English
Indeed. The sky of wisdom, without acceptance or rejection, spontaneously accomplished, satisfying all, is: the unborn awareness itself, unattached to anything, everything is self-manifestation. Realizing this, one will be convinced that all desires arise from oneself. What is that manifestation? "In the mandala of pure space, a spontaneously accomplished wish-fulfilling jewel palace." It means: the nature of reality, the root of all extremes, the mandala of bodhichitta, unmixed and complete, is the very place accomplished by great qualities. "The assembly of victors gathered from all directions and times." It means: the fourteen are integrated into one, the nature liberated from many and one, is inseparable from sentient beings, and is also the assembly of deities. "The Victor himself appears as the body of the Victor, the yogis of the Vajradhatu assembly, in order to show the mandala of the Victor for the benefit of beings." It means: the essence of the spontaneously arisen supreme Buddha of the six realms manifests as the body, in order not to mistake the individual self-nature of the deities of the explained mandala, and in order to manifest the deities of the self-manifesting wisdom vajra, which tames beings, therefore, the Vajradhatu mandala that tames beings is displayed. So it is said. The meaning of its example is: "Like stars shining in a cloudless sky, the clear and bright Sambhogakaya with its retinue, Samantabhadra Vajrasattva in union, manifest as mudras from the realm of wisdom through skillful means." It means: like being clear and unmixed, complete and pervasive without beginning or end, in accordance with the Dharma. The main deity and retinue of the secret Sambhogakaya are the two teachers residing in the nature of spontaneous accomplishment, from the state beyond representation, all distinctions appear as the mudras of the body. "Clear, bright, equal, and unmixed, the assembly of skandhas, dhatus, ayatanas, and yogis." It means: those immaculate and clear, without large or small distinctions, when analyzed, are the five skandhas, eighteen dhatus, and eleven ayatanas, which is the manifestation of self-awareness, the great Buddha. Seeing it in this way, one will be convinced that all dharmas are luminous, therefore, it is superior to the deities of scriptures. Samantabhadra, the self-arisen Bhagavan, the sole, supremely great Dharmakaya, the spontaneously perfect mudra of body, speech, and mind.
Chinese
广大！ 意思是，从菩提心的状态中，轮回无名，无人造作，圆满成佛的伟大自性，没有其他的对应物，是无二圆满。 因为它显现为不可思议的身体、语言和意念的自性，所以是自性的伟大。 本来任运成就的菩提心要，安住于无上君王的至高果位。 意思是，本来圆满的大圆满，一切之顶点的菩提心，普贤王如来，在无分别的处所成佛，因此安住于无须勤作，本来成就的状态。 不具自他分别之念，如世界金刚日之升起。 朗然坦然清明之坛城中。 意思是，它的特征是：自也是他，他也是自，因此是远离分别执着的。 如世界中太阳升起一般，是第六意识，以光明和不动摇来象征，无论是先前的念头还是之后的念头，都是圆满的，无论由智慧自显现出什么，都不动摇地具有明晰的坛城，谁具有了这种觉悟，就确信智慧会持续不断地显现。 解脱的三面六臂，是三身六智与法界。 意思是，身的意义是，所说的三身与意念相连，自然而然地消除了束缚，五种智慧和自生智慧使一切都得以扩展，无法找到边际，因此显现为身。 犹如星群不向他处散落，太阳之轮以光芒压倒一切。 意思是，比喻很容易理解。 同样，普贤金刚萨埵，以千日之盛大光芒而辉煌。 是诸佛聚集之主，是内外秘密坛城之主。 是分别识之主，一切之基础。 意思是，如此，坛城之主也是，为了具备一切仪轨，如千日同时升起般，具有三种光辉，是诸佛之王。 是形象和禅定，以及菩提心坛城的一切本质。 并非如此，而是作为基础意义的第九阿赖耶识，是远离分别的，因此是因果乘坛城的一切实体。 因此，这就是成佛的伟大之处。 普贤王如来的明点心髓
English
