English
All things are spontaneously accomplished in the state of Samantabhadra, not born from causes, not created by conditions, but self-arisen and natural. The essence of Dharmadhatu, free from all phenomena, the unceasing play of skillful means, manifests various miracles of body, speech, and mind. While manifesting, it does not move from the Dharmadhatu, this is all at once. To say that it is spontaneously accomplished in this state means that all that is pervaded by the Dharmadhatu is spontaneously accomplished in the state of self-nature Great Perfection. Like compassion, activities, and all knowledge, there is no interruption, so it is said to be spontaneously accomplished. In this case, the beings to be tamed are also the unceasing play of skillful means. This meaning is the essence of the Buddhas who dwell in the ten directions and pass through the four times, without remainder, non-human, and without body. Here, too, it does not go beyond the four realizations, and it is taught to those who like this way of entering the meaning of the four realizations. Thus, having taught the Great Perfection that is beyond, it is combined with the Skol Sutra. In general, the fruit of the Great Perfection is entered all at once, so although it cannot be counted in order, here, for the sake of entering with companions of other vehicles and individuals, the door of entry and the two individuals are taught separately. Self-nature Great Perfection is the way from the beginning. Knowing the nature of the four realizations, and associating, opening the eyes, and seeing the mandala are the view. The nature of entering, and the two of necessity, close practice, and actual practice, and entering the mandala are the meditation. The nature of the fruit, and also the excellent necessity, the great actual practice, and obtaining great accomplishment are the fruit. The conduct is the conduct of self-nature, all that is unceasing in samsara and nirvana. The conduct of the path is the five conducts, such as the three poisons arising as the path to enlightenment. The samaya is that the Great Perfection is free from all intentional actions, and there is no entity to be protected, and the unceasing samayas of the eight vehicles all arise in it. In short, it is the samaya of equality, or the four: non-existence, scattering, oneness, and spontaneous accomplishment. Time is the gradual traversing of the bhumis and paths, but because there is no order, the order of the path cannot be taught, but here, if one has the habituation of the past, wisdom, and diligence, then one can complete it in one lifetime.
Chinese
一般来说，显现为乘骑。关于讲述诀窍，有二：首先，关于开示具缘者的特征，也有二：直接开示殊胜的对境，以及以该对境也开示殊胜的有境。如是，这种方式是“大圆满的意义”等等。从前面开示的四种分别念，到进入坛城的四种比喻之间，进入大圆满意义的这种方式是，轮回与涅槃的一切法都圆满于自显普贤王如来的身语意中。而且，不间断和不执著无有分别，远离一切特别的执著，所以是“大”。究竟是指从中没有可获得、可证悟和可修习的，所以称为“究竟”。一切法都不超越它，在道相中任运成就之义。所谓“文字轮大集”，文字是分别、言说和名称。内外或者器情，或者轮回涅槃，或者善趣恶趣，或者一切二元对立的安立，在自性上都不成立，仅仅是声音，仅仅是名称而已，所以是文字。轮是无间断地显现。如是，以文字所代表的十方无有边际的不间断的集合，都圆满于身不灭庄严轮中。无自性是语。无分别意不灭庄严轮中圆满，一切方都明现为身语意。其中，对境和有境是无执著的。所谓“大集”，如是之状态中，不间断是福德，不执著是智慧之集，无分别是“大”，即集、本初圆满、大的状态中。“地”是指一切都汇集于此，并且从此显现，不离此。在此状态中，没有对境和有境。没有能入和所入，在自显中任运证悟，称为进入。这是开示了殊胜的对境，以该对境也开示殊胜的有境。经中说：何者对此生起信，一切佛之坛城，于一切方一切时，无余亲近诸坛城，将被认为是亲近之子。意思是说，具有殊胜智慧完全清净者，仅仅是对大圆满意义的殊胜对境生起信心，
English
Generally, it appears as riding. Regarding the explanation of the pith instructions, there are two: First, regarding the explanation of the characteristics of the fortunate one, there are also two: directly showing the special object, and with that object also showing the special subject. Thus, this way is "the meaning of the Great Perfection," and so on. From the four discriminations shown above, to the four examples of entering the mandala, this way of entering the meaning of the Great Perfection is that all the dharmas of samsara and nirvana are complete in the body, speech, and mind of self-appearing Samantabhadra. Moreover, non-interruption and non-attachment are inseparable, free from all special attachments, so it is "Great." Ultimate means that there is nothing to be obtained, realized, or practiced from it, so it is called "Ultimate." All dharmas do not transcend it, meaning that it is spontaneously accomplished in the path appearance. The so-called "Letter Wheel Great Assembly," letter is discrimination, speech, and name. All establishments of inner and outer, or container and content, or samsara and nirvana, or higher and lower realms, or all dualities, are not established in their own nature, but are merely sound, merely name, so they are letters. Wheel is the uninterrupted appearance. Thus, the uninterrupted collections of the ten directions represented by letters, without limit, are all complete in the inexhaustible body, the wheel of