Chinese
菩提心不灭之胜幢，金刚萨埵大虚空之释，秘密主极喜勇士之意庄严。 智悲之妙慧。 菩提心不灭之胜幢，金刚萨埵大虚空之释，秘密主极喜勇士之意庄严。 智悲之妙慧。 名为菩提心不灭之胜幢，金刚萨埵大虚空之释，秘密主极喜勇士之意庄严者，在座。 顶礼上师宝。 具六特法身光不变，具五圆满报身主金刚心，大悲化身导师至尊极喜王，无别轮之怙主我敬礼。 殊胜大圆满诸续之精华，化身勇士名号之胜妙日，于此洲升起时，于念诵之际，所生稀有心要之义理辨别之。 其中，此乃所诠释一切之精髓，所有经藏之精要，所有续部之王，所有教言之总释，所有口诀之定解，较秘密更秘密，甚深秘密极稀有，一切事物皆能安立为自解脱。 此名为菩提心不灭之胜幢，金刚萨埵大虚空者，就其词义解释分为三：对上根者，开示名称与顶礼；对中根者，作段落式划分；对下根者，作广说支分。 初者，名称者。 印度语：བཛྲ་སྭ་བྷཱ་ཝ་མ་ཧཱ་ཀཪྴ་ཀཱ་རི་ཀ （藏文，梵文天城体：वज्रस्वभावमहाकर्षकारिक，梵文罗马拟音：vajrasvabhāvamahākarṣakārika，汉语字面意思：金刚自性大牵引母）。 藏语：名为金刚萨埵大虚空。 此于玉扎之译文中，于嘉莫察瓦之语中，亦有“贝沃香嘉曼匝果”之称。 此有三：以譬喻立名为空性；以意义立名为金刚萨埵；以功德立名为大。 初者，如广大之大虚空，无边无中，离变异，然能不间断地显现种种神变，虽显现神变却与虚空无二无别，若加以分析，则无任何自性，具此四种殊胜之法。 意义上亦是，不变之基，任运成就之
English
The explanation of the Vajrasattva Great Space, the Victory Banner of the Undying Bodhicitta, the Ornament of the Thought of the Secret Lord Garab Dorje. The Wisdom of Knowing and Loving. The explanation of the Vajrasattva Great Space, the Victory Banner of the Undying Bodhicitta, the Ornament of the Thought of the Secret Lord Garab Dorje. The Wisdom of Knowing and Loving. This is the explanation called "The Victory Banner of the Undying Bodhicitta, the Vajrasattva Great Space, the Ornament of the Thought of the Secret Lord Garab Dorje." Homage to the Guru Ratna. The Dharmakaya of unchanging light, endowed with six qualities. Vajrasattva, the lord of the Sambhogakaya, endowed with five qualities. Garab Dorje, the supreme teacher of the Nirmanakaya of compassion. I respectfully bow to the protector of the indivisible mandala. The essence of all the supreme Atiyoga tantras. The supreme sun of the name and example of the reborn hero. When it dawns in this continent, while reciting, the extraordinary essential meanings that arise are distinguished. Here, this is the essence of all that is taught. The quintessence of all the scriptures. The king of all the tantras. The general commentary of all the Agamas. The definitive meaning of all the instructions. More secret than the secret. An extraordinarily wonderful secret. Establishing all things as self-liberated. This is called the Vajrasattva Great Space, the Victory Banner of the Undying Bodhicitta. There are three explanations of the meaning of the words. For the person of great faculty, the name and prostration are shown. For the middling person, the sections are divided. For the lowest person, the branches are explained in detail. First, the name. In Sanskrit: བཛྲ་སྭ་བྷཱ་ཝ་མ་ཧཱ་ཀཪྴ་ཀཱ་རི་ཀ （藏文，梵文天城体：वज्रस्वभावमहाकर्षकारिक，梵文罗马拟音：vajrasvabhāvamahākarṣakārika，汉语字面意思：Diamond Nature Great Attraction Mother）. In Tibetan: Called Vajrasattva Great Space. In the translation of Yu-sgra, in the language of Gyalmo Tsawa, it is also called "Bewo Shangja Manza Go." There are three of these. The name is taken from the example, called space. The name is taken from the meaning, called Vajrasattva. The name is taken from the qualities, called great. First, like the great space of the great elements, it has no beginning or end, and is free from change. From it, nothing obstructs any miracles. Although miracles occur, they are non-dual with space. If analyzed, it does not exist as any essence. It has four special qualities. In meaning, too, the unchanging basis, spontaneously accomplished
Chinese
