Chinese
对于菩提心的见解必须明确解释，就像这样说的一样。无生智慧的自性，不变不坏金刚的意义，勇士智慧金刚，就像这样说的一样。通达一切法如金刚般不可分割之义的智慧，也如金刚般变为无二。这暂且是采取果位的角度来解说的。菩萨的词语归纳起来所表达的方式是：轮回和涅槃的一切法如金刚般无差别地归纳，因此是金刚萨埵。就像这样说：金刚萨埵所归纳，或者说，被称为不可分金刚，菩萨三有为一。这是有智慧者所说的金刚萨埵。就像这样说的一样。这些应该理解为金刚萨埵的意义的自性。其作为象征的手印显现于大瑜伽续部中。世尊吉祥普贤王如来菩提心金刚，大金刚持，金刚萨埵大乐，是行境完全清净的大坛城中，如恒常现在显现般的身体，自性难以超越。智慧天女众的坛城中，享受大乐的庄严，以大悲调伏一切所化众生，如应调伏般不遗余力。一切佛的本性，一切法的自性，这样的就是金刚萨埵的身。瑜伽续部的观点是：佛子的第一位金刚萨埵普贤金刚手，菩提心的自性，佛的本体，一切法的自性，执持菩提萨埵之相，这就是金刚萨埵的身。事业续部的观点是：世尊莲花中化现的忿怒金刚部，夜叉之子普贤王如来，从金刚手处接受灌顶者，就被称为金刚萨埵。就像这样，世尊的菩提萨埵普贤王如来，知晓灌顶的时刻已到
English
The view on Bodhicitta must be clearly explained, just as it is said. The self-nature of unborn wisdom, the meaning of the unchanging and indestructible Vajra, the warrior wisdom Vajra, just as it is said. The wisdom that understands the meaning of all dharmas as indivisible like a Vajra, also becomes non-dual like a Vajra. This is temporarily explained from the perspective of taking the fruition. The way the word Bodhisattva is summarized to express is: all dharmas of Samsara and Nirvana are summarized without difference like a Vajra, therefore it is Vajrasattva. Just as it is said: Vajrasattva summarizes, or it is said, it is called indivisible Vajra, Bodhisattva three existences are one. This is the Vajrasattva spoken by the wise. Just as it is said. These should be understood as the self-nature of the meaning of Vajrasattva. Its symbolic mudra appears in the Maha Yoga Tantra. Bhagavan glorious Samantabhadra Bodhicitta Vajra, Great Vajradhara, Vajrasattva Great Bliss, is in the great mandala of completely pure conduct, like a body that always appears now, whose self-nature is difficult to surpass. In the mandala of the assembly of wisdom goddesses, enjoying the splendor of great bliss, with great compassion taming all sentient beings to be tamed, without sparing any effort. The nature of all Buddhas, the self-nature of all dharmas, such is the body of Vajrasattva. The view of the Yoga Tantra is: the first son Vajrasattva Samantabhadra Vajrapani, the self-nature of Bodhicitta, the essence of the Buddha, the self-nature of all dharmas, holding the aspect of Bodhisattva, this is the body of Vajrasattva. The view of the Action Tantra is: the wrathful Vajra family transformed from the lotus of the Bhagavan, the son of Yaksha Samantabhadra, the one who receives empowerment from Vajrapani, is called Vajrasattva. Just like this, the Bodhisattva Samantabhadra of the Bhagavan, knowing that the time for empowerment has come.
