Chinese
一切乘之辨别，如日光明。 夏迦塘巴·索南坚赞。 一切乘之辨别，如日光明。 夏迦塘巴·索南坚赞。 无缘无别法界虚空之广阔中， 无碍离境自显光明坛城增， 多样任运热耀普照众莲之光辉， 三身无别如日尊前以头敬顶礼。 本来无生自生之体性， 自性光明无灭任运成， 慈悲光芒无偏周遍照， 原始普贤如来尊前敬顶礼。 生灭住三边离法界中， 具足五智大乐圆满身， 五身任运第六总集身， 秘密主金刚持前恭敬礼。 具善缘者于此业究竟， 过去未来现在三时中， 随所化机以方便行利， 薄伽梵能仁王足前敬顶礼。 三时诸佛之本体， 无有生死衰老金刚身， 慈悲事业等同虚空边， 海生金刚莲师足前敬顶礼。 佛陀教法稀有不可思议， 八万四千续部教言俱， 远离教诫正法烦恼众， 教法正法僧众前敬顶礼。 无谬道位化为福田者， 讲辩著之事业至究竟， 具足理脱二者圣众前， 以信敬心意顶礼。 通达一切胜者之密意， 以方便智慧诸般事业， 令佛陀教法至于边际者， 于诸位恩师恭敬顶礼。 何者具足业与福分者， 一生趣入显密教法门， 彼亦为不谬决定胜义故， 二教水藏大海之广阔中， 取胜深义如意宝之后， 为闻思资粮贫乏之族类， 如其所需欲愿皆得满足后， 复又具财深广无别之
English
The Discernment of All Vehicles, Radiant Sunlight. Shar Katokpa Sonam Gyaltsen. The Discernment of All Vehicles, Radiant Sunlight. Shar Katokpa Sonam Gyaltsen. This is the treatise called "The Discernment of All Vehicles, Radiant Sunlight." Om Swasti! Siddhi! In the vast expanse of the unbiased, non-discriminating sphere of space, The unobstructed, detached realm expands with a million lights of the mandala. The spontaneously accomplished rays of heat are the glory of many lotus-like beings. To the one who makes the day, inseparable from the three kayas, I bow with my head. From the beginning, the essence of unborn, self-arisen nature, The self-illuminating radiance of unceasing, spontaneously accomplished nature, The rays of compassion spread everywhere without bias. To the primordial Kuntuzangpo himself, I respectfully bow. The sphere of dharma, free from the three extremes of birth, cessation, and abiding, The blissful, great, and perfect body endowed with the five wisdoms, The five spontaneously accomplished kayas, possessing the sixth, all-encompassing form, To the secret lord, the great Vajradhara, I prostrate at his feet. Those fortunate ones who have perfected their actions in this life, Entering the gate of the sutra and tantra teachings in one lifetime, And for the sake of the supreme, unerring, definitive meaning, From the vast expanse of the ocean of the two teachings, Having taken the precious jewel of profound meaning, For those families impoverished by the wealth of hearing and contemplation, Having satisfied their needs and desires as they wished, Again, with the inseparable wealth of profound and vast teachings, The two...
Chinese
为了以如理的方式讲修正法，为了救度逝去时日的众多有情众生而宣说。在此，为了使上、中、下三种根器的人容易进入和容易理解，为了不混淆显宗和密宗的体性而进行阐述，将略述名为“阐明显密意趣之光明”的意义。对此，将通过四种共同意义的门径进行阐述：基之自性显现、未证之错乱显现、所化道之显现、果位善逝之显现。在续部广释中说：自性、善逝、所化者，三种显现之体性上，续之差别极清净，一中具三之体性，由错乱之显现转为三，之后显现于基位清净中，于一切教理中皆明说。如是宣说之方便，亦由胜者善逝之口中说出：基之自性显现与未证之错乱显现相结合而宣说，未证之错乱显现与所化道之显现相结合而宣说，所化道之显现与果位善逝之显现相结合而宣说。如是宣说，首先为了知晓和证悟实相，对基进行认定时分为二：真实的意义上的阿赖耶或本来如是，以及共同的基。第一者是：意义上的阿赖耶，以及对彼获得自在的未曾经历错乱的佛陀。前者是：智慧的体性未被轮回、涅槃、道三者的垢染所染污，远离错乱和解脱的边，自性无生，光芒不灭，体性二元对立的坛城三者的自性不落入种姓和方隅，非造作且不被他缘所改变，安住于法性广大周遍的自性中。《秘密藏续》中说：基无根之自性心，非男非女亦非阴阳人，无相非种姓，非颜色非形状，非处所亦非任何，如是即是真如界智慧。以及《宝藏论》中说：菩提心之法性，有者唯一无者中，生者现为二种相，遍者周遍于器情世间，集者积聚于菩提心中
English
In order to properly explain and practice the Dharma, it is explained for the sake of saving many sentient beings who have passed away. Here, in order to make it easy for people of superior, middling, and inferior faculties to enter and easy to understand, and in order to explain without confusing the characteristics of the general and specific vehicles, I will briefly explain the meaning of what is called "The Clear Light that Illuminates the Intent of Sutra and Tantra." This will be explained through four common meanings: the appearance of the ground's own nature, the appearance of ignorance and delusion, the appearance of the disciples' path, and the appearance of the fruition of the Sugata. In the expanded tantra, it is said: "By nature, Sugata, disciples, in the essence of the three appearances, the distinctions of the tantra are completely pure. From the essence of one to three, the appearance of delusion transforms into three. Then the appearance is clear from all the scriptures and logic in the pure ground." As it is said, the method of explaining it is also from the mouth of the holy Sugata: "The appearance of the ground's own nature is explained in conjunction with the