Chinese
成为顶峰所以伟大。行为一切的顶峰所以伟大。果实一切的顶峰所以伟大。不变的状态中无碍的努力所以伟大。无执的状态中无念的明晰所以伟大。无恋的状态中无染的明晰所以伟大。不可言说的状态中大乐的明晰所以伟大。完全清净菩提扩展的心髓所以伟大。无所作为的觉性无实有所以伟大。大乐的状态中不动摇平等安住所以伟大。心髓的意义上不动摇平等安住所以伟大。不是执着的对境却存在于一切中所以伟大。言辞和文字无法确定却是所有一切的心髓所以伟大。 正如《明点普照》中所说：“圆满是没有剩余。”“伟大是没有造作和至高无上。” 如是这般，空明无为的心性，自生本智，从一开始就没有被能取所取、名相之法所染污，所以是清净的；一切功德无需寻求，自然成就，所以说是觉悟。 慈悲无有止息的能量，各自本觉的智慧，能量显现无有止息地明晰，所以是心。 如是说，在《法界宝藏论》中说：“自生智慧的基础，广大虚空中，从一开始无垢，未被轮回所染是清净。功德任运成就，超越因果是觉悟。自知心髓，光明清净是心。” 实相自生之智慧，周遍轮涅一切法，无余、不缺、不离，是一切之作者，或者从此能量显现出大平等性，其自性本自任运成就，非造作，因此无需任何他缘，是诸作者之王，故而开示远离取舍勤作，如是就意义而言命名。 如是，在此续中说：“如何显现之诸法，一切无余皆已作，正作且将作，然于彼无需作，因其任运成，故名普作王。” 如是命名并在前言中提及的必要是：上根者了悟一切法本自无作无求，于菩提心之自性中成佛之自性。
English
It is great because it has become the peak. It is great because it has become the peak of all actions. It is great because it has become the peak of all fruits. It is great because of the unceasing effort in the unchanging state. It is great because of the non-conceptual clarity in the non-grasping state. It is great because of the unattached clarity in the non-clinging state. It is great because of the great bliss clarity in the inexpressible state. It is great because it is the essence of the utterly pure, expanding enlightenment. It is great because the wisdom free from action and seeking is non-existent. It is great because it abides unmoving and equally in the state of great bliss. It is great because it abides unmoving and equally in the meaning of the essence. It is great because it is not the object of grasping, yet it exists in all. It is great because words and letters cannot define it, yet it is the essence of all. As it is said in "The All-Illuminating Bindu": "Completion is without remainder." "Great is unmade and unsurpassed." Like that, this spontaneously arisen wisdom of mind-itself, empty and clear, uncompounded, is pure because it has never been stained by the grasping of subject and object, or by the dharmas of characteristics. It is said to be enlightened because all qualities are spontaneously accomplished without being sought. Compassion is the unceasing energy, the individual self-aware wisdom, the energy appearance is unceasingly clear, therefore it is mind. As it is said in "The Treasury of the Dharmadhatu": "In the vast expanse of the basis of spontaneously arisen wisdom, from the beginning, stainless, unstained by samsara, is pure. Qualities spontaneously accomplished, transcending cause and effect, is enlightened. The self-aware essence, clear light, is mind." That very wisdom of the spontaneously arisen state of reality is the agent of all phenomena of samsara and nirvana, without remainder, without lack, without separation, or the great equality that arises from the energy of this itself is the nature, and its own essence is spontaneously accomplished from the beginning, uncompounded, so it does not need to be done by any other cause or condition, and because it has become the king over all agents, it is taught to be free from acceptance and rejection, effort and striving. Thus, it is named in terms of its meaning. Likewise, in this very tantra it says: "All phenomena that appear, all without remainder have done, are doing, and will do, but it does not need to be done to itself, because it is spontaneously accomplished, therefore it is taught as the All-Creating King." The necessity of naming it in this way and mentioning it in the introduction is: that those of the highest faculty understand that all dharmas are enlightened from the beginning, without action or seeking, in the nature of the essence of bodhicitta.
