Chinese
光辉灿烂是太阳， 一切佛法圆满显现， 一切显现之大者，即是彼。 如是说。 广大机会犹如虚空， 如四大之开显。 秘密自性之集合， 清晰阐释一切所言之语。 如是说。 若得谁之教言之秘密， 则不依赖于任何他人。 若通达一切秘密之精要， 则无需寻觅任何言说。 如是说。 具有续部的一切诸法， 从虚空之性中生起并显现。 同样，言说之诸法， 从彼甚深之界中生起。 如是说。 所作事业之种种， 最终汇集为成果之成就。 虽说种种广大之名相， 然彼一切皆汇集于如是性中。 如是说。 如明镜之精要， 显现面容之影像。 彼法之明镜， 清晰显现一切之自性。 如是说。 五大如前所述。 第三是，明咒师三种，大圆满轮回涅槃无别，通达一切法自生智慧，是为获得殊胜明智者。如大学者文殊友，吉祥狮子，毗玛拉米扎等，二十五贤者，国王惹，五种圣族，邬金大师，莲花生大师等，是为现量证悟法性无有间断者，役使天龙八部，摄持轮涅，通晓三百六十种语言，能以六道众生之语言无碍说法者。第四是，比丘五人，噶觉仁波切，嘉纳古玛茹，大学者毗卢遮那等，精通五明，通晓三百六十种语言，能以六道众生之语言无碍说法，能同时以耳听闻一切佛法，是为通达一切教法者，是为明咒持明菩萨，化身之译师。第五是，施主，三位祖孙国王被认为是化身，拉托托日年贤是金刚手菩萨的化身，松赞
English
Radiant and bright is the sun, All dharmas are completely manifest, The great one of all appearances, that is it. Thus it is said. The great opportunity is like the sky, Like the unfolding of the four great elements. The very union of secrets, Clearly explains all spoken words. Thus it is said. If one obtains the secret of whose teachings, Then one does not depend on any other. If one understands all the essence of secrets, Then one does not need to seek any speech. Thus it is said. All phenomena with tantras, Arise and appear from the nature of the sky. Likewise, the phenomena of speech, Arise from that profound realm. Thus it is said. All the various kinds of activities to be done, Ultimately gather into the accomplishment of the result. Although many vast names are spoken, All of them gather into suchness. Thus it is said. Like the essence of a clear mirror, Shows the reflection of a face. That very mirror of dharma, Clearly reveals the nature of all. Thus it is said. The five greatnesses are as previously explained. The third is, the three kinds of vidyadharas, the Great Perfection, samsara and nirvana are inseparable, realizing all dharmas as self-arisen wisdom, is to have mastered the supreme knowledge. Such as the great teacher Manjushrimitra, Shri Singha, Vimalamitra, etc., the twenty-five scholars, King Ja, the five noble families, the master Humkara, Guru Padmasambhava, etc., are those who directly realize the uninterrupted nature of reality, enslave the eight classes of gods and demons, control appearance and existence, know three hundred and sixty kinds of languages, and can teach the Dharma without obstruction in the languages of the six realms. The fourth is, the five monks, Kagyok Rinpoche, Jnanakumara, the master Vairocana, etc., are skilled in the five sciences, know three hundred and sixty kinds of languages, can teach the Dharma without obstruction in the languages of the six realms, and can listen to all the Dharma at once with their ears, are those who have perfected all the teachings in their minds, are vidyadhara bodhisattvas, and translators of incarnate bodies. The fifth is, the patrons, the three ancestral kings are said to be incarnations, Lha Thothori Nyentsen is an incarnation of Vajrapani, Songtsen
Chinese
冈波巴大悲观世音的化身，赤松德赞是文殊菩萨的化身。最初开创佛法，中间建立制度，最后赤松德赞使佛法兴盛广大。第六，在西藏无法建造寺庙时，通过压制四方、封口四方、放血四方、火灸四方等方法，在拉萨和桑耶等地建造了一百零八座寺庙。那里有许多自然形成的佛像真实存在，对于建造的佛像，由松赞干布和莲花生大师等进行开光，真实迎请智慧本尊，无二融入，所有佛像都进行了佛法的加持。第七，在西藏，努·南卡宁波等四位比丘，以及希拉·楚臣、坚·阿阇黎·贝扬等，通过吉祥胜乐金刚之门获得了寿命自在的持明者和大手印持明者等，无需舍弃肉身便成就佛果，每一种传承中都涌现出许多这样的人。巴察·东扎、列尊·森给旺秋、喇嘛娘钦波的隐士等，通过大圆满之门证悟了轮回涅槃无二，显现万象为法身，无需舍弃肉身便无来无去地成就佛果，涌现出许多这样的人。如果想详细了解，可以结合各自传承的来源进行详细阐述。第八，基是轮回涅槃无别，确立为自生智慧，如同下面在基的章节中阐述的那样。第九，是行道之殊胜，第十，是显现之果的差别或殊胜，应如密宗的基道果章节中所述那样理解。 总义第二，瑜伽的意义是，区分瑜伽的差别，反复修持阿底瑜伽。总义第三，必要性是，一般如各乘的章节中所述，特别是为了使精进修行者远离疲劳之病，区分谬误和障碍，不错误地反复修持意义，从而直接显示自解脱。第四，总结并命名为，一切佛法的根本
