English
The lord of Lanka, as it is, is without opposition from all to all, without change, the vajra without birth and death. That is Suchness, the very nature of mind, self-awareness is mind. Manifesting various miracles, because it is without substance, it is destroyed into essence. Therefore, it is called Vajrasattva. This is only to understand the meaning through the words of the scripture. The third is the characteristic: being free from the extremes of birth and destruction. In the Three Successive Stages, it says: 'The characteristics are completely free from all extremes, so nothing can be grasped.' That's it. The fourth is the nature: the nature of Vajrasattva is inseparable from all phenomena of samsara and nirvana. Thus, the general meaning is over. The meaning of the text is: 'Glorious,' which in Indian Sanskrit is translated as Śrī. In Tibetan, that which is the basis of all good qualities is called 'Glorious.' Distinguishing this, there are two types: common glory and special glory. The first is: worldly happiness and perfection are called wealth, and the fruit of one's own ground in the lower vehicle is also called glory. There are two types: the glory of self-realization and the glory of compassion for others. That is, from Arhat to below Akanistha, realizing a part of the meaning of Dharmata is the glory of self-realization, which is the Dharmakaya. By doing a part of the benefit for sentient beings to be tamed, it is the glory of compassion for others, which is the two types of Rupakaya. The second is the uncommon glory: because it is more special than the common glory above, it is called the glory of glory. The Extensive One says: 'I am the universal supreme glory, considered the king of faultless means.' This is how it is said. Distinguishing this, it is called the third. The first is the glory of self-existing nature: all the phenomena of samsara and nirvana, the essence of equality and one taste, abiding in all sentient beings without separation, the five kayas spontaneously accomplished, the inherent nature of becoming a Buddha, this is called the glory of the self-existing nature of the ground. The second is the glory of self-appearing awareness: realizing and perfecting the reality of such a self-existing nature, because of the perfection of self-interest, the glory of self-realization is the Dharmakaya. The third is great compassion naturally arising.
Chinese
的光辉是：如此一来，在获得自利法身的同时，以慈悲的事业利益所化众生。对于不同的众生，施以相应的利益，这是为了利益其他所化众生，产生圆满的殊胜功德，因此称为慈悲利他之光辉，即是色身二者。这些就是光辉的含义。具足之意是：具足于何处呢？是具足于先发的金刚萨埵的意念中，或者后学者具足这三种光辉的意义，是具足于觉性自显中。如何具足呢？是自性具足，如贝壳与白色具足，水与湿性具足，酥油与油性具足一般。金刚萨埵的词义是：意义是五种金刚法，其中第一个是事业摧伏他者的金刚，所谓如金刚一般，譬如物质金刚石，能穿透和摧毁其他物质，而自身却不受任何损伤。同样，金刚萨埵的意念是空性与大悲无二的智慧，自生智慧的本体，能摧毁一切有实无实等二取执着的邪见。因此称为事业摧伏他者的金刚。如《广大经》云：摧伏且坚不可摧，自生大自在天，通达彼之理，名为金刚。第二个是本体无为的金刚，所谓无为智慧，即是远离一切障碍遮蔽的智慧之体性，最初非由因产生，最终非由缘生，也非由事物构成，故称无为。如《三续》云：离因缘之刹那，自显而生。第三个是功德无需勤作的金刚，即是无需勤作五圆满，譬如水自然具有湿性一般，证悟自生智慧的觉性时，诸佛的五身、语、意、功德、事业无需从他处勤作，自身自然圆满。如《根本续》云：稀有神变奇妙法，非从他处而来，依于方便之智慧，于彼状态中生。第四个是体性离生灭的金刚，即是离缘不可毁坏。
English
The splendor of is: Thus, while attaining the Dharmakaya for one's own benefit, the activity of compassion benefits sentient beings to be tamed. To give appropriate benefits to different sentient beings, this is for the benefit of other sentient beings to be tamed, resulting in perfect and excellent qualities, so it is called the splendor of compassion for others, which is the two Kayas. These are the meanings of splendor. The meaning of "endowed with" is: Where is it endowed? It is endowed in the mind of the primordial Vajrasattva, or the later practitioners are endowed with the meaning of these three splendors, which are endowed in the self-manifestation of awareness. How is it endowed? It is endowed with its own nature, like the conch shell and whiteness are endowed, water and wetness are endowed, and butter and oiliness are endowed. The meaning of Vajrasattva