Chinese
空阔安乐之释 空阔安乐之释 空阔安乐之释已完成。顶礼薄伽梵吉祥普贤金刚萨埵！此乃随顺大乘之道的窍诀之王，菩提心空阔坛城。以三种意义解释：根本之义、必要之义、词句之义，分别阐述。这些是从经文中宣说的。其中，根本是“安乐广大，痛苦界富饶于何处？”等等，揭示了根本之义。安乐是由他者成就的，痛苦只是蕴等等。这些是束缚，是执着的痛苦，也是在其他方面受苦的原因，从名相上广为阐述。这些是圆满的因、本体、究竟清净，以及由此产生的无欲，是所谓的安乐之义。在那个时候，空性的意义是不可消除的，因为众多、广大且无有束缚，所以两个名称必然成立。凡是圆满具足，一切皆明亮，这是两种不相容之处，因为观察者是清净和不清净的缘故。基础的意义是不指向原因、地点和其他方面，因为事物是唯一的，所以说“我无分别”。“无分别，自然圆满，明点界性大。”这些的区分只是观察者的权力而已。这些合一的意义也是，以因的本体，身体等等，自然地与随顺的结果圆满地存在。即使是两种想法也无法分开，所以完全断绝一切戏论，是因为大智慧的缘故。因为无法确定自己的特征，所以证悟它的瑜伽士，因为一切都变成了我的缘故，所以像国王一样宣说，自然而然地到达，所以自性大。没有行为和争论，所以是明点的意义。如是说。“不生，智慧珍宝。”这是为了阐明真实坛城的特征。我们是名相的原因，圆满是必然转移的，例如珍宝在没有意识的情况下满足愿望，但如果完全努力就找不到。
English
Explanation of Vast Bliss Explanation of Vast Bliss Explanation of Vast Bliss is completed. Homage to the Bhagavan, Glorious Samantabhadra Vajrasattva! This is the king of pith instructions that follows the Mahayana path, the mandala of the vast expanse of the mind of enlightenment. It is explained with three meanings: the fundamental meaning, the necessary meaning, and the meaning of the words, which are separately elucidated. These are said to be spoken from within the scriptures. Among them, the root is "Where is the realm of bliss vast, suffering rich?" etc., revealing the fundamental meaning. Bliss is accomplished by others, suffering is only the aggregates, etc. These are bonds, the suffering of attachment, and also the cause of suffering in other ways, which are extensively explained from the perspective of names. These are the complete cause, essence, ultimate purity, and the desirelessness that arises from it, which is the meaning of what is called bliss. At that time, the meaning of emptiness is that it cannot be eliminated, because it is numerous, vast, and without bonds, so the two names are necessarily established. Whatever is completely perfect, everything is bright, these are two incompatible things, because the observer is pure and impure. The meaning of the base does not point to cause, place, or other aspects, because things are one, so it is said "I am without separation." "Without separation, naturally complete, bindu essence is great." The distinction of these is only the power of the observer. The meaning of these being one is also, with the essence of the cause, the body, etc., naturally and completely abiding with the conforming result from the beginning. Even two thoughts cannot be separated, so completely cutting off all elaboration is because of great wisdom. Because one cannot ascertain one's own characteristics, the yogi who realizes it, because everything has become mine, is proclaimed like a king. Arriving naturally, therefore the self-nature is great. Without action and argument, therefore it is the meaning of bindu. Thus it is said. "Unborn, wisdom jewel." This is to clarify the characteristics of the true mandala. We are the cause of names, completeness is necessarily transferred, for example, a jewel fulfills wishes without consciousness, but if one strives completely, one will not find it.