Chinese
从…劝请之时，这样说道：三时平等性中常安住，金刚萨埵金刚胜，请降临！像这样称名呼唤一样。同样，在相宗中，也称菩萨为金刚手。而在此，方便乘的论典本身称为金刚萨埵，因为论典所显示的意义，也解释为它的声音。这是普遍的说法。作为不共的宗派，密宗无上瑜伽部的论典认为，续部和导师的名号是共同显示的。因为续部和导师的自性无别，因此用一个词来表达。无别也是因为自性没有差别，并且只是将伟大的智慧如幻般地加持为语的印契。幻化网是指一般方便和智慧双运。特别是指文字幻术。在世间的论典中，将因方便的明咒也称为玛雅扎拉，意为一般显示不定的各种幻术。这里解释为方便和智慧不共双运的声音。也就是一切法从什么都不是之中，为了利益众生，大士们的方便幻化显现为任何都不确定，这就是幻术。它本身就是网，因为是欺骗。另一方面，以大悲心摄持众生而不舍弃，因为是相连的。普遍流传的论典是：就像网是相连的一样，无论有多少方便的幻化，也都被无相的智慧所摄持而无不相连，所以称为幻化网。其中，作为分别部的名称所说的是《秘密藏续决定》。其中秘密的含义是：一般指难以理解和不能理解，这里也是一样。其中难以理解的是：三世诸佛的意趣是殊胜的，像这样没有福分且没有训练心智的人们难以用心智理解，所以称为秘密。能够理解
English
When urging, one says: "Constantly abiding in the equality of the three times, Vajrasattva, supreme Vajra, please come forth!" It is like calling out the name. Similarly, in the Vehicle of Characteristics, the Bodhisattva is known as Vajrapani. Here, in this Vehicle of Means, the treatise itself is called Vajrasattva, because the meaning shown by the treatise is also explained as its sound. This is the general saying. In the uncommon way, the treatises of the Secret Supreme Vehicle hold that the names of the Tantra and the Teacher are shown in common. Because the nature of the Tantra and the Teacher are inseparable, they are expressed by a single word. Inseparability is also because no distinction of nature is perceived, and because the great wisdom itself is blessed as the mudra of speech, like a mere illusion. The term "Net of Illusion" generally refers to the union of skillful means and wisdom. Specifically, it also refers to the illusion of letters. In worldly treatises, the science of means is also called Maya-jala, which is said to generally refer to showing various uncertain illusions. Here, it is explained as the sound of the uncommon union of skillful means and wisdom. That is, from all phenomena being nothing, for the sake of beings, the illusion of the means of the great beings appears as uncertain, which is illusion. That itself is a net, because it deceives. In another way, great compassion holds beings and does not abandon them, because it is connected. The generally known treatise is: Just as a net is connected, so all the illusions of means are embraced by and connected with wisdom without characteristics, therefore it is called the Net of Illusion. Moreover, what is mentioned as the name of the Mind-Series is called the "Definite Essence of the Secret," where the meaning of secret is generally that which is difficult to understand or cannot be understood, and it is the same here. That which is difficult to understand is that the intention of the Buddhas of the three times is supreme, and like this, it is difficult for those without fortune and untrained minds to understand with their minds, therefore it is called secret. Able to understand
Chinese
像这样不适合的意义和奇妙的行为，对于世俗之人和下乘法门来说，是不适合的行为范围。因为是应当保密的，所以也叫做外内密乘。因此，一切秘密都包含在这些之中。秘密分为隐藏的秘密和遮蔽的秘密两种。正因为如此，这部经中说：从心中显现隐藏和遮蔽的意义。像这样。其中，隐藏的秘密也是殊胜的见解，遮蔽的秘密也是奇妙行为的门径。这部经中说：如果不了解隐藏的秘密，就执着于遮蔽的秘密。因为这个缘故。以前的堪布们所说的自性秘密、隐藏的秘密、遮蔽的秘密和不向他人展示的秘密，分为四种来说，也包含在这里面。自性秘密又分为本来就有的秘密、本体的秘密和无异体的秘密。隐藏的秘密又分为上师弟子的意趣和文字通常的权能之门两种。遮蔽的秘密又分为词语遮蔽和文字遮蔽两种。不向他人展示的秘密又分为没有秘密的处所、不混杂誓言和誓言破损的人，对于秘密的对境，总的秘密四种，中间的秘密四种，共八种。适合保密和委托保密的两种，共十种，这些是不展示的，这些是不向他人展示的秘密。这样说。那些意义上虽然没有矛盾，但总的来说似乎包含在隐藏和遮蔽两种之中。这部经中也是这样出现的，上师也是这样说的，所以应当了解这些。心髓的意思是，一般来说是गर्भ सार (藏文，梵文天城体，garbha sāra，精华的种子)，因为是生发的根源，所以叫做心髓。गर्भ हृदय (藏文，梵文天城体，garbha hṛdaya，心的种子)，因为处于中心或者成为精华，所以叫做心髓。गर्भ परम प्र (藏文，梵文天城体，garbha parama pra，至高无上的种子)，因为成为殊胜的顶端，所以叫做心髓。因此，在这里也解释为与那些方式相符的词语。从那里面，因为是生发的根源，所以解释为心髓的意义是： भगवत ्श्रीसमन्तभद्र（藏文，梵文天城体，bhagavat śrī samantabhadra，薄伽梵 遍吉祥）的意
English
Such unsuitable meanings and wonderful practices are not suitable for the realm of practice of worldly people and lower vehicles. Because it is something to be kept secret, it is also called the Outer Secret Vehicle. Therefore, all secrets are contained within these. Secrets are of two types: hidden secrets and concealed secrets. Because of this, it is said in this text: 'From within, bring forth hidden and concealed meanings.' Like that. Among them, the hidden secret is also an excellent view, and the concealed secret is also the gateway to wonderful conduct. It is evident in this very text: 'Without understanding the hidden secret, clinging to the concealed secret.' For that reason. The four types spoken of by the previous Khenpos—the secret of self-nature, the hidden secret, the concealed secret, and the secret not shown to others—are also included here. The secret of self-nature is further divided into the secret that is inherently there, the secret of essence, and