Chinese
就像声音的宣说一样。像这样，在遍主自性身坛城中，以唯一方便安住之际的意念，那自显的殊胜意义，我，集结者，持金刚秘密主大士，将如实无谬、不颠倒地为朗卡等你们宣说。说完之后，答应了解说。《普作王经》中说：如同虚空般的法性，用如同虚空般的譬喻来象征。对于无所缘的法性，以无所缘来象征而显示。对于言语无法表达的，说出无法表达的言语，显示为无所缘之义的自性。就像这样说的。那么，这里仅仅是自性身的讨论，为何需要导师和言说呢？还有其他的吗？答：那唯一的显现，清净究竟的，是自性法身及其眷属的缘故。因此，实相义的大圆满是自性身的教法。《十经》中说：从此义的自性中，证悟后产生加持，是大圆满的自性。佛圆满，众生圆满。世界圆满，逝者圆满。乐与苦无二圆满。乘圆满，法性圆满。有边圆满，无边圆满。一圆满一切圆满，所有圆满。这完全圆满的经，三世诸佛都，以先前成就的意念而成就。现在安住的瑜伽士，不散乱地安住于此意念之道。之后到来的传承者们，以此意念的预言来行事。无论谁安住于此，那瑜伽士是伟大的。虽然像这样说了，但从象征的音声续部的大圆满的角度来说，宣说的是法身的教法，这也是依赖于极密之要的决定的秘密门，是殊胜的。像这样的自性身的讨论，在《宝性论》中也说：自性身于法身，在四时平等的时性中，不住于他异之处，是总集自解脱的教法，是无遮蔽的见闻自显。这样说的，ཆ
English
It is like the proclamation of a sound. Thus, the intention at the time of abiding in the mandala of the all-pervading Svabhavikakaya with a single means, that excellent meaning of self-appearance, I, the collector, the great lord Vajrapani, the lord of secrets, will explain to you, such as Lanka, without error and without reversal. After saying this, he agreed to explain. In the Kunje Gyalpo it says: The nature of reality, like the sky, is symbolized by an example like the sky. The nature of reality, which is without object, is shown by symbolizing it as without object. That which cannot be expressed in words, express the inexpressible words, and show it as the essence of the meaning of no object. It is like this saying. So, here only the discussion of Svabhavikakaya comes up, why do we need a teacher and speech? Is there anything else? Answer: That very appearance, perfectly pure and ultimate, is because of the Svabhavikakaya Dharmakaya and its retinue. Therefore, the Great Perfection of the meaning of reality is the teaching of Svabhavikakaya. From the Ten Sutras: From the nature of this meaning, after realizing, blessings arise, is the nature of the Great Perfection. Buddha is complete, sentient beings are complete. The world is complete, the departed are complete. Bliss and suffering are non-dual complete. Vehicle is complete, reality is complete. Existence end is complete, non-existence end is complete. One complete, all complete, everything is complete. This completely complete sutra, all the Buddhas of the three times, are accomplished by this previously accomplished intention. The yogis who are now abiding, abide in this path of intention without distraction. The successors who come later, act by this prophecy of intention. Whoever abides in this, that yogi is great. Although it is said like this, from the point of view of the Great Perfection of the symbolic sound continuum, what is proclaimed is the teaching of the Dharmakaya, which is also the definitive secret door that relies on the most secret essence, and is wonderful. Such a discussion of Svabhavikakaya, is also said in the Precious Ornament: Svabhavikakaya to Dharmakaya, in the time of equal four times, a place that does not abide in otherness, is the teaching of total gathering self-liberation, is un obscured seeing and hearing self-arising. Thus it is said, ཆ
Chinese
