English
It is not as if the true meaning spoken of, which Buddhas have and sentient beings do not, is like that. Rather, it is like oil in sesame seeds, the meaning that is inherently present in all things. Furthermore, the mandala where all are inherently enlightened is the essence of the fundamental secret. Since it itself is without the two, generation and completion, practicing it is the one and only path. Its ultimate result, the spontaneous accomplishment of the three bodies, is the fruit that is certain on the ground. In short, it is a name that shows the nature of being inherently enlightened in the nature where appearance and emptiness, generation and completion, samsara and nirvana are inseparable. Refuting the objections of perversion: In the blue ocean of ignorance, filled with bubbles of perversion, and with waves of wrong views and jealousy violently churning, they say: Because the Indian language is not mentioned at the beginning of your tantra, it is not authentic. In response, some say that the sound of the Tibetan language implies the power of the Indian language, as it says in the Indian language: गुह्यगर्भ तत्तत्त्वविनिश्चय (藏文，梵文天城体：गुह्यगर्भ तत्तत्त्वविनिश्चय，梵文罗马拟音：guhyagarbha tattatvaviniścaya，汉语字面意思：Secret Essence, Determination of Thatness). The reason it is not mentioned is to avoid repetition. Others retort that even in Indian texts it is not mentioned, and in many sutras describing the qualities of the Pure Land of Amitabha, and in many tantras such as the root tantra of Chakrasamvara, it is not mentioned, so would those also become inauthentic? They argue in this way. Although that may be so, the fact is this: If Sanskrit and mudras are determined, then from those with matted hair downwards, and up to higher levels, there are corresponding records. This tantra was also translated during the time of King Trisong Detsen, so Sanskrit was not mentioned, and (the translators) thought that repeating the same name many times was of little significance, so it was not indicated. Second is prostration, the complete abandonment of destroying the four maras and the two obscurations, along with their imprints, is the perfection of abandonment. The four maras are: the Mara of death, which interrupts life; the Mara of the son of the gods, which interrupts samadhi; the Mara of the aggregates, which interrupts nirvana without remainder; and the Mara of the afflictions, which interrupts liberation. Because these are inherently absent, they are called destroyed. The two obscurations are the obscuration of afflictions and the obscuration of knowledge, namely, the conceptual thoughts of the five poisons as their own characteristics, and the mind that clings to the antidotes that purify them. The Madhyantavibhaga says: Stinginess, etc.
Chinese
任何分别念，被称为烦恼障。任何对三轮的分别念，被称为所知障。如是说。具有身与智慧无离之义，是为圆满证悟。如《桑布扎续》所说：自在与美貌，光辉与名声，智慧与，精进圆满，被称为具足此六者。如是。自在是法身自性清净，即是法界。美貌是报身，如明镜。光辉是现证菩提之身，即是平等性。名声与智慧是化身，如其所有和尽其所有而知，行利益之事，即是各别自证智。精进是不变金刚身，安住于法界而不动摇，无量事业显现，成办诸事。圆满是自在等五者全部具足，显示胜过圣者学者的智慧。有些认为，仅显示降伏之义，故也称为薄伽梵。超越是指超越轮涅取舍、有无戏论的一切相。如《华严经》所说：从有寂中得解脱，功德如海无二别，超越一切诸戏论，薄伽梵寂如虚空。如是。光辉是不动摇于法身界，以及色身自性中任运显现的他者之光辉。如《大象妙力续》所说：法身之中未曾动，色身五种任运成，由此二利皆圆满，光辉任成一味中。如是。如是自性身语意，不尽庄严轮，于任运稠密严饰之刹土中，无有迁变，故恒时安住，且自显现之大乐圆满，故为贤善。如《智慧秘密》所说：自性不动任运成，行境一切皆贤善。如是。若分五种，一切之先现证菩提者，为原始本初之导师普贤王如来。如《希有王续》所说：初始一切之先时，自显根本得究竟，往昔成
English
