Chinese
各种各样的东西存在着。在那光芒之中，被称为“中心”。“那”意味着存在。在那光芒的中心，存在着伟大的菩提心。那是什么样的例子呢？就像在熔化的黄金管中插入珍贵的宝石花蕊，或者像珍贵的凯凯鲁装满在容器里一样。它的颜色像初升太阳的坛城一样存在着。那是法界之心的本质，是胜义谛和世俗谛的原因。因此，应该向它顶礼。像这样说道。像这样的心性，光明遍布一切，因此一切众生本来就是佛。即使在轮回中漂泊，那颗心也不会动摇、衰退或变得低劣。即使成佛，也不会比以前更好。如《宝性论》所说：如初如何，后亦如何，是不变之法性。就像这样说的。还有《雷霆猛击》中说：菩提心的云彩普遍覆盖一切，就像油覆盖芝麻一样。然后又这样说：唉玛喔！本来清净之法，显现种种，却是秘密的念头。本体是不可言说的，难以向非器之人展示。唉玛喔！三有本来就是清净的自性，由于执着于我的有根过患，长期以来漂泊的众生，各自执着于不顺的苦乐之处。虽然由于错误的颠倒而进行分别，但从自性中没有丝毫的退失。唉玛喔！长期以来迷惑的众生，本来就是真实的佛，但由于迷惑的力量，在轮回的轮转中漂泊。从错误的念头中产生虚假的菩提心，幻轮本身也是无尽的庄严。五浊本身显现为安乐的处所，五蕴本身显现为圆满报身，有根的过患显现为菩提的精华，内外情器显现为父母的体性。这样说道，因此一切法都存在于菩提心中。像这样，已经展示了不清净众生的迷惑方式。现在要展示的是，这一切本来就是佛。就像这样，显现为不清净的五蕴，以五父的自性成佛，五大是母
English
Various things exist. In that light, it is called the "center." "Na" means to exist. In the center of that light, the great bodhicitta resides. What is an example of that? It is like inserting a precious jewel stamen into a tube of molten gold, or like filling a container with precious Kekeru. Its color exists like a mandala of the rising sun. That is the essence of the Dharmadhatu, the cause of ultimate truth and conventional truth. Therefore, one should prostrate to it. Thus it is said. Such a mind-nature, luminous and pervading all, therefore all sentient beings are originally Buddhas. Even wandering in samsara, that mind does not waver, deteriorate, or become inferior. Even becoming a Buddha, it does not become better than before. As the Uttaratantra Shastra says: As before, so after, it is the unchanging Dharma-nature. Just like that it is said. Also, in the Ngamglok it says: The clouds of bodhicitta pervade and cover everything, just as oil covers sesame seeds. Then again it is said: Emaho! Originally pure Dharma, though various appearances arise, it is a secret thought. The essence itself is inexpressible, and difficult to show to those who are not vessels. Emaho! The three realms are originally of a pure nature, but due to the faults of clinging to self, sentient beings have wandered for a long time, each clinging to places of discordant happiness and suffering. Although they conceptualize due to the power of wrong thoughts and errors, there is not a particle of deviation from their own nature. Emaho! Sentient beings who have been deluded for a long time, although they are originally Buddhas in essence, wander in the wheel of samsara due to the power of delusion. From wrong thoughts arises the unreal bodhicitta, and the wheel of illusion itself is a great inexhaustible ornament. The five degenerations themselves appear as places of bliss, the five aggregates themselves appear as the fully realized Sambhogakaya, the faults of the root of existence appear as the essence of bodhi, and the outer and inner worlds appear as the nature of father and mother. Thus it is said, therefore all dharmas abide in the bodhicitta. Thus, the way in which impure sentient beings are deluded has been shown. Now, to show that all of that is originally Buddha: Like this, the five aggregates that appear impure are enlightened as the nature of the five fathers, and the five elements are mother.
