English
From the very beginning, it is manifestly perfectly enlightened, not attaining nirvana through cultivation and realization, but because of the meaning of being inherently so, all dualities merge into non-duality, becoming one taste. By not ceasing and not clinging, it transcends the two extremes, manifesting, and without accumulating the two accumulations, it abides in the nature of the great perfection of original completion as one complete entity. The realm of phenomena is free from all elaborations of characteristics, hence "Sang" (Buddha, Awakened). The wisdom of awareness is clear and unceasing, hence "Gye" (Vikasita, Blossoming). Unceasing is the body, non-clinging is wisdom, spontaneously accomplished, it is the very nature of Sangye Gyechepo (Buddha, Vikasita, Mahatva, Buddha, Blossoming, Greatness). Therefore, the meaning of non-differentiation is extensively explained. It should also be known that this is combined with cutting through views. As it is said in the Eight Thousand Verse Prajnaparamita Sutra. Summarizing the essence of the Great Perfection of Self-Nature: This is the principle of the Great Perfection. The above are the two situations of what has been said previously and what is closely stated. The meaning of what was said previously is that the meaning of the self-nature that has existed from the beginning is unmixed and completely perfect, non-differentiated, hence it is the principle or state of the Great Perfection. From the perspective of establishing its suchness, it is the basis. From the perspective of establishing and bringing auspiciousness, it is the view, and it also becomes the path, hence it is also called the foundation of the path - the view. Then, through realization, one practices. Thus, realization is the connection between the basis and the path. Practice is also called the Great Perfection in this state. Like Mahaprajna (藏文：མ་ཧཱ་པ་，梵文天城体：महाप्र，梵文罗马拟音：mahāpa，汉语字面意思：Great Wisdom), it is generated by the three samadhis and the four miraculous powers. It is not like cultivating a different path and then manifesting its fruit, but understanding the suchness of its meaning, the view enters the mind. Just as space does not think of space, it is spontaneously accomplished, this is called "transformation." In its state, there is nothing that needs to be known from the unknown, it is only transforming the unfamiliar into the familiar, this is called practice. Its main point is: The principle of the Great Perfection is that the four realizations are the confidence of the path. The Great Perfection is what has been said above. The principle is the way to enter the meaning, there is no enterer and no entered in the self-nature, from the perspective of becoming the Great Perfection, it is the path. The so-called four realizations refer to entering the Great Perfection all at once, and all phenomena, internal and external, are the self-nature of Samantabhadra, the three bodies.
Chinese
以无尽庄严轮自然成就的理由来广说。所谓的“道之信”，前一刹那的证悟，从进入的方式来说是道。后一刹那则生起确信，在自证的显现中自然成就，没有能取所取，也不执着于此，心的动摇断绝，不再生起，这叫做确信。这是广说的开端。广说中，共同与不共同的显示是，其中“大圆满”等等。将四种扼要指示的基础中的第一个单独分开来显示，是为了了解基础、处所、状态、自性等。所谓“大圆满”，圆满是指轮回涅槃、显现存在、器情万法不间断地显现。普贤王如来的游舞，从事物各自的必要作用来说，是不积累福德资粮而自然成就的圆满，仅此而已。法界普贤王母的虚空中未曾动摇，是智慧的资粮。这两者如水和酥油一般无二无别，称为资粮。这不是行者的心所造作，而是本来就积累的资粮，安住于相续不断的资粮自性中，因此资粮的果也达到究竟。伟大之处有二，两种资粮不混杂而完全圆满，同时圆满也是伟大。果的功德一切都自然成就也是伟大。如果问什么是资粮圆满的果，就是果的法自然成就之义。如是说，从资粮本初圆满大圆满的因位时，果位的自性，身语意自然成就。四十二种念头不间断是身的坛城，不执着是语的坛城，无二是智慧意的坛城，持续不断地显现是功德的坛城，各自起作用是事业的坛城。对这些不自然地存在能取所取，是普贤王如来，是果的法。自然成就是指，以远离因缘的方式，从法界不间断的能量中自显现。本来就是如此。
