Chinese
因为与五身导师有差别，所以从上述两种过失中解脱。同样，下部的五身和三身等，各自的身等没有差别，但与下部和下部有差别，各自代理的导师，有差别，如上所述。 又，五身的体性是一个还是多个？如果是一个，则有上述的过失，以及五身的调伏刹土等各异的过失；如果不是一个，也有上述的两种过失。一般而言，心续各异成佛的诸佛，不相混杂且完全圆满，如不相混杂圆满之时。特别而言，相续一体成佛之身，体性一而显现方式各异，即，为了与所化众生的显现相符，显现五种身相，但体性不可分割且相续一体。其过失消除以及上下乘的差别等，应如上所述了解。 《一切乘差别辨别——明耀日光》之究竟果品第十六品。 总集三世诸佛之意趣，以心性实相之究竟，以意义涵盖四种显现之义，辨别迷谬、遮障、特殊之乘，自解脱之重复显现，以此不杂圆满、究竟决定之义，为了利益有情，具足发心之善知识索南秋珠等，为了反复劝请，我造此论，且亦舍弃自欲，以清净增上意乐，为了利益他人，以发心铠甲，为了指示无谬决定之殊胜道，以此汇集乘之差别辨别诀窍，为了救度众多有情脱离轮回苦海而著述。诸佛之语和论典诀窍，以及智者之辩论典籍浩瀚，然以善妙通达甚深意趣上师之口诀，以三种智慧善加辨别，也称为“差别辨别——明耀日光”，也称为“轮回涅槃差别辨别”。如是真假二谛、了义不了义，大小乘显密，内外密续经论，诀窍等差别，以及如是
English
Because there is a difference with the five embodiments of the teacher, one is liberated from the above two faults. Similarly, the lower five embodiments and three embodiments, etc., do not differ in their respective embodiments, etc., but there are differences between the lower and lower, and the teachers who act as representatives for each, have differences, as mentioned above. Furthermore, is the essence of the five embodiments one or many? If it is one, there will be the above faults, as well as the faults of the five embodiments' different fields of taming, etc.; if it is not one, there will also be the above two faults. Generally speaking, the Buddhas who have attained Buddhahood with different mindstreams are unmixed and completely perfect, like the time of unmixed completeness. In particular, the embodiment of a Buddha with a single mindstream is one in essence but different in manifestation, that is, in order to be in accordance with the appearances of those to be tamed, five embodiments appear, but the essence is indivisible and the mindstream is one. The elimination of its faults and the differences between the higher and lower vehicles, etc., should be understood as above. The Sixteenth Chapter, the Chapter on the Ultimate Fruit, from "The Clear Light Differentiating All Vehicles." Gathering the intentions of the Buddhas of the three times, with the ultimate of the essence of mind's nature, with the meaning encompassing the four appearances, differentiating the vehicles of delusion, obscuration, and specificity, showing the repetition of self-liberation, with this unmixed, complete, and definitive meaning, for the sake of benefiting sentient beings, the virtuous friend Sonam Chokdrub and others who possess the intention to generate bodhicitta, in order to repeatedly urge them, I have composed this treatise, and also abandoning selfish desires, with pure higher intention, for the sake of benefiting others, with the armor of bodhicitta, in order to indicate the supreme path of unerring certainty, this collection of the key points of differentiating vehicles, is written in order to liberate many beings from the ocean of samsara. The words of the Buddhas and the treatises of key points, as well as the vast and extensive treatises of the wise, but with the three wisdoms of well understanding the profound meaning of the guru's instructions, it is also called "Differentiation - Clear Light," and also called "Differentiation of Samsara and Nirvana." Thus, the two truths, definitive and provisional, the Great and Small Vehicles, Sutra and Tantra, the inner and outer Secret Mantras, the differences between the Agamas and Tantras, the key points, etc., and thus it is.