关于化身、受用、应身三身的讨论基础与共同乘的教义相符。秘密的讨论基础与可调伏的有情相符，在意义上是正直的，因此，究竟的、不共的只是法身讨论的基础，它是所有乘的处所和所有圆满的主体。正如它本身所说：最初三个是共同教义，一个是与可调伏者相符而正直的，究竟的最后一个是不共的，是所有乘的处所，是所有乘的主体。这在《大解脱续》中广为人知。更详细的内容可以从大圆满的续部中了解。第二部分有四个方面：真实解释确定意义的根本，解释证悟与未证悟的差别，确定未证悟者并展示自宗，以及解释如何尊敬如此教导的圣洁上师。第一部分有两个方面：解释谁说的来源，以及解释如何展示的本质。第一部分，从“楞伽”到“通过意传承说”，表明了这一点。也就是说，例如，擦拭被遮盖的镜子，一种是缓慢地逐渐擦拭，另一种是同时用热油和阳光照射来擦拭，当两者都干净时，清晰度和影像必然会显现。在这里，用同时擦拭镜子的例子来比喻，通过一瞬间如实地证悟心的法性，烦恼意念是能取和所取的分别念，从根本上清净，八识转化为五智的体性被详细阐述。首先称呼楞伽的主人，表明了同时证悟之法的来源是接近的，就像在黑暗中丢失的黄金，通过明灯的因缘而找到时，就像没有做作而自然显现一样，在轮回的生存中，在无明的黑暗中丢失的自性明智菩提心的黄金，成为自然显现并找到的因缘，就像灯一样的伟大续部，是所有胜者的言说和所言说的意，一切都聚集在一起的根本，是所有圆满佛陀意念的究竟秘密，这个确定是过去时代出现的十方四时的所有圆满佛陀的心意。
English
The basis for discussing the three bodies of emanation, enjoyment, and essence is in accordance with the general teachings of the vehicle. The basis for secret discussion is in accordance with the beings to be tamed, and is honest in meaning. Therefore, the ultimate, uncommon basis is only this basis of the essence body, which is the place of all vehicles and the master of all perfections. As it says itself: The first three are common teachings, one is honestly in accordance with the beings to be tamed, the ultimate last one is uncommon, it is the place of all, it is the master of all. This is renowned in the Great Liberation Tantra. More details can be learned from the Great Perfection tantras. The second part has four aspects: actually explaining the root of determining the meaning, explaining the difference between realizing and not realizing it, establishing those who have not realized it and showing the self-doctrine, and explaining how to honor the holy guru who teaches in this way. The first part has two aspects: explaining the source of who said it, and explaining the essence of how it is shown. The first part, from "Lanka" to "said through the mind transmission," shows this. That is, for example, wiping a covered mirror, one is to wipe slowly and gradually, and the other is to wipe at once by heating oil and sunlight. When both are clean, clarity and image will surely appear. Here, the example of wiping the mirror at once is used as a metaphor. Through the moment of realizing the nature of mind as it is, the afflicted mind, which is the conceptual thought of grasping and being grasped, is purified from the root, and the nature of the eight consciousnesses being purified into the five wisdoms is explained in detail. First, calling the owner of Lanka, it shows that the source of the method of realizing at once is close, just like the gold lost in the dark, when found by the cause of the bright lamp, it appears naturally without any effort. In the existence of samsara, the gold of self-awareness bodhicitta lost in the darkness of ignorance becomes the cause of naturally appearing and finding it. Like the lamp, the great tantra is the speech and meaning of all the victorious ones, the root of all that is gathered together, the ultimate secret of the minds of all the perfect Buddhas. This determination is the intention of all the perfect Buddhas of the ten directions and four times who appeared in the past.