Chinese
那，没有增减就是没有成就意义。同样，大智慧必然是随顺的，容易理解。那些果实本身也因为是其自性而寻找，所以无法区分。观察者凭借一方的力量说是真实的，如果恒常，那么轮回也必然是真实的。应当从大明点中舍弃。无为任运成，大明点。这指的是，那两者都不是依赖而成立的。三种事物完全断绝，安住于雍仲的任运中。所以叫做事业任运成就，舍弃一切作为就是大明点。那么那些和我们相异，远离道路吗？对于怀疑者说，一切不遮，无别，是我的根本。这样说，如果两个事物聚合的整体，连二谛的理论也没有舍弃，那么自性还用说什么呢，所以叫做无别。修行者为了目的和，与基础相符，用名相来缠绕名相。对此承认的就是智慧珍宝，也就是菩提。它的关系也显而易见，种子永远被遮蔽，已经说过了。作者也找不到修行的处所，所以那些修行无法获得。因为了解心的行境，所以对于它，那些就是诸法的法性。这样说的。以声音为主的名相瑜伽士们，这些为了道路的一方，何时舍弃，就像船一样。因为不异，所以像土地和黄金一样安放。如果说在来源中，那就不是暂时的道理。为了显示那一点，在胜义中思维是伟大的。这样说，那些没有因智慧之义而生起和任运成就的缘故。胜义一切的自性是，金刚萨埵菩提心。超越一切边际，所以没有舍弃和取舍。无可修饰，本来安住。所说的我们所要成就的就是法身，那本身没有单独成立的体性。因为所说的道理完全被覆盖，所以在没有分离的地方安住，这是名言安立。这是成为佛陀的伟大之处。无勤现前界。
English
That, without increase or decrease, is without accomplished meaning. Likewise, great wisdom is necessarily in accordance and easy to understand. Those fruits themselves are also sought because of their own nature, so they cannot be distinguished. Observers say it is true by the power of one side, but if it is constant, then samsara must also be true. It should be abandoned from the great bindu. Without action, spontaneously accomplished, great bindu. This refers to the fact that neither of those two is established by dependence. Three things are completely cut off, abiding in the spontaneous nature of Yungdrung. Therefore, it is called activity spontaneously accomplished, abandoning all actions is the great bindu. So, are those different from us and separated from the path? To those who doubt, it is said, everything is unblocked, inseparable, is my root. It is said that if the whole of two things gathered together, even the theory of the two truths is not abandoned, then what need is there to mention self-nature, so it is called inseparable. Practitioners for the sake of purpose and, in accordance with the basis, use names to entangle names. Acknowledging this is the jewel of wisdom, which is enlightenment. Its connection is also obvious, the seed is always obscured, it has already been said. The author also cannot find a place to practice, so those practices cannot be obtained. Because understanding the realm of the mind, so for it, those are the dharmata of all dharmas. So it is said. The name yogis who focus on sound, these are for one side of the path, when to abandon, like a boat. Because they are not different, they are placed like earth and gold. If one speaks in the sources, then it is not a temporary reason. To show that point, thinking in the ultimate sense is great. It is said that those are not born from the meaning of wisdom and spontaneously accomplished. The nature of all ultimate truth is, Vajrasattva Bodhicitta. Transcending all limits, so there is no abandonment and acceptance. Unfabricated, originally abiding. What is said is that what we are to accomplish is the Dharmakaya, that itself has no separately established nature. Because the spoken reason is completely covered, so abiding in a place where there is no separation, this is a nominal establishment. This is the greatness of becoming a Buddha. Effortless, manifest realm.
Chinese
如是说，对一切事物皆润泽，且远离边际与中心。若寻觅其自性，则全然不可得，然其未被诸边际所遮蔽，于自明觉中显现，且于一切处普及，乃是于法界中成佛之伟大之处。因无可希冀而于自身圆满。此乃谓，光明即是大智慧之义，以一切皆自然成就，且普遍显现，故无有希愿，乃是现证之佛陀伟大之处。无有言诠之瑜伽士我。如是说，彼等已完全断绝行持与对境，于圆满自性中合一，乃是极深之瑜伽。因其所体验者亦远离行持对境，故是伟大自性成佛之伟大之处。以断绝阶位故，法界。如是说，凡是因大明点之故而成为彼者，并非由戏论所分开，而是由无戏论所分开，故能成立佛陀之语源，无有差别。凡是随其之后者，亦能于一时断绝诸佛之阶位，无可获得之物。彼之自性乃是一切事物之自性，且因无有任何事物可令其转变，故是于一切处皆无有成佛之伟大之处。彼等犹如根本之义。业有种种且被行持。如是说，凡是以身语意三门之行持而完全产生果报者，即是业。彼等为三种自性之集合，故极为众多。彼等为我所行持，故并非如声闻般确定。以不一致之方式引导，意即彼等被贬低之业亦无有冲突。此乃总结之语。为阐释其义故，于明点本身中无可抛弃。如是说，所谓断绝，即是与行持相伴随。以智慧具足五种伟大，且现证菩提心，无论作何事，皆以远离概念之方式行持，因未曾缘及三种事物，故业之三种自性不会改变，因不接受所应成办者，故称其未曾动摇大明点。如是，若业本身尚未成立，则抛弃与接受又何足挂齿？若有众多未曾行持者，则贬低乃是近似之显现，乃是恶劣自性本身与三种果报之近似
