English
These are the three Buddhas of transformation. The first is: all dharmas are enlightened from the very beginning, without any modification or adulteration, abiding in the essence of bodhi. As it says in the La Shan: "Perfectly endowed with great emptiness, enlightened even before becoming a Buddha." And as it says in the Sutra: "The dharmata of all dharmas, without modification or adulteration, the essence abiding in bodhi from the very beginning, is called the Vajrasattva of Suchness." And so on. The second is: the self-arisen teacher of the ground, Kuntuzangpo, is a Buddha who has never been deluded, because all dharmas are enlightened from the beginning in self-arisen wisdom. Therefore, he has never been deluded, nor has he ever traversed the path. Having attained the ground of reality, he has perfected all wisdom and great qualities from the very beginning. He is the great-grandfather of all Buddhas, and all Buddhas are said to have arisen from him. This can be ascertained through three aspects: scripture, oral instruction, and reasoning. As for scripture, as it says in the Perfection of Wisdom: "The self-arisen teacher, the mind of clear light, the sun of impartial awareness rises, blessings descend like the light of a fire crystal, proclaiming the doctrine of clear light awareness." And as it says in the Praise of Names: "The first Buddha is born without cause, the first Buddha has no beginning or end." And as it says in the Tantra of Vast Expanse of Space: "Before the arising of samsara and nirvana, I realized Kuntuzangpo." And as it says in the Tantra of Definitive Meaning Samputa: "Before anything existed, the ground of self-arisen essence, the oral instruction dharma not taught in scripture, because of self-realization through one's own awareness, never deluded nor realized, at that time samsara and nirvana did not arise. The wisdom of the ground, in self-arisen awareness, because the ignorance of the ground does not exist, therefore, never deluded before by conditions, so there is no need to indicate with prophecy. Therefore, the dharma not born from scripture, is a rare and wonderful teaching, all Buddhas are born from it." And as it says in the Tantra of the Perfection from the Depths of Wisdom: "Before sentient beings were deluded, before there were Buddhas, in the essence body is the self-arisen mind, because that is the undeluded nature, realizing that is the dharma of dharmakaya nirvana, Kuntuzangpo, the self-arisen mind of wisdom, one's own mind, with one's own awareness, is the lord of dharma." Thus it is said. As for oral instruction, the first Buddha
Chinese
从窍诀中说，自生本性为一切之基，如同无为之虚空。本来就具有六种智慧，因为没有基位无明，因为因缘没有先前的错乱，所以不需要预言来指示。未被经典指示的那个法，要知道是诸佛的法身。要对它行普贤行。如是说。从菩提心明灯中说，自生导师普贤是胜者之父。等等如是说。理证是，如果没有从未错乱之佛，则会陷入基轮涅的边见，并且没有最初的导师佛，因此会出现没有证悟之道的过失等等。第三，因为有如此从未错乱之佛，因此，对于最初不认识的错乱者们，广泛地开示了解脱之道，从而证悟和解脱者们，证悟得以显现。从《决定意义总集续》中说，从口中决定传承下来的，领悟此窍诀心要之后，证悟得以显现即是佛。如是说。从《心之守护》中说，彻底领悟本来如是之义后，证悟稳固者被认为是果。如是说。又说，完全清净了能取所取的习气之后，智慧如旭日东升般增长，佛也因此而得名。如是说。经部中说，在众生看到自性的状态时，被称为种姓清净的金刚萨埵。如是说。介绍并消除怀疑的障碍是，本来成佛者，通过经典、窍诀、理证三者来介绍和成立。经典是，从《心要》中说，地水为眼和嘛嘛格，火风为白衣度母，虚空是法界自在母，三有本来就是佛刹。如是说。又说，因为没有束缚没有解脱，所以本来就是任运成就的佛法。如是说。经部中说，一切于如是之法界中，本来没有分别念即是佛，最初的佛在哪里？如是说。从《龙钦心髓》中说，一切众生本来就是佛，烦恼本来就是智慧，轮回的悬崖是菩提心，三毒彻底清净即是三身。如是说。又说，地狱的寒热痛苦也是，法
English
