English
In the symbolism of posture, it is called "Great" because of the importance of the position of body, speech, and mind. This is the extraction of the symbolic meaning of hand gestures into oral instructions. The Tantra is based on the pure, unsurpassed, secret self-continuum, and the arising of wisdom's direct experience. Because all appearances and existence are transformed into the oral instructions of sound and meaning, there is nothing to be abandoned, and nothing to be cultivated. This is the extraction of the meaning of the symbolic form named "without" and the form of nameless symbols into oral instructions, therefore it is called Tantra. From jewels and so on onwards, these are all incidentally arising from the greatness or qualities of the Tantra's name, so the above explanation is sufficient. Now, if we combine the essence of the Tantra itself, it is also said in the Pure Chapter that I myself am complete without abandoning the two, the abiding nature and the way of appearance. Therefore, from this wordless Tantra, because qualities increase and arise, it is a jewel. That is also because self-born wisdom has no separation, so it is the manifestation of the body. Therefore, this wordless Tantra is called Victory Banner. Moreover, it is also from this Tantra that the completion of all dharmas through secrecy is the Tantra. This Tantra exists like a king among all Tantras, so it is the King. It shows the meaning of unchanging wisdom, so it is the Lineage. Because all inner dharmas are complete in this, it is the Tantra. This Tantra is connected with the eye, so it is the View. The realm operates in space, and the greatness of the Tantra exists equally with space, so it is equal to the limit of space. Because all outer dharmas are complete in this Tantra, it is called Tantra. The combination that can transform meaning is the letter "A". Therefore, those names of the Tantra that are shown are all established in words of non-arising. The dharma to be known is the wisdom of meaning. If wisdom has any necessity, it is that it does not become inverted, so it is explained in conjunction with those. What is to be practiced is shown by relying on the unborn "A". The meaning of the wordless Tantra is the meaning of the unborn, which is without any defilement. The fortunate one who practices must first repeatedly request oral instructions from his own guru. Therefore, from the sixth chapter of this Tantra onwards, the Dharmakaya culminates in oral instructions. That is to say, abandoning friends and giving up outer and inner activities, from the first chapter onwards, if you give up outer and inner activities.
Chinese
显现被广大所覆盖。然后，关于住在寺庙里，在第二章中说：超越大城市，住在广阔森林的寺庙里。还有，住在远离朋友的地方进行修持，在第六章中说：不要执着于一切外在的享受，无友地住在森林中，就在那里安住。然后，用前行窍诀来修持，以行为的前行窍诀，不停止行动，没有一切对境。语言的行动是，还是在那里面说：语言的嬉戏显现一切。然后，心的行动是，还是在那里面说：心的各种念头。这是首先进行身语意的行动。然后，进行安住的仪式，在第六章中说：身体安住的仪式是，以智慧的根本缓慢地成就。语言的回归本位仪式是，在第五章中说：远离一切词语。然后，心安住，在第三章中说：心中什么也没有。这样，如果前行和达到标准，体验正行的意义，解释名称的功德，无生“阿”的意义转变，第二是：从眼角本身显现于法界中。第三章中说：无生“阿”的显现没有被认知。从深不可测的大海中，看那不沉没的胜利幢顶。从那里说，称为胜利幢，觉性如线从眼中引出。然后是境，虚空。也在第三章中说：清净的虚空超越一切认知。这是说，境是虚空，所依靠的是观看的眼睛，是虚空的边际。这样，从修持中显现的增长出现，在第四章中说：金刚线的身是无数的伟大显现。等等，这样显示，称为珍宝。而且，这样显现的增长圆满后，觉性达到标准，就像国王一样。称为觉性，也在第二章中说：在那里获得意念的温暖。这样，因为三身显现在道路上，所以出现了三个续部。在那里。
English
Manifestation is covered by the vast. Then, regarding dwelling in a monastery, in the second chapter it says: Surpassing great cities, dwell in a monastery in the midst of a vast forest. Also, dwelling in a solitary place to practice, in the sixth chapter it says: Without attachment to all external enjoyments, dwell without friends in the forests, abide right there. Then, practicing with the preliminary instructions, with the preliminary instructions of conduct, without ceasing activity, there is no object of any kind. The action of speech is, again, it says therein: The play of speech manifests everything. Then, the action of mind is, again, it says therein: The various thoughts of the mind. This is to first perform the actions of body, speech, and mind. Then, performing the ritual of settling down, in the sixth chapter it says: The ritual of settling the body is, accomplished slowly by the root of wisdom. The ritual of speech returning to its source is, in the fifth chapter it says: Separated from all words. Then, settling the mind, in the third chapter it says: There is nothing in the heart. Thus, if the preliminary goes forward and reaches the standard, experiencing the meaning of the main practice, explaining the meaning transformation of the quality of the name, the unborn "A", the second is: From the corner of the eye itself, it arises in the realm of reality. In the third chapter it says: The appearance of the unborn A is not recognized. From the unfathomable great ocean, look at the top of the victory banner that does not sink. From there it says, called the victory banner, awareness like a thread is drawn from the eye. Then the object is space. Also in the third chapter it says: Pure space transcends all recognition. This is to say, the object is space, what is relied upon is the eye of seeing, it is the edge of space. Thus, from practicing, the increase of appearance arises, in the fourth chapter it says: The body of the Vajra Line is a great appearance of countless numbers. And so on, thus it is shown, called precious. Moreover, in this way, after the increase of appearance is complete, awareness reaches the standard, like a king. Called awareness, also in the second chapter it says: There, having found the warmth of intention. Thus, because the three bodies appear on the path, three tantras have arisen. There.