English
The reason for the spontaneous accomplishment of the inexhaustible adornment wheel is explained in detail. The so-called "confidence of the path" is that the previous moment of realization is the path in terms of the way of entering. The latter moment gives rise to confidence, and spontaneously accomplishes in the manifestation of self-awareness, without subject or object, and without clinging to it. The movement of the mind is cut off and no longer arises, which is called confidence. This is the beginning of the detailed explanation. In the detailed explanation, the common and uncommon displays are, among them, "Great Perfection" and so on. Separating the first of the four essential instructions of the base to show it, is to understand the base, place, state, and nature. The so-called "Great Perfection" is that perfection refers to the uninterrupted appearance of samsara and nirvana, appearance and existence, and all phenomena of vessel and essence. The play of Samantabhadra is the spontaneous accomplishment of not accumulating merit and resources from the necessary functions of things, and that's it. The Dharmadhatu Samantabhadri's space has never been shaken, it is the accumulation of wisdom. These two are inseparable like water and butter, and are called accumulation. This is not made by the mind of the practitioner, but the accumulation of resources that have been accumulated from the beginning, and dwells in the nature of the continuous accumulation of resources, so the fruit of the resources also reaches the ultimate. There are two great things: the two accumulations are not mixed and are completely complete, and the simultaneous completion is also great. All the merits of the fruit are also spontaneously accomplished, which is also great. If you ask what is the fruit of the complete accumulation of resources, it is the meaning of the spontaneous accomplishment of the fruit's Dharma. As it is said, from the time of the cause of the accumulation of primordial perfection of the Great Perfection, the nature of the fruit position, body, speech, and mind are spontaneously accomplished. The uninterrupted forty-two thoughts are the mandala of the body, non-attachment is the mandala of speech, non-duality is the mandala of wisdom mind, continuous appearance is the mandala of merit, and each function is the mandala of action. These do not naturally exist in the subject and object, Samantabhadra is the Dharma of the fruit. Spontaneous accomplishment refers to the self-manifestation from the uninterrupted energy of the Dharmadhatu in a way that is free from causes and conditions. It has always been like this.
Chinese
所谓“是”的意义，就是证悟果位的自性本来安住之理的境界。详细解释这个“理”，理就是指意义。这里，证悟的理也是观察本来如是的意义而证悟的，通过禅定来熟悉它。最终达到果位的自性，从与下乘不同的角度来区分并展示了进入意义的理。为了进入意义的理，通过四种证悟的理由，在道路的层面进行了详细的展示，即四种证悟等等。以进入意义的理来显现大圆满的意义，也必须通过四种证悟来确定，因为它依赖于词语和文字。如经中所说：从文字声音所诠释的名相集合中，依靠词语来完美地表达。所以，所表达的词语也是四种证悟的理由。如经中所说：同一续部和文字的理，加持和现量，通过四种证悟，一切显现圆满大王。因此，证悟为同一因等等，即一切法在胜义谛上是同一因，在世俗如幻的体性上是同一因，在无别上是同一因，共有三种。证悟为文字的理，即通过ཨཾ་（藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：无）、ཨོ་（藏文，梵文天城体ओ，梵文罗马拟音o，汉语字面意思：啊）、ཨཱོཾ་（藏文，梵文天城体ओं，梵文罗马拟音oṃ，汉语字面意思：嗡）三者证悟身语意无别。证悟为加持，即通过以上两种理由，一切法被加持为果位的自性。现量，即它成为觉性的基础，并在自觉的现量中自然成就地证悟。详细解释是，从以上所区分的基础中，区分并展示同一因，所以证悟为同一因是指什么呢？一切法无生等等，以此来展示胜义谛，即轮回和涅槃的诸法，不生不灭，不离法界大广大。觉性菩提心，远离一切相，所以在名言上称之为胜义谛。在其状态中，因缘、证悟与未证悟的一切都不成立，对于无生的意义，即法界，智慧自显的自性不以多种和各自的相来执着。
English
