English
The meaning itself, even if it changes, shows the necessity at the beginning because of the change. There are four. The object is the name and meaning itself. The method is to realize through view, to become certain and accustomed, and to reach the end. These are the condensed meanings. The meaning of the fruit is: The so-called "Bhagavan," in the context of profound yoga, towards the pure form body that is the object, it is not like paying homage with body and speech. Therefore, at the time of destroying the fruit, like below, the collection of what is to be abandoned by the power of the antidote is abandoned, and the perfection of great qualities is not cultivated here, but is naturally accomplished without abandonment. Moreover, what is different from this is that non-contradiction and antidote are naturally perfected without separation, because it appears as the power of the antidote, so it is not combined like below. All phenomena of samsara and nirvana are merged into the state of bodhicitta without distinction, because there is no grasping of non-contradiction, so it is destroyed. At that time, the uninterrupted power, all the great qualities are naturally perfected and possessed. In the great essence of self-aware bodhicitta, the appearance of the reason for complete perfection, emptiness, is not established anywhere, because there is no grasping of characteristics, so it is transcended. With that meaning, destruction shows the nature of Samantabhadra. Possession shows the essence. Transcendence shows the characteristic. Or, here, what is destroyed are the four maras: The one that gathers together is the skandha mara. Attachment to objects is the klesha mara. Separating individually is the death lord mara. Without autonomy is the deva mara. These four are the four below. Destruction here, although naturally possessed without abandonment, but in this essence, in the state where all bodhicitta is unmade, the permanent self-appearing skandha, also because it does not arise from other than self-born wisdom, so the skandha mara is naturally separated from the object without abandonment. The grasper and the grasped appear as object and subject, but because bodhicitta has no parts, the object is not established, so the subject naturally does not abide. In the great essence, being complete, attachment and aversion naturally do not abide, so the collection of kleshas naturally becomes wisdom. There, the obstruction of kleshas is naturally purified without abandonment. In the self-appearing wisdom of bodhicitta, the skandha of birth is not established, so the dharma of cessation does not abide, the permanence of essence is like space, so it is separated from the change of death and transformation. The death lord is naturally purified without abandonment. Bodhi
Chinese
由于心之自性非为造作，故不依赖于业力，因此与他者不同，从根本上清净，且对治自然不成立，故天子魔亦仅是名言而已。因此，菩萨不受四魔自然侵扰，故称“摧毁”。“具”是指自证菩萨次第修持与解脱之义，以及白七法等果之大功德，超越功德能力者，非由因缘所生，亦非作者所为，而是本来任运成就而安住，故称“具”。或者，心髓菩提心明而不断绝，故具足一切不混杂之法，且因本体不可指定，故具足一切自性之法，即在名言之面上显现的显空，或一切分别念，一切轮回涅槃之言说皆不混杂，圆满具足，任运成就，故称“具”。“超越”是指无有可指定之相，故超越戏论。或者，自生智慧，如杜鹃鸟之义，虽任运成就为自显之大智慧，然未动摇于法界，故超越事物之边际。彼者显现为任何亦不断绝，故超越空性之边际。且不执着于彼者，故称之为“超越”。“吉祥”是显示功德，吉祥有三：虽超越自性与相之一切，然非仅为空性之一面，而是菩萨自生之智慧任运成就。以装饰之二十五脉轮等一切果法，在未证悟之时，即是圆满之自性，任运成就之吉祥。此如意宝珠，安住于功德生起之自性中，如未经他者勤作而任运成就一般。彼义即是殊胜方便之甚深瑜伽之教言，以及证悟彼之体验诀窍二者，于自证之现量中，内外情器之一切法，如实显现其基础，远离次第修持，无有可生起之究竟义，亦无有执着，即是明而不断绝，故称觉性自显之吉祥。加持自显，柱如三根本，以及不可思议之事业，如清净虚空之圆月，显现于一切水中。
English
