Chinese
触是能触知。境是金刚的境。于彼处，当根与境相会之时，由识与三者聚合而生起者，是三合之触，其自性为菩提心。所谓四忿怒尊之自性，四者不杂、圆满具足，于菩提心中任运成就之自体，不间断显现者为四忿怒尊。以身体根直接显现者，是身阎魔敌； 识远离事物者，是意大力；境是安乐不间断的三处马头明王；三合之触，体验菩提心之时，是分别念之众；其他一切隐没之事业，具足者是事业甘露漩。彼等亦如嘛哈瑜伽一般，非于身而执着，亦非舍弃身，乃是不杂圆满具足之层面。说忿怒尊极多，是因为事业不间断之故。境忿怒母四者，是常断我相四者，不杂圆满具足之义，立名为名母不败等四者。如是分别念众四十于自性之坛城中成佛。其根本是意识，意识之识是，菩提心金刚意普贤之自性，所谓意，是刹那不住，无事物而周遍游走，由彼而识是，六者灭尽之当下，断除内外一切法。意亦有二，即周遍寻觅之意，是识于境而分别且趣入之境性。决定之意，是识考察后而断除，此是而决定者。彼二者亦非仅是颠倒，而是无间，即一刹那。所谓菩提心金刚，意之识不间断显现，分别念众四十二如何显现，然亦未动摇于法界，于彼无执着故为菩提。然一切于彼自体中任运成就故为心。彼无别之状态中，自明自生之大智慧，本初光明之自性，于三时中不变故为心。由彼三摩地摧毁一切法故亦为金刚。自性不变故亦为金刚。无别剖析故亦为金刚。所谓意，是金刚意，即自
English
Touch is the ability to touch and know. The realm is the realm of the Vajra. There, when the senses and the realm meet, what arises from the combination of consciousness and the three is the touch of the three combined, whose essence is Bodhicitta. The so-called nature of the Four Wrathful Ones is that the four, unmixed and perfectly complete, are spontaneously accomplished in Bodhicitta itself, and the uninterrupted appearance is the Four Wrathful Ones. What appears directly as the power of the body is the body Yamantaka. Consciousness, separate from objects, is the mind Mahabala. The realm is the uninterrupted state of bliss, the three places of Hayagriva. The touch of the three combined, when experiencing Bodhicitta, is the multitude of conceptual thoughts. The activity of subduing all others is possessed by the activity Amrita Kundali. These are not regarded as the body, nor are they abandoned as the body, as in Mahayoga, but from the perspective of being unmixed and perfectly complete. The reason for speaking of many Wrathful Ones is that activity is uninterrupted. The four Wrathful Mothers of the realm are the four: permanence, annihilation, self, and sign, which are the meaning of unmixed and perfectly complete, and are named the four, such as the Unconquerable Mother of Signs. Thus, the forty conceptual thoughts are enlightened in the mandala of self-nature. Its root is the consciousness of mind. The consciousness of mind is said to be the nature of Bodhicitta Vajra Mind Samantabhadra. Mind is impermanent for an instant, wandering everywhere without substance, and from that, consciousness is the cutting off of all internal and external dharmas immediately after the cessation of the six. There are two kinds of mind: the mind that seeks everywhere is the object of consciousness that conceptualizes and enters into the realm. The mind that determines is the consciousness that examines and cuts off, and determines that this is it. These two are not merely reversed, but are without interval, that is, a single instant. Bodhicitta Vajra means that the consciousness of mind appears uninterruptedly, and however the forty-two conceptual thoughts arise, they do not move from the Dharmadhatu, and because they are free from clinging there, they are Bodhi. However, because everything is spontaneously accomplished in that very nature, it is Chitta. In that undifferentiated state, the great self-aware and self-arisen wisdom, the very nature of primordial luminosity, is unchanging in the three times, therefore it is Chitta. Because that Samadhi destroys all dharmas, it is also Vajra. Because its nature is unchanging, it is also Vajra. Because it is undifferentiated and analyzed, it is also Vajra. Mind means Vajra Mind, that is, self.
