English
Appearing as Dharmata. The attainment of these is: relying on everything to realize the good Dharmata. Emptiness is the Dharmata realized in this way, since everything is not without the emptiness of Samantabhadra, therefore it is the key to purifying the six realms. Moreover, such realization is based on the emptiness of the body of Samantabhadra, and form is liberated into Dharmata. Thus, coarse and fine forms are completely extinguished in the emptiness of the body of Dharmata Samantabhadra, therefore, the bondage of the eye grasping form as self is liberated, and that itself is the purity of characteristics in their own place, which is the key to the independence of the senses. Similarly, relying on the emptiness of the form aggregate, all tastes are liberated into Dharmata, the meaning that cannot be expressed spontaneously arises and is self-liberated, the consciousness that grasps taste as self is completely extinguished in the emptiness of the speech that cannot be expressed by Dharmata Samantabhadra, therefore, the tongue grasping coarse and fine tastes as self is neither bound nor liberated, but is pure in its own place, which is the key to the independence of the senses. In this way, relying on the emptiness of the mind, it is liberated into Dharmata, and such liberation has an effect on both. That is, abiding in the ultimate of everything, and that itself does not change, therefore it is a continuum. Moreover, one's own mind has been clinging from the beginning until now, and it happens in all times without changing, therefore it is a continuum, and from the cause sentient beings to the result of ripening into a Buddha, therefore it is a continuum. The continuum of meaning is the continuum of self-awareness and clarity, and the continuum of seeing the pure directly. Self-awareness is: for the realized person, the wisdom of awareness appears at all times without separation, therefore it is a continuum. The continuum of seeing the pure directly is: relying on the oral instructions of the Lama, relying on the blessing of the truth of Dharmata, even the last moment will not be reborn in the three realms, but will exhale in the pure land of the self-nature incarnation and attain Buddhahood. Why does that become a continuum? That itself, the truth of Dharmata's direct perception, is not deceiving, so it is impossible to change, therefore it is a continuum. Moreover, in the continuum of words, the generation stage is the main one, and the completion stage is the main one, etc., have been explained elsewhere. The characteristics of the continuum are: the reality of the basic things is all-pervasive, so it has the characteristics of the three: essence, nature, and compassion, nature
Chinese
由于它保持在未被改变、未被污染、未被转化的状态中，因此超越了扬弃和取舍。一切都显现为法性的特征。它具有方便和空性无二无别的特征。合理性是万物的基础，因此是续部的合理性。自性没有扬弃和取舍的对治，因此是续部的合理性。没有任何方法可以用来确定法性，因此是续部的合理性。据说，这就是要展示具有这种意义、文本词语和字母的含义。像这样指示了名称之后，现在有三种方式来展示正文：开头的意义、正文本身和结尾的意义。开头的意义有两方面：简要地展示了为了产生续部深奥的法类而作的礼敬，以及为了最终确定伟大的续部而详细地展示了开端的基础。其中，礼敬又分为两个方面：为了圆满报答先前出现的结集者，即六位菩萨宣说深奥续部的导师的恩德而作的礼敬，以及为了圆满后来的未来时代中对这种深奥法性之门有信心的团体的功德而作的礼敬。其中，结集者所作的礼敬是：续部的导师普贤王如来没有做哪怕一丁点儿的善根就成佛了，因此，迷惑轮回的基础从根本上清净了。而且，由于那位导师没有从任何因缘中产生，因此他摧毁了独一的无明。由于导师在无与伦比的情况下成佛，因此他摧毁了俱生无明。而且，由于导师对有境的对境和地没有执着，因此他摧毁了遍计所执的无明，所以被称为摧毁者。而且，由于续部自明自清净，就像树干腐烂导致树枝无法生长一样，他摧毁了无明。由于二取之识不住于心中，因此在无二中通彻，就像解开一个结导致绳索松开一样，他摧毁了无明。由于他没有将不同的分别念投入到不同的境中，因此，由于无执从自地显现，就像少女触摸太阳一样，他摧毁了无明。像这样摧毁无明之后，他具有三种基础智慧：由于无明从未存在过，因此他具有本体从根本上清净的智慧；虽然他对显现为佛和众生的状态没有执着，但由于他的游舞无碍地显现，因此他具有自