English
Thus it is said, it moistens all things, and is free from edges and center. If you seek its essence, it is completely unattainable, but it is not obscured by any edges, it is clear in self-awareness, and it spreads everywhere, which is the greatness of becoming a Buddha in the Dharmadhatu. Because there is nothing to wish for, it is complete in itself. This means that clarity itself is great wisdom, and because everything is naturally accomplished and universally appears, there is no aspiration, which is the greatness of manifest Buddhahood. The yogi self without words. Thus it is said, they have completely cut off conduct and objects, and are united in the complete self, which is the deepest yoga. Because what is experienced is also free from the object of practice, it is the greatness of the great self becoming a Buddha. By cutting off the rank, the Dharmadhatu. Thus it is said, whatever becomes that because of the great bindu, is not separated by elaboration, but separated by non-elaboration, so the etymology of Buddha can be established, there is no difference. Whoever follows it can also cut off the ranks of all Buddhas at once, and there is nothing to be obtained. Its nature is the nature of all things, and because there is nothing to transform it, it is the greatness of not becoming a Buddha everywhere. These are like the root meaning. Actions are various and practiced. Thus it is said, whatever completely produces results through the actions of the three doors of body, speech, and mind is karma. These are a collection of three natures, so they are extremely numerous. These are practiced by me, so they are not as certain as the Shravakas. Guiding in an inconsistent way means that those degraded actions are also not contradictory. This is the concluding statement. In order to explain its meaning, there is nothing to abandon in the bindu itself. Thus it is said, the so-called cutting off is accompanied by action. With wisdom possessing five greatnesses and manifesting the mind of enlightenment, no matter what is done, it is practiced in a way that is free from concepts, because the three things have never been touched, the three natures of karma will not change, because the one to be accomplished is not accepted, it is said that it has never moved the great bindu. Thus, if karma itself has not been established, what need is there to talk about abandoning and accepting? If there are many who have not practiced, then degradation is an approximate manifestation, which is the approximation of the evil nature itself and the three fruits.
Chinese
因此，这些是唯有佛陀才有的行境，为了迎接认为教法无意义的执着。如是说：“贪欲嗔恨与愚痴，无法断除乃我之因。”如果执着于法性，也以狗吃狗的方式来显示，既然不是所欲，更何况其他的呢？同样地，对于喜欢介入障碍，以及不了解非理性的差别等等，也如前述。有些人也说那是公开诽谤的法。更何况那些不是由业的智慧所产生的呢？已经显现的，也是因为其自性完全清净为菩提心，所以随顺的是：自性不生即清净，乃我所未作。如实了知其自性是：即使认为那是“彼是彼”的念头也已远离，因为没有见到断除的痕迹。譬如化敌为友，就像稳固到世界尽头一样。果本身也譬如被咒语控制的毒药，会变成甘露一般。如是说。所谓“愚痴睡眠无法思”，是指顺便显示以业的智慧清净而不舍弃的意义，这些显示了无所作为。五大菩提心的自性，因为自性未成立，所以断除了所有边，因此是不可思议的。完全断绝是：无碍光明的明灯，远离一切思念。自然不动摇，昏昧且安住于三摩地之王中。如是说。所谓“无量名故界即空”，那本身变成圆满的拥有者，所有安立的名称都是能力，是所有一切的基础。因为没有排除，所以一切都变成自在，没有分离就是大贪欲。所谓“无诸色故菩提身”，心性本初清净，无有显现的空性是，因为其他所有的戏论也都是以如是性结合而运作，所以也超越了自性手印，没有成立一切相的精华菩提身，是自性事业完全任运成就，是智慧的大黑汝嘎，在奇妙的怖畏秘密品中广说。明点本即是誓句，故立誓句名。