From the instructions of "Cadpai," the self-originated nature is the basis of all, like the unconditioned sky. From the beginning, it possesses the six wisdoms. Because there is no fundamental ignorance, and because there is no prior delusion due to conditions, there is no need for prophecies to indicate it. That Dharma not indicated by scriptures should be known as the Dharmakaya of all Buddhas. One should practice Samantabhadra towards it. Thus it is said. From the "Bodhi Mind Lamp," it is said, "The self-originated teacher, Samantabhadra, is the father of the victorious ones." And so on. The reasoning is that if there were no Buddhas who had never been deluded, one would fall into the extreme of the basis of samsara and nirvana, and because there would be no first teacher Buddha, there would be the fault of having no path to realization, and so on. Thirdly, because there are such Buddhas who have never been deluded, they extensively teach the path of liberation to those who initially do not recognize delusion, so that those who realize and are liberated, their realization becomes manifest. From the "Definitive Meaning Collection Tantra," it is said, "Having realized this heart essence of instructions, which is definitely transmitted from the mouth, realization becomes manifest, and one is a Buddha." Thus it is said. From "Mind's Protection," it is said, "Having thoroughly realized the meaning of what is originally so, the one whose realization is stable is designated as the fruit." Thus it is said. Again, it is said, "Having completely purified all the habitual tendencies of grasping and being grasped, wisdom increases like the sun rising in the sky. The name 'Buddha' is also given to that." Thus it is said. In the Sutra, it is said, "In the state where beings see their own nature, they are designated as Vajrasattva of pure lineage." Thus it is said. Introducing and eliminating the obstacles of doubt is that the one who is originally enlightened is introduced and established through the three: scriptures, instructions, and reasoning. The scriptures are: From the "Heart Essence," it is said, "Earth and water are eyes and Mamaki, fire and wind are White-clad Tara, space is the sovereign mother of the Dharmadhatu, the three realms are originally Buddha-fields." Thus it is said. Again, it is said, "Because there is no binding and no liberation, it is originally the spontaneously accomplished Buddha Dharma." Thus it is said. In the Sutra, it is said, "All in the Dharmadhatu of Suchness, originally without conceptualization, is Buddha. Where is the original Buddha?" Thus it is said. From "Longchen Nyingtik," it is said, "All beings are originally Buddhas, afflictions are originally wisdom, the precipice of samsara is Bodhicitta, the three poisons are completely purified as the three bodies." Thus it is said. Again, it is said, "Even the hot and cold suffering of hell is, the Dharma\
Chinese
在自性的虚空中广大无边。因为与自性无有差别之故。三身在虚空中本自成佛。如是等等。在《十部经》中说：三有五道之五法，于菩提心中现证菩提。如是宣说。口诀是，在《道次第》中说：心性本自成佛，除此之外的见解皆是颠倒。如是说。在《险栈》中说：本自成佛即是大乐，无有剩余地完全具足。如是说。在《宝光》中说：无边无际的一切众生，皆具有如来之智慧自性。如是等等宣说。以理证成是，随顺经和口诀，与经和口诀相符地证成，是总的道理的理解，和广说。第一是，使所知未知的成为已知，据说所知与真理相关联是一。又，依靠因，也认为使所知未知的成为已知。《地道虚空》中说：因为对治迷乱成为量，故为理。如是说，以因和真理的量，了知意义的体性，应作一。广说是，经中说：楞伽主，什么是理？即是，依赖和，作用和，证成和，法性。如是说。《见虚空》中说：显现声响于菩提心中任运成就，以四理遣除增益诽谤怀疑。如如烧割磨炼决定了知沙金，法性作用依赖彼理证成。如是说。是法性的理，和作用的，和依赖的，和证成合理的理。第一是理解和，分开差别而显示。理解是，自性本身不改变和超越。在《九海虚空》中说：虚空、土地、水、火和风，不超越各自的意义，显现声响诸法无余，不可能超越大乐之自性。如是说。《果虚空》中说：自之自性不改变断除戏论。如是说。《龙钦》中说：在基础相同之法性上，纵然有成百上千的名称，各自以自性而执持。如是宣说。差别是，究竟法性的理，和暂时法性的理。第一是，诸法无论如何显现皆是法性自
English