Whatever conceptual thought, that is called the obscuration of affliction. Whatever conceptual thought about the three spheres, that is called the obscuration of knowledge. Thus it is said. Possessing the meaning of inseparable body and wisdom is perfect realization. As it is said in the Sambhuti Tantra: "Mastery and beauty, splendor and fame, wisdom and, diligence are perfectly complete, these six are said to be possessed." Thus it is. Mastery is the purity of the essence of the Dharmakaya, which is the realm of Dharma. Beauty is the Sambhogakaya, like a mirror. Splendor is the body of manifest enlightenment, which is equality. Fame and wisdom are the Nirmanakaya, knowing as it is and as far as it is, accomplishing benefit, which is individual discriminating wisdom. Diligence is the unchanging Vajra body itself, without moving from the realm, immeasurable activities appear, accomplishing deeds. Perfection is the completion of all five, such as mastery, showing that it surpasses the wisdom of the noble learners. Some think that it only shows the meaning of subjugation, so it is also called Bhagavan. Transcendence means transcending all characteristics of samsara and nirvana, acceptance and rejection, existence and non-existence, and conceptual proliferation. As it is said in the Avatamsaka Sutra: "Liberated from existence and peace, virtues are like the ocean, without duality, transcending all conceptual proliferation, the Bhagavan is peaceful like the sky." Thus it is. Splendor is the unwavering nature of the Dharmakaya realm, and the spontaneous manifestation of the Rupakaya itself is the splendor of others. As it is said in the "Great Elephant's Supreme Empowerment Tantra": "Within the Dharmakaya, there is no movement, the five Rupakayas are spontaneously accomplished, therefore both benefits are completely fulfilled, splendor is enjoyed as a single spontaneous perfection." Thus it is. Such is the nature of the body, speech, and mind, the inexhaustible wheel of ornaments, in a field arranged with spontaneous dense adornments, without change, therefore always abiding, and the great bliss of self-appearance is complete, therefore it is good. As it is said in the "Secret of Wisdom": "The nature is unmoving, spontaneously accomplished, the field of activity is all good." Thus it is. If divided into five, the one who manifests enlightenment before all, is the primordial teacher, Samantabhadra. As it is said in the "Wonderful King Tantra": "In the beginning, before all, the basis of self-appearance is perfected, formerly became
Chinese
因为早已兴盛的缘故。 最初的普贤王如来， 显现为轮回涅槃一切的导师。 如是说。 也就是说，并非指法性空性或自性之心性，而是对一切佛陀也显示解脱之道，因此称为原始怙主。如《普作续》中也说：比一切胜者我更早，显现为示现三身的父母。以及，导师之导师，普作王我，从我所生的导师三身。如是说。 因为有此导师，才出现了轮回涅槃最初解脱之道的导师，三世的胜者才得以出现。 如果不是这样，那么世间出现佛陀也不合理，因为一切众生平等，一个不了解对另一个指示道路，有些人成佛，有些人轮回也不合理。共同乘中说无始无终，是指时间和法性。 特别是中观中说：轮回涅槃自性不成立，因此无始无终，它如虚空一般。 还有，如果佛陀和众生各自最初产生，那么轮回涅槃的基础不同，慈悲的联系就不会存在。 因此，此宗在无上密续的续部中说得非常清楚，莲花生大士和比玛拉米扎对此作了很好的确定。 在这里也对此顶礼。一切法的实相真如，即是自性普贤。 心性光明之体性，三身无离无合之自性，从现在起自然任运成就，本来成佛，是为基础普贤。 道路熟悉后，生起方便智慧双运之证悟，是为道普贤。 道路圆满后，返回基础，五身五智任运成就，是为果普贤。 这些的教证因为文字太多而不广说。 对彼处造译者三门恭敬顶礼。 如是说。 有些人认为是结集者的礼敬，但并非如此，因为印度论典中没有。 小释的彼性之赞颂，是赞颂而非礼敬的解释。 也就是这样说的：平等法界中四魔自性。
English