Chinese
习俗显现习俗，未混杂圆满等，名目差别虽多说，略摄少分而著述。具上中下品的善知识，于真实义精要方面生信，语具定解的殊胜道友们，往昔串习觉醒入于教门，无谬安住道位勤于闻思义，通达此义且精进修持，以正知正念专注于法，具足誓言戒律如法守护三律仪，善行此义受持意之十法。如理行持此法的士夫们，于此生及一切生世中，对轮回之法生起厌离心，恒时恭敬皈依处三宝后，于因果之法取舍之后，愿能行持天人乘之法。于彼亦受持出离学处之行，别解脱道的居士、沙弥、比丘、菩提心，于道位安住之后，愿能圆满地道获得阿罗汉果。发愿趣入胜解大乘门，净除业及烦恼所知二障后，圆满地道之功德后，愿能到达普光地。以三清净入于教门后，通达生圆二谛无别之义，究竟有漏无漏之意，愿能到达金刚持地。轮回涅槃无别入于方便智慧门后，三谛无别显现有寂为法身，究竟生圆五身现前，愿能到达法轮大会地。入于本净任运无别门，现证心性自生智慧后，无杂圆满如其尽所有能力，愿能到达原始佛地。如是发愿之善根为何，无边有情净除二障后，圆满三世诸佛之意，愿能安立无边有情于安乐。恒时恭敬具德上师，此乃上师口中所说之甘露，通达安住自生智慧之义，愿能安立自他于成熟解脱道。三门清
English
Customs appear as customs, complete without mixing, etc. Although many different names are spoken, a few are summarized and written down. Those with the minds of excellent, middling, and inferior spiritual friends, who have faith in the essential meaning, and those noble Dharma friends who have definite understanding in their speech, who have awakened from past practice and entered the gate of the teachings, who abide in the unerring path and diligently study, contemplate, and understand the meaning, who understand this meaning and diligently practice it, who are mindful and conscientious and devoted to the Dharma, who possess vows and discipline and properly protect the three vows, may you take the ten aspects of good conduct that accord with this meaning. May those individuals who practice this properly, in this life and in all lifetimes, generate renunciation towards the things of samsara, always honor the objects of refuge, the Three Jewels, and having adopted the acceptance and rejection of the law of cause and effect, may they practice the Dharma of the vehicle of gods and humans. There, also, having adopted the conduct of teaching renunciation, may the lay practitioner, novice, fully ordained monk, and Bodhisattva, having established themselves on the path of individual liberation, may they perfect the grounds and paths and attain the fruit of Arhatship. Entering the gate of the Mahayana with aspiration, application, and pure intention, purifying the obscurations of karma, afflictions, and knowledge, perfecting all the qualities of the grounds and paths, may they reach the ground of all-illuminating light. Having entered the gate of the teachings with the three purities, realizing the meaning of the inseparability of generation and completion, and the two truths, perfecting the intention of the contaminated and uncontaminated, may they reach the ground of Vajradhara. Having entered the gate of skillful means and wisdom, inseparable from samsara and nirvana, may the three truths be inseparable and manifest existence and peace as the Dharmakaya. Having perfected generation and completion and manifested the five kayas, may they reach the ground of the great assembly of the wheel. Having entered the gate of the inseparability of primordial purity and spontaneous presence, manifesting the self-arisen wisdom of mind itself, perfecting the unmixed and complete abilities as they are, may they reach the ground of the primordial Buddha. Whatever merit there is from praying in this way, may limitless sentient beings thoroughly purify the two obscurations, may they completely fulfill the intention of the Buddhas of the three times, and may they establish limitless sentient beings in happiness. Always honoring the glorious Lama, may this nectar spoken from the Lama's mouth, realize the meaning of the naturally arising wisdom of the abiding nature, and may they establish themselves and others on the path of maturation and liberation. Three doors clean.
