English
Firstly, through the preceding three samādhis, in the center of the sky, in the utterly clear expanse of the wisdom palace of the dharmadhātu, within the light, upon the sun and moon lotus seat. The wisdom king Samantabhadra, uniting skillful means and wisdom, abides in the vajra full lotus posture, from his body radiate countless rays of light, thus contemplate. By contemplating in this way, one will completely contemplate all the maṇḍalas of the victors. All the maṇḍalas of the deities, too, are unified as one, due to their body, speech, mind, and dharmadhātu nature being pure. Secondly, from the four times such as the past, or from the ten directions such as the east, it is impossible to find a complete and perfect Buddha separate from the mind. The way the nature of the mind abides, that itself is the complete and perfect Buddha. Because the Buddha is non-dual from the nature of the mind, do not seek the primordial mother from elsewhere. Secondly, in this way, all maṇḍalas are accomplished, that is, by thoroughly combining all maṇḍalas with the generation and completion stages of one Samantabhadra. From this, all the maṇḍalas that arise from it will be accomplished, just as when the sun and moon are accomplished, all their rays of light will be accomplished. Thirdly, subtle faults do not stain, because knowing all is the nature of the mind, there is no duality of abandoning and taking. If one realizes such a meaning, one will have mastery over the completion stage, even if in the subtle rituals of the generation stage, there is increase or decrease, or the limbs of the ritual are deficient, one can purify the fault of the deficiency of the limbs of the ritual, and there is no fault of obscuring accomplishment. Thirdly, summarizing the meaning of the chapter, thus, by specially speaking to the pure self-appearing circle of saṃsāra and nirvāṇa, with the clouds of the music of samādhi, all the tathāgatas are pleased. With the play of skillful means, the most secret essence, the suchness of appearance and co-emergent assembly, from the certainty, the chapter on accomplishing the accumulations of merit and wisdom of the path, the twelfth chapter. ༈ Secondly, entering the meaning of the essence, the completion stage has three: stating the connection of the meaning, explaining the meaning of the words, and summarizing the meaning of the chapter. Firstly, in order to explain the completion stage after explaining the generation stage of the path, all the body, speech, and mind vajra maṇḍalas of the tathāgatas of the ten directions and four times
Chinese
聚集而住的导师普贤王如来，以无上智慧的极大喜悦而嬉戏。包含显有轮回涅槃的一切法，本初即为大圆满任运成就的誓言，对于非器者极度保密，为了具备殊胜善缘者，安立那如实自性之精华，入于三摩地，为了口诀之神圣，宣说此语。第二，分二：总的显示秘密义金刚上师的心意，以及分别解说自性大圆满的意义。第一分三：意义的认定是：一般来说，各个宗派的究竟意义依赖于各自的宣说者上师。特别是，自性大圆满的究竟意义，隐藏和隐藏在经文的词句中，因为存在于上师的心中，所以想要口诀就取决于让上师高兴。而且，不可思议且超出言语的宗派，存在于无数的佛土和众生的处所，所以是不确定的。然而，在这个美好的时代和这个娑婆世界，出现了低劣、殊胜和颠倒的宗派和论典的形态。暂时简要归纳为八种。第一，没有领悟正确的意义，也没有进入宗派的边际的普通人，仅仅追求好的方面，所以安乐道成就，即人天乘，以十善引导至渴望的天人和人类，并通过禅定和无色界成就更高的境界。错误理解的是外道，由于错误的见解的数量，它的分类是不可思议的，但如果总结起来，包括常常见和断见，被称为五种提尔提卡。四种常常见是：说自在是常的理学家，说遍入是常的遍入者，说自性是常的数论者，说微尘是常的胜论者。断见是顺世论者。部分领悟正确意义的是声闻和独觉，他们领悟了一个、一个半和两个无我，并从轮回中解脱。究竟正确的安住之义
English
The teacher Samantabhadra, abiding in unity, delights in the great joy of unsurpassed wisdom. The commitment that all phenomena encompassed by appearance, existence, samsara, and nirvana are spontaneously accomplished as the Great Perfection from the very beginning is extremely secret to those who are not vessels. For those who possess the supreme fortune of clouds, establishing the essence of that very nature, entering into samadhi, this is spoken for the sake of the sacred instruction. Secondly, there are two parts: generally showing how the meaning dwells in the mind of the secret Vajra Master, and specifically explaining the meaning of the Great Perfection of self-nature. The first has three parts: Identifying the meaning: In general, the ultimate meaning of each