Chinese
这是不灭的胜幢。它超越了因果、勤作，是本来空性、离戏、如虚空般的自性，所有伟大的功德都自然圆满，因此宣说了这种无需寻觅、从根本解脱的道理，这是总的指示。第二，关于“王”的解释有九种：在一切之前，对于原始的普作光明心性，有自然成就的伟大窍诀；对于超越因果、勤作的心性，有如实自然安住的重要窍诀；对于显现为贪嗔等五毒而不舍弃，于法性中解脱，安住于无分别平等性的行窍诀；对于秘密殊胜、被赞为至高无上，其他乘的道无法成就的殊胜窍诀；对于如实周遍显现光明法界的心性，没有好坏取舍的法界窍诀；对于其他乘通过勤作、有相、生起次第和圆满次第寻觅，而无法见到如实法性的决定窍诀；对于自然圆满如实安住，不寻觅实义而成就的实修窍诀；对于从根本自然成就的法性中，显现轮回涅槃一切现象的自显方式的根本窍诀；对于安住在不作的如是性中的伟大之道，其他乘的善妙之道无法成就的数目窍诀。第一种有六个：对于心性法界的自性，如何显现身和智慧无二无别的法性，因此是本来成佛的伟大之窍诀；对于觉受安住于平等性，是无二功德，是本来成就的宝生部的伟大窍诀；对于明空双运的本觉，是不动金刚的伟大窍诀；对于所取能取显现于法界，是遍照如来的伟大窍诀；对于念头显现为大乐，一切分别念于显现边际解脱，是方便智慧无二的伟大窍诀；对于行显现为自然解脱，是本来事业成就，是不空成就的伟大窍诀。第一种是：在十部经中说：“名称是金刚萨埵，实义自性无生，譬如虚空，五大殊胜。”如是说，此处以金刚萨埵之名所指的对境是，此经所诠释的心髓，轮回涅槃一切的生处，本来无生的法性广大遍
English
This is the victory banner that never fades. It transcends cause and effect, effort, and is the nature of original emptiness, free from elaboration, like the sky. All great qualities are naturally perfect, so this principle of liberation from the ground without seeking is taught, which is a brief instruction. Second, there are nine explanations of "king": Before all, there is the great key instruction of spontaneous accomplishment in the original, all-creating, luminous mind essence. There is the crucial key instruction of perfectly establishing the mind essence as it is, spontaneously accomplished, beyond cause and effect and effort. There is the practice key instruction of not abandoning appearances as the five poisons of attachment and aversion, but liberating them into the nature of reality, abiding in non-conceptual equanimity. There is the supreme key instruction that is praised as the secret and sacred, and that other vehicles cannot accomplish through their paths. There is the space key instruction of showing the luminous mind essence of the expanse as it is, all-pervasive, without acceptance or rejection of good or bad. There is the definitive key instruction that other vehicles seek through effort, conceptualization, generation and completion stages, and thus do not see the nature of reality as it is. There is the real key instruction of naturally perfect abiding as it is, accomplishing without seeking real meaning. There is the ground key instruction of how phenomena, existence, samsara, and nirvana are arranged as self-appearances from the ground of naturally accomplished reality. There is the number key instruction that the great path of abiding in the unmade suchness cannot be accomplished by the excellent paths of other vehicles. The first has six aspects: How the nature of reality, the essence of mind, manifests the nature of reality in which form and wisdom are inseparable, thus it is the great key instruction of being enlightened from the beginning. Since feeling abides in equanimity, it is the great key instruction of Ratnasambhava, the naturally accomplished, precious origin, as non-dual qualities. Since consciousness is clear and empty, it is the great key instruction of Akshobhya, the immoveable vajra, naturally abiding. Since grasping and being grasped arise in the dharmadhatu, it is the great key instruction of Vairochana. Since conceptualization arises in great bliss, all conceptual thoughts are liberated at the limit of appearance, it is the great key instruction of non-dual means and wisdom. Since action appears as self-liberation, it is the great key instruction of Amoghasiddhi, the naturally accomplished activity from the beginning. The first is: In the ten sutras, it is said, "The name is Vajrasattva, the nature of meaning is unborn, the example is like the sky, the five greatnesses are particularly excellent." As it is said, here, the object designated by the name Vajrasattva is the heart essence of what this text explains, the source of all samsara and nirvana, the nature of reality that is originally unborn, vast and pervasive.
