Chinese
大圆满一地释义·义明日光。藏敦多吉坚赞著。 大圆满一地释义·义明日光。藏敦多吉坚赞著。 大圆满一地释义·义明日光 敬礼！ 嗡，顶礼吉祥普贤王如来！ 于平等虚空之性中，虽未曾动摇， 离境大悲自明菩提心， 满持有缘所求之殊胜宝， 恭敬顶礼至尊上师足。 器情诸法皆自明之体性， 自显光明普贤王如来， 勤作彻底止息本初果位界， 顶礼清净菩提心。 此处若寻大圆满一地之词义，则有三：名称宣说，顶礼，正文解说。第一，印度语为：桑迪达尔瓦。藏语为：大圆满一地。于印度语之首宣说之必要是，为了使人信其为来源。此处于甚深瑜伽之时，如火之相之烟雾般，对于终极之乘，一般人之智难以理解，成为具缘者之行境，普贤王如来之体性，为了使能表达其体性之语，于甚深瑜伽之部中显现，而成为瞻部洲之庄严。为了使其成为彼之容器或如基础般清净，六道众生共同之导师，化身释迦牟尼佛，显现为与普贤王如来之身语意无别之状态，于瞻部洲之中部金刚座上示现圆满正觉之相，以三藏之教令所化有情皆得满足，示现事业圆满之相，亦是所化之显现。乃甚深瑜伽者之所依或容器或经由传承而入之方便。彼即是显现之解脱处，乃印度为来源之依据。而此之显现方式亦有三种传承方式：一切佛之体性，从胜者普贤王如来到金刚萨埵等，彼三世之胜者们，其意菩提心无别，胜者以意传承之方式。金刚萨埵之意，亦认为是于处大海摩尼宝洲中化生，于王族中
English
The Explanation of the Great Perfection, the Single Ground: The Sun of Clear Meaning. Written by Tsangton Dorje Gyaltsen. The Explanation of the Great Perfection, the Single Ground: The Sun of Clear Meaning. Written by Tsangton Dorje Gyaltsen. The Explanation of the Great Perfection, the Single Ground, is present. Oṃ! Homage to glorious Samantabhadra! Although unmoving from the state of equality's sky, The compassion free from objects, the self-aware bodhicitta, The supreme jewel that fulfills the needs of the fortunate, I respectfully bow to the feet of the holy lama. All phenomena of container and contents are the nature of self-awareness, The self-appearing clarity, Samantabhadra, The realm of the exhaustion of effort, the primordially fruitional ground, I pay homage to the utterly pure bodhicitta. Here, if we seek the meaning of the words of the Great Perfection, the Single Ground, there are three: stating the name, paying homage, and explaining the text. First, in the Indian language: Santi Darba. In the Tibetan language: The Great Perfection, the Single Ground. The reason for mentioning the Indian language at the beginning is to establish confidence in the source. Here, in the context of the exceedingly profound yoga, like smoke as a sign of fire, the wisdom of ordinary beings is difficult to comprehend regarding the ultimate vehicle. The words that express the nature of Samantabhadra, which has become the object of experience for the fortunate, appear in the category of exceedingly profound yoga, so that it may appear as the glory of Jambudvipa. In order to purify its vessel or basis, the teacher common to the six realms, the emanation body Shakyamuni Buddha, appeared in a state inseparable from the body, speech, and mind of Samantabhadra. Having shown the manner of complete enlightenment at Vajrasana in the center of Jambudvipa, he satisfied disciples with the three pitakas of the teachings. Showing the manner of completing his activity is also the appearance to be tamed. It is the support or vessel of the exceedingly profound yogi, or the means of entering through the lineage. That very place of liberation of appearance is the source of India. And the way this appears is also through three kinds of transmission: the nature of all Buddhas, from the Victorious Samantabhadra to Vajrasattva, etc., the Victorious Ones of the three times, their minds are inseparable from bodhicitta, the way the Victorious Ones transmit through mind. The mind of Vajrasattva is also considered to be miraculously born in the Ocean Jewel Island, in a royal family.