vehicle depends on the teacher who expounds it. In particular, the ultimate meaning of the Great Perfection of self-nature is hidden and concealed in the words of the tantras and agamas. Because it dwells in the mind of the lama, desiring the instructions depends on pleasing the lama. Moreover, the vehicles, which are inconceivable and beyond expression, exist in countless Buddha-fields and realms of sentient beings, so it is uncertain. However, in this present fortunate age and in this world of endurance, inferior, superior, and inverted vehicles and systems of doctrine have arisen. For the time being, to summarize them briefly, there are eight. First, ordinary people who have not realized the correct meaning and have not entered the limits of the doctrine, merely seek what is good, so the path of happiness is accomplished, that is, the vehicle of gods and humans, which leads to the gods and humans desired by the ten virtues, and achieves higher realms through meditation and the formless realms. Erroneous understanding is the Tirthikas, whose divisions are inconceivable due to the number of erroneous views, but if summarized, they include the views of permanence and annihilation, and are known as the five Tirthika schools. The four views of permanence are: the Samkhya who say that Ishvara is permanent, the Vaishnavas who say that Vishnu is permanent, the Samkhyas who say that Prakriti is permanent, and the Vaisheshikas who say that atoms are permanent. The view of annihilation is the Lokayata. Those who partially realize the correct meaning are the Shravakas and Pratyekabuddhas, who realize one, one and a half, and two non-selves, and are liberated from samsara. The ultimate correct meaning of abiding
Chinese
未能证悟本初即是名相大乘，意指众生以因位之心修集二资粮，认为需经无数劫才能证得本初成佛，且虽已确立见解为二我之空性法性，却未见一切法本即成佛之平等义。以洁净和苦行为主，调伏身语意三门之恶行是事行部，仅依靠发菩提心修本尊，仅依靠苦行和斋戒修本尊，仅依靠种姓付托和随许修本尊，共有三种。其意趣是瑜伽部，从“阿毗钵罗耶”之声进入心之意趣，以心专注一境之三摩地为主修本尊。清晰地揭示身语意之秘密是瑜伽大部，主要宣说生起次第的是父续，主要宣说圆满次第的是母续，主要宣说双运的是无二续。本初任运成就之自性，奇妙的秘密之义是大圆满之心，显示本觉自显现的是大幻化网，以非一切行境之自性本体和特殊方便而保密，若分则为宣说心与智慧无二，生起圆满双运之大圆满。主要宣说心的是心部本来解脱之大圆满。主要宣说智慧的是光明法性之大圆满。如是各乘之理当为需决断之义。第二，指示此义于何界中安住之理：彼等乘之义安住于所诠之论典中，而论典亦安住于零散之文字中，故依于从声音和名言安立而汇集成名称之总相，词之偈颂和论述以及论著或各续部之自体得以成立，且论典亦能极好地诠释各自所诠之义而安住。第三，指示以何者无谬地指示此义：如是各论典之词句中生出各自所诠之义，尤其是各续部之词句中，一切法本即成
English
Failure to realize the primordial state is the Great Vehicle of characteristics, meaning that sentient beings cultivate the two accumulations with the mind of the causal stage, believing that it takes countless eons to attain primordial Buddhahood, and although they have established the view as the emptiness of the two selves, they have not seen the equal meaning that all dharmas are primordially enlightened. Primarily focusing on cleanliness and asceticism, subduing the misdeeds of the three doors of body, speech, and mind is the Action Tantra, relying solely on generating bodhicitta to practice the deity, relying solely on asceticism and fasting to practice the deity, and relying solely on lineage entrustment and permission to practice the deity, there are three types. Its intention is the Yoga Tantra, entering the mind's intention from the sound of "Abhipraya," mainly practicing the deity with single-pointed concentration samadhi. Clearly revealing the secrets of body, speech, and mind is the Great Yoga Tantra, the Father Tantra mainly explains the generation stage, the Mother Tantra mainly explains the completion stage, and the Non-Dual Tantra mainly explains union. The naturally accomplished nature of primordial spontaneity, the wonderful meaning of secrecy, is the mind of the Great Perfection, showing the self-manifestation of primordial awareness is the Great Illusion Net, kept secret by the nature of non-object of all practices and special means, if divided, it is the Great Perfection that explains the non-duality of mind and wisdom, the union of generation and completion. The Great Perfection of the Mind Division mainly explains the mind, the Great