Chinese
因此，上等根器者需要完全理解续部的意义，中等根器者需要理解意义的一部分，下等根器者也需要像给药罐贴标签一样，容易找到经书。第二，顶礼的意义是：所谓“薄伽梵”，一般是指降伏四魔等一切不顺之品，是断德圆满；具足六种殊胜功德，是证德圆满；超越轮回、涅槃、常断等一切戏论之边，是寂灭之自性。如《大方广经》云：“从有寂中得解脱，功德如海无二边，超越一切诸戏论，薄伽梵者寂如空。”又，若将此应用于法身，由于智慧菩提心未成立为生灭相之法，故远离生死，降伏死主之魔；安住于无处所之大清净虚空之体性中，降伏天子之魔；是自生无为之自性，故降伏蕴魔；是远离原始本基之自性，故降伏烦恼魔。如《明点普照》云：“法身无生亦无灭，故降死主之魔；无相故，降伏蕴魔；彼二无二故，降伏烦恼魔与天子魔，是自然降伏也。”又，具足六种殊胜功德，本来安住于五身五智之体性中，是具足之义。如彼经云：“法身功德门广大，具足五智与五身。”即是说，所谓六种殊胜功德，如《桑布扎续》云：“自在与妙色，吉祥与名声，智慧与精进，是为六具足。”因此，能自在掌控一切法的自在，是自性清净之法身与法界智。具足相好的妙色是报身与大圆镜智。具足一切殊胜功德之吉祥是化身与平等性智。十方刹土普遍显现、周遍闻名，以及如所有尽所有
English
Therefore, those with superior faculties need to fully understand the meaning of the tantras, those with intermediate faculties need to understand a portion of the meaning, and even those with inferior faculties need it to be easy to find the scriptures, like labeling medicine containers. Second, the meaning of the prostration is: The term "Bhagavan" generally refers to one who has subdued all unfavorable aspects, such as the four maras, and is perfect in abandonment; possessing six excellent qualities, is perfect in realization; and transcends all extremes of elaboration, such as samsara and nirvana, permanence and annihilation, and is of the nature of peace. As stated in the Mahavaipulya Sutra: "Liberated from existence and peace, virtues like an ocean without two sides, transcending all elaborations, the Bhagavan is supremely peaceful like the sky." Furthermore, if applied to the Dharmakaya here, since the mind of wisdom and bodhichitta is not established as a dharma of arising and ceasing, it is free from birth and death, subduing the Mara of the Lord of Death; abiding in the nature of the great, unobstructed, empty expanse, it subdues the Mara of the Sons of the Gods; being of the nature of self-arisen, unconditioned, it subdues the Mara of the Aggregates; being of the nature of being free from the primordial base, it subdues the Mara of Afflictions. As stated in the Tigle Kunsel: "The Dharmakaya is without birth and without cessation, therefore it subdues the Mara of the Lord of Death; being without characteristics, it subdues the Mara of the Aggregates; being non-dual, it subdues the Mara of Afflictions and the Mara of the Sons of the Gods; this is naturally subdued." Moreover, possessing the six excellent qualities, originally abiding in the nature of the five Kayas and five Wisdoms, is the meaning of possessing. As stated in that very text: "The Dharmakaya's door of qualities is vast, possessing the five Wisdoms and five Kayas." That is to say, the six excellent qualities are, as stated in the Sambuta Tantra: "Sovereignty and beauty of form, auspiciousness and fame, wisdom and diligence, these six are called possessing." Therefore, the sovereignty of controlling all dharmas is the self-nature pure Dharmakaya and the Dharmadhatu Wisdom. The beauty of form with marks and signs is the Sambhogakaya and the Mirror-like Wisdom. The auspiciousness of possessing all excellent qualities is the Nirmanakaya and the Wisdom of Equality. Universally appearing and renowned in the ten directions, and knowing the as-it-is and as-many-as-there-are
Chinese