Chinese
哦，觉悟自性，远离损益、变迁，此即是也。何以故？此乃任何因缘皆不生之无为自性，不可言说，超离心识，故不为名相概念所分割，且远离生灭、毁坏，故称金刚。菩萨，若从萨埵（藏文：ས་ཏྭ）之声引申，则有稳固、摄持、证悟三种含义。一切法之实相心髓，菩提心，于无始无终之时，不变且稳固；显有轮涅一切皆融入其界，无二平等大圆满，故为摄持；从本初即无无明能取所取之黑暗所遮蔽，于自生大智慧之体性中，光明澄澈，远离生灭而安住，故为证悟。以此之故，称之为菩萨。又，于另一种意义上，心性不变，如虚空般之自性，周遍一切，且不为任何事物所染污，故亦如是称之。于《宝积大圆满续》中云：‘生起之身之实相，乃不变之金刚，彼即大虚空。内外无别而安住，心不为任何事物所染污，彼乃大勇士。’如是，此般法性，远离戏论之菩提心之体性，虽非实有相状之法，然周遍一切，远离变迁，如虚空般安住，故虚空乃譬喻也。如太阳与光芒般，一切身与智慧，于菩提心之体性中，恒常无离无合而安住，且具足本初即已圆满成佛之大功德。其中，一切身与智慧圆满之方式亦如《宝藏幻钥》所云：‘菩提心之法性，不作意而安住，彼乃法界智。澄明而无分别，彼乃镜智。于心无有分别，彼乃平等性智。显现方式为何，亦如是显现，彼乃妙观察智。心于一切自在，彼乃成所作智。’又，不动自性安住故，为法身；澄明而无分别故，为报身。
English
Oh, the nature of enlightenment, free from increase, decrease, change, and alteration, this is it. Why? Because this is the unconditioned nature that is not produced by any cause or condition, inexpressible, beyond the mind, therefore it is not divided by the proliferation of names and concepts, and because it is free from birth, death, destruction, and disintegration, it is called Vajra. Bodhisattva, if derived from the sound of Sattva (Tibetan: ས་ཏྭ), it implies three meanings: steadfastness, gathering, and realization. The essence of the reality of all phenomena, the mind of enlightenment, is unchanging and steadfast in beginningless and endless time; all of samsara and nirvana are gathered into its realm, the indivisible, equal, great perfection, hence it is gathering; from the beginning, it is not obscured by the darkness of ignorance and grasping, in the nature of self-arisen great wisdom, it abides clearly and luminously, free from arising and ceasing, hence it is realization. For this reason, it is called Bodhisattva. Moreover, in another sense, the nature of mind is unchanging, like the nature of space, pervading all, and because it is not defiled by anything, it is also called that. In the Great Perfection Tantra of the Jewel Heap, it is said: 'The reality of the arising body is the unchanging Vajra, that is the great space itself. Abiding without distinction between inside and outside, the mind is not defiled by anything, that is the great hero.' Thus, such a Dharma nature, the essence of the mind of enlightenment that is free from elaboration, although it is not established as a phenomenon with characteristics, it pervades all, is free from change, and abides like space, therefore space is the example. Like the sun and light, all bodies and wisdoms abide in the essence of the mind of enlightenment, always inseparable, and possess the great qualities of being primordially enlightened. Moreover, the way in which all bodies and wisdoms are perfected is also as stated in the Treasury of the Magical Key: 'The Dharma nature of the mind of enlightenment, abiding without contrivance, that is the Dharmadhatu wisdom. Clear and without conceptuality, that is the mirror-like wisdom. In the mind, there is no distinction, that is the equality wisdom. Whatever the mode of appearance, it appears as such, that is the discriminating wisdom. The mind controls all, that is the accomplishing wisdom.' Furthermore, because the unmoving nature abides, it is the Dharmakaya; because it is clear and without conceptuality, it is the Sambhogakaya.