The meaning of "is" is the state of realizing the nature of the fruit, the principle of abiding from the very beginning. To explain this "principle" in detail, "principle" refers to meaning. Here, the principle of realization is also realized by observing the meaning that is originally so. It is familiarized through samadhi. Ultimately reaching the nature of the fruit, it distinguishes and shows the principle of entering the meaning from the perspective of being different from the lower vehicles. To enter the principle of meaning, through the reasons of the four realizations, a detailed presentation is made on the level of the path, namely the four realizations, etc. To manifest the meaning of Dzogchen through the principle of entering the meaning, it must also be determined through the four realizations, because it relies on words and letters. As it is said in the scripture: From the collection of names expressed by letters and sounds, relying on words to perfectly express. Therefore, the words expressed are also the reasons for the four realizations. As it is said in the scripture: The same tantra and the principle of letters, blessings and direct perception, through the four realizations, everything manifests as the perfect great king. Therefore, realizing as the same cause, etc., that is, all dharmas are the same cause in the ultimate truth, the same cause in the nature of illusion in the relative truth, and the same cause in non-duality, there are three kinds. Realizing as the principle of letters, that is, through ཨཾ་(Tibetan, Devanagari अं, Romanized Sanskrit aṃ, Literal meaning: none), ཨོ་(Tibetan, Devanagari ओ, Romanized Sanskrit o, Literal meaning: oh), ཨཱོཾ་(Tibetan, Devanagari ओं, Romanized Sanskrit oṃ, Literal meaning: om), the three realize the non-duality of body, speech, and mind. Realizing as blessing, that is, through the above two reasons, all dharmas are blessed as the nature of the fruit. Direct perception, that is, it becomes the basis of awareness, and is naturally accomplished in the direct perception of self-awareness. The detailed explanation is that, from the basis distinguished above, distinguishing and showing the same cause, so what does it mean to realize as the same cause? All dharmas are unborn, etc., to show the ultimate truth, that is, the dharmas of samsara and nirvana, are unborn and undying, and do not deviate from the great expanse of the dharmadhatu. Awareness, bodhicitta, is free from all characteristics, so it is called the ultimate truth in name. In its state, all causes, conditions, realization, and non-realization are not established. For the meaning of unborn, that is, the dharmadhatu, the nature of self-manifesting wisdom does not cling to many and individual characteristics.
Chinese
因为无有，未分成部分，故称之为非有。也就是说，通过证悟与未证悟，显现为无明和智慧二者，但其本质如同菩提心太阳的精华，无明根本不成立。因此，依赖于它的智慧也无法确定，因此，在法界中，摆脱执着的状态被称为一。在这里，将众多合为一体的对境所产生的意识根本不成立，这是为了阐释证悟的时刻。世俗谛是，所谓的世俗谛如幻象的特征等等。从道的角度来看，有两种：清净的世俗谛，即因自生智慧的证悟，自显现的佛身和智慧不间断，是觉性的智慧，远离一切边际，没有任何阻碍的力量。从观察者的角度来看，由于从执着中显现，因此，对它的执着的基础不成立，并且由于远离了实执，所以是世俗谛。仅仅如此，就称为如幻象的特征。智慧如幻象的佛身，其自性不成立，那本身就是不间断的特征。是佛身、语、意、功德、事业五种特征的总和。这些都是法界，自性或本体不间断的是佛身，不可确定的是智慧。因此，所承诺的佛身、语、意坛城的自性中，没有对它的执着，通过能取所取清净的力量而获得寂灭。以上。那么，分别阐述的又是什么呢？五大是五境的自性，因此，首先阐述了佛母。在前面简要阐述的时候，首先阐述了佛父。在这里，首先阐述佛母，有什么必要呢？前面是因为首先是坛城的主尊，或者类似于根本的意义，所以首先阐述了佛父。而这里，蕴、界、处等显现为五大，因此，为了基础，首先阐述了佛母。所谓“大”，是说遍布广大，如同虚空无处不遍布。事业的力量强大，三界的一切法都显现，虚空界打开三界，地界稳固三界，水界汇聚三界，火界使之成熟，风界摇动和运行，一切事业都得以成就，并且不会浪费。所谓“五”，是指五大。佛母是指一切法不可分割和产生。