Chinese
比如深蓝色等等。如果不以颜色来区分，就无法识别种类。为了了解坛城的轮廓，从显现的法界到常断之间，将世间的法颠倒地理解为寂灭之法的坛城，本来就安住于成佛的自性之中。这是总结性的词语。现在要讲述导师圆满的词义，如“如来、应供、正遍知、薄伽梵”等等，这是在阐述导师普贤王如来的殊胜功德，乃至无别的自性等等。其中，薄伽梵的四种功德类别是：仅仅是为了阐述波罗蜜多大乘、瑜伽、玛哈瑜伽和阿努瑜伽这四种的差别。对于薄伽梵普贤王如来，也称为如来。为什么呢？因为获得了无二智慧的自在。也称为应供。为什么呢？因为断除了所有习气的连接。也称为佛。为什么呢？因为圆满了两个大资粮。也称为薄伽梵。为什么呢？因为断除了所有的烦恼。这是与大乘经部相联系的说法。在二续中，也因为具有圆满的智慧而被称为如来。例如：因为甚至舍弃了念头，自己的本体无法指示，仅仅是智慧自明，因此被称为如来。如《现观庄严经》中所说。从玛哈瑜伽的意义角度来说，也因为如其所来而行持，所以也称为如来。例如，铜和棍棒等物，从同一种物质的自性中，当做成生铜时，被认为是肮脏的，并且丢弃污垢和鼻涕等物。当做成器皿等物时，被认为是干净的，并且用来烹饪食物等。当做成佛像等物时，则被礼拜和供养。
English
Such as dark blue, etc. If the types are not distinguished by color, they cannot be recognized. In order to understand the outline of the mandala, from the realm of appearance to between permanence and annihilation, understanding worldly dharmas in a reversed way is the mandala of the dharma of nirvana, which inherently abides in the nature of being enlightened from the beginning. This is a concluding word. Now, the meaning of the words of the perfect teacher will be explained, such as "Tathagata, Arhat, Samyaksambuddha, Bhagavan," etc., which are demonstrating the special qualities of the teacher, the glorious Samantabhadra, up to the indivisible nature, etc. Among them, the four categories of the qualities of the Bhagavan are: merely to explain the differences between the Paramita Mahayana, Yoga, Mahayoga, and Anuyoga. The Bhagavan, the glorious Samantabhadra, is also called Tathagata. Why? Because he has obtained mastery over non-dual wisdom. He is also called Arhat. Why? Because he has abandoned all connections of habitual tendencies. He is also called Buddha. Why? Because he has perfected the two great accumulations. He is also called Bhagavan. Why? Because he has abandoned all afflictions. This is the explanation related to the Mahayana Sutra. In the two tantras, he is also called Tathagata because he possesses perfect wisdom. For example: Because even thoughts are abandoned, one's own essence cannot be indicated, and it is merely self-aware wisdom, therefore it is called Tathagata, as stated in the Abhisamayalankara. From the perspective of the meaning of Mahayoga, he is also called Tathagata because he acts as he comes. For example, copper and sticks, etc., from the nature of the same substance, when made into raw copper, are considered dirty, and dirt and mucus, etc., are discarded. When made into utensils, etc., they are considered clean and used to cook food, etc. When made into Buddha images, etc., they are worshiped and offered to.
