowers. That householder's son generated the mind of enlightenment before that Buddha, saying: In the future, in the retinue of the teacher named Samantabhadra, may I become a bodhisattva named "Destroyer of Samsara with his own light" by the power of this generation of the mind of enlightenment. After generating the mind of enlightenment in this way, by the power of that aspiration, light radiated from the householder's son's urna hair, and all the world realms shook, trembled, quaked, flashed, and roared on their own. All directions were violently agitated, with the east being high and the west being low, and so on. That violent shaking and so on also occurred because the retinue of that Buddha was extremely frightened, longing for the Buddha with one mind, and praying in unison: Homage to the Bhagavan, what is the cause of this agitation of the world realm? They asked in this way, and their minds became extremely uneasy. Then, the Bhagavan spoke to the retinue: You do not need to be afraid.
Chinese
啊！这些是，由于家主之子向我生起信心，供养金花的威力，他的毛孔中散发出的光芒，看起来像是摧毁了世界。由于那威力，依靠他自己发愿的力量，在未来，在一个名为“以根基和心髓之花庄严”的净土中，将变成名为普贤如来的眷属中，名为“以自身光芒摧毁轮回”的菩萨。这样说之后，那些眷属们叹了口气，非常渴望。而且，那位菩萨是从先前发起特别菩提心而产生的。最后，也将变成具有摧毁轮回之力的东西。由于那力量，现在是结集者的名字。这也是由于先前发菩提心的愿力，从无数的眷属中从座位上站起来，脱下袈裟等，这是经文所知的。这样，首先通过显示结集者自己的特征，显示了大圆满眷属获得了确定。现在，第二，简要地说明了提问，即三种三摩地如何产生的次第。通过“未来的众生们”等来显示。导师普贤如来，我为了使未来时代的众生们，对于自性大圆满的意义特别有兴趣，对于这部秘密续部有兴趣的人们，为了引导他们进入不颠倒的正法之路，导师您，什么是三摩地？那些三摩地的尺度是什么？未来时代的具有大圆满善根的众生们，如果修学这些三摩地，应该如何修学？像这样，我提出的这三个问题，都是为了众生的利益而提出的，因此，导师您以对众生的大悲心，从远离法性戏论的三摩地中起身，请您回答我提出的这三个问题。这样提问了。这样，第二，简要地说明了三种三摩地如何产生的问题。现在，第三，导师回答说，三种三摩地的名称是大圆满。
English
Ah! These are, due to the power of this householder's son generating faith in me and offering a golden flower, the light radiating from his pores appears as if destroying the world. Due to that power, relying on the strength of his own prayers, in the future, in a pure land called "Adorned with the Flower of Foundation and Essence," he will become a bodhisattva called "Destroying Samsara with His Own Light" in the retinue of the perfectly complete Buddha Samantabhadra. After saying this, those retinues sighed and were very eager. Moreover, that bodhisattva arose from previously generating a special bodhichitta. Finally, he will also become something with the power to destroy samsara. Due to that power, now it is the name of the compiler. This is also due to the power of the previous bodhichitta's aspiration, rising from the seat from among countless retinues, taking off the robes, etc., which is known by the scripture. Thus, first, by showing the compiler's own characteristics, it shows that the Great Perfection retinue has gained certainty. Now, secondly, it briefly explains the question of how the three samadhis arise in order. It is shown through "future sentient beings," etc. Teacher Samantabhadra, I, in order to make sentient beings of the future age especially interested in the meaning of the Great Perfection of self-nature, those who are interested in this secret tantra, in order to guide them into the undeluded path of the true Dharma, Teacher, what is samadhi? What are the measures of those samadhis? Sentient beings of the future age who have the merit of Great Perfection, if they train in these samadhis, how should they train? Like this, these three questions that I have asked are all asked for the benefit of sentient beings, therefore, Teacher, with great compassion focused on sentient beings, please rise from the samadhi that is free from the elaboration of dharmata, and please answer these three questions that I have asked. Thus, he asked. Thus, secondly, it briefly explains the question of how the three samadhis arise. Now, thirdly, the Teacher answers that the names of the three samadhis are the Great Perfection.
