English
From the two, the straight and the not straight, for those beings who have the karma, the definite meaning is spoken without error. From the perspective of the title of the Dharma, the prostration is shown, that is, the phrase "Homage to the Bhagavan Samantabhadra." It is said that in India, all scribes write "namaḥ siddhi (梵文天城体：नमःसिद्धि，梵文罗马拟音：namaḥ siddhi，汉语字面意思：Homage to accomplishment)" at the beginning of the letters. Because it will become homage to the deity who has completed the translation, this is a necessary measure to prevent obstacles from arising when writing letters. For those translated by translators, the translator has added prostrations to pacify obstacles. The prostration in this tantra is considered by the compiler, Guhyapati, to be a prostration to his own teacher, Samantabhadra, when he was arranging the words. That is, in the texts, prostration is made to the deity who reveals the meaning of the Dharma. Although there are individual objects of prostration for each of the nine vehicles, here it is the side of secret mantra, so prostration is made to Vajrasattva in Yoga, which is desired as the great non-abiding wisdom, and it is shown to be the root of all deities. Vajrasattva of Mahayoga is the awareness that is non-dual with samsara and nirvana, the self-born wisdom that is without birth and death, and does not possess the changes of the three times. Here, the reason for revering Samantabhadra is that at the time when this complete basis is assembled, this one is the root of all tantras, so prostration is made to the teacher Samantabhadra, who is inseparable from samsara and nirvana. Now, to press the syllables, the meaning of "Bhagavan" is that for the self-born wisdom of awareness in which the nature of mind, inseparable from samsara and nirvana, has manifested, even the subtlest of dualistic dharmas do not exist. Just as darkness is naturally dispelled when the sun slowly rises, the demon of self-grasping afflictions has been vanquished. The self-appearing five aggregates are purified as the five families, and the five elements are purified as the five mothers, so the demon of the aggregates is vanquished because samsara is not fixated upon. In the state where the nature of mind is separated from self and other, even for a moment, there is no fixation, so it is separated from birth and death, and the demon of death is vanquished. The collection of thoughts is purified as body and wisdom, and is separated from self and other, so because there is no opposition or antidote, the demon of the son of the gods is vanquished. Possessing such an intention, in that state, the activities of other appearances, such as the twenty-five, including the five bodies, five speech, five minds, five qualities, and five activities, and all the qualities established by terms, are naturally possessed. Bhagavan is the one who has vanquished the real.
Chinese
超越了存在的边际。由于具备，也超越了不存在的边际，无有边际的自性是无法以任何方式把握的。具有自性本自具足的光辉，心性本身就是本自具足的光辉之自性。从一开始就圆满了利他，所以是光辉。觉悟自我的光辉，就像转轮王的儿子，虽然具备了相好，但因为是盲人，当眼睛睁开一半时，才能看到自己的相好。果本自具足就是自我的光辉。就像镜子擦拭干净后显现影像一样，为了调伏对象的需求无间断地显现，这就是他人的光辉。所谓的普贤，普是时间、处所、因、果、境、有境和一切方向，在所有这些之中，心的法性，远离了显现和空性的边际，在平等性的状态中，对于任何微细或粗大的执着都不存在，这被称为贤，因为在意义上没有缺陷，所以被称为贤，但这不是目标。如果从不同角度来区分，普贤有四种：自性普贤，根本是心和心之显现所包含的一切法，从自性上讲，本体上与因缘分离，不是通过道路来成就，没有被对治所改变，而是自显现为身和智慧的坛城，证悟为普贤的自性。觉悟普贤，上述自性普贤的意义，对于有情众生，乃至小到茅草中的虫子，对于无情众生，乃至小到极微尘，虽然本体上是周遍的，但如果没有证悟就没有利益，因为是有情众生，所以通过经文和口诀的力量，证悟显现的觉性没有被概念和执着的过失所染污，这就是觉悟普贤。行为普贤，像这样，在证悟的当下，在平等性的状态中，即使是微小的造作也不存在，三门的行为在自显现的时候，没有取舍，无论做什么都不会停止，不执着于福德的积累，圆满了智慧的积累，所以是行为普贤。在这样的时刻，时间和处所普贤，在平等性的状态中，对于三时没有执着，仅仅是不停止地显现为三时，但在平等性的状态中没有执着。