Chinese
诞生的化身，是吉祥的噶绕多杰，被预言具有七大功德，通过智慧传承。智慧本身自然成就为普贤王如来的体性。为了使普贤王如来的意旨在被引导的眷属中弘扬，当时，用金子的书页，以毗琉璃的熔液亲自书写，自然显现。词句简短，如六字真言等，所有轮回涅槃的法，无需次第修持的勤作，就如普贤王如来的身语意般显现，似乎是对小量而意义重大的词句组合进行了很好的阐述。之后，从妙吉祥友开始依次传承，最后是大学者师利星哈，他的国家和种姓也显现为印度。获得第八地授记的大学者毗卢遮那，也经历了许多困难，在印度邬仗衍那烂陀寺向大学者师利星哈请教，这是他用印度语说的。因此，从普贤王如来传承下来的三种方式没有中断地传承，以其来源的可靠性而令人信服，并以其力量进入，最终将完成意义。桑迪达尔瓦，一般来说，虽然语言有很多种，但从五大元素中提取了五个例子：梵语、迦迦罗语、阿瓦布朗夏语、毗沙提语和根本语。梵语像大地一样，根本大，清晰，可以分析，适用于一切，是天神的语言，如般若波罗蜜多和金刚萨埵幻化网续等。迦迦罗语像水一样，适用于一切，容易分析，清晰，有究竟的根源，如经部等。毗沙提语像火一样，依赖于条件，根源短，不重逻辑，用名称来表示空行母的语言，除了佛陀合修之外的所有母续。阿瓦布朗夏语像风一样，不清晰，难以分析，智慧不一，口诀为主，是夜叉的语言，如阎魔法类和从非天之地传来的教法等。语言的根本
English
The incarnate being who was born, is the auspicious Garab Dorje, who was prophesied to possess seven great qualities, transmitted through wisdom. Wisdom itself is naturally accomplished as the essence of Samantabhadra. In order to propagate the intention of Samantabhadra among the guided retinue, at that time, on golden pages, written personally with molten lapis lazuli, it naturally appeared. The words are concise, like the six-syllable mantra, etc., all the dharmas of samsara and nirvana, without the effort of gradual practice, appear like the body, speech, and mind of Samantabhadra, it seems to be a well-explained combination of words that are small in quantity but great in meaning. Then, starting from Manjushrimitra, it was transmitted in sequence, and finally, the great scholar Shri Singha, whose country and lineage also appeared to be in India. The great scholar Vairochana, who received the prophecy of the eighth bhumi, also experienced many difficulties, and in the Shri Shilen Nalendra monastery in India, he asked the great scholar Shri Singha, which he spoke in the Indian language. Therefore, the three ways of transmission from Samantabhadra have been transmitted without interruption, making it credible due to the reliability of its source, and entering with its power, it will eventually accomplish the meaning. Santi Darva, generally speaking, although there are many languages, five examples are drawn from the five elements: Sanskrit, Kakala language, Avabhrangsha language, Bhishati language, and the root language. Sanskrit is like the earth, the root is large, clear, can be analyzed, applies to everything, it is the language of the gods, such as the Prajnaparamita and the Vajrasattva Mayajala Tantra, etc. The Kakala language is like water, it applies to everything, easy to analyze, clear, has an ultimate source, such as the Sutra Pitaka, etc. The Bhishati language is like fire, it depends on conditions, the root is short, does not emphasize logic, uses names to represent the language of the dakinis, all the mother tantras except for the Buddha Samyoga. The Avabhrangsha language is like wind, it is not clear, difficult to analyze, wisdom is not uniform, oral instructions are the main thing, it is the language of the yakshas, such as the Yamari cycle and the teachings that came from the land of the asuras, etc. The root of language
Chinese
就像虚空一样，深邃而广阔，难以测度，理解一个方面就能理解许多方面。用简短的词语表达广大的意义，这就是大圆满。因此，“桑提达瓦”这个词无法逐字翻译，只能用意译。如果一定要用梵文来对应，那么“圆满”是“阿底(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，“伟大”是“玛哈(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，但并非如此。因此，伟大的导师贝若扎那是精通四种语言所有细微差别的卓越之人，不像只懂一点皮毛那样。大圆满用简短的词语表达广大的意义，所以只能用意译。这里，五个“大”各自没有对应的印度词汇，所以将五个“大”作为一个整体来翻译。其中，第一个“大”在印度被冠以“虚空大”之名，并考察了译文，因为五个“大”将见、修等作为一个整体来展示，所以作为一个整体来处理。心修中的前三者不是十二义，六界是所有续部的源头，即使是后译也包含在此处。六界是后译的开端，因此也有印度词汇。确定五部著作顺序的原因，在导师亲自向导师师利星哈请教时的历史中有明确记载。“藏语”是为了让藏族人民语言相通而放在开头的。在开头显示名称的必要性是：对于那些具备殊胜瑜伽士资质的人来说，简短的词语就能让他们毫不费解地理解全部意义，并自然而然地成就证悟的智慧，刹那间就能成就普贤王如来的见行，无需任何努力就能自净一切法，这是为了最上等的根器。除此之外，还有“大圆满一地”等说法。解释它的含义，就像修剪马鬃时，鬃毛的末端不会脱离鬃毛的整体一样。用表达经典的词语所表达的一切含义都不会脱离名称的含义，并且最终会确定在名称的含义上，因此要相信经典本身是深奥的，进入后证悟修行最终完成，果自然成就，为了这两个目的。