具有智慧的是化身和个别觉悟的智慧。为了利益众生而不懈怠的圆满精进是不动摇金刚身，从法界不改变，以无量的事业不费力地利益众生是成所作智。超越是不落入轮回和涅槃任何一方，是超越一切戏论相状的意义。如彼经云：法身超越一切边。又一种说法是，以如实证悟实相的智慧摧伏无明邪见的魔军，具有智慧的智慧，超越能取所取的分别念，所以也这样说。如彼经云：以证悟的智慧摧伏邪见的魔军，具有智慧的力量，因为超越能取所取，所以是薄伽梵。如是，具有断证功德圆满的自性，从本以来就是原始成佛的自性，觉性菩提心，最初的佛普贤王如来，或者因为能自在地掌控轮回和涅槃的一切法，所以是普作金刚。为了让化身遍照大译师的翻译没有障碍且圆满，所以对远离三轮执着的他顶礼，这是翻译此经的开端所作的译经礼赞。在《 विशेषोक्तिसमुच्चय 》(ChED du brJod pa'i tshoms)中说：积累福德的人，其他所生的损害，天或魔的种类，不能制造障碍。因为对特殊的处所作礼赞，所以圆满了福德的积累，对于具有福德的人，其他人不能制造障碍。第二部分有三个：对听闻根本续的智慧的教诲，对外在的由思所生的智慧的教诲，对外在的由修所生的智慧的教诲。第一部分有三个：以圆满的开端的方式简略地讲述续，以圆满的讲述的方式详细地解释，以圆满的精华的方式总结意义。第一部分有两个：开端和引出开端。第一部分有两个：简略地讲述五种圆满的自性，详细地
English
Possessing wisdom is the emanation body and the wisdom of individual realization. Perfect diligence, without distraction in benefiting beings, is the immutable Vajra body, unchanging from the Dharmadhatu, and effortlessly benefiting beings with immeasurable activities is the wisdom of accomplishing activities. Transcendence means not falling into either Samsara or Nirvana, it is the meaning of transcending all elaborations and characteristics. As it is said in that very text: The Dharmakaya transcends all limits. Alternatively, it is also said that, with the wisdom that realizes the nature of reality as it is, one subdues the demons of ignorance and wrong views, possessing the wisdom of knowledge, and because one transcends the extremes of grasping and fixation. As it is said in that very text: With the wisdom of realization, one subdues the demons of wrong views, possessing the power of knowledge, and because one transcends grasping and fixation, one is the Bhagavan. Thus, possessing the nature of completely perfected qualities of abandonment and realization, from the beginning, it is the naturally enlightened nature, the mind of enlightenment, the first Buddha Samantabhadra, or because it can freely control all the phenomena of Samsara and Nirvana, it is the All-Creating King. In order for the translation of the great translator, the emanation Vairochana, to be without obstacles and complete, he prostrates to him who is free from the extremes of the three spheres of focus. This is the translation salutation made at the beginning of translating this Tantra. In the "Collection of Special Statements" (ChED du brJod pa'i tshoms), it says: Those who have accumulated merit, harm born from others, kinds of gods or demons, cannot create obstacles. Because one makes prostrations to a special place, the accumulation of merit is completed, and others cannot create obstacles for those who possess merit. The second part has three: instructions on the wisdom of hearing the root Tantra, instructions on the wisdom arising from thought, and instructions on the wisdom arising from meditation. The first part has three: briefly stating the Tantra in the manner of a perfect introduction, explaining in detail in the manner of a perfect explanation, and summarizing the meaning in the manner of a perfect essence. The first part has two: the introduction and the introduction to the introduction. The first part has two: briefly stating the nature of the five perfections, and explaining in detail
Chinese
讲说。第一，其中提到“如是说”，必须理解为涵盖了下文将要出现的续部的完整意义，因此显示了圆满的法。用“讲说”一词来表示集结者金刚萨埵本身就是圆满的导师，因此显示了导师和眷属两者。之所以没有提到“听闻”，是因为在共同乘的场合，导师和眷属似乎是不同的，而这里特别殊胜之处在于导师和眷属是无二无别的，这是前代智者和持明者们所说的，这里也是如此。因为在色究竟天法身的净土中，没有将自他分开，一切法都显示为导师普贤王如来的智慧，即自生智慧的单一自性。正如这部经中所说：“我本来就是普贤王如来。导师、教法、眷属、时间都已确定。导师的导师也是我所为。教法显示我的自性。眷属也从我的体性中产生。时间、地点是我的自性之流。从普贤我之自性所显之教法中。没有显示任何非我的法。大菩萨金刚你也是。为了显示普贤我之自性。你也是我从我之中所生。将普贤我置于法的核心。”正如所说的那样。所谓“时”，指的是四大平等的大时，在原始清净无生之中，没有轮回涅槃和三时的分别，因此显示了光明不可思议的圆满时间。如此，法身的导师和眷属所显现之处，即是法界义之色究竟天大乐任运成就，因此地点圆满也从意义的力量中显示出来。像这样具有五种圆满的法身净土，无论在哪一方位，都没有固定的局限，而是像虚空界和法界一样遍布，法身净土遍布之处，报身和化身的净土也无有阻碍，例如贝壳上的黄色，虽然众生因各自的分别念而显现为不净，但实际上并没有不净之法。