appearance of ignorance and delusion. The appearance of ignorance and delusion is explained in conjunction with the appearance of the disciples' path. The appearance of the disciples' path is explained in conjunction with the appearance of the fruition of the Sugata." As it is said, first, in order to know and realize the state of affairs, there are two aspects to identifying the ground: the actual, meaningful all-basis or the way things are, and the general ground. The first is: the all-basis of meaning, and the Buddha who has mastery over it and has not experienced delusion. The former is: the essence of wisdom is not stained by the impurities of the three realms of samsara, nirvana, and the path, and is free from the extremes of delusion and liberation. Its nature is unborn, its radiance is unceasing, and the nature of the three mandalas is not limited to lineage or direction. It is unconditioned and cannot be transformed by other conditions, and it abides in the nature of the great pervasive expanse of Dharma. In the Secret Essence Tantra, it is said: "The nature of mind, the rootless ground, is neither male nor female, nor hermaphrodite. It is without characteristics, not lineage, not color, not shape, not a place, nor anything. That is the essence of Suchness, the wisdom of Dharmadhatu." And in the Treasury, it is said: "The nature of the mind of enlightenment, what exists is from one, what does not exist is from nothing. What arises arises in two forms. What pervades pervades all the container and its contents. What gathers gathers in the mind of enlightenment."
Chinese
时。是为法身，然无可以指示之相状事物。超越所见之对境，无可比拟。如是说。于口诀心滴中：六道时起如金，自生智慧无有差别。如是说。于总摄乘中：最初所说之义，三坛城无别，安住于所知一切之基，故一切体性平等。如是说。于拉贤中：具足一切相之大空性，佛陀亦较吾先成。如是说。于经部中：诸法一切之法性，不作不染，心要于菩提中本然安住，是即名为本然如是之佛陀。如是说。二者，基之自生导师普贤王如来是不曾有错乱之佛陀。法身从原始以来即已证悟为自生之智慧，彼者不曾错乱，亦不曾行于道，安住于实相自地，智慧与伟大之功德一切从原始以来即已圆满。彼者是诸佛之祖父，诸佛皆从彼所生。以圣言、口诀、理智三者成立。圣言者，于大圆满智慧深奥续中：自生导师普贤王之心意，不偏袒方分种姓而显现，如火镜之光般加持四射，宣说光明觉性之教法。如是说。于名号赞中：最初之佛无因，佛陀无始无终。如是说。于虚空广阔中：于轮回涅槃无有之先，我证悟普贤王如来。如是说。于真实义总集中：于一无所有之先，自生体性一切之基，不依圣言之口诀法，自以觉性自证故，不曾错乱亦不曾证悟，尔时轮回涅槃不生。如是说。于智慧深奥中：众生未曾错乱，于无有佛陀之先，于自性身有自生觉性。彼者不曾错乱，以是实相之故。彼证悟法身寂灭之法，普贤王如来智慧自生心意，自心自证是为法之获得。如是说。最初之佛陀已断
English
Time. It is the Dharmakaya, but there is no object of characteristics to point out. It transcends the object of sight, and there is nothing comparable to it. Thus it is said. From the Quintessence of Mind Instructions: From the time of the six realms, like gold, self-existing wisdom is without difference. Thus it is said. From the General Compendium of Vehicles: The meaning initially taught is that the three mandalas are inseparable, abiding as the basis of all knowable things, therefore all are equal in essence. Thus it is said. From Laśan: The great emptiness possessing all aspects, even the Buddhas attained enlightenment before me. Thus it is said. From the Sutra: The nature of all dharmas, uncreated and unadulterated, the essence abides primordially in enlightenment, that is designated as the Buddha who is naturally as it is. Thus it is said. Secondly, the self-arisen teacher of the ground, Kuntuzangpo, is the Buddha who has never been deluded. The Dharmakaya has been enlightened as self-arisen wisdom from the beginning, and that itself has never been deluded, nor has it ever strayed onto the path. Having grasped the natural state of reality, all wisdom and great qualities have been perfected from the beginning. That itself is the grandfather of all Buddhas, for it is said that all Buddhas arise from it. This is established by the three: scripture, instruction, and reason. As for scripture, from the Great Perfection Wisdom Profound Quintessence Tantra: The mind of the self-arisen teacher Kuntuzangpo, appears without partiality to directions or lineages, bestowing blessings like the light of a fire mirror, proclaiming the doctrine of clear light awareness. Thus it is said. From the Praise of Names: The first Buddha is without cause, the first Buddha has no beginning or end. Thus it is said. From the Vast