Vast! It means that from the state of Bodhicitta, Samsara is nameless, uncreated by anyone, and the great self-nature of enlightenment is complete, without any other counterpart, and is complete in non-duality. Because it manifests as the self-nature of inconceivable body, speech, and mind, it is the greatness of self-nature. The essence of spontaneously accomplished Bodhicitta abides in the supreme position of the unsurpassed king. It means that the Great Perfection, the Bodhicitta at the pinnacle of all, the Primordial Buddha Samantabhadra, is enlightened in the place of non-differentiation, and therefore abides in a state of no effort and primordial accomplishment. Not having thoughts of self and other, like the rising of the Vajra Sun in the world. From the clear and distinct mandala. It means that its characteristic is: self is also other, and other is also self, therefore it is free from discriminatory attachment. Like the sun rising in the world, it is the sixth consciousness, symbolized by clarity and immovability. Whether it is a previous thought or a subsequent thought, it is complete. No matter what arises from the self-manifestation of wisdom, the clear mandala remains unmoved. Whoever possesses this realization is certain that wisdom will continuously arise. The three faces and six arms of liberation are the three bodies, six wisdoms, and the Dharmadhatu. It means that the meaning of the body is that the spoken three bodies are connected to the mind, and the bonds are naturally eliminated. The five wisdoms and self-born wisdom expand everything, and the boundaries cannot be found, so it appears as the body. Just as the constellations do not scatter elsewhere, the sun's circle overwhelms with its radiance. It means that the analogy is easy to understand. Similarly, Vajrasattva Samantabhadra is magnificent with the great radiance of a thousand suns. He is the chief of the assembled Buddhas, the lord of all outer and inner secret mandalas. He is the chief of discriminating consciousness, the basis of all. It means that the chief of the mandala is also, in order to have all the rituals, like a thousand suns rising at once, possessing three kinds of splendor, he is the king of all Buddhas. He is the essence of form, Samadhi, and all Bodhicitta mandalas. It is not like that, but the ninth Alaya consciousness, which is the basis of meaning, is free from discrimination, and therefore it is the substance of all cause-and-effect vehicle mandalas. Therefore, this is the greatness of becoming a Buddha. The Bindu heart essence of Samantabhadra.
Chinese
为了展示至尊者的行为，即使未曾离开自生智慧的法界，却具有遍布虚空的慈悲。众生的荣耀怙主，各种各样的普贤王如来，无有分别取舍，意义上为一。这是说，自生智慧无边无际，虽然远离来去，但由于具有像油一样遍布一切的慈悲，所以无需作为就能救护一切众生。因为一切都是导师本身，没有其他人，所以没有取舍。如果证悟了这一点，就不会执着于慈爱，也不会因憎恨而心烦意乱，对此深信不疑。为了展示以功德自然圆满之义而伟大，对于已经成就者来说，没有什么需要努力的。内外一切皆是法界。这是说，行境和器情本身只是假立的，没有自性，因为远离三边。所有清净的行境是，这是说，对于这样远离边际的完全清净的行境，没有需要努力的，因为已经成佛，所以无法从有情成就为佛，因为是佛本身的无上明点。佛与有情无有取舍，道路如何能改变它？如是说。如果这样证悟，就会相信显现存在与虚空为一，事物没有自性。为了展示愿望成就，功德已经成就。无有修持，自然精进，无有愿望，无为任运成就，如来就是这样。这是说，因为已经成为伟大的觉悟者，所以远离了追求，这是因为大智慧的力量，轮回已经清空，没有希望和恐惧，没有特别的努力，安住在精华菩提中。分别念清净，无二法界中，怎能成为邪行错误的奴隶？这是说，因此，无法用低劣的量度来衡量宗派，因为从行境中解脱出来，所以无法通过寻找来找到从任运成就的法界中没有证悟的邪见，因此不会改变，本体是常恒的。成就已经成就，即：有念与无念，智慧法身，无有终结，法界无有减少。这是说，有情成佛，在自生智慧中圆满为佛果的本体，没有边
English