English
It transcends the limits of existence. Because it possesses, it also transcends the limits of non-existence, and the nature of being without limits cannot be grasped in any way. The splendor of spontaneously accomplished nature is that the very nature of mind is the spontaneously accomplished nature of the Blessed One. From the very beginning, it perfects the benefit of others, so it is splendor. The splendor of self-awareness is like the son of a wheel-turning king, who, although possessing marks and signs, is blind, and when his eyes are half-opened, he can see his own marks and signs. The spontaneously accomplished fruit is the splendor of self. Just as an image appears in a clean mirror, the needs of those to be tamed appear continuously, which is the splendor of others. The so-called Samantabhadra, 'Samanta' means in all times, places, causes, effects, realms, possessors of realms, and all directions, in all of these, the nature of mind, being free from the extremes of appearance and emptiness, in the state of equality, there is no grasping in any direction, whether subtle or coarse, this is called 'bhadra' (good), because there is no fault in meaning, it is called 'bhadra,' but this is not the goal. If we differentiate from different perspectives, there are four kinds of Samantabhadra: The nature Samantabhadra, the root is all phenomena contained by mind and mind's appearances, from the nature itself, the essence is separated from causes and conditions, not accomplished through paths, not transformed by antidotes, but self-appearing as the mandala of body and wisdom, enlightened as the nature of Samantabhadra. Realization Samantabhadra, the meaning of the above-mentioned nature Samantabhadra, for sentient beings, even down to the insects in the grass, for inanimate objects, even down to the smallest particles, although the essence is pervasive, it is useless if not realized, because they are sentient beings of the three realms. Therefore, through the power of scriptures and instructions, the awareness of realization manifesting is not tainted by the faults of concepts and grasping, this is Realization Samantabhadra. Action Samantabhadra, in this way, in the moment of realization, in the state of equality, even the slightest effort does not exist, when the actions of the three doors self-arise, there is no acceptance or rejection, whatever is done does not stop, not clinging to the accumulation of merit, perfecting the accumulation of wisdom, so it is Action Samantabhadra. At such a time, Time and Place Samantabhadra, in the state of equality, there is no grasping of the three times, merely appearing as the three times without stopping, but there is no grasping in the state of equality.
Chinese