English
Gampopa is said to be the emanation of Great Compassionate Avalokiteśvara, and Trisong Detsen is the emanation of Mañjuśrī. In the beginning, he initiated the Dharma, in the middle, he established the tradition, and finally, Trisong Detsen made the Dharma flourish and expand. Sixth, when it was impossible to build temples in Tibet, by suppressing the four directions, sealing the four directions, bloodletting in the four directions, cauterizing in the four directions, etc., one hundred and eight temples were built in Lhasa, Samye, and other places. There, many naturally formed deities actually resided, and for the constructed deities, Songtsen Gampo and Padmasambhava, among others, performed consecration, actually inviting the wisdom deities, merging them without duality, and all the supports were said to have been blessed with the Dharma. Seventh, in Tibet, Nub Namkhai Nyingpo and four other monks, as well as Shela Tsultrim, Gyan Atsara Pelyang, and others, through the gate of glorious Yangdak, obtained vidyādharas who have power over life and mahāmudrā vidyādharas, and attained Buddhahood without needing to abandon the body. It is said that many such people arose in each lineage. Ba Tsap Tongdrag, Lhetsun Senge Wangchuk, and the hermit of Lama Nyangchenpo, among others, through the gate of Dzogchen, realized the non-duality of samsara and nirvana, and the appearances of existence dawned as the Dharmakāya, and many attained Buddhahood without abandoning the body and without coming or going. If you want to know more details, you can explain it in detail by combining the source of each lineage. Eighth, the basis is the inseparability of samsara and nirvana, and it is established as self-arisen wisdom, as explained below in the chapter on the basis. Ninth, is the greatness of the path of progression, and tenth, is the difference or greatness of the manifested result, which should be understood as explained in the chapter on the basis, path, and result of secret mantra. In general, the second meaning of yoga is to distinguish the differences of yoga and repeatedly practice Ati Yoga. The third general meaning, the necessity, is generally as explained in the chapters of each vehicle, and especially to keep diligent practitioners away from the disease of fatigue, to distinguish errors and obstacles, and to repeatedly practice the meaning without error, thereby directly showing self-liberation. Fourth, summarizing and naming it, the root of all Dharmas
Chinese
心性，融入并圆满于自生智慧中，由于没有比这更高的，所以称为大圆满。具体来说，像《稻秆经》等，是从例子上取名；像《楞伽经》等，是从处所上取名；像《梵天请问经》等，是从请问者上取名；像《次第三经》和《八十品》等，是从数量上取名；像《道次第》和《秘密藏》等，是从所诠释的内容上取名；像《拉善》和《念珠》等，是从能诠释的语言上取名；像《意集经》、《普作王》和《广大界》等，是从意义上取名。诸如此类的命名方式和名称数量，说是不可思议的。第五，头部和尾部的段落解释的词义，应根据各自的情况来理解。为了表示基、道、果的意义，名为《普集觉性之灯》。出自《正法藏大宝库》中，建立共同法相框架的空性教授章节，这是第一章。 第二共同要义是将显现归纳为四种显现或基、道、果三者来阐述：一般来说，按照密宗的观点，一切法都归纳为四种显现或基、道、果三者。其中，第一，四种显现是：在《心滴》中说：“自性、善逝、所化之，三显现之自性上，安立续部之差别，一亦具三之自性，然由错乱之显现，转变为三也。因此四显现之中，于一切教理皆明现。”以及在《金刚网根本续》中说：“特殊次第与何显，自性所化与善逝，由错乱之势力故，各自分别而显现，然于未造作之自性中，无有任何之差别。”以及在《险栈》中说：“自性住处与迷乱轮，了悟彼即誓言因果道，究竟功德皆圆满果。”因此，四种显现是确定、理解和避免争论的过失。第一是：所知自性之显现1，未证悟之错乱显现2，所化道之显现3，以及果位善逝之显现4。第二是：由于不是由因缘或作者所造作，所以是自性1。由于自生之智慧是自显现，所以是自性之显现。那
English