ornaments. No self-nature is speech. Inseparable mind is complete in the inexhaustible mind, the wheel of ornaments, and all directions are clear as body, speech, and mind. Among them, the object and the subject are without attachment. The so-called "Great Assembly," in such a state, non-interruption is merit, non-attachment is the collection of wisdom, non-duality is "Great," that is, in the state of assembly, primordial perfection, and Great. "Earth" means that everything gathers there, and appears from there, without departing from it. In this state, there is no object and subject. There is no entering and no entered, spontaneously realizing in self-appearance, called entering. This is showing the special object, and with that object also showing the special subject. It is said in the tantra: Whoever develops faith in this, all the mandalas of the Buddhas, in all directions and at all times, without exception approaching all the mandalas, will be considered a close son. It means that whoever possesses special wisdom that is completely pure, merely by having faith in the special object of the meaning of the Great Perfection,
Chinese
由于所有轮涅之众都从各方面触及到果位，因此被认为是近亲之子，不会被抛弃于中阴界。《于劫如尘数刹土中，精进修持善安住，圆满坛城勤修故，此乃大密之果实。》意为，于无数三大劫中精进修持，供养并修持所有坛城，便能证悟大密大圆满之果。如是。《六道十方过去现，诸佛坛城无余者，勤修圆满五身故。》意为，六道十方，过去和现在所包含的一切诸佛，皆因证悟了圆满自性的大圆满之义，才得以成佛，此乃果位之本质。《未来一切诸有情，以此自然得成就。》意为，未来和现在所包含的一切胜者，在显现果位之时，都必须依赖大圆满。《此乃大密决定性，果位即是菩提道。》意为，大圆满之义，即是大密之决定性，虽然之前将因、缘、果、特征分为三者，但其本质仍是大圆满，因此称果位为道。《诸佛坛城无余者，此中无有秘密义，寻觅亦不见诸佛。》意为，诸佛之意乃是大圆满，若在此之外另寻他法，即便诸佛也无法寻得。《一切手印大圆满。》意为，一切如来之道路亦是如此，若未证悟此道，则需行道；若未获得此道，则需修持。因此，果位亦不会超越此道。如是宣说了处所之功德后，接下来是所依之功德。《闻思修习极精通。》等三句，意为，凭借精通修习之力，了知一切事物之真如，此乃大圆满，唯有具足智慧之眼者方能领悟。应向具器者和行为端正者传授，并布施身和受用。
English
Since all the assemblies of samsara and nirvana touch the fruition from all directions, they are considered close sons and will not be abandoned in the bardo. "In kalpas like dust motes in the fields, diligently practice and abide well, because of diligently practicing the complete mandala, this is the fruit of the great secret." It means that by diligently practicing in countless three great kalpas, offering and practicing all mandalas, one can realize the meaning of the great secret Dzogchen. Thus it is. "The ten directions of the six realms, past and present, all Buddha mandalas without exception, diligently practice and perfect the five bodies." It means that the Buddhas included in the ten directions of the six realms, past and present, attained Buddhahood by realizing the meaning of the great perfection of complete self-nature, which is the essence of the fruit. "All future beings will naturally attain accomplishment through this." It means that all the victors included in the future and present must rely on Dzogchen when manifesting the fruit. "This is the definitive great secret, the fruition is the path to enlightenment." It means that the meaning of Dzogchen is the definitive great secret. Although the cause, condition, fruit, and characteristics were previously divided into three, their essence is still the great perfection, so the fruition is called the path. "All Buddha mandalas without exception, there is no secret meaning in this, even if you search, you will not find the Buddhas." It means that the intention of the Buddhas is the great perfection. If you look for other methods outside of this, even the Buddhas will not be able to find it. "The great perfection of all mudras." It means that the path of all Tathagatas is also like this. If you have not realized this path, you need to walk the path; if you have not obtained this path, you need to practice. Therefore, the fruition will not transcend this path either. After explaining the merits of the place in this way, next are the merits of the dependent. "Extremely proficient in listening, thinking, and meditating." The three sentences mean that by the power of being proficient in practice, knowing the suchness of all things is the great perfection, which can only be understood by those who have the eye of wisdom. It should be taught to those who are qualified and have good conduct, and give away body and possessions.
Chinese
这些是。此外，有耐心、懂规矩、天性善良、稳重，布施身体和受用等，是先前修习的余习转为力量。如果把续部的来源与正文结合起来，所谓“士夫”，是指具备续部的这些特征，通过修习的力量，从福德和智慧中产生，智慧超群者，也超越了上、中、下三者的最后三者，也超越了中等三者，最上等的，内外一切法不混杂，具备圆满大性的普贤王如来的身语意功德者，称为最上等。像这样的有缘者，以宣说一切法本住之性的意义，对于成佛的基础或意义，如实地证悟本初成佛，在证悟的境界中，能所无别。所谓“猛利和缓慢的串习”，是指从证悟的境界中，以三摩地持续安住，如果精进大，则串习猛利，迅速到达果位；如果精进小，则缓慢，以后到达。或者，串习猛利是指顿悟，缓慢是指渐悟。又或者，所谓“猛利和缓慢的串习”，是指在证悟的境界中，以无间道的三个三摩地行持，称为串习，就像在眼前行走，一刹那也不散乱，在道路上猛利和缓慢地行走一样，对于心中所做的一切都断绝，以不散乱的方式在相续中安住于三摩地，称为行持。因此，强调不能只满足于证悟，要以三摩地来体验果位。这不是普通的行为。所谓“不是”，就像上面所说的智慧超群者，不是除了道以外的九种分别的八种智慧以下的行境，此外，也不是具备容器的过失者和精进弱者等的行境。这就是所谓的。恶劣容器的特征也在续部中说：“何时也不给予他人，愚昧无知者若给予，非时命终后，在焚烧和混合中长久存在。”意思是说，何时也不给予与上等功德相违背的过失者，自己的心要……