English
Since it remains without being fabricated, without being defiled, without being transformed, it transcends acceptance and rejection. Everything manifests as the characteristic of dharmata. It possesses the characteristic of being inseparable from skillful means and emptiness. Reasonableness is the source of all bases, therefore it is the reasonableness of the tantra. Since there is no object to be accomplished by acceptance and rejection of nature, it is the reasonableness of the tantra. Since there is no means by which dharmata can be definitively established, it is the reasonableness of the tantra. It is said that this is to show the meaning, the words of the text, and the letters. Having thus indicated the title, now there are three ways to show the text: the meaning of the head, the actual text, and the meaning of the conclusion. There are two aspects to the meaning of the head: briefly showing the homage made to bring forth the profound categories of the Dharma of the tantra, and extensively showing the basis of the introduction in order to ultimately extract the great tantra. There are two aspects to that homage: the homage made to fully repay the kindness of the teacher who spoke the profound tantra of the six bodhisattvas, the compilers who appeared earlier, and the homage made to perfect the assembly of those who, in the future, will have faith in this profound gateway of dharmata. Among these, the homage made by the compilers is: the teacher of the tantra, Samantabhadra, attained enlightenment without doing even a single particle of virtue, therefore, the basis of delusion and samsara is purified from the root. Moreover, since that teacher did not arise from any cause, he destroyed the ignorance of self-identity. Since the teacher attained enlightenment without rival, he destroyed coemergent ignorance. Moreover, since the teacher has no object of focus and no attachment to the ground, he destroyed imputed ignorance, therefore he is called the destroyer. Moreover, since the tantra is self-illuminating and self-purifying, he destroyed ignorance like the decay of the trunk of a tree causing the branches to not grow. Since the knowledge of dualistic appearance does not abide in the mind, it is thoroughly clear in non-duality, like untying a knot causing the rope to loosen, he destroyed ignorance. Since he does not direct different thoughts to different objects, therefore, since non-grasping is clear from its own ground, he destroyed ignorance like a girl touching the sun. Having thus destroyed ignorance, he possesses three basic wisdoms: since ignorance has never existed, he possesses the wisdom of the essence being pure from the beginning; although he has no attachment to the state of appearing as Buddhas and sentient beings, since his play manifests without obstruction, he possesses the self-
Chinese
具有任运成就的智慧。心不作分别，于彼无有任何作为，然以方便大悲，为调伏所化，于所化显现二身，故具大悲周遍智慧。如是于轮回涅槃任何处皆未成立，故自性已超越二元对立。吉祥即是彼义之显现，自性无勤任运而生，故自性自利自圆满。于彼状态中，无有作为之大悲无偏而生，利他无有止息。普贤即是轮回涅槃自他一切法皆自净自圆满，故名为基。善良即是不说烦恼我执，以及轮回恶因。如是佛之身语意，于一切时皆无有变异，故名为金刚。又，身之安乐，一切法皆未离自性清净之界；语之安乐，一切声词皆于法性中显现；心之安乐，了知能动之法性解脱，故名为安乐。于彼之上无有任何事物，故为大，无可比拟。于彼者顶礼。如是，前译者为报答恩德而寻觅。后译词句二者圆满之义为寻觅：导师佛陀薄伽梵一切种智者，具有智慧，于彼者，于境执我的贪欲，以及基不明显无有知者的愚痴，以及执着自续边执的嗔恨，此三者，以无执的空性见，以及自明无执着的觉性内明之禅修，以及离我执境之行持三者，摧伏烦恼之魔。又如以樟脑摧伏热病般摧伏之。以空性束缚诸多阻碍之色，以自他特征之概念束缚，以各别轮回之行束缚，以苦乐粗重之感受束缚，以境与有境之入束缚，以识蕴束缚，故摧伏之。如以金银大锤摧伏般摧伏之。以外内显现之执着，摧伏天子魔。如驳倒殊胜友般摧伏之。