金刚萨埵。本体不确定，自性明了显现一切的金刚萨埵。不作分别，断除二取戏论的金刚萨埵。自性不住，觉性解脱于无所住处的金刚萨埵四者。功德方面也是。基自性成就，远离目标边际，于法性界中成佛的伟大。本体无定，游舞显现一切，自性大，无有中边的伟大。意义无生，无有二元，是其本性的伟大。自性证悟无始无终，显现证悟的伟大四者。如果问怎样伟大，以这四者威慑阿努瑜伽以下的下乘。这也是以四种比喻、四种意义、四种伟大无别结合。那么，阿底瑜伽的伟大，有像以月亮为负担那样的吗？没有。基、本体、意义和自性平等性，对于无偏大性的自性，任何事物都不能增损。平等无别，从一切处到一切处成佛的伟大。因此，执着大圆满的四种伟大，本身也被威慑。在《菩提心论》中说：显现的自性本自成佛。其体性是法界，解脱边际。了知它的智慧，边中一切遍布广大。那即是它，那是确定的词语。因为需要，所以不执着于给予的语音的意义。这样说。首先什么伟大呢？大圆满自宗显现成佛所以伟大。比什么伟大呢？比声闻的舍弃和缘觉的阻碍，以及菩萨的行为等伟大。以什么伟大呢？八识及其对境。 体性是自明。 自性是离戏。 相是如幻，显现任运成就所以伟大。怎样伟大呢？安住于如是证悟的境界，习气的所依阿赖耶识解脱。现象和无明的黑暗消散，智慧无有偏颇地增长。以威慑体性三类之敌对者的对治而伟大。因此，大圆满自宗显现成佛伟大。 舍弃阻碍勤修八识及其对境。 自明离戏如幻任运成就。 安住于此习气所依解脱现象和。 无明黑暗消散智慧
English
Vajrasattva. Vajrasattva whose essence is uncertain, whose self-awareness is clear and manifest in every way. Vajrasattva who does not differentiate meanings and cuts off the proliferation of dualistic grasping. Vajrasattva whose self does not abide and whose awareness is liberated into the unlocalized, these four. Also regarding qualities: The greatness of the ground being spontaneously accomplished, free from the extremes of focus, and awakened in the expanse of the dharmata. The greatness of the essence being uncertain, the play manifesting in every way, the great self being without center or edge. The greatness of the meaning being unborn, non-dual, and being that very nature. The greatness of the self realizing beginninglessness and endlessness, becoming manifest, and manifestly awakening, these four. If asked how they are great, it is by these four that the lower vehicles from Anu Yoga downwards are suppressed by their power. Furthermore, these are the union of four examples, four meanings, and four greatnesses, inseparably. So, if one asks whether the greatness of what is called Ati Yoga is like taking the moon as a burden, there is not. The equality of ground, essence, meaning, and self, for the nature of the great impartiality, nothing can add to or detract from it. The greatness of awakening equally and without bias from all to all. Therefore, even the very grasping of the four greatnesses of Dzogchen is suppressed by it. In the teaching of the Essence of Bodhi it says: The nature of manifest appearance is primordially awakened. Its characteristic is the dharmadhatu, liberated from extremes. The wisdom that knows it is all-pervasive, expanding without center or edge. That very thing is it, that is the definitive word that indicates it. Because of need, one does not fixate on the meaning of the word that is given. Thus it is said. First, what is great? Dzogchen is great because its own system is manifestly awakened. Greater than what? Greater than the abandonment of the Shravakas and the obstruction of the Pratyekabuddhas, and the practices of the Bodhisattvas. By what is it great? The eight consciousnesses together with their objects, Their characteristic is self-awareness. Their nature is free from elaboration. Their aspect is illusory, manifestly and spontaneously accomplished, therefore it is great. How is it great? By abiding in the state of such realization, the basis of habits, the alaya, is liberated. The darkness of phenomena and ignorance is cleared away, and wisdom expands without partiality. It is great by the antidote that suppresses the enemies of the three categories of characteristics. Therefore, the Dzogchen own system is manifestly greatly awakened. Abandoning obstructing diligently, eight consciousnesses together with their objects. Self-awareness, free from elaboration, illusory, spontaneously accomplished. Abiding therein, the basis of habits is liberated, phenomena and. The darkness of ignorance is cleared away, wisdom