Chinese
显现本初智慧金刚，心之觉性能清晰显现。心金刚，即心之觉性清晰显现，无生无灭犹如金刚。其自性如所说四十种分别念，不混杂，圆满，远离一切边，不带偏袒，名言上称为普贤王如来。实际上，连普贤王如来这个名称的施设处也远离了。自性是本来就有的意思。这大部分是不间断的。自性是境，法，有为法和无为法，都是普贤佛母的自性，所谓境是心的境。什么呢？有两种，即有为法和无为法。其中，有为法是世俗的法，如四大产生的四十种分别念。无为法是胜义谛中非由因缘所生的四种，即虚空，阿赖耶识，法界，和灭。灭又分为有分析的灭和无分析的灭，仅此而已。因此，这两个境不间断，不执著，无分别，在菩提心中自然成就，无论何时何地都远离能取所取的执著，故称为贤，从清净和是心的境的角度，名言上称为母。不离其自性，故为自性，能胜伏六种烦恼，合为六种，故以上述方式类比。因此，对于这些分别念之法，显现不间断，不带偏执，是身无尽庄严轮。自性本空，远离偏执，是语无尽庄严轮。二者无别，远离一切偏执，是意无尽庄严轮，大圆满的自性，普贤王如来和普贤佛母无别，所见之法当下即是，这就是所说的意义。因乘认为所见之法不是胜义谛的真理，而是显现为众生的错觉。因此，讲述了身语意的广大之广大，也详细讲述了本来就有的意义，即这些本来就是现前圆满等等，所说的分别念之集合是身语意的坛城。
English
The very arising of primordial wisdom vajra, the clarity of mind's awareness appears vividly. Mind vajra, that is, the clarity of mind's awareness, is unborn and undying, like a vajra. Its essence, as explained in the forty types of conceptual aggregates, is unmixed, complete, free from all extremes, and without partiality. Conventionally, it is called Samantabhadra. In reality, it is also free from the basis of imputation called Samantabhadra. Nature is the meaning of being primordially existent. This is mostly uninterrupted. Nature is the realm, phenomena, conditioned and unconditioned things, all are the nature of Samantabhadri, that is, the realm is the realm of mind. What are they? There are two: conditioned and unconditioned phenomena. Among them, conditioned phenomena are worldly dharmas, such as the forty types of conceptual thoughts generated by the four elements. Unconditioned phenomena are the four that are not produced by causes and conditions in the ultimate sense: space, alaya, dharmadhatu, and cessation. Cessation is further divided into cessation through analysis and cessation without analysis, that's all. Therefore, these two realms are uninterrupted, unfixated, and undifferentiated. Spontaneously accomplished as bodhichitta, free from the clinging of grasping and being grasped at all times and places, it is called "good" (bzang); from the perspective of purity and being the realm of mind, it is conventionally called "she" (mo). Because it does not stray from its nature, it is nature. The six afflictions are subdued and combined into six, so it is compared in the above manner. Therefore, the appearance of these phenomena of conceptualization is uninterrupted, free from bias, the inexhaustible body is the wheel of adornment. The very absence of inherent existence, free from bias, the inexhaustible speech is the wheel of adornment. Their indivisibility, free from all biases, the inexhaustible mind is the wheel of adornment. The essence of the Great Perfection, the indivisibility of Samantabhadra and Samantabhadri, the phenomena of appearance are right now, that is the meaning of what is said. The causal vehicles consider the phenomena of appearance not to be the truth of ultimate reality, but to appear as illusions to sentient beings. Therefore, having explained the vastness of body, speech, and mind, it also extensively explains the meaning of being primordially existent, that is, these are primordially perfectly complete, etc. The mentioned collection of conceptual thoughts is the mandala of body, speech, and mind.