断除清净，是时间和处境中一切贤善。 “拉”字，是建立基础之义，对上文所说的普贤如来礼敬之处，以何为依凭而礼敬呢？先前是集合者秘密主，后来是后世的一切瑜伽士。为了什么必要呢？因为圆满了福德和智慧二资粮，不是福德的，那寂灭了障碍，由此所建立的事物最终圆满。以什么方式礼敬呢？下面是我之身语意三各自分别观察而礼敬，也不是分别，而是在这奇妙的乘的场合，普贤和明智融为一体，如水入水，油入油般相见之义而礼敬。为什么以那样的礼敬，能像道路的证悟，如无有遮蔽的太阳一般，同时摧毁遮蔽的次第，而使果显现呢？这本身是一切乘的总纲，所以，世尊虽有九乘的解说，但此处未写，当另行了解。论基以二者所示的，非共同的论基所示：如是说之时，其他续中说“如是我闻，一时”，此说“如是”，以“我”字来概括。以“闻”字表示我从量士夫处以耳根听闻。闻，也有闻而不解的情况。一时，说法的那延很多，在别处了解。此处如是说之时，这是非共同的论基，从能说和所说二者来说，从能说的角度来说，如是表示圆满相应。说，举例来说，在宣说性相的智慧波罗蜜多的时候，世尊没有被眷属请求的勇气，世尊自己铺设狮子座，显现心意而安坐，如是，如是对眷属请求般地讲述波罗蜜多，同样，在这奇妙的续的论基聚集之时，是十地以上者的行境，九地以下者不能见到。
English
The state of being free from faults is always good in time and circumstances. The word "La" means to establish a foundation. To what object of veneration, the Samantabhadra Buddha mentioned above, do we pay homage? The one who gathers in the beginning is the Lord of Secrets, and later all the yogis of future generations. For what purpose? Because the two accumulations of merit and wisdom are perfected, and what is not merit, that pacifies obstacles, and the object established by it is ultimately perfected. How to pay homage? Below, I pay homage by observing my body, speech, and mind separately. It is not a separation, but in the context of this wonderful vehicle, Samantabhadra and awareness become inseparable, like water merging into water, or oil merging into oil, paying homage with the meaning of seeing. Why is it that with such homage, the realization of the path, like the unobstructed sun, destroys the order of obscurations at once and manifests the fruit? This itself is the general principle of all vehicles, so although the Blessed One has explanations of all nine vehicles, they are not written here and should be understood separately. The uncommon basis of discussion shown by the two aspects of the basis of discussion is: "At the time of saying this," as it says in other tantras, "Thus I have heard, at one time." This says "Thus," and is summarized by "I." The word "heard" indicates that I heard from a reliable person through the sense of hearing. Hearing also includes hearing without understanding. The meaning of "one time" has many explanations, which can be understood elsewhere. Here, "at the time of saying this" is the uncommon basis of discussion. From the perspective of the two, the speaker and the spoken, from the perspective of the speaker, saying "Thus" indicates perfect harmony. To illustrate "saying," for example, when explaining the Prajnaparamita of characteristics, the Blessed One did not have the courage to be requested by the retinue. The Blessed One himself set up a lion throne, manifested his intention, and sat down. Thus, just as the Paramita was spoken to the retinue upon request, similarly, at the time when the basis of discussion of this wonderful tantra is assembled, it is the realm of activity for those on the tenth bhumi and above, and those below the ninth bhumi cannot see it.
Chinese
对于第十地的菩萨们，以如来佛的加持，如第二品所说的那样灌顶，并通过加持，使细微的所知障得以清除。无边无际的障蔽消除，五种自生之语显现，自性秘密藏的意义显现，这些同时圆满，与普贤王如来无别。以对自性秘密藏的见解不可动摇的力量，如同日月之轮在清水中显现影像，无有来去。自性秘密藏在法身的境界中，无有能听所听，自然成就的见解是，如同讲述一般，一切皆自明，这就是所谓的讲述。因此，如此宣说的圆满教法，自性秘密藏，无需讲述者，在导师的心意相合的眷属们心中，自然显现。如此圆满的谈论之基础，是远离生灭，三时平等之性。那是时节因缘的意义。在那时，下界之境的圆满谈论之基础被分别开来。或者说，从基础之义的谈论之基础，到那转变之义，如同所化众生的心识一般，在无有边际的界中，对于所化高低众生的心识，圆满的谈论之基础，高低之分同时显现。这是总义。如果探究词义，那么，对于这个特殊的谈论之基础，也有方便道和解脱道两种途径。如《心滴》所说：“行道二者，境、支分、缘。”又说：“方便与智慧，亦为因。前者导师，处所眷属聚。时间指示六，处所珍宝灯。秘密下界，处所而分。四字可知晓。秘密之量二者相连。”因此，这里也有方便道和解脱道两种。方便道中也有上门和下门两种。其中，按照上门来说，如此宣说：埃വം玛雅四者，与圆满六者相合。此埃处所。语വം宣说者。说玛眷属和聚集。巴的雅和指示。时间真实。那也是经中所说：“此指近处表示者，埃等四者具形状。此指事物近处表示者，是圆满的