Since the essence of mind is unconditioned, it does not rely on karmic power. Therefore, it is different from others, being pure from the very beginning, and antidotes do not naturally arise. Thus, even the term "demon of the son of gods" does not exist. Therefore, the four demons do not naturally abide in a Bodhisattva, hence it is called "vanquished." "Endowed" refers to the meaning of self-aware Bodhisattva gradually progressing and being free from it, and the great qualities of the seven white dharmas and so on, which are the qualities of the result, surpassing guna and skill, not arising from causes and conditions, not made by a maker, but naturally and spontaneously accomplished and abiding. Therefore, it is called "endowed." Alternatively, the essence, Bodhicitta, is clear and unceasing, so it is endowed with all unmixed dharmas, and because the essence is not specified, it is endowed with all dharmas of self-nature. That is, the appearance of appearance-emptiness on the face of convention, or all thoughts, all expressions of samsara and nirvana, are unmixed, completely perfect, and spontaneously accomplished, hence it is called "endowed." "Transcended" means that there are no specific characteristics, so it transcends elaboration. Alternatively, self-born wisdom, like the meaning of the cuckoo, although spontaneously accomplished as the great wisdom of self-appearance, does not move from the realm of dharma, so it transcends the limits of things. Because it appears without ceasing in any way, it transcends the limits of emptiness. And because it is free from being grasped by clinging to that, it is called "transcended." "Glorious" shows the guna. Glory is threefold: although it transcends all of self-nature and characteristics, it is not just one aspect of emptiness, but the spontaneously accomplished self-born wisdom of the Bodhisattva. With the twenty-five chakras of ornaments and all the dharmas of the result, the spontaneously accomplished glory of self-nature is perfected at the time of non-realization. This is like the wish-fulfilling jewel, abiding in the nature of the source of qualities, spontaneously accomplished without being cultivated by others. That meaning is the instruction of the profound yoga of particularly excellent means, and the experiential key instructions for realizing it. In the self-aware manifestation of these two, all phenomena of the outer and inner world, the basis as it is, are manifested. Being free from gradual progress, there is no ultimate meaning to be generated, and there is no grasping in that itself. It is clear and unceasing, so it is called the glory of self-appearing awareness. The blessings of self-appearance, the pillar-like three roots, and the inconceivable activities are like the full moon in the pure sky, appearing in all waters.
Chinese
如是。无生灭之自生本智，以遍布一切法之义故，称之为大悲。未作境之事业之波浪自显现，乃是证悟之余，无有止息而自显现，即是所化之显现。彼亦是证悟至极，如显现珍宝，如祈请般，所需所欲皆生起，乃是他显现。刹那间一时无有穷尽地显现，乃是轮番和生灭所缘。余者称之为生起之吉祥。三吉祥任运成就之教法，示现教法生起之基之体性为何？所谓普贤，即是波浪自显现之无有止息的一切法，称之为普贤，即是器情轮回涅槃之法无论如何显现，皆是菩提心自显现之大智慧。境与有境未成立，能取所取自然不存，故轮回未成立，虽离于称之为涅槃之施设处，然能取所取与分位未灭尽，以无有罪过之垢染故，仅于名言中称之为普贤。彼亦是自性上虽无有差别，然于道之层面上有五种。一切法圆满而无有混杂，于大本体任运成就之状态中，以无有他者所缘之故，器情与能取所取及内外相应之分位从根本上清净，乃是自性普贤。如是之义显现之觉性，应如何显现自性？于觉性任运成就之时，执著显现与执著空性是相应的，即是无有造作之能取所取之过失。觉性自明离于特意执著，乃是见解普贤。彼义于道理上平等安住之时，以自之义于彼自体性中显现之故，境与有境亦未成立，内外观看之事物亦未缘及。心性于自性中显现为大智慧之故，昏沉掉举散乱相应之因自然清净，于明而无动摇之状态中，离于特意执著，乃是禅定普贤。彼即是成为命根之故，六境相应之无有止息的一切法中显现，然以未成立为境之故，无有缘及无有遮止而享受。于自性中享受自性。我。
English