Chinese
因为能随意转变并掌控心，所以那是大悲化身。自性觉悟显现，被称为现证菩提之身。不被对治所改变，被称为金刚之身。如是说。因此，以身和智慧的体性成佛之理，也是以五种大的方式。龙钦巴尊者说：心性广大无垠之中，轮回涅槃所有诸法，以五大而现证成佛。如是说，对此也有观待各个乘的暂时转变之大，以及究竟任运成就之大两种。全明者说：暂时转变之大，是各个乘的大。究竟大有五种，本来自性无有分离。如是说，这二者之中，此处所说的是，对于菩提心仅以反体来区分，实际上是本来自性无有分离的大圆满的究竟五大不需寻找任运成就而宣说，班杂窍诀藏中说：现证菩提之大，是无戏论的菩提心，超胜一切显现存在，是阿底瑜伽之大。法界成佛之大，是生起一切的菩提心，超胜一切生处，是阿底瑜伽之大。自性成佛之大，是任运成就的菩提心，超胜一切勤作修持，是阿底瑜伽之大。彼性成佛之大，是不错谬的菩提心，超胜一切理证，是阿底瑜伽之大。无佛成佛之大，是远离增益损减的菩提心，超胜一切思虑言说，是拉杂瓦之大。如是。同样，菩提心本身不成立好坏取舍等二法，而于任何时和任何情况下都安住于唯一清净的自性中，所以是普贤。一切法虽然生起，但从它生起，安住也安住在它上面，所以是普贤母。因为对它没有任何能取所取名相的戏论，所以是无二。以是三者的方式安住，所以称为普贤。十经中说：法性菩提心
English
Because it can freely transform and control the mind, it is the embodiment of great compassion. The manifestation of self-awareness is called the body of manifest enlightenment. That which is not changed by antidotes is called the vajra body. As it is said. Therefore, the principle of attaining Buddhahood with the nature of body and wisdom is also in the manner of the five great ones. Longchenpa said: Within the vast expanse of mind itself, all phenomena of samsara and nirvana, manifest enlightenment is attained through the five great ones. As it is said, there are two types of greatness: the temporary greatness that changes in relation to each vehicle, and the ultimate spontaneously accomplished greatness. The Omniscient One said: The greatness of temporary change is the greatness of each vehicle. There are five kinds of ultimate greatness, which are inherently inseparable. As it is said, among these two, what is explained here is that the five ultimate greatnesses of the Great Perfection, which are inherently inseparable and spontaneously accomplished without seeking, are shown only by distinguishing the Bodhicitta by its reverse aspect. The Magical Key Treasury says: The greatness of manifest enlightenment is the Bodhicitta without elaboration, which surpasses all appearances and existence, and is said to be the greatness of Atiyoga. The greatness of Dharmadhatu Buddhahood is the Bodhicitta that arises from everything, surpassing all sources of arising, and is said to be the greatness of Atiyoga. The greatness of self-nature Buddhahood is the spontaneously accomplished Bodhicitta, surpassing all effort and practice, and is said to be the greatness of Atiyoga. The greatness of that very Buddhahood is the unerring Bodhicitta, surpassing all reasoning, and is the greatness of Atiyoga. The greatness of non-Buddhahood is the Bodhicitta free from imputation and denigration, surpassing all thought and expression, and is the greatness of Lalitavistara. Thus it is. Similarly, since the Bodhicitta itself does not exist as the duality of good and bad, acceptance and rejection, etc., but abides in the nature of unique purity at all times and in all ways, it is Samantabhadra. Although all dharmas arise, they arise from it and abide in it, so it is Samantabhadri. Because there is no elaboration of grasping and clinging to characteristics in it, it is non-dual. It abides in the manner of these three "is"-es, so it is called Samantabhadra. The Ten Sutras say: Dharmata Bodhicitta
Chinese
在那个心性上，因为没有好坏取舍，所以说是普贤。在法性菩提心上，因为一切都汇集和产生，所以说是普贤母。在法性菩提心上，因为没有能取所取戏论，所以说是无二。如是说。或者说，“普”是指没有混杂、完全圆满的一切法。其中，没有混杂是指显现为各种法相，完全圆满是指所有这些在法性一味的自性中无二。如前所说：从法相方面没有混杂，在法性方面完全圆满。从思辨能力方面没有混杂，在实相能力方面完全圆满。从世俗方面没有混杂，在胜义方面完全圆满。从错觉妄念方面没有混杂，在无二智慧方面完全圆满。八种见修行没有混杂，在大圆满瑜伽中完全圆满。如是等等。因此，对于显现为各种法相的那些，没有丝毫可憎恶和应舍弃的，而是恒常在菩提心的体性中成佛，所以是“善”。在与智慧虚空同等的续部中说：普是轮回涅槃一切法，贤是智慧显现法身，普能显现各种游舞。如是。这样，在菩提心的界限中，一切法没有不汇集的，本来就汇集和圆满。例如，器情世间一切都在虚空的界限中圆满，但虚空并不狭窄，也没有不能容纳的。同样，在菩提心的界限中，没有不能容纳的，非常宽广，是一切法的生处，法界本来就是不生的。在《自生智慧》中说：从不灭游舞的法性中，普贤广阔的界限自现。是意智慧大界的，没有执着的法性。是超越思辨言说的无分别，例如虚空的奇迹。如是说。像这样，本来就是佛或完全清净的实相，觉性菩提心的自性，是所有的大道。也就是说，不像下乘那样修习其他道，最终必须获得其他果，而是无边无际的一切众生