is: The meaning is the five Vajra Dharmas, the first of which is the Vajra that subdues others through activity. Like a Vajra, for example, a material diamond can penetrate and destroy other substances, but it is not damaged itself. Similarly, the mind of Vajrasattva is the wisdom of emptiness and great compassion, the essence of self-born wisdom, which can destroy all dualistic views such as existence and non-existence. Therefore, it is called the Vajra that subdues others through activity. As the "Extensive Sutra" says: "Subduing and indestructible, the great self-born deity, understanding the reason for it, is called Vajra." The second is the Vajra of unconditioned nature, which is called unconditioned wisdom, that is, the nature of wisdom that is free from all obscurations. It is not produced from the cause at the beginning, nor is it produced from the condition at the end, nor is it composed of things, so it is called unconditioned. As the "Three Continuums" say: "In the moment of separation from cause and condition, it arises as self-manifestation." The third is the Vajra of qualities that do not require effort, that is, the five perfections without effort. For example, just as water naturally has wetness, when realizing the awareness of self-born wisdom, the five Kayas, speech, mind, qualities, and activities of the Buddhas do not need to be made from other places, but are naturally perfect in oneself. As the "Root Tantra" says: "Rare miraculous and wonderful Dharma, it does not come from elsewhere, the wisdom based on skillful means, arises in that state." The fourth is the Vajra of characteristics that are free from arising and ceasing, that is, indestructible from conditions.
Chinese
是。例如，广大无垠的虚空，不是由因缘所生，所以不会变异。同样，心的本性，不是由因而生，不是由缘而起，所以是无缘的。因为远离生灭，所以说不会坏灭。《普作续》中说：金刚是指作用，对于精华的自性来说，由于具有不生不灭的自性，所以称为金刚。第五，自性不可分割的金刚是：法界与智慧无有分离。意思是说，胜义谛中无生、离戏论的法界，与世俗谛中明智、如幻而不受任何阻碍的智慧，二者本来就没有分离，如同水和湿性一样，无二无别地存在。就像《幻化镜》中所说：一切诸法皆是无二的，自明菩提心性，是无有差别的自性，所以称为金刚。五者成立的意思是，像这样解释了金刚五法的词义，就成立了金刚的说法。第三，解释心的意义是：本性无二、自性光明、不可动摇、不思之心、大心。意思是说，上面所说的意义，就是那无二的觉性，因为自显现的缘故也是心，因为没有作者而自性光明的缘故也是心，因为不向外动摇的缘故也是心，因为它就是佛的意旨，所以称为大。如果详细介绍这个意义，心有四种意义：胜义菩提心，大空性的瑜伽。在具足一切殊胜的空性中，法身的这个心被称为无二。世俗菩提心，大悲的瑜伽。没有相的遮蔽，化身的这个心被称为自性光明。无别菩提心，一味印的意旨。不落入有无、常断任何一方，报身的意旨被称为不可动摇的心。远离戏论的菩提心是，手印戏论的瑜伽。心性的身，金刚身的意旨。因为不对境和有境作任何思考，所以称为不思之心。如果区分心，有六道众生错觉的心，以及外道
English
It is. For example, this vast and boundless sky is not born from causes and conditions, so it does not change. Similarly, the nature of mind is not born from causes, not produced by conditions, so it is without conditions. Because it is free from birth and death, it is said to be indestructible. In the Kunje Gyalpo Tantra it says: Vajra refers to action, for the essence of the nature, because it has the nature of not being born and not dying, it is called Vajra. Fifth, the Vajra of indivisible nature is: Dharmadhatu and wisdom are inseparable. This means that the Dharmadhatu, which is unborn and free from conceptual elaboration in the ultimate truth, and the wisdom, which is clear and illusory and unobstructed in any way in the relative truth, are originally inseparable, like water and its wetness, existing inseparably. As it says in the Mirror of Magical Illusion: All phenomena are non-dual, the self-aware bodhicitta nature, is the nature without difference, therefore it is called Vajra. The meaning of 'established by five' is that, in this way, the explanation of the meaning of the five aspects of Vajra establishes the explanation of Vajra. Third, explaining the meaning of mind is: itself non-dual, self-luminous, unwavering, non-thinking, great mind. This means that the meaning explained above is that non-dual awareness, because of its self-appearance, is also mind; because it is self-luminous without an agent, it is also mind; because it does not waver outwards, it is also mind; because it is the intention of the Buddha, it is called