Chinese
无偏增长。低下的乘降伏对治力大。如是说。二者何者大？大圆满于自性大中成佛故大。何者更大？观待大瑜伽等勤作的依赖而欲获得果位者更大。何者更大？于自性大中，自己本已获得自在故大。如何大？下劣之行的勤作止息后，自证之智慧无偏增长，以大降伏之对治力大故。较前者，大瑜伽等勤作之，观待他缘降伏对治亦，自性大中自己本自在，恶行勤息自证无偏增。如是说。三者何者大？大圆满于法性界中成佛故大。何者更大？阿努等认为因果之对治更大。何者更大？因缘果一切于法界中味一故大。如何大？因不生，自之体性中任何也不住。非以对治而断灭，如是之想止息。四边六端一切智，因果之相降伏，以智慧增长故大。彼处，随行等因果对治亦，因缘果法界味一故，不生不住灭非彼想息，一切智相降伏智慧增。如是说。四者何者大？大圆满彼即是而成佛故大。何者更大？菩萨瑜伽等认为有取舍者更大。何者更大？应取应舍一切法性彼即是而成佛故大。何者更大？是应取与非应舍之偏袒一切止息，于平等自明中增长故大。彼处，菩萨瑜伽等取舍者，降伏对治一切彼是故，是与非偏息平等自明增。如是说。五者是，如是任运安住之大乐，胜义智慧之差别殊胜，勤作与因果与取舍之三方面念诵，于自明中本自成佛。
English
Impartial increase. The inferior vehicle's subjugation is a great antidote. Thus it is said. Secondly, which is greater? Great Perfection is greater because it is enlightened in the Great Self. What is greater than that? It is greater than those who, relying on the efforts of Great Yoga and others, desire to attain the result. What is greater than that? It is greater because one has already attained mastery in the Great Self. How is it greater? Because the efforts of inferior conduct cease, and the wisdom of self-awareness increases impartially, it is great as an antidote that subdues with great power. From the former: Great Yoga and other efforts, also subjugating antidotes in dependence on others, in the Great Self, one's own innate power, evil conduct ceases, effort ceases, self-awareness increases impartially. Thus it is said. Thirdly, which is greater? Great Perfection is greater because it is enlightened in the Dharmadhatu. What is greater than that? The antidote that considers cause and effect, such as Anu, is greater. What is greater than that? It is greater because all causes, conditions, and results are of one taste in the Dharmadhatu. How is it greater? Because it is not produced by cause, and does not abide in anything by its own nature. It is not ceased by an antidote, so the thought of that ceases. The all-knowing of the four extremes and six limits, the signs of cause and effect are subdued, and it is great because wisdom increases. From that very place: Followers and other cause and effect antidotes also, because cause, condition, and result are of one taste in the Dharmadhatu, not produced, not abiding, not ceasing, that thought ceases, all-knowing signs are subdued, wisdom increases. Thus it is said. Fourthly, which is greater? Great Perfection is greater because it is enlightened as being that itself. What is greater than that? It is greater than those who consider Bodhisattva Yoga and others as having acceptance and rejection. What is greater than that? It is greater because all that should be accepted and all that should be rejected are enlightened as being that very Dharmata. How is it greater? Because all partiality of what should be accepted and what should not be rejected ceases, and it increases in equality and self-clarity, it is great. From that very place: Bodhisattva Yoga and others who have acceptance and rejection, because all subjugating antidotes are that, the partiality of yes and no ceases, equality and self-clarity increase. Thus it is said. Fifthly, the great bliss that abides spontaneously in this way is superior as a distinction of ultimate wisdom. By repeating the three aspects of effort, cause and effect, and acceptance and rejection, it is enlightened as self-clear from the beginning.