English
Possessing the wisdom of spontaneous accomplishment. Although the mind does not conceptualize and has no actions, through the skillful means of great compassion, it appears to sentient beings in two forms to tame them, thus possessing the all-pervasive wisdom of compassion. As such, it is not established in either samsara or nirvana, and thus its essence transcends duality. Glorious means that the very manifestation of such meaning arises effortlessly and spontaneously, thus being self-beneficial and self-perfected. From that state, unceasing compassion without bias arises, and benefiting others is without cessation. All-Good means that all phenomena of samsara and nirvana, self and other, are self-purified and self-perfected, hence it is called the basis. Good means not speaking of afflictions, ego-grasping, and the evil causes of samsara. Thus, the body, speech, and mind of the Buddha are unchanging at all times, hence it is called Vajra. Furthermore, the bliss of the body means that all phenomena do not go beyond the realm of self-nature and self-purity; the bliss of speech means that all sounds and words are clear in the nature of reality; the bliss of mind means realizing that the dynamic nature of reality is liberated, hence it is called Bliss. There is nothing above it, so it is great and incomparable. Homage to that very one. Thus, the early translators sought to repay their kindness. The later translators sought the meaning of the completion of the two sets of words: The teacher, the Buddha, the Bhagavan, the all-knowing one, possessing wisdom, to that one, the attachment of grasping objects as self, the ignorance of the unclear basis without a knower, and the hatred of clinging to self-continuity and extremes, these three, with the view of emptiness without attachment, and the meditation of self-luminous awareness without fixation, and the conduct of being free from self-grasping objects, destroy the demons of affliction. And like destroying a fever with camphor, they are destroyed. Bound by the form of many obstacles to emptiness, bound by the concept of self and other characteristics, bound by the actions of separate samsara, bound by the coarse feelings of pleasure and pain, bound by the aggregates of consciousness entering into objects and subjects, thus they are destroyed. Like destroying with a great hammer of gold and silver, they are destroyed. Without attachment to outer and inner appearances, the demons of the sons of gods are destroyed. Like refuting a noble friend, they are destroyed.
Chinese
由于您在任何时候都不停留在生之中，您摧毁了死主的魔力，就像飞蛾摧毁火焰一样。像这样摧毁魔力的导师，因为战胜了那些魔众，所以拥有圆满的权势。他能掌控所有的法身集合，并且因为仅仅看到他的身体还不够，所以他拥有圆满的形貌。这样的导师是所有世间的荣耀和庇护，因此他拥有圆满的荣耀。而且，由于他圆满地完成了所有佛陀的事业，所以他拥有圆满的名声。因为他享用法身的三个智慧，所以他拥有圆满的智慧。通过方法和大慈悲，他在三时中毫不懈怠地精进，因此他拥有圆满的精进。因为他具有这样的功德，所以他不滞留在三界轮回中，因此被称为“超越”。那位导师是众生的庇护，因此被称为“荣耀”。金刚是指以真实的法性金刚摧毁了分别念，将执着自我的众生安置在真实的道路上。因为摧毁了分别念，所以能给众生的身语意带来安乐。因此，通过身语的虔诚进入。他能将指向众生的慈悲心从高处引向更高处，因此，以追随者虔诚的方式顶礼伟大的上师。因为专注于那些功德，并且虔诚不退转，所以原因——六度，自然圆满。原因自身清净，自身的集合圆满。由于他对所有众生普遍圆满，所以所有原因的集合都圆满了。因为依靠他的心的神变，证悟了显有和寂灭的法性，所以顶礼能使结果——智慧的集合圆满。如此顶礼的必要性是：未来的有缘者以恭敬的身体，将五体投地进行顶礼，从而使身体的所有罪业都得以清净，并且证悟到语言脱离声音和文字。以恭敬的意，从内心深处升起，产生极度的悲痛，从而使意的一切罪业都得以清净，从而使身与意不可分离。以恭敬的语，顶礼荣耀普贤菩萨。以恭敬和