Chinese
在五种自性中成佛。所有念头都在菩萨坛城中成佛，因此除了佛之外，连一粒法的微尘也没有。如《秘密藏》所说：唉玛唻！金刚蕴的支分，被称为圆满的五佛。所有生处和界，都是菩萨的坛城。地、水、眼和玛玛吉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。火、风、白衣度母。虚空界的自在母。三有本来就是佛土。所有一切法，无一不是佛。除了佛之外没有其他的法。除了佛之外的法，不是佛所能证得的。如是说。特别是，自性光明的心本身就是佛。《普作王》中说：除了心之外的佛，普作王过去没有授记过，以后也不会示现，现在也不会示现。因此，应当了知佛即是心。如是说。《密集》中说：从珍贵的心之外，没有佛，也没有众生。如是说。《智慧成就》中说：心的殊胜光明，是普贤王如来，无人造作，自然而生，本来就存在。如是说。总之，要知道一切显现都是身的坛城，一切声响都是语的坛城，一切忆念都是意的坛城。如《普作王》所说：唉！导师的导师普作王，如何安立心要身的坛城呢？所有显现和存在的诸法，都安立在无生法界中。所有声响和存在的诸法，都用语言安立在无生界中。心要融入不可言说的语中。这也是普作王所安立的。唉！导师的导师普作王，如何安立心要觉性的坛城呢？所有忆念、觉性和念头，都了知为无生普作本身的意义。普作我的身语意，是无造作、自然安住的三坛城。不作意，就能证悟同时圆满的意义，从而进入任运成就的心要意义。如是说。而且，显现为多种多样本身就是生起次第，自性
English
Buddhahood arises within the nature of the five elements. All thoughts are enlightened within the mandala of the Bodhisattvas, so there isn't even a speck of dharma apart from Buddhahood itself. As the Guhyagarbha Tantra states: Emaho! The limbs of the Vajra Mandala are known as the five complete Buddhas. All the sources and elements are the mandala of the Bodhisattvas. Earth, water, the eye, and Mamaki. Fire, wind, White-clad Tara. The sovereign mother of the sphere of space. The three realms are primordially Buddha-fields. All phenomena, without exception, are none other than Buddhahood. There is no dharma apart from Buddhahood. Dharma apart from Buddhahood is not attained by Buddhahood. Thus it is said. In particular, the luminous nature of mind itself is Buddhahood. As the Kunjed Gyalpo Tantra states: A Buddha apart from mind, the Kunjed Gyalpo has never prophesied before, will not show in the future, and does not show now. Therefore, know that Buddha is mind. Thus it is said. As the Guhyasamaja Tantra states: Apart from the precious mind, there is no Buddha and no sentient being. Thus it is said. As the Yeshe Drubpa states: The sacred light of mind is the primordial Buddha Samantabhadra, uncreated by anyone, self-arisen, abiding from the very beginning. Thus it is said. In short, all appearances are the mandala of the body, all sounds are the mandala of speech, and all awareness is the mandala of mind; these three should be understood. As the Kunjed Gyalpo Tantra states: O teacher of teachers, Kunjed Gyalpo, how is the mandala of the essence of the body arranged? All phenomena that appear and exist are arranged in the unborn dharmadhatu. All phenomena that sound and exist are arranged as speech in the unborn sphere. The essence is gathered into the unspeakable speech. This too is arranged by Kunjed Gyalpo. O teacher of teachers, Kunjed Gyalpo, how is the mandala of the essence of awareness arranged? All memories, awareness, and thoughts are known as the meaning of the unborn Kunjed himself. The body, speech, and mind of Kunjed, are the three uncreated, naturally abiding mandalas. By realizing the meaning of simultaneous completion without arrangement, one enters the meaning of the spontaneously accomplished essence. Thus it is said. Moreover, the appearance of variety itself is the generation stage, and the nature
Chinese
因为没有而圆满。应知，基础意义的坛城是与生起者和生起物分离的。关于坛城的自性，也是如此。彼经中说： 唉！造作一切者，我所宣说的坛城，是自生的坛城圆满之教言。 无余圆满精华，无有生灭。 证悟未生一时圆满之坛城。 唉！中心是不错谬的意义之精华，周围是轮涅大乐圆满具足。 此乃坛城精华一切之根本，证悟一切坛城皆汇集于此。 唉！造作一切之王，我的坛城，是无余圆满精华之坛城。 谁能圆满证悟彼等，即善巧于坛城不可生起之义。 唉！导师之导师，造作一切之王我，以无生菩提心之坛城，无有来去，普遍广大。 以证悟而入于无生之义。 因此，金刚萨埵你也要不执著于声音，而证悟意义本身。 谁若对此生起证悟，立即就能获得造作一切之王意义的自在。 如是。 如此，从显现的角度来看，五蕴、十八界、十二处等一切都已成佛为本尊的自性，因此没有好坏和取舍。 那些从空性法性的角度来看，平息有无之戏论，乃是基础自性任运成就的大坛城。 如此证悟，就能了知一切轮涅诸法皆为坛城，因此能将一切显现转化为智慧。 如《秘密藏续》所说： 大圆满证悟之瑜伽士，行持万有生起之大坛城。 如是宣说。 以上已经讲完了最初以见解来确定。 第二个总义，以修持来实修成熟解脱和行持等，其中有五种简略宣说生起次第修持之理，即如卵生之方式修持。 第二，以修持来实修，其中有基础成熟之灌顶次第，道路解脱之生起圆满次第，以及其助伴行持和广大宣说誓言三者。 暂时宣说生起次第修持之理，彼