It is vast and boundless in the emptiness of its own nature. Because there is no difference from one's own nature. The three bodies are spontaneously enlightened in the emptiness. Such as these. In the Ten Sutras, it is said: The five dharmas of the three realms and five paths, manifestly awaken to enlightenment in the Bodhi mind. Thus it is said. The oral instruction is, in the Lamrim it is said: The nature of mind is primordially enlightened, other than that, views are reversed. Thus it is said. In the Gechen Tram it is said: Primordially enlightened is the great bliss itself. Completely perfect without remainder. Thus it is said. In the Precious Light it is said: All limitless beings, possess the wisdom nature of the Victorious Ones. Thus and so forth it is said. Establishing through reasoning is, following the scriptures and oral instructions, and establishing in accordance with the scriptures and oral instructions, is the general understanding of reasoning, and the extensive explanation. The first is, making the knowable unknown known, it is said that the knowable is related to truth is one. Also, relying on signs, it is also considered making the knowable unknown known. In the Emptiness of Grounds and Paths it is said: Because the antidote to delusion becomes valid, therefore it is reasoning. Thus it is said, by the sign and the valid cognition of truth, understanding the nature of meaning, should be done as one. The extensive explanation is, in the Sutra it is said: Lord of Lanka, what is reasoning? It is like this: dependence and, action and, accomplishment and, suchness. Thus it is said. In the View of Emptiness it is said: Appearance and sound are spontaneously accomplished in the Bodhi mind, the four reasonings eliminate exaggeration, slander, and doubt. Just as burning, cutting, and polishing surely realize gold from the earth, suchness, action, dependence, that reason accomplishes. Thus it is said. It is the reasoning of suchness, and the reasoning of action, and of dependence, and of accomplishing reason. The first is understanding and, distinguishing differences and showing. Understanding is, not changing or transcending from its own nature itself. In the Nine Ocean Emptiness it is said: Sky, earth, water, fire, and wind, do not transcend their own meaning, all appearances, sounds, and dharmas without exception, cannot transcend the nature of great bliss. Thus it is said. In the Fruit Emptiness it is said: One's own nature does not change, cutting off elaboration. Thus it is said. In Longchen it is said: On the suchness of dharmas with the same basis, even if there are hundreds and thousands of names, each holds its own characteristic by itself. Thus it is said. The difference is, the reasoning of ultimate suchness, and the reasoning of temporary suchness. The first is, however all dharmas appear, they are the nature of
Chinese
显现时，它本身就是未被改造、未被污染的精华，本来就在菩提中成佛，无论显现什么，都不会超出法性。如《险道》中所说：“诸法皆是自明自显现，无有可舍亦无有对治。自身之外无法存在他法，即使处于恶趣亦是无生自性。显现世间器情皆是法身。”又如经部中所说：“楞伽之主，何为法性？即是任何地方皆未被改造之自性。”又如《光明灿烂》中所说：“无论恶魔如何变化，都不会超出精华之义。”又如经部中所说：“一切一切所有，仅仅是言词的表达而已，于此无有任何作为，自性本即是佛。”如是宣说。暂时而言，内外诸法皆是清晰且执持，各自的体性不会混淆。如《观空》中所说：“暂时法性迷乱显现自性，地坚水湿火热风动摇。嗔恨普遍折磨心识等等，普遍不混淆，本来各自显现。”如是宣说。作用的道理也是，理解和区分开来而进行阐述。理解是，能够起作用并且做它的作用。区分是，火能进行煮烧的作用等等，以及因缘聚合后产生暂时果的作用，以及智慧和法聚合后各自的果显现的作用等等，是暂时和究竟的作用。又说：“暂时作用因缘聚合时，显现不同果也是合理的。”依赖的道理也有两种，理解是，任何法依赖于什么而被安立。区分是，大小、长短、内外、乘之高低等等，暂时和究竟等等一切，都要了解依靠一个来衡量另一个。如《智慧明灯》中所说：“暂时究竟因果等等，依靠一个来衡量另一个。”如是宣说。确立正理的道理是，如《观空》中所说：“以此确立正理，声量法。”因此，要通过声音来象征而进行领悟，并通过意义以正量来确定而进行领悟。前者是，它也以意义为目标，从声音中产生，看起来很协调。