Perfection of Primordial Liberation. The Great Perfection of Luminosity Dharmata mainly explains wisdom. Thus, the principles of each vehicle are matters that need to be determined. Second, indicating how this meaning abides in which realm: The meanings of those vehicles abide in the expressive scriptures, and the scriptures also abide in the scattered letters, so relying on the general characteristics of names assembled from sounds and terms, the verses of words and treatises, and the bodies of treatises or various tantric divisions are established, and the scriptures also perfectly represent and abide in their respective meanings. Third, indicating by what this meaning is infallibly indicated: Thus, from the words and sentences of each scripture, the meaning of each expression arises, especially from the words and sentences of each tantra, all dharmas are primordially
Chinese
将增长等意义隐藏，将不应在庸俗行为中宣扬的深奥秘密，用符号等隐藏的意义显现出来，是如实地显示续部的意义，存在于金刚上师的心中，并与之相连。第二，详细解说自性大圆满的意义有三：直接指示心髓的深奥意义；它与其他不同的殊胜之处；指示可以传授的法器。第一部分有三个：简要指示，详细解说，总结意义。第一部分有三个，从生起方便的次第来说：五蕴、十二处和十八界所包含的一切法，本来就是身语意的坛城中成佛的自性，一切众生本来就是如此安住，这是基位任运成就的坛城，自性具足，如此证悟后，以三摩地的坛城，对本来就是的坛城，要清晰地认识到是存在的坛城并进行修习。第二，智慧圆满的次第是：乐空无分别的坛城，将显现为分别念和烦恼的一切，是从方便所摄持的坛城中产生的。它本身不舍弃，在自性清净的自性，所以称为意坛城，是所有坛城中最殊胜的。第三，无二光明次第是：在心间法轮等处，本来任运成就，安住于身和智慧的自性，是秘密的明点，非常奇妙，如果以因缘上师的口诀来修持，那么身语意无尽的庄严轮的坛城，就是产生一切的法界。第二，详细解说分为三个：外生起次第，内圆满次第，秘密光明次第。第一部分有两个，从见解上确定：外显现为五大的影像，是无而显现的法性，自性清净的安住方式，般若波罗蜜多，空性显现为色法，本来无自性的体性，是法性的游舞或安住在母体中。五蕴称为大，是五部佛的如来藏。
English
Revealing the hidden meanings of growth and other things, and the profound secrets that should not be proclaimed in vulgar behavior, the meanings hidden by symbols, etc., is to truly show the meaning of the tantras, which resides in the heart of the Vajra master and is connected to it. Secondly, there are three specific explanations of the meaning of the Great Perfection of Naturalness: directly indicating the profound meaning of the heart essence; its distinction from others; and indicating the vessel to whom it can be imparted. The first part has three: brief instruction, detailed explanation, and summary of meaning. The first part has three, from the order of generating means: all the dharmas contained in the aggregates, elements, and sense bases are originally the nature of enlightenment in the mandala of body, speech, and mind, and all beings originally abide in this way. This is the spontaneously accomplished mandala of the ground, the nature of which is inherently possessed. Having realized this, with the mandala of samadhi, one should clearly recognize and practice the mandala that is originally the mandala of existence as the mandala of knowing existence. Secondly, the order of perfect wisdom is: the mandala of bliss and clarity, without discrimination, all that appears as thoughts and afflictions arises from the mandala held by means. It is not abandoned, but is pure in its own nature, so it is called the mind mandala, which is the most supreme of all mandalas. Thirdly, the order of non-duality and luminosity is: in the heart chakra and so on, the nature of body and wisdom, which is originally spontaneously accomplished, is the secret bindu, which is very wonderful. If practiced with the oral instructions of the causal guru, then the inexhaustible mandala of the adornment wheel of body, speech, and mind is the source from which all things arise. Secondly, the detailed explanation is divided into three: the outer generation stage, the inner completion stage, and the secret luminosity stage. The first part has two, determined from the view: the images that appear as the five outer elements are the nature of phenomena that appear without existence, the way of abiding in the purity of nature, the Prajnaparamita, emptiness appearing as form, the nature of originally without self-nature, is the play of the nature of phenomena or abides in the mother. The five aggregates are called great, is the Tathagatagarbha of the five Buddha families.