Chinese
远离欺骗和偷盗等过失，以虔诚和清净的观感侍奉上师。普遍和特殊的额外戒律，愿能如经文般毫无错误地如法守护。暂时和究竟的一切时节，愿所有其他人和非人，其恶意和伤害的损害完全平息，愿他们恒常成为我的顺缘。愿对我有信心和敬仰的众生，与善恶业、佛法结缘，仅以见到我的形象就能解脱，脱离恶趣，恒常获得安乐。三世诸佛的教法、殊胜的佛法，自性菩提心、噶举传承上师，本尊坛城、空行护法等，愿上师三宝吉祥。在一切方向、时间和情况下，愿佛法长久住世，无上大乘长久住世，眷属弟子施主安乐，法轮兴盛，意义成就，吉祥。从今以后的一切时节，愿不和与损害的违缘平息，一切意愿和行为毫不费力地自然成就，一切愿望如意实现。一切乘的辨析，从极明亮的光芒中，第十七品，附带结尾的祈愿文。为了清晰地展示一切教言，一切教法的共同联系，一切乘的辨析，一切口诀的精要，以心证悟法性的明镜，这部名为《日光极明》的著作，应诸多善知识的再三劝请，释迦比丘、密咒瑜伽士，邬金莲花生大士的追随者，依止多位上师、善知识、智者和成就者的莲足，由名为功德（Puṇya）者，在铁阳虎年，于邬金仁波切的修行处，邬金顶上写成。如果其中有与经文相悖之处，或词句的组合等错误，祈请诸位圣者宽恕。依靠诸佛的教言、上师的口诀，以及智者和成就者的论著，和自己的体验，完成了这部辨析一切乘和显密教法的著作，名为《日光极明》。在一切方向、时间和情况下。
English
Having abandoned faults like deception and theft, may I serve the teacher with devotion and pure perception. May I protect all general and specific extra precepts, correctly and properly, just as in the scriptures. In all times, temporary and ultimate, may the harm of malicious thoughts and actions of all other humans and non-humans be completely pacified, and may they always be conducive to my well-being. May beings who have faith and devotion in me, be connected with white and black karma and the Dharma, and may they be liberated by merely seeing my form, abandoning evil states and always attaining happiness. May the Buddhas of the three times, the sacred Dharma, the self-existing Bodhicitta, the Kagyu lineage lamas, the Yidam deities, the Dakinis, Dharma protectors, etc., may the Lamas and the Three Jewels bring auspiciousness. In all directions, times and circumstances, may the Buddha's teachings remain long, may the unsurpassed Mahayana remain long, and may the retinue, disciples, and benefactors be happy and joyful, may the Dharma wheel flourish, may the meaning be accomplished, may there be auspiciousness. From now on, in all times, may unfavorable conditions of disharmony and harm be pacified, may all intentions and actions be effortlessly and spontaneously accomplished, and may all wishes be fulfilled as desired. From the utterly clear light that distinguishes all vehicles, the seventeenth chapter, including the concluding prayer. This, which clearly shows all the teachings, the general connection of all teachings, the distinction of all vehicles, the essence of all instructions, the mirror of realizing the nature of mind, called "Utterly Clear Sunlight", at the repeated request of virtuous friends, the Shakya monk, the mantra yogi, the follower of Orgyen Padmasambhava, relying on the lotus feet of many lamas, virtuous friends, scholars and accomplished ones, was composed by me, named Punya, in the Iron Male Tiger year, at the practice place of Orgyen Rinpoche, the summit of Orgyen. If there are any errors in the text, contradictions with the scriptures, or errors in the combination of words, I ask the noble ones to forgive me. Relying on the words of the Buddhas, the instructions of the lamas, the treatises of the scholars and accomplished ones, and my own experiences, I have completed this treatise that distinguishes all vehicles and Sutra-Tantra teachings, called "Utterly Clear Sunlight". In all directions, times and circumstances.
Chinese
愿它永远兴盛、发展和长存。吉祥！善哉！愿吉祥光芒照耀，成为世界的庄严！校对完毕！ 啊！从世间唯一慧眼，功德之精华中， 产生的宗派分别，如旭日般明亮的光芒， 即使在黑暗的洲陆放射万丈光芒， 我和我一样的恶业众生们， 因为没有意识到教诲停留在纸上， 然而，如佛所说，为了被调伏者所劝请的众生， 没有错过佛陀的时代。 感谢恩师，尊贵的导师纳多， 以及借来的母本所产生的努力， 这份恩情怎能用言语表达？ 我从内心深处恭敬地顶礼那位智者。 善于在如幻的财富中提取精华的人， 慷慨大方，具有良好发心的施主， 将教言的给予视为头顶的珍宝。 门隅的卑微者，衮桑多杰， 建造并印刷此书的功德， 愿尊贵的竹巴政权稳固， 愿臣民拥有安乐和财富。 愿我和其他众生， 获得前译金刚乘的果位。 这是在公元一千九百七十九年，第十六绕迥年间，于印度圣地德里印刷时，应工作伙伴邬金丹增、索南多杰、衮恰等三位法友的请求，由书写者本人所作的祈愿。 此母本由美国谢饶扎巴通过格巴多杰传承传递到我手中。这是一部旧书，上面有噶托巴·索南坚赞在不丹帕罗达仓所作的校对，以及导师纳多·贝丹竹炯·廷布1979年的注释。我从中抄录并经过两次校对后，由绛曲嘉措出版。 一切乘的辨别，旭日般明亮的光芒。东方噶托巴·索南坚赞。