English
Like rays of light naturally and spontaneously emanating in all directions. As it is said in the Vajra Sequence: "Manifesting the essence, fulfilling all hopes without remainder." And in the commentary on the Abhisamayalankara: "For such ones, the fruit is complete from the very beginning, like a giant finding a jewel, the fruit appears in its own nature, and is called 'glorious' because of the meaning of uninterrupted compassion." The term "Samantabhadra" is the name of the essence of things themselves, the suchness of things manifesting as body and wisdom, without acceptance or rejection, being a completely pure field of activity. Furthermore, in the Abhisamayalankara it says: "Because suchness is a completely pure field of activity, it is expressed as Samantabhadra in meaning." And in the smaller commentary it says: "All essence is good through realization and compassion." The word "to" is, as the Abhisamayalankara says, paying homage in the sense of location, so the seventh word is considered a word of location. The manner of paying homage is, paying homage. Generally, there are three types of homage: the highest is the homage of realizing and seeing, the intermediate is the homage of meditating in samadhi, and the lowest is the homage of body, speech, and mind with reverence. Among these, the highest homage of realizing and seeing is, as the Pancakrama says: "Just as water is placed in water, just as butter is placed in butter, whatever one's own wisdom is filled with, whatever is well seen, here I pay homage." The intermediate homage of meditating in samadhi is, the master who pays homage emanates into as many bodies as there are dust particles in the fields, and on top of one dust particle of the object of homage, there are inconceivable Buddhas equal to the number of dust particles, to whom homage is paid simultaneously, which is the miraculous power of samadhi. Using a similar dharma as an example, it is also known as the homage of delighting in transformation. The lowest homage of body, speech, and mind with reverence is: from the aspect of body, the five places touch the ground; from the aspect of speech, accompanied by melodies and praises; from the aspect of mind, possessing faith, reverence, and compassion; homage is paid with reverence by the three doors of body, speech, and mind. Among these three types of homage, here, the homage paid is the highest, the homage of realizing and seeing, that is, paying homage. The object of homage, the Bhagavan Samantabhadra's mind, the wisdom of self-appearance, and the master who pays homage, the two, mind and intelligence, are like water poured into water, butter poured into butter, realizing that they are mixed and without difference.
Chinese
顶礼（藏文）。此外，在《小释》中说：“普贤天神之神，您无别，以证悟和第九（证悟）而顶礼。”（藏文）以及在《道次第》中说：“对天神之神生起无二之信。”（藏文）以及在《现观庄严论》中说：“此外，对于共同者来说，以身语意三者分别看待而顶礼是非常矛盾的，会变得空洞。在这奇妙的大乘中，说见到普贤和智慧无二就是顶礼，比如将酥油倒入酥油中一样。”（藏文）这样说了。如此寻找的必要原因是：因为比其他导师更殊胜，或者在讲解、听闻续部以及书写等时候，通过表达供养，为了不丧失高尚的礼仪，以及为了后来的讲经说法者们通过顶礼，暂时平息障碍，圆满资粮，最终成佛的必要。在正文中安排的必要原因是：为了表示对顶礼之处的尊敬，以及因为领会了其他导师的功德而生起欢喜的信心。第二，关于正文的内容，如果按照经文本身的体系来划分，有二十二品，这里讲解第一品。如果按照导师释论窍诀师来划分，有开端、发起、续部意义、必要关联、教诲五部分，这里展示开端。如此展示开端的这第一品，如果按照讲解者智慧的思路来划分，有两种：品的正文和品的名称。正文有三种：不共的开端或开端简要展示，续部特殊的开端或开端详细展示，以及开端正文的总结。第一，不共的开端或开端简要展示是：“如是我闻时。”（藏文）那里有。虽然对此没有像解释书的锁钥秘密一样地解释，但遵循上师传承的说法，分为外、内、密三种来讲解。也就是，像外面一样结合广大的正文，像《除暗释》一样地讲解，这个“此”字表示是圆满的处所，如果结合广大的正文，就是说无边无际的色究竟天