English
It is like the sky, vast and profound, difficult to fathom, understanding one aspect leads to understanding many. With few words, it reveals vast and great meanings; this is the Great Perfection. Therefore, "Santi Darba" cannot be translated word by word, but must be translated by its essence. If it were to be translated separately into Sanskrit, then "perfection" would be "Ati (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", and "great" would be "Maha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", but it is not so. Therefore, the great teacher Vairochana was supremely skilled in all the nuances of the four languages, not just knowing a little. Because the Great Perfection reveals vast meaning with few words, it is translated by the essence of the language. Here, the five "greats" do not have separate Indian words, so all five are translated as a single unit. The first of these is given the Indian name "Great Sky" and the translation is examined, because the five greats show view, meditation, etc. as one, they are treated as one. Of the three mind meditations, the early translation is not the twelve meanings. The six spheres are present in all the sources of the tantras, so even though it is a later translation, it is included here. The six spheres are the beginning of the later translation, so there are also Indian words. The reason for establishing the order of the five texts is clearly stated in the history of when the teacher himself listened to the teacher Shri Singha. "In Tibetan" is stated at the beginning so that the Tibetans can communicate in a common language. The necessity of showing the name at the beginning is that those who possess the supreme fortune of being extremely yogic are able to fully understand the meaning of the concise words without error, and spontaneously accomplish the wisdom of realization. In an instant, they spontaneously accomplish the conduct of Samantabhadra's intention, and without effort, self-purify all dharmas, which is for the sake of the most excellent fortune. Furthermore, there is also the saying "Great Perfection, one ground." Explaining its meaning, just as when trimming a horse's mane, the end of the mane does not stray from the whole of the mane, so all the meanings expressed by the words expressing the text do not stray from the meaning of the name, and it is known that it is ultimately established in the meaning of the name itself. Therefore, believe that the text itself is profound, and having entered, realization and meditation are ultimately perfected, and the fruit is spontaneously accomplished, and for the sake of both.
Chinese
名稱的本質是與意義相符的理解，這裡從意義的本質來考察：『大圓滿唯一』，用美好的佛法語言轉譯，因為詞語簡短而意義深刻廣泛，所以是語言中的精華。其中，『圓滿』是指輪迴和涅槃的一切法，作為考察的基礎，沒有任何阻礙，自顯現也如水和波浪般，在自覺心髓菩提心中圓滿。一切都在其中合一，自然成就，然而無論顯現還是空性都無法觸及邊際，所以是『大』。『考察的基礎』本身，作為衡量方法的表達之詞，顯現了九乘次第和不可思議的解脫之門，然而所表達的卻顯現在菩提心的自性上。再次，不離菩提心的自性而圓滿，那些沒有阻礙的乘，是見到此的方便之道路，道路的究竟果也是菩提心本身，因此也圓滿於此。然而，對於菩提心的顯現和自性，無論什麼都無法認知，並且與其無二無別，所以是『大』。作為應首先證悟之境的功德集合，與身種類莊嚴之輪不混雜，一切所迷惑之境都在菩提心的自性上圓滿，然而卻脫離了因果或脈輪的特徵，並且在任何地方都不可見，所以是『大』。八乘之道的功德和品質，所有一切都顯現在極度瑜伽中，並且再次在自覺菩提心中圓滿，然而卻沒有被下乘的見修行之執著所染污，所以是『大』。因此，在心髓菩提自覺智慧中，一切顯現和聲音的法都在果的本質中自然圓滿，自生智慧與五種智慧無二無別的自性本身中圓滿，如無需造作的圓滿，如珍寶自在的牛角般，果的功德和品質一切自然圓滿，這就是所謂的『圓滿』。偉大，輪迴和涅槃的一切法都在菩提心中自然圓滿，因此在偉大的自性中自然成就，對於其他，即使是名言也無法可見，這就是所謂的『大』。『唯一』是指地是安住和依賴之處，自覺心髓菩提超越了思維和言說的範疇，在任何地方都未成立，即使沒有基礎和有基礎，也是一切法的