the secret that is inseparable. The hidden secret is also divided into two: the intention of the master and disciple, and the door of ordinary literal power. The concealed secret is also of two types: concealment of words and concealment of letters. The secret not shown to others is also for those who have no secret place, those who do not mix vows, and those whose vows are broken. Regarding the object of secrecy, there are four general secrets, four intermediate secrets, totaling eight. The two that are suitable for secrecy and entrusted to secrecy, totaling ten, are not shown. These are the secrets not shown to others. That is what is said. Although those meanings do not contradict each other, in general, they seem to be contained within the two: hidden and concealed. This is also how it appears in this very text, and the Lama also said so, so it should be understood as such. The meaning of 'essence' is, in general, garbha sāra (गर्भ सार, seed of essence), because it is the basis of emanation, it is called essence. garbha hṛdaya (गर्भ हृदय, heart of essence), because it is located in the center or becomes the essence, it is called essence. garbha parama pra (गर्भ परम प्र, supreme essence), because it becomes the supreme pinnacle, it is called essence. Therefore, here too, it is explained as a word that corresponds to those methods. From that, because it is the basis of emanation, the meaning of essence is explained as: the intention of Bhagavan Śrī Samantabhadra (भगवत ्श्रीसमन्तभद्र)
Chinese
大圆满的意义是，它是一切身语意化现的基础，并且被指出是一切语化现的化现，是一切乘的开展基础。它的境也是如上所说的道理。与此相符，此续中也说： “调伏经藏论， 誓言修持与成就， 身语意之续， 十方皆闻名， 从秘密藏中出。” 像这样所说的方式，从作为一切化现开展基础的意义中，也应知是心髓的意义。处于中心或成为精华的意义是，像这样的大圆满见解的意义，是周遍一切法自性的。因此，也像是处于中心，并且它本身也成了诸法的精华。例如，在其他论典中也说： “于法中成为法之精华，文殊童子是。” 或者在其他论典中也说： “汇集于周遍广大之精华。” 或者在此论中也说： “平等与不平等，周遍与不周遍，周遍之界。” 成为殊胜之最的意义是，轮回与涅槃的一切法的殊胜或最胜是法平等性，而宣说它的论典也是教法中的最胜。它的道理也如本论中所说： “清净无上乘之最。” 或者说： “于如劫数大地微尘数， 极善修习且善安住， 圆满坛城无余之， 果即此大秘密。” 所谓“彼性”是，一般而言，对于意义不颠倒，所以称为“彼性”，也就是不变和于义不欺骗。其中，从不变的角度来说，一切法的如是性是恒常如其本然的，因为对此没有改变，所以称为“彼性”。证悟它的智慧也如实而生，因为对此没有欺骗，所以称为“彼性”。由于它的力量所产生的身等化现，也永远不会使众生落空，或者通过伟大的意义，或者以色身
English
The meaning of Dzogchen is that it is the basis of all manifestations of body, speech, and mind, and it is pointed out to be the manifestation of all speech manifestations, the basis for the unfolding of all vehicles. Its object is also the way it is taught above. In accordance with this, in this very tantra it is also said: "Vinaya, Sutra, Abhidharma, Vows, practice, and accomplishment, Tantras of body, speech, and mind, Famous in all ten directions, Emanated from the Secret Essence." Like the way it is said, from the meaning of being the basis for the unfolding of all manifestations, it should also be understood as the meaning of the heart essence. The meaning of being in the center or becoming the essence is that the meaning of the Great Perfection view like this is pervasive in the nature of all phenomena. Therefore, it is also like being in the center, and it itself has become the essence of all phenomena. For example, in other treatises it is also said: "In the Dharma, becoming the essence of Dharma, is youthful Manjushri." Or in other treatises it is also said: "Gathered into the essence of all-pervading vastness." Or in this very treatise it is also said: "Equality and inequality, all-pervading and non-pervading, the realm of pervasion." The meaning of becoming the supreme of the noble is that the supreme or most excellent of all phenomena of samsara and nirvana is the equality of phenomena, and the treatise that proclaims it is also the most excellent of the teachings. Its reason is also as stated in this very treatise: "The supreme of the pure, unsurpassed vehicle." Or it says: "For as many eons as there are dust motes in the fields, Having thoroughly trained and well-established, The result of attending to the entire mandala without exception, Is this great secret." The so-called "Suchness" is, in general, because it is not inverted in meaning, it is called "Suchness," that is, it is unchanging and does not deceive in meaning. Among them, from the perspective of being unchanging, the Suchness of all phenomena is always as it is, because there is no change in this, it is called "Suchness." The wisdom that realizes it also arises in accordance with reality, because there is no deception in this, it is called "Suchness." The manifestations of body and so on that arise from its power also never cause beings to be in vain, either through a great meaning, or in a physical form.