Chinese
那些被教导为轮涅的，也不是从非有转变为有，而是像虚空原本就安住于空明一般，无有止息的，非所缘之身，于智慧中，原本或从一开始就是如此。所谓“现证圆满”，并非是感官显现的，未经造作，而是自性觉知的显现，未经积累二资粮而自性圆满。无有止息，则显现胜过断灭边，且圆满了福德资粮；非所缘，则显现胜过常边，且圆满了智慧资粮。因此，从其自性中，不执着任何一方，故为清净。因此，无有边际和中心，自然成就，故为广大。这显示了作为果位的自性，集合了原本圆满大之理。所谓“自性”，即是说，如是的自性或本体原本就是如此。如经续中所说：“我和无边众生，原本就是佛。”因此，对于作为所依的补特伽罗来说，不像炼金术那样，现在在道位上修持后所说的意义，不是像显现那样，而是显示了本有的意义。无有分别的广说有三：从教义的角度确定意义是：如是十方三世等等。如上所说，身语意的坛城，以及那原本就是如此的意义，如是，无有边际的世界的一切，即一切分别念，都为了所说的意义而自然成就。从方向上说是十方，从时间上说是三世，从处所上说是三界，总括来说，是器为四大元素，有情为六道等等。一切名言以及总括起来的“有为法”，即一切世俗的元素和从元素所生的，以及“无为法”，即未曾宣说的四种胜义谛无为法，或所说的涅槃之法，所有这些，都不离自己的心。所谓“自”，是指所说的法，以远离根和叶的方式，自然成就为菩提心。对于此，由于远离了显空之执着，所以不是多体性的，从远离执着的角度来说，在自性大之状态中，称之为“自”，其他
English
Those taught as saṃsāra and nirvāṇa are not transformed from non-existence to existence, but like the sky that originally abides in emptiness and clarity, without cessation, the non-objective body, in wisdom, is originally or from the very beginning so. The so-called "manifestly perfect" is not what appears to the senses, uncreated, but the manifestation of self-awareness, self-perfected without accumulating the two accumulations. Without cessation, it is evident that it overcomes the extreme of annihilation and completes the accumulation of merit; non-objective, it is evident that it overcomes the extreme of permanence and completes the accumulation of wisdom. Therefore, from its very nature, it does not cling to any side, hence it is pure. Therefore, without limit and center, it is naturally accomplished, hence it is vast. This shows that as the nature of the fruit, it gathers the reason for original perfection. The so-called "nature" means that the nature or essence of such is originally so. As stated in the tantra: "I and infinite sentient beings are originally Buddhas." Therefore, for the individual who is the basis, it is not like alchemy, the meaning spoken after practicing on the path now, not like the appearance, but shows the meaning of being. The extensive explanation of non-duality is threefold: determining the meaning from the perspective of the teachings is: such as the ten directions and three times, etc. As mentioned above, the mandala of body, speech, and mind, and the meaning that is originally so, thus, all the infinite realms of the world, that is, all discriminations, are naturally accomplished for the meaning spoken. In terms of direction, it is the ten directions, in terms of time, it is the three times, in terms of place, it is the three realms, in summary, the container is the four elements, sentient beings are the six realms, and so on. All terms and the "conditioned phenomena" summed up, that is, all mundane elements and what arises from the elements, and the "unconditioned phenomena," that is, the four unconditioned truths of ultimate reality not spoken, or the Dharma of Nirvāṇa spoken, all these are not separate from one's own mind. The so-called "self" refers to the Dharma spoken, naturally accomplished as bodhicitta in a way that is free from root and leaves. For this, because it is free from the clinging to appearance and emptiness, it is not multi-natured, from the perspective of being free from clinging, in the state of great self, it is called "self," other
Chinese
不像依赖于某种脉轮，也不像显现在瑜伽士的心中。大圆满的意义在于，在遍布、广大、任运成就的状态中，没有脉轮，不舍弃自他的执着，而是自然清净。心即是伟大的自性。心被称为本来就远离执着的光明。在此，离戏论的对境是世俗谛。因此，心的法性，在远离一切戏论的相状的状态中，显现为证悟与未证悟的轮回与涅槃二者。这也是道位者的显现。对于一切智者而言，如同虚空不执持虚空一般，无法安立名言。然而，从道位者的角度来看，将涅槃的功德作为意念的对象，也只是在那个阶段显现为意念的意识，除此之外，在本体上根本没有对境和有境的分别。清明本身不混杂，在圆满的状态中，不舍弃分别执着，这就是所谓的心性完全清净。因此，一切涅槃也都是自心的显现。三界轮回的法，无论如何显现，都只是显现为意念的意识，除此之外，没有作为对境而成立的。如前所述，它本身不混杂且圆满，因此心是任运成就的，与心没有分离，这就是所谓的。这是道位者的智慧所及的显现。所说之词的要点是：轮回与涅槃的一切都不离心的法性，如果证悟，则成佛；如果未证悟，则成为众生。经中也说：一切皆为自明菩提心，应以圣教量来衡量。以圣教量来指示的就是：如是说，一切法皆一心，如前所说。三界胜者经中也如是说：各自证悟自心，即是佛陀菩提。也就是说，不离的自心的一切法，其无别的本体是所要证悟的对境。各自证悟，是指道位者们各自与自己的智慧能力相符而显现的证悟是什么呢？就是穷尽地证悟心的法性之义