great. If we introduce this meaning in detail, mind has four meanings: ultimate bodhicitta, the yoga of great emptiness. In the emptiness that possesses all perfections, this mind of the Dharmakaya is called non-dual. Relative bodhicitta, the yoga of great compassion. Without the obscuration of characteristics, this mind of the Nirmanakaya is called self-luminous. Indivisible bodhicitta, the intention of one taste. Not falling into any side of existence or non-existence, permanence or annihilation, the intention of the Sambhogakaya is called the unwavering mind. The bodhicitta that is free from elaboration is, the yoga of mudra elaboration. The body of mind-nature, the intention of the Vajra body. Because it does not think about objects or subjects in any way, it is called the non-thinking mind. If we differentiate mind, there is the mind of the delusion of the six realms, and the mind of the non-Buddhist
Chinese
与错误背道而驰的心，执着于下乘的心，所有这些偏颇的心，对于这密宗大瑜伽的法，无生无灭、无别离的行境，远离胜义谛的大法身，完全领悟它，称为大心。第四，解释“勇”的含义：因为摧伏了四魔，所以称为勇。这四魔是：烦恼魔，即五毒任其自然地活动。五种烦恼不舍弃而转为五智，就是摧伏了烦恼魔。与事业结合，寂静的蕴魔，即执着五蕴为自体，成为痛苦的根源。五蕴不舍弃而显现为五部佛的坛城，就是摧伏了蕴魔。与事业结合，增长。死魔，即执着生死为自体。心性显现出生死不灭的意义，就是摧伏了死魔，与事业结合，是怀爱。天子魔，即希望和失望、好和坏的执着。证悟天与证悟二者无别的意义，就是摧伏了天子魔，与事业结合，是降伏。金刚萨埵的事业，即摧伏四魔，所以是勇。例如，世间上能摧毁敌军的人被称为勇士。自己是佛秘密本尊，共同乘的本尊是妙音天女，特别的本尊是密宗大瑜伽的法，认为是如同金刚萨埵的导师一样。此时，有些名相学家对世间神、生神、清净神、义神等作了一些区分，应当舍弃。像这样具有意义和象征的本尊，以无二的虔诚顶礼，这显然是证悟见地的顶礼。也就是说，金刚萨埵的意趣和佛秘密的意趣，如同东西方的天空一样，无别地融合为一，这就是证悟见地的顶礼。一般来说，在此顶礼的场合，向谁顶礼？向谁？以何种方式？目的为何？
English
The mind that goes against the grain of error, the mind that clings to the lower vehicles, all those biased minds, for this very teaching of the Secret Mantra Mahayoga, the unborn, unceasing, undifferentiated realm of experience, the great Dharmakaya that transcends ultimate truth, to fully comprehend it, is called the Great Mind. Fourth, explaining the meaning of "Heroic": Because the four maras of activity are vanquished, therefore it is called Heroic. These four maras are: The Mara of Afflictions: the five poisons acting of their own accord. The five afflictions themselves, without being abandoned, transforming into the five wisdoms, is the vanquishing of the Mara of Afflictions. Combined with activity, the peaceful Skandha Mara is clinging to the five skandhas as self-entity, becoming the basis of suffering. The five skandhas themselves, without being abandoned, manifesting as the mandala of the five families, is the vanquishing of the Skandha Mara. Combined with activity, increasing. The Mara of Death: clinging to birth and death as self-entity. The very nature of mind manifesting the meaning of being without birth and death, is the vanquishing of the Mara of Death, combined with activity, it is power. The Mara of the Son of the Gods: clinging to hopes and fears, good and bad. Realizing the meaning of god and realization being non-dual, is the vanquishing of the Mara of the Son of the Gods, combined with activity, it is wrathful. The activity of Vajrasattva, which is vanquishing the four maras of activity, is heroic. For example, in the world, a person who destroys the enemy's army is called a hero. Oneself is the Buddha Secret Deity, the common vehicle's deity is Saraswati, the special deity is the teaching of Secret Mantra Mahayoga, considered to be like the teacher Vajrasattva. At this time, some terminologists make some distinctions between worldly gods, birth gods, pure gods, and meaning gods, which should be abandoned. Such a deity possessing both meaning and symbols, prostrating with non-dual devotion, this clearly appears to be the prostration of realizing the view. That is to say, the intention of Vajrasattva and the intention of Buddha Secret, like the eastern and western sky, inseparably merging into one, this is the prostration of realizing the view. Generally, in this occasion of prostration, to whom does one prostrate? To whom? In what manner? What is the purpose?