English
I prostrate. Furthermore, in the "Small Commentary" it says, "To you, the god of gods, Samantabhadra, who are inseparable, I prostrate with realization and the ninth (realization)." And in the "Lamrim" it says, "Generate non-dual faith in the god of gods." And in the "Abhisamayalankara" it says, "Furthermore, for common individuals, it is very contradictory to prostrate while viewing body, speech, and mind separately, and it becomes empty. In this wonderful Great Vehicle, it is said that seeing Samantabhadra and wisdom as non-dual is prostration, like pouring butter into butter." It is said. The reason for seeking in this way is: because it is more special than other teachers, or when explaining, listening to tantras, and writing, by expressing offerings, it is necessary to not lose noble etiquette, and for later expounders of the Dharma, by prostrating, obstacles are temporarily pacified, accumulations are perfected, and ultimately there is a need to attain Buddhahood. The reason for arranging it in the text is: to show respect for the place of prostration, and because of understanding the qualities of other teachers, to generate joyful faith. Second, regarding the content of the text, if divided according to the system of the scriptures themselves, there are twenty-two chapters, and here the first chapter is explained. If divided according to the master commentator and instructor, there are five parts: introduction, instigation, meaning of the tantra, necessary connection, and instruction, and here the introduction is shown. Thus, this first chapter, which shows the introduction, if divided according to the intellectual style of the explainer, there are two: the text of the chapter and the name of the chapter. There are three parts to the text: the uncommon introduction or the brief presentation of the introduction, the special introduction of the tantra or the detailed presentation of the introduction, and the summary of the introduction text. First, the uncommon introduction or the brief presentation of the introduction is: "Thus I have heard at one time." Although this is not explained like the secret of a key to a commentary, following the words of the lineage of gurus, it is explained in three ways: outer, inner, and secret. That is, like the outside, combining the extensive text, explaining like the "Illuminating Commentary," this "this" indicates that it is a perfect place, and if combined with the extensive text, it means the boundless and centerless Akanishta heaven.
Chinese
萨，从“莲花珍宝座”到之间的正文词句。 “说”表示导师的圆满；从“如来”到“自性”之间表示导师的自性；从“身前”到“具有三面”之间表示导师的体性的正文词句。“说”表示眷属的圆满；从“薄伽梵如来”到“无二而住”之间的正文词句。“的”表示教法的圆满，是对所有正文开头和结尾的认知。 “时”表示时间的圆满，导师、眷属、处所三者聚集之时，即是所说的开端或时间圆满。 “那”也表示结集者的圆满，是结集正文的词句。如果将六种圆满归纳，则可归为三种：教法安立于导师心中所拥有的部分。结集者属于眷属之中。如经中所说：“眷属之中，具缘殊胜者，调伏时机成熟，秘密之主尊，金刚手作结集。”因为时间是导师、眷属、处所三者聚集，所以无法单独指出。因此，是导师、眷属、处所三者的显现。如《智慧圆满续》中所说：“处所与导师，眷属众，时间与结集者，由力量而生。”第二，如内里般与幻化网相合，如方法道上的门般宣说，即“此”表示处所的圆满。如《幻化网》中所说：“达玛扎卡，法之处所。四光，埃等，住于形状中。”达玛扎卡即是法轮，心间法轮是胜义光明之处。此处八脉瓣中，根本的四脉瓣，安住于四种事业的颜色和形状中。前方是法性脉，形状圆形，光白色，是寂静之所。右方是智慧脉，形状方形，光黄色，是增益之所。左方是功德脉，形状半月形，光红色，是怀爱之所。后方是业的自续脉，形状三角形，光红黑色，是猛厉之所。如是安住于四种事业的颜色和形状中，称为处所圆满。“说”表示
English