Chinese
也这样做。同样，轮回的因，贪欲等烦恼生起之时，应当呵责并舍弃。当以方便和智慧清净调伏之时，能成就吉祥金刚萨埵的身语意金刚悉地等，因此这些也是欢喜受用的处所。如是，以串习方便和智慧双运的等持受用之力，能成就果位吉祥金刚萨埵。同样，贪欲等这些，如果按照最初的方式行持，也是堕恶趣之因。如果将这些修习为方便和智慧的自性，那么这也是生起吉祥普贤王如来一切智智的因。因此称为如来。为什么没有提到阿罗汉呢？因为没有必要。例如，在大乘佛的刹土中，甚至没有声闻的名字。因为大乘甚深圆满的时代，这些都没有必要。所谓的“正等觉”，以“正”字来说，也有虽正而不圆满的，那就是小乘的阿罗汉和独觉获得殊胜果位，在自己的境界中认为已经完成了应做之事。大乘以七种殊胜超越并胜过他们，因此称为“正等觉佛”。圆满了二大资粮，并且能自在烦恼，任运成就，也就是现证菩提者，称为“正等觉佛”。之所以说“薄伽梵”，是因为降伏了烦恼等的四魔军。因为有摧毁随眠的含义。或者因为圆满的智慧，所以薄伽梵的含义是，证悟了远离一切分别垢染的自性大空性智慧，因此被称为薄伽梵，是著名的自在者。为了生起自他二利，所以说是如镜智，因为能清晰地显现一切智慧。
English
So it is done. Similarly, when the cause of samsara, such as desire and other afflictions, arises, it should be reproached and abandoned. When it is purified and subdued as a method and wisdom, it accomplishes the body, speech, and mind vajra siddhis of glorious Vajrasattva, and therefore these are also places of joyful enjoyment. Thus, by the power of familiarizing oneself with the enjoyment of samadhi that unites method and wisdom, the result, the glorious Vajrasattva himself, is accomplished. Similarly, these desires and so on, if practiced according to the initial way, are also the cause of falling into the lower realms. If these are meditated upon as being pure in the nature of method and wisdom, then this is also the cause of generating the omniscient wisdom of glorious Samantabhadra. Therefore, it is called Tathagata. Why is the Arhat not mentioned? Because it is not necessary. For example, in the Buddha-field of the Great Vehicle, there is not even the name of a Shravaka. Because in those times of the Great Vehicle's utterly great perfection, these are not necessary. The term 'perfectly complete' also implies that there is something that is correct but not complete. That is, the Arhats and Pratyekabuddhas of the Lesser Vehicle who have attained the supreme fruit, who consider that they have done what needs to be done in their own state, are surpassed and distinguished by the seven greatnesses of the Great Vehicle. Therefore, it is called 'perfectly complete Buddha'. Having perfected the two great accumulations and having mastered the afflictions themselves, spontaneously accomplishing, that is, manifestly awakening, is called 'perfectly complete Buddha'. The reason for mentioning 'Bhagavan' is that he has conquered the four Maras, including the Maras of afflictions. Because it has the meaning of destroying latent tendencies. Or also because of the perfection of wisdom, the meaning of the term 'Bhagavan' is that by realizing the wisdom of great emptiness, which is the nature of being free from the defilement of all thoughts, it is called Bhagavan, the famous Lord. Because both self and other benefits arise, it is said to be like mirror-like wisdom, because it clearly manifests all wisdom.
Chinese
名为殊胜。世尊之智慧的体性中，一切智慧皆为一，是平等性智。因生起慈悲等一切珍宝功德，故对一切有情恒常慈爱，是一切名声生起之主，故名为吉祥与名声。个别各别了知的智慧是禅定波罗蜜多的自性，为了能了知一切事物的意义，故名为了别智。从精进波罗蜜多完全清净中产生，精勤事业之智慧名为殊胜精进。如是，因为有是佛却不是世尊的情况，故称为佛世尊。为了显示福德资粮的自性，故说受用，受用是五种妙欲等，这也是就妙欲的方面而言的。为了显示其具有完全清净的体性，故名为大，应知是方便与智慧的受用。如是之佛世尊，具有何种自性呢？十方四时的一切如来之身是空性之金刚，语是无相之金刚，意是无愿之金刚。如是，十方四时的一切如来之身金刚、语金刚、意金刚，以及一切有情的身语意三，在过去时中先前未留，现在时中不留，未来和之后出现的一切都没有留下，一切吉祥普贤王如来的身语意金刚，身为空性并非各自不同，语无相而无有差别，意无愿而不可分离，是吉祥普贤王如来的自性，是唯一且无别的，如是，这显示了导师的圆满。又，阿底瑜伽的论典中说，为了将不可言说的法全部结合于各自自证智慧空性的法性中，故名为如来。一切清净与不清净之法。
English
It is called "Excellent." In the nature of the Bhagavan's wisdom, all wisdom is one, it is the wisdom of equality. Because all precious qualities such as compassion arise, constant love for all beings is the main source of all fame. Therefore, it is called auspiciousness and fame. The wisdom of individually knowing each thing is the nature of the perfection of meditation. In order to understand the meaning of all things, it is called discriminating wisdom. Arising from the complete purification of the perfection of diligence, the wisdom of diligent action is called supreme diligence. Thus, because there are Buddhas who are not Bhagavans, they are called Buddha Bhagavans. In order to show the nature of the accumulation of merit, enjoyment is mentioned. Enjoyment is the five desirable qualities, etc., which is also in terms of desirable qualities. In order to show that it has a completely pure nature, it is called great, and it should be understood as the enjoyment of skillful means and wisdom. What kind of nature does such a Buddha Bhagavan have? The bodies of all Tathagatas of the ten directions and four times are the vajra of emptiness, speech is the vajra of no characteristics, and mind is the vajra of no wishes. Thus, the body vajra, speech vajra, and mind vajra of all Tathagatas of the ten directions and four times, and the body, speech, and mind of all sentient beings, did not remain in the past, do not remain in the present, and nothing remains in the future and all that arises later. All the body, speech, and mind vajras of glorious Samantabhadra, the body is emptiness and not separate, the speech is without characteristics and without difference, the mind is without wishes and inseparable, it is the nature of glorious Samantabhadra, it is one and inseparable, thus, this shows the perfection of the teacher. Moreover, in the treatises of Ati Yoga, it is said that in order to combine all the inexpressible dharmas into the dharmata of emptiness of each self-aware wisdom, it is called Tathagata. All pure and impure dharmas.