Expanse of Space: Before the existence of samsara and nirvana, I, realized as Kuntuzangpo, arise. Thus it is said. From the Definitive Meaning Gathering: Before the existence of anything, the self-arisen essence is the basis of all, the instruction dharma does not rely on scripture, because one's own awareness self-realizes, therefore it has never been deluded nor realized. At that time, samsara and nirvana do not arise. Thus it is said. From the Wisdom Profound Quintessence: Before sentient beings are deluded and there is no Buddha, in the essence body there is self-arisen awareness. That itself is not deluded, because it is the nature of reality. That realization is the dharma of the Dharmakaya's nirvana, Kuntuzangpo's wisdom, self-arisen mind. One's own mind self-realizing is the attainment of dharma. Thus it is said. The first Buddha severed
Chinese
从……的口诀中说：自生本性万有之基，犹如无为之虚空。从一开始就以六种智慧，因为没有基位无明之故。因缘从未使之迷乱，故不需具足经教者指点。名为诸佛之法身。如是说。从喜金刚的口诀心髓明灯中说：自生导师普贤金刚持是胜者之父。等等如是说。觉性是：若无从未迷乱之佛，则基成为轮回之边际，并且没有最初之导师佛陀，则没有证悟之方法等等过失会产生。此外，证明彼者之方法甚多，故请阅览。第二、总基有三：解脱基、迷乱基、总基。第一是：界之世间和，显现之分别念。前者是：顺便说一下界之世间解脱方式之理，上面没有证悟从未迷乱之意，当觉性停止而转为意识之时，觉性自光之光彩呈五色，形状清净之明灯于大悲界中显现，并且自生之大坛城自显现，不遮蔽境，未生起于法界大坛城，于基位圆满之身显现大光明，于彼处见之境上觉性显现。彼亦与三智一起成佛，即身语意。第一者有二，本体之智是于基圆满法身坛城中，自性任运而证悟成佛。第二是慈悲之智，能化现种种色身。语之智的本体是，了知法性胜义之语无有阻碍遮蔽。了知宣说种种慈悲之法。彼亦了知三智而成佛。获得不可得之果。成为无有束缚之佛。于不可逝灭之寂灭中逝灭。彼亦于圆满界光明中说：敬礼初始之佛不转变之光。等等广说，然于此处不多赘述。此处有甚多可讲解之处，故喜好广说者，请阅览大圆满之论典。
English
From the oral instructions of... it is said: The basis of all self-originated nature, like the unconditioned sky. From the very beginning, with the six wisdoms, because there is no ground of ignorance. Since it has never been deluded by conditions, it does not need to be taught by one who possesses the scriptures. It is called the Dharmakaya of all Buddhas. Thus it is said. From the oral instructions of Garab Dorje's Heart Lamp, it is said: The self-originated teacher, Kuntuzangpo, is the father of the victorious ones. And so on. Rigpa is: If there is no Buddha who has never been deluded, then the basis becomes the limit of samsara, and since there is no first teacher Buddha, there will be faults such as the lack of a path to realization. Furthermore, there are many proofs of that, so please look at them. Secondly, the general basis has three: the basis of liberation, the basis of delusion, and the general basis. The first is: the realm of space and the arising of conceptual thought. The former is: incidentally, explaining the manner in which the realm of space is liberated, above, not realizing the meaning of never being deluded, when rigpa ceases and turns into mind, the radiance of rigpa's own light appears in five colors, and the lamp of perfectly pure form arises in the space of compassion, and the great mandala of self-origination appears in its own appearance, without obscuring the objects, not generating the great mandala of the Dharmadhatu, seeing the great light of the body perfected in the ground, and rigpa arises on the object seen there. That also becomes enlightened with the three knowledges, namely body, speech, and mind. The first has two aspects: the knowledge of essence is enlightenment by realizing the spontaneously perfect nature in the mandala of the Dharmakaya perfected in the ground. The second is the knowledge of compassion, which is the ability to manifest various forms of the Rupakaya. The essence of the knowledge of speech is: knowing that the speech of the ultimate truth of Dharmata has no obstruction or obscuration. Knowing how to teach various compassionate Dharmas. That also becomes enlightened by knowing the three knowledges. Obtaining the unobtainable fruit. Becoming a Buddha without bondage. Passing away into the undying Nirvana. That also says in the clear space of Dzogchen: Homage to the unchanging light of the primordial Buddha. And so on, it is said extensively, but I will not elaborate much here. There are many things to explain here, so those who like elaboration, please look at the treatises of Dzogchen.