Chinese
显示安住自性者对调伏者的教诲：此后，导师普贤等开示说：此后，刚一请问，导师是具有各种功德者，普贤是无余圆满者，善者不住于恶分别之境。慈悲寂止的慈悲不分别任何地方，以及缘众生的慈悲，生起发心在先的大慈悲心，导师口中说出如下言辞：唉呀！以确定无疑的方式，称呼调伏者为大菩萨，过去未曾有过的，以自己的光芒摧毁轮回，以前听过，但为了众生的利益，你所请问的就是那个。这样应允之后，说出从我的自生智慧中产生的言辞：菩萨你应当以极大的信心接受这些话语，这样教导之后，对于甚深禅定的意义，因为没有转变成其他的分别念，所以执持在任何时候都不会偏离它。我所说的这些词语与意义相关联。为了使禅定与一切意义相关联而显现，我导师普贤有安住自性的本来安住禅定，以及大降临禅定，和显现增长的禅定这三种。为了显示三身的功德，所以显示了三种禅定。其中有安住的次第和生起的次第两种。安住是基础，这是对于某个人生起的次第，是密意。按照安住来说，依靠这三种禅定，显示了三类人成佛。对于喜欢戏论者，依靠显现增长的禅定而解脱。没有戏论者，依靠本来安住的禅定而解脱。对于极其没有戏论者，修习大降临禅定，生起证悟而解脱。按照理解的顺序，不是从自他产生的安住，是不受心识分别念影响的。本来安住是安住在任何显现之上，不区分法相和法性。想法的流动先后，它在哪里
English
Showing the instructions to the subduer who abides in his own state: Then, the teacher Samantabhadra, etc., showed that: Then, immediately after asking, the teacher is the one who possesses various qualities, Samantabhadra is the one who is completely perfect without remainder, and the good one does not abide in the realm of evil thoughts. The compassion of peaceful abiding does not distinguish compassion anywhere, and the compassion that focuses on sentient beings, with the great compassionate mind that arises with the generation of bodhicitta in advance, the teacher spoke these words of elaboration from his mouth: Alas! In a definite way, calling the subduer a great bodhisattva, destroying the cycle with one's own rays of light that has never happened before, I have heard it before, but for the benefit of sentient beings, what you asked is that. After giving permission, he spoke these words that came from my self-born wisdom: Bodhisattva, you should accept all these words with great faith, and after instructing in this way, because it has not turned into other thoughts for the meaning of deep samadhi, the holding will not deviate from it at any time. I have spoken the words that are related to the meaning of the words. In order to make the samadhi appear in connection with all meanings, I, the teacher Samantabhadra, have the original abiding samadhi of abiding in one's own state, as well as the great descending samadhi, and the samadhi of increasing manifestation. In order to show the qualities of the three bodies, the three samadhis are shown. Among them, there are two stages: the stage of abiding and the stage of arising. Abiding is the basis, and this is the stage of arising for a certain person, which is the intention. According to abiding, relying on these three samadhis, it is shown that three types of people attain Buddhahood. For those who like elaboration, they are liberated by relying on the samadhi of increasing manifestation. Those who have no elaboration are liberated by relying on the samadhi of naturally abiding. Those who have absolutely no elaboration are liberated by cultivating the great descending samadhi and generating experience. According to the order of understanding, abiding that does not arise from oneself or others is not subject to the influence of different thoughts of the mind. Naturally abiding is abiding on whatever appears, without distinguishing between phenomena and reality. The flow of thoughts, before and after, where is it
Chinese
并且不浪费，所以永远不会去思考或考虑任何事情。任何显现的事物都安住于事物本性的存在方式中。对于它的显现方式，身体、语言和意念都不动摇，平等安住的方式将在下面说明。而且，法性自性中，不平等的智慧降临于平等性中，不超越它，所以是伟大的定明。没有执着的间断，仅仅安住于它本身，就能将对自身显现的直接执着转化为报身。而且，增长和烦恼的根源是，大圆满的定界和觉性二执，完全远离边际而圆满。无论显现什么都转化为化身，有止息错觉的必要。将外境和内心的所有显现都安住于其自身，安住的方式将在下面说明。如是，第三个问题，导师回答说，对于收集自住大圆满的三摩地分类，给予了教导和规定。现在，第四个问题，自身显现的大圆满，体验这三种三摩地，它们的生起和安住的自性如何？对于这三种三摩地的分类的法，简要地提问是：自己的光芒显现。等等，如是宣说。这些的意义和教导将在下面说明，所以这些都应通过经文来理解。现在，第五个问题，详细地，从实相大圆满中，以自住本来安住的方式，三摩地如何生起等等，从修学中，宣说从安住中生起的次第是：唉玛，大菩萨谛听。等等，如是宣说。此时，需要重视这样的要点。对于想要修学三摩地的人来说，作为所依的补特伽罗，具有殊胜的信心。首先，向具相的上师请求灌顶。两年、三年、五年、七年，从上方向上师献上请求。请求说：请您摄受我，献上珍贵的曼扎。而且，不是随随便便哪个上师都可以，必须向具足四种功德的上师请求。其他地方已经宣说了。如是，上面也说了，自己的上师已经宣说了法。之后，为了使未成熟的根基成熟，请求灌顶。依靠有相的灌顶，依赖坛城和物品，加持于身体，使身体成熟为本尊的
English
And without wasting, so one never thinks or considers anything at all. Whatever appears abides in the way things naturally are. How to remain without wavering the body, speech, and mind in any way in its appearance will be shown below. Moreover, in the very nature of reality, the non-dual wisdom descends into equality, and since it does not stray from that, it is the great clarity of samadhi. Without any interruption of grasping, merely abiding in that itself transforms the direct clinging to one's own appearances into the enjoyment body. Furthermore, the root of proliferation and afflictions is that the expanse of Dzogchen's samadhi and awareness are entirely perfect, free from extremes due to dualistic clinging. Whatever appears is taken as the nirmanakaya, there is a need to stop delusion. All appearances of external objects and inner mind are left in their own place, how to leave them will be shown below. Thus, the third question, the teacher answers, for the collector of the three samadhis of self-abiding Dzogchen, instructions and precepts were given. Now, the fourth question, the self-appearance of Dzogchen, experiencing these three samadhis, what is the nature of their arising and abiding? The question about the dharma of the classification of these three samadhis is briefly stated: One's own rays of light appear. Etc., as it is taught. The meaning and teachings of these will be shown below, so all of these should be understood through the texts. Now, the fifth question, in detail, from the reality of Dzogchen, how samadhi arises from self-abiding naturally, etc., from the practice, the order of arising from abiding is shown: Alas, great Bodhisattva listen. Etc., as it is taught. At this time, one should pay attention to such key points. For the individual who wishes to learn samadhi, as the basis, with supreme faith. First, request empowerment from a qualified lama. For two, three, five, or seven years, offer requests from above to the lama. Request, saying: Please accept me, offer a precious mandala. Moreover, it is not just any lama that will do, one must request from a lama who possesses four qualities. It has been taught elsewhere. As such, it has also been said above that one's own lama has taught the Dharma. After that, in order to ripen the unripe ground, request empowerment. Relying on the empowerment with elaboration, depending on the mandala and substances, empowering the body, causing the body to ripen into the deity of