Chinese
具有经续所说和开示的来源。第二部分有两个方面：简略地指示，详细地解释。第一部分是从“一切法的根本”到“完全聚集而说”之间所指示的内容。也就是说，正如在《十部决定意义经》中所说：“阿努瑜伽的阿底是，菩提心的法性，以远离因缘的自性，秘密的智慧自然生起。”所说的意义的精华，阿底瑜伽的阿努是，自性不造作的法性，以无有遮蔽的自性，法界和智慧自然生起。与此意义和要点相符，阿努瑜伽的拉匝是，无有聚集分离的法性，以远离能取所取的自性，甚深法性自然生起。所说的法性意义的拉匝，阿底瑜伽的拉匝是，不可言说的法性，以远离增益诽谤的自性，大乐自然生起。如是所说，无偏大乐自明自解脱的境界中，拉匝的自性大圆满，不杂无边，完全圆满，无有分别，无有偏颇，广大遍布的甚深意趣如实地显示。轮回和涅槃所包含的二种事物的一切法，一切的基和根本是自己的觉性菩提心，远离戏论的第九阿赖耶识，唯有此聚集和圆满，因此阿赖耶识菩提心的自力，心性八识聚的事物，于五或十境地转为五种智慧，本来即是五种智慧，在觉性中显现，成为显现的顶峰，如是宣说。对于那证悟的意义，不以自己的心意的造作和努力而确定安住，于不造作自解脱的境界中，自然安住，无有动摇而住，心性转为五种智慧也是那样的，因此除此以外没有其他的。如是五种智慧也是觉性一和多无别的法性菩提心，在那证悟上，五种体性无有阻碍而以明晰的方式完全圆满，因此五种智慧也是本体无有差别，自明觉自生的智
English
It possesses the source of what is spoken and instructed in the tantras. The second part has two aspects: a brief indication and a detailed explanation. The first part is indicated from "the root of all dharmas" to "spoken by complete gathering." That is, as it is said in the Ten Definitive Meaning Sutras: "The Ati of Anu Yoga is, the dharmata of bodhicitta, with the nature of being free from cause and condition, secret wisdom arises naturally." The essence of the meaning of what is said, the Anu of Ati Yoga is, the dharmata of uncorrected nature, with the nature of being without obscuration, the realm and wisdom arise naturally. In accordance with this meaning and key point, the La Dzog of Anu Yoga is, the dharmata of being without gathering and separation, with the nature of being free from grasping and clinging, profound dharmata arises naturally. The La Dzog of the meaning of dharmata that is said, the La Dzog of Ati Yoga is, the dharmata of being inexpressible, with the nature of being free from exaggeration and defamation, great bliss arises naturally. As it is said, in the state of impartial great bliss, self-awareness, self-liberation, the nature of La Dzog, the Great Perfection, unmixed, without extremes, completely perfect, without distinction, without bias, the profound meaning of vast pervasiveness is shown as it is. All dharmas of the two things included by samsara and nirvana, the basis and root of all is one's own awareness, the mind of enlightenment, the ninth consciousness, free from elaboration, only this gathers and is complete, therefore the self-power of the Alaya bodhicitta, the nature of mind, the objects of the eight aggregates of consciousness, transform into the five wisdoms in the five or ten stages, and from the beginning, the five wisdoms themselves arise in awareness, becoming the pinnacle of appearance, as it is said. For the meaning of that realization, without the activity, thought, and effort of one's own mind, by definitely placing it, in the state of uncorrected self-liberation, naturally abiding, without moving, and abiding, the nature of mind transforming into the five wisdoms is also the same, therefore there is nothing other than that. Such five wisdoms are also the dharmata of awareness, one and many, inseparable, bodhicitta, on that realization, the five characteristics are completely perfect in a clear manner without obstruction, therefore the five wisdoms are also the essence without difference, self-aware, self-arising wis
Chinese
聚集于唯一的智慧之中，并非次第而是同时圆满。如《智慧秘密》中所说：不住于心中无内外，空性智慧无事物，如镜般的智慧，对一切所知无显现，平等智慧无大小，各自的分别念不混杂而清晰，行为精进是慈悲的本体，自生智慧唯一，功德以部分而多数计算。如是。因此，自证的心之法性，未作未染的如是性，以任何也未见之方式真实证悟，并且了知时，以如是证悟之功德，心并非立即成佛，而是不作不改，本初无谬而成佛之义，不为因缘所染，无错无改而显现，因此无有超越于此之道，心性广大周遍一切法，故普贤无别之胜地，并非特意压制而压制。如前所说：自明唯一无垢染，无勤如虚空般安住，周遍佛与有情众，证悟此即果位地。以及，菩提心之自性中，法界与智慧无别，故普贤无别之地，未修之自心清净地，一切地皆汇集于此。以及，《普作王总说续部》四部中的与虚空等同的无字续部中说：谁证悟此周遍广大之义，如王子般脱离贫困，无有聚集分离，普贤，不舍弃相而于自处解脱，不阻碍轮回而于本处清净，不去除错乱而从根斩断，五毒不转变而于法性界，无有勤作修持而本初成佛，于真实之义中知为真实，譬如金中见金般，意之分别念已尽。如大虚空之大界般，周遍广大不变异，一切圆满解脱，如无云之太阳般，三时无碍即是如此，如帝释天头顶之如意宝般，于欲求之生起无有匹敌，如摩其陀之药般，接触任何事物都变成药物。如是等等。如是心性无错乱