English
Because it is without, it is complete. The mandala of the fundamental meaning should be known as separate from the producer and the produced. The nature of that mandala is also like that. From that very [text]: "O All-Creating One, the mandala I have taught is the prophecy of the complete mandala that arises from itself. It is complete in its entirety as essence, without arising or diminishing. Realize the mandala that is complete in a single instant without being created. O Center, it is the unerring essence of meaning. Circumference is complete with the great bliss of samsara and nirvana. That is the root of all mandala essences. Realize that all mandalas are gathered in this. O All-Creating King, my mandala is a mandala that is complete in its entirety as essence. Whoever fully realizes those, is skilled in the meaning of the mandala that cannot be created. O Teacher of Teachers, All-Creating King, I, with the mandala of unborn bodhicitta, spread everywhere without going or coming. Through realization, one enters the meaning of the unborn. Therefore, Vajrasattva, you too, do not dwell on sound, but realize the meaning itself. As soon as realization arises in whoever does that, they will gain power over the meaning of the All-Creating King." Thus it is. In this way, from the perspective of appearance, all aggregates, elements, sense bases, etc., are enlightened as the nature of deities, so there is no good or bad, acceptance or rejection. Those, from the perspective of emptiness and suchness, the pacification of the elaboration of existence and non-existence is the great spontaneously accomplished mandala of the fundamental nature. By realizing in this way, one knows all phenomena of samsara and nirvana as mandalas, so whatever appears is cultivated as wisdom. As it says in the Guhyagarbha Tantra: "The yogi who realizes Dzogchen, practices the great mandala of all origins." As it is said. With these, the first establishment by view has been shown. The second general topic is about explaining the practice of cultivation, which includes maturation, liberation, and conduct. Among the five ways to briefly explain the method of cultivating the generation stage, the way to cultivate like an egg-born being is as follows: Second, in practicing through cultivation, there are three parts: the stage of empowerment that ripens the ground, the stage of generation and completion that liberates the path, and the conduct that is its companion, along with a vast explanation of vows. For now, explaining the method of cultivating the generation stage, that
Chinese
又，以四生之次第修习之四种方式。为清净卵生之习气故，于前行之时，皈依、发心，于生起次第作简略之修习后，迎请胜妙之福田，于供养之末，修习无自性，于二资粮先前行后，最初广修生圆次第者，如最初由卵生鸟一般，以简略、广大之生圆次第而修习。如是，密咒之第一次第，生起诸佛之等持，如是修习彼等，随顺清净四生之习气而说为四种。如《幻化网》云：“为作四生之事故，生起亦如是四种，有繁、繁与无繁，及极无繁之四种。”如是，大阿阇黎无垢友所开显之方式而宣说。如是，如由卵所生者如二度生般，于修习广大之等持之时，首先作皈依与发心，自身刹那间观想为本尊父母，于前方虚空中迎请本尊坛城，于彼作供养、赞颂、忏悔、随喜、请转法轮、祈请所欲之义、回向善根等后，以班杂目（藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆）遣送或于不缘之状态中稍作安住，是为积聚福德与智慧之资粮，是为简略。其后，由空性中广大观想各别本尊之坛城，是为广大。如修习胎生之方式者，较彼稍小繁杂。为清净胎生之习气故所开示者，皈依、发心，由空性中生起种子字，由手印生起身及光芒等，如是次第广大而修习，如先前一般，不以前行简略之生圆次第者，如风心明点白红中，如冒烟般及坚硬等，直至身体圆满而出生般。如是，如胎中所生者次第身体圆满而生般，生起次第亦首先由皈依与发心开始。