Chinese
由于将一切都融入如虚空般的法性中，故称为圆满正觉。所有法，胜义谛中观为空性，世俗谛中观为如幻之法性。能够分别知晓须弥山与三千世界之微尘融入于大海洋中，故称为佛。虽然示现种种幻化之化身，然于胜义谛中，恒常安住于无生之广大法界，故称为薄伽梵。由于于其坛城中无分别地受用轮回与涅槃之所有法，故称为大受用。由于自性本自俱足地安住于大圆满之坛城中，故十方四时一切如来之身语意金刚之自性，无余无缺，以及吉祥普贤王如来之身语意金刚，非异体、非他体、无分别之自性，如是宣说。吉祥普贤王如来恒常安住于一切法与一切智慧之自性中。因此，已阐释了导师圆满之语之所有意义。如是之佛薄伽梵住于何处耶？ 谓住于无边无际之色究竟天，如是宣说，主要指明了母法界之所有。所谓彼色究竟天，可分为三种：自性色究竟天、处所色究竟天、智慧色究竟天。所谓自性色究竟天，即是真如法界，远离一与多之自性，乃无二之法界，无法指示如是之处所，乃指无边无际之法界。如是安住之坛城，于一切器情世间之显现，所有之蕴、界、处皆清净为天尊，如是亦可于第二品父母之对谈中得知。处所之色究竟天，乃五部清净之
English
Because all are integrated into the Dharma-nature like space, it is called perfect enlightenment. All dharmas are considered empty in the ultimate truth, and in the conventional truth, the Dharma-nature is considered to be like an illusion. Because one can separately know that Mount Sumeru and the dust of the three thousand worlds are mixed in the great ocean, it is called Buddha. Although various illusory manifestations are shown, in the ultimate truth, one always abides in the great realm of unborn Bodhicitta, hence it is called Bhagavan. Because all the dharmas of samsara and nirvana are enjoyed without distinction in its mandala, it is called great enjoyment. Because one's own nature is spontaneously established and abides in the mandala of the Great Perfection, the nature of the body, speech, and mind vajra of all Tathagatas of the ten directions and four times, without remainder or deficiency, and the body, speech, and mind vajra of glorious Samantabhadra, are non-different, non-other, and without distinction. Thus it is said that glorious Samantabhadra always abides in the nature of all dharmas and all wisdoms. Therefore, all the meanings of the words of the perfect teacher have been explained. Where does such a Buddha Bhagavan reside? It is said that he resides in the Akanishta heaven, which is without beginning or end, mainly indicating all of the mother Dharma realm. The so-called Akanishta heaven can be divided into three types: the Akanishta of self-nature, the Akanishta of place, and the Akanishta of wisdom. The so-called Akanishta of self-nature is the Dharmadhatu of Suchness, the nature of being separated from one and many, the realm of non-duality, which cannot be indicated as such a place, but refers to the boundless Dharmadhatu. The mandala that abides in this way, in all appearances of the container and its contents, all aggregates, realms, and sources are completely pure as deities, as can also be known from the conversation between the father and mother in the second chapter. The Akanishta of place is the pure five families.