To show the conduct of the Lord, although not moving from the realm of self-originated wisdom, possessing compassion that pervades the entire empty realm. The glorious protector of beings, the various Samantabhadra, without distinction of acceptance or rejection, are one in meaning. This means that self-originated wisdom is limitless, and although it is free from coming and going, it possesses compassion that pervades all without any distinction of size, so it protects all beings without action. Because everything is the teacher himself, there is no one else, so there is no acceptance or rejection. If one realizes this, one will not be attached to love, and one's mind will not be disturbed by hatred, and one will have faith in this. To show that greatness is achieved by the meaning of spontaneously perfect qualities, there is nothing to strive for in what has already been accomplished. All outer and inner things are the realm of dharma. This means that the field of experience and the environment are merely imputed and have no inherent nature, because they are free from the three extremes. All pure fields of experience are, this means that in such a pure field of experience that is free from extremes, there is no need to strive, because one has already become a Buddha, so it is impossible to achieve Buddhahood from sentient beings, because it is the supreme bindu that is also free from the flaws of Buddhahood itself. Buddhas and sentient beings are without acceptance or rejection, how can the path change it? It is said. If one realizes this, one will believe that appearance and existence are one with the sky, and that things have no inherent nature. To show that the wish is fulfilled and the qualities are already accomplished. Without practice, natural effort, without wishes, effortless spontaneous perfection, thus is the Sugata. This means that because one has become a great enlightened being, one is free from striving for meaning, because by the power of great wisdom, samsara has been emptied, there is no hope or fear, no special effort, and one abides in the essence of bodhi. In the pure, non-dual realm of dharma, how can one become a slave to wrong actions and delusions? This means that therefore, it is impossible to measure sects with inferior measures, because one is liberated from the field of experience, so one cannot find the wrong views that have not been realized from the spontaneously accomplished realm of dharma by searching, therefore it does not change, and the essence is eternal. Accomplishment has been accomplished, namely: thought and non-thought, wisdom dharmakaya, without end, and the realm of dharma is without decrease. This means that sentient beings become Buddhas, and in self-originated wisdom they are perfected as the essence of the fruit of Buddhahood, without end
Chinese
远离诸相故，无有边际，虽显现于轮回，然未曾缩小，即是彼之故。从无生之界显现出生之神变，任何亦非，乃种种法之界。如是说者，自生之性中，轮回与涅槃之显现不定，然一切皆无自性，故为法界。三界清净，未生未现，不执著中边，超越分别。如是说者，轮回唯名，实无自性，故若能定解为法性，则显现任何，亦不执著其自性，故无二元，无有三边之分别。此乃法性之明点，唯此一切法不作修饰而得决定生起。修行的歧途是：以分别之对治，修不分别。欲求不分别，乃大分别。如是说者，以分别于基位上不成立之故，特意作不分别者，乃执著于不分别，且未离弃舍弃分别之执著，故复为散乱之修行。若问应如何修？法界自性不分别，超越分别。分别与不分别，二者皆为言词之边际。如是说者，如实之性，从本初即不分别，故不作不分别，且从舍弃分别之言词中解脱之故，二者皆不趋近，而至边际。因此，非从分别而转为不分别，于无有取舍之觉性自显现中，不摇动而修。显示界清净之明点者：分别戏论菩提心，阿赖耶清净，识亦清净。如是说者，分别各异之显现，其自性不定，故显现任何皆无自主性，此乃菩提心成佛之义。基位之阿赖耶第九识，远离诸边，八识之分别亦于大智慧中无垢而明。智慧清净，诸法清净。如是说者，自生智慧，超越言思，彼即是法界之故。誓言清净，诸尊清净。如是说者，此处大自在远离守护之界限，故亦无四印之分别，乃智慧自显现之故。因此，除无有他者之取舍外，一切皆为自明，故无二元之相