Thus. The self-originated primordial wisdom, free from arising and ceasing, is called great compassion because it pervades all dharmas. The waves of activity that are not made into objects, the self-manifestation, is the self-manifestation without cessation in the wake of realization, which is the appearance of those to be tamed. Moreover, ultimate realization is like manifesting a precious jewel, and like making a request, the arising of what is needed and desired is the appearance of others. In an instant, it appears endlessly at once, focusing on alternation and arising and ceasing. Furthermore, it is called the glory of arising. What is the nature of the basis of the arising of the teachings of the three glories spontaneously accomplished? So-called Samantabhadra, that is, all the dharmas of the self-manifestation of waves without cessation are called Samantabhadra, that is, no matter how the dharmas of vessel and essence, samsara and nirvana appear, they are the great wisdom of the self-manifestation of bodhicitta. Since object and subject are not established, grasping and being grasped do not naturally exist, so samsara is not established, and although it is free from the basis of designation called nirvana, grasping and being grasped and divisions are not exhausted, and since it is free from the defilement of faults, it is only nominally called Samantabhadra. Moreover, although there is no distinction in nature, there are five aspects on the path. All dharmas are complete and unmixed, and in the state of the great self spontaneously accomplished, because there is no object of others, the vessel and essence, grasping and being grasped, and the corresponding divisions of inner and outer are purified from the root, which is the nature of Samantabhadra. How should the nature be manifested in the awareness in which such meaning is manifested? When awareness is spontaneously accomplished, it is appropriate to grasp appearance and to grasp emptiness, that is, it is free from the fault of contrived grasping and being grasped. Awareness is self-luminous and free from deliberate grasping, which is the view of Samantabhadra. When that meaning is equally placed in reason, because the meaning of oneself appears in that self-nature, object and subject are not established, and the object of looking inside and outside is not focused on. Because the nature of mind appears as great wisdom in itself, the causes corresponding to dullness, torpor, agitation, and scattering are naturally purified, and in the state of clarity and immovability, free from deliberate grasping, it is the samadhi of Samantabhadra. Because that is the life force, it appears in all the dharmas of the six objects without cessation, but because it is not established as an object, it enjoys without focusing on or blocking. Enjoy self in self-nature. Me.
Chinese
对于自身，安住于自性，这被称为大自性的行持。无论做什么，都像鸟儿在空中飞行一样，不执着。像人等在镜中的影像一样，能死者和所死者都未成立，这是无碍自显的行持，是普贤王如来。行持的意义在于，自他不二，六道众生未成立为对境，在自显金刚界坛城中，以金刚之剑解脱他们，并非杀死。以自明心髓觉悟菩提心而解脱，六道众生得以安住于自位。所有轮回显现都圆满于普贤王如来的境界中，这也是事业的果，因为没有丝毫的执着，所以是普贤王如来的事业。第五，虽然在词语上有所区分，但其自性无别，这显示了自性。总而言之，所有二取之法都融入于无二菩提心中，因为没有执着的过患，也无法找到恶，所以才被称作普贤王如来。那么，这位本初佛的形象是怎样的呢？如前文在“吉祥”部分所说，轮回和涅槃的一切法都显现为自显普贤王如来的形象，因此被称为身、语、意。佛陀的身，以相好庄严而闪耀，与三时的一切分别，以及三界的处所和包括根在内的一切显现，本体从未离开法界，现象只是幻化的特征，不间断，且无别，这是身的形象。同样，如来语，不可思议，以及有情所能理解和不能理解的，以及两者所产生的一切声音，本体从未离开法界，现象不间断且无别，这是语的形象。如来的意，如何存在，有多少，以及无别地总集的三种、五种、九种智慧，以及百万种三摩地之门，还有有情三时所总集的不可思议的念头和分别，本体从未离开法界，只是遍知自性的特征，不间断，且三时无别，这是普贤王如来的意之形象。那么，无数的差别是否会导致多重性呢？不