The nature of mind is merged and perfected in self-originated wisdom. Because there is nothing higher than this, it is called the Great Perfection. Specifically, like the Sutra of the Rice Seedling, names are taken from examples; like the Lankavatara Sutra, names are taken from places; like the Sutra Requested by the Son of Gods, names are taken from the requester; like the Three Series and the Eighty Sections, names are taken from numbers; like the Stages of the Path and the Guhyagarbha, names are taken from the content to be expressed; like Lashen and Rosary, names are taken from the expressive language; like the Gongdü, Kunje, and Longchen, names are taken from the meaning. The ways of assigning names and the number of names like these are said to be inconceivable. Fifth, the meaning of the words in the explanation of the beginning and end sections should be understood according to their respective contexts. To represent the meaning of the ground, path, and fruition, it is called "The Lamp of the All-Encompassing Awareness." From the Great Treasury of Dharma, the chapter on the empty teachings that establish the framework of the general Dharma is the first. The second general topic is to explain the appearances by condensing them into four appearances or the three of ground, path, and fruition: In general, according to the Mantrayana system, all dharmas are condensed into four appearances or the three of ground, path, and fruition. Among these, the first, the four appearances, are: In the Heart Drop it says: "The nature of self-nature, Sugata, and those to be tamed, on the nature of the three appearances, the distinctions of the tantras are established. One also has the nature of three, but due to the appearance of confusion, it transforms into three. Therefore, in the four appearances, it clearly appears in all scriptures and reasoning." And in the Root Tantra of the Vajra Net it says: "The special order and whatever appears, self-nature, those to be tamed, and Sugata, due to the power of confusion, appear separately, but in the uncreated state, there is no difference." And in the Cliff of Beasts it says: "Self-nature, dwelling place, and wandering in the wheel of confusion, realizing that is the samaya, cause, effect, path, ultimately, qualities are all complete, fruition." Therefore, the four appearances are to identify, understand, and avoid the faults of arguing. The first is: the appearance of the knowable self-nature 1, the appearance of the uncomprehended confusion 2, the appearance of the path of those to be tamed 3, and the appearance of the fruition, the Sugata 4. The second is: because it is not made by cause, condition, or maker, it is self-nature 1. Because self-originated wisdom is self-appearing, it is the appearance of self-nature. That
Chinese
执着于此即是错觉。错觉2的显现，是由于错觉的总体和自身的特征没有混杂地显现。由于自性或者成为所调伏的对境，所以是所调伏者。由于教法显现为智慧和界限，所以是所调伏者道的显现3。基础和道的过患已尽，或者证悟达到究竟就是果。没有戏论的痛苦就是安乐。在如是性中成熟，所以是逝者。由于遍知智慧的自显现，所以是果安乐逝者的显现4。总而言之，一切法无论如何显现，都没有造作的余地，因为心性或者自生智慧是自显现，所以是自性1的显现。它自己不认识自己，所以显现为各种各样的错乱，所以是不证错觉2的显现。与智慧和法相遇，从而证悟和行进，所以是所调伏者道的显现3。证悟的智慧达到究竟，身语意功德事业无碍地显现，就是果安乐逝者的显现4。这些的教证将在下面阐述。第三，是四种显现生起的原因，以及一切法是否包含在四种显现中，以及顺序确定的原因，以及四种显现或者基础道果三者是一还是他异的考察，共有四点。第一，对于所知如何安住的状态，称为自性1的显现。由于不认识它，所以产生错觉的显现2。产生了证悟它的方法，所调伏者道的显现3。证悟达到究竟，所以产生果安乐逝者的显现4。第二，因此，一切都包含在这四种显现中，并且可以把具备四种显现的基础道果三者进行比较。第三，顺序的确定也应该这样理解。也就是说，这四种显现，包含在自性的显现中。由错觉的显现而产生四种。由道的显现而分为四种。说是通过安乐逝者的显现而了知四种。第四，四种显现或者基础道果三者，本体是一还是异？如果异，那么错觉的显现就没有从自性的显现中产生，并且即使知道错觉显现的自性也不会解脱，并且即使现