Sa, the textual phrases from "lotus jewel seat" to the words in between. "Speak" indicates the perfection of the teacher; from "Tathagata" to "self-nature" indicates the self-nature of the teacher; from "in front of the body" to "having three faces" indicates the textual phrases of the teacher's essence. "Speak" indicates the perfection of the retinue; the textual phrases from "Bhagavan Tathagata" to "abiding in non-duality." "Of" indicates the perfection of the doctrine, which is the recognition of all the beginning and ending of the text. "Time" indicates the perfection of time, the time when the teacher, retinue, and place gather together is called the beginning or the perfection of time. "Na" also indicates the perfection of the compiler, which is the words of compiling the text. If the six perfections are summarized, they can be summarized into three: the doctrine is established from the part possessed in the teacher's heart. The compiler belongs to the retinue. As it is said in the ocean: "Among the retinue, the fortunate and supreme one, the time for taming has come, the lord of secrets, Vajrapani made the compilation." Because time is the gathering of the teacher, retinue, and place, it cannot be pointed out separately. Therefore, it is the appearance of the teacher, retinue, and place. As it is said in the Tantra of Complete Wisdom: "Place and teacher, retinue assembly, time and compiler, arise from power." Secondly, like the inner, combined with the net of illusion, it is explained like a door on the path of method, that is, "this" indicates the perfection of the place. As it is said in the Net of Illusion: "Dharmachakra, the place of Dharma. Four lights, E etc., abide in shape." Dharmachakra is the wheel of Dharma, the wheel of Dharma in the heart is the place of ultimate luminosity. Here, among the eight petals of the channels, the four root petals of the channels abide in the color and shape of the four actions. The front is the Dharma-nature channel, round in shape, white in light, is the place of pacification. The right is the wisdom channel, square in shape, yellow in light, is the place of increase. The left is the merit channel, crescent-shaped, red in light, is the place of subjugation. The back is the self-continuum channel of karma, triangular in shape, red-black in light, is the place of fierceness. Thus, abiding in the color and shape of the four actions is called the perfection of the place. "Speak" indicates
Chinese
耶处月宫威权处，明妃之鼻尖，种种结聚成圆形，是为象征寂静之所在。如是，于明妃之空界中，安住四种形状，彼处，因有秘密本尊眷属安住之故，称为处圆满。又，于《斯帕卡》中说：庭院、门、鸟面、食盒等，安住于息增怀诛之中，是为佛陀舍利之安住处。如是说。所谓“སྐད་ཅེས་པས་（kad ces pas）”是本尊圆满，于《塔续》中说：“སྐད་ཅེས་（kad ces）”是能显之名，具“ཝཾ་（vam）”字形之明点是本尊。如是说。于父母嬉戏之时，以明点降、持、遮止之方便，于父之秘密金刚之顶上，汇集十三万亿脉之精华之世俗智慧明点，圆满为“ཝཾ་（vam）”字之形状，以证悟与未证悟之力量，成为轮回与涅槃二者之作者。且明点彼者之乐、明、无分别之义，是为显示之故，称为本尊圆满。又，于《斯帕卡》中说：具“guhyavajra”顶上圆满之明点，是为无余作者之故，是为本尊。如是说。所谓“བཤད་ཅེས་པས་（bshad ces pas）”是眷属圆满，于彼经中说：母（ma）达（da）母（ma）努（nu）总持意，具业之诸识于彼等，以明晰了知故说之。如是说。母（ma）达（da）那（na）是总持，母（ma）努（nu）那（na）是意，意等八识聚是眷属圆满。又，于《斯帕卡》中说：母（ma）达（da）母（ma）努（nu）那（na）是总持，以五心发起之事业，母（ma）努（nu）那（na）是意，以识王与金刚见等如实了知，是为与言说相似之故，对于眷属施设“说”之名言。如是说。所谓“པའི་ཞེས་པས་（pa'i zhes pas）”是教法圆满，于《塔续》中说：“པའི་（pa'i）”字是决定胜义之续，呀（ya）那（na）是大乘此即是。如是说。པ་པཱ་ར་མ་ཏ་ན་（pa pa ra ma ta na）是胜义，ཡཱ་ན་ན་（ya na na）是大乘，十六喜之最后，自性俱生智彻底体验，是为自性秘密心髓之义，是为教法圆满。又，于《斯帕卡》中说：པ་པཱ་ར་མ་ཏ་ན་（pa pa ra ma ta na）是胜义菩提心，即心之