Because it has long been flourishing. The primordial Samantabhadra, Appears as the teacher of all samsara and nirvana. Thus it is said. That is to say, it does not refer to the emptiness of dharmata or the nature of one's own mind, but because it shows the path of liberation to all Buddhas, it is called the primordial protector. As it is also said in the Kunjed Gyalpo Tantra: "I am earlier than all the victorious ones, appearing as the father and mother who show the three kayas." And, "The teacher of teachers, the all-creating king, I, the three kayas of the teacher who arose from me." Thus it is said. Because this teacher exists, the teacher of the path of primordial liberation of samsara and nirvana appeared, and the victorious ones of the three times appeared. If it were not so, then the appearance of Buddhas in the world would not be reasonable, because all beings are equal, and one does not understand how to show the path to another, and it is not reasonable that some become Buddhas and some wander in samsara. In the common vehicle, it is said that there is no beginning or end, which refers to time and dharmata. In particular, in Madhyamaka, it is said: "Samsara and nirvana are not established by nature, therefore there is no beginning or end, it is like space." Also, if Buddhas and sentient beings arose separately from the beginning, then the basis of samsara and nirvana would be different, and the connection of compassion would not exist. Therefore, this system is very clearly stated in the higher tantras of the Anuttarayoga Tantra, and the great teacher Padmasambhava and Vimalamitra have well established it. Here, too, we pay homage to it. The suchness of the nature of all dharmas is the nature of Samantabhadra. The essence of the luminosity of mind, the nature of the three kayas inseparable, spontaneously accomplished as one's own nature from now on, originally enlightened, is the basis of Samantabhadra. When the path is familiar, the realization of the union of skillful means and wisdom arises, which is the path of Samantabhadra. When the path is completed, returning to the basis, the five kayas and five wisdoms are spontaneously accomplished, which is the fruit of Samantabhadra. The scriptural references for these are not elaborated because there are too many words. To the translator of that place, I pay homage with the three doors. Thus it is said. Some think it is the homage of the compiler, but it is not so, because it is not in the Indian texts. The praise of that nature in the small commentary is a praise and not an explanation of homage. That is, it is said like this: In the realm of equality, the four maras are of their own nature.
Chinese
摧伏！手印自性二资粮圆满具足，超越有无边际，自他一切之吉祥，一切自性证悟，慈悲贤善，普贤天神之天，于您无别，以证悟与成就，极度敬礼！如是说。第二，所说之义自身显明开示，续之真实义有三：开示基自性任运成就之坛城从大悲之状态中显现之方式；开示从中寂怒二坛城如何散发之方式；于神圣续部中教导后交付后学者之方式。第一者有三：法身之导师自身，不从法界动摇，于任运稠密庄严之刹土中，金刚界之坛城如何自显现般安立之方式；导师自身显现为五部，其心自生之智慧无二，特意宣说一切法本初即是成佛，并开示慈悲动摇之方式；慈悲之自性，不从法性动摇，以各种形象安立世间明灯，从而决定一切法之方式。第一者也有三：圆满具足之开端简略开示，彼之自性广说，于智慧之自显现安立中总结意义，此三者中，第一者有二：说本体和遮破邪分别。第一者有三：于外续中，以生起开端之方式宣说，当以“ཨེ་ཝཾ་མ་ཡ་”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之语来理解，ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是法界之语，因为一切字母皆从此生起，故而显现出从下生起之方式，如是说。从མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之语中，有自性、幻化、我，生起等等，然此处取生起，显现为宣说之时。对此，如是说，下方之续部广大，乃是妙法圆满具足。说之，由此，总结者自身即是导师，承诺为圆满具足。于说之语势中，显示听闻者之眷属圆满具足，对此，我不说我所听闻，是因为彼时没有自他之分别，听闻是导师与眷属各自分开开示，此处做总结时，导师自身显现为秘密主，故而先前于现喜刹土开示者，如今也在此宣说，此乃共同之总结。