Chinese
从……开始，与身俱显现。这是它的意思。此外，依靠无生之阿，显现智慧之光明，称为“平等”。如第三品所说：“无生之显现，佛陀……”这是它的意思。诸法灭尽之显现，称为“平等”。因为轮回与涅槃无二无别，所以诸法灭尽。如第四品所说：“其自性，因寂灭，缘清净，处不灭，自解脱等所显示。”如此指示名称后，阐释正文。此有二：为生起续部，简略地示现顶礼；以及广释正文之义。简略示现顶礼有二：首先，造者以对续部之导师的虔诚，为圆满自他二利而顶礼；其次，为使后学者圆满二资粮，而示现顶礼。首先，为使自己证悟自利而顶礼，即先以身语意三门行持，从而使身语意三门之执着自然消退，以身语意三门之调伏而调伏。如此调伏后，身语意三门，身具化身，语具报身，意具法身。过去超越轮回之身，化身之功德圆满；语超越轮回之语，报身之功德圆满；意超越轮回之意，生起之觉受自然止息，于法身之界自然消逝。如是，身即是因对世间身语之执着消退而有的三身。显现是：法身之显现，远离名相之戏论，是法性灭尽之显现；报身之显现，是各种庄严自然成就，功德圆满之相；化身之显现，则是自然安住之显现。广大是：如是三显现之自性，遍及一切具佛性者。导师自己的觉性，是远离垢染的，因此以其自身向其自身顶礼。顶礼有何必要呢？有为了使自己现证自利之必要。为了圆满他利而顶礼，是无文字之秘密续部的名
English
From... the appearance together with the body. That is what it means. Furthermore, relying on the unborn A, the wisdom of awareness is directly shown, which is called "equality." As it says in the third chapter, "The unborn manifestation, the Buddha..." That is what it means. The appearance of the exhaustion of all phenomena is called "equality." Because samsara and nirvana are equal and without duality, phenomena are exhausted. As it says in the fourth chapter, "Its essence is shown by the cause being pacified, the condition being purified, the place being unceasing, and self-liberation, etc." Thus, after indicating the name, the text is explained. There are two aspects to this: in order to generate the tantra, the prostration is briefly shown; and the meaning of the text is explained in detail. There are two aspects to the brief showing of prostration: first, the compiler, out of devotion to the teacher of the tantra, prostrates in order to perfect the two benefits of self and others; second, it is shown for the sake of the followers to perfect the two accumulations of merit. First, the prostration to realize one's own benefit is to perform the actions of body, speech, and mind, so that the attachment to body, speech, and mind naturally subsides. By subduing body, speech, and mind, they are subdued. Thus, having subdued them, body, speech, and mind possess the body with the Emanation Body, speech with the Enjoyment Body, and mind with the Dharma Body. In the past, having transcended the body of samsara, the qualities of the Emanation Body are perfected; speech having transcended the speech of samsara, the qualities of the Enjoyment Body are perfected; and mind having transcended the mind of samsara, the arising sensations naturally cease, and one naturally passes into the realm of the Dharma Body. Thus, the body is the three bodies because the attachment to the body and speech of the world has subsided. The appearance is: the appearance of the Dharma Body, being free from the proliferation of signs, is the appearance of the exhaustion of the nature of reality; the appearance of the Enjoyment Body is the manner of various ornaments being spontaneously accomplished and qualities being perfected; and the appearance of the Emanation Body is the appearance of naturally abiding. The vastness is: the nature of these three appearances pervades all those who possess the Buddha-nature. The teacher's own awareness is free from defilement, so he prostrates to himself with himself. What is the need for prostration? There is a need to directly realize one's own benefit. The prostration for the sake of perfecting the benefit of others is the name of the secret, wordless tantra.
Chinese
仅仅是教法的显现。上等根器者摧毁三轮的分别念，具备五种智慧，超越五种烦恼。最初的果报是三身五智广大显现。导师本身成为续部的名称。向其顶礼。依靠中等的意义概括，续部的正文和文字完整地显示，摧毁分别念，具备五种智慧，超越五种烦恼，中等根器的果报是报身的广大显现。在法性的中阴中，导师本身就是此续部。向其顶礼。下等根器者依靠上师的口诀，完整地阐述续部的正文，摧毁分别念，具备五种智慧，超越五种烦恼。最后的果报是化身，以广大显现，在自性化身的刹土中，导师就是此续部，因此向续部顶礼。以上。 后随续部的第六位导师是金刚持。他摧毁了无明等等，具备五种智慧和不住智慧这第六种智慧，又具备圆满自在等六种功德，超越了对轮回分别念的执着。从自身显现出极其广大的光芒，向所化众生展示。因此，为了使后随续部的福德资粮圆满，而顶礼。 现在开始广释正文的意义。安住于六品自性中。宣讲第一品的内容，品的名称在下文阐述。此处安住于十种概括的意义中。首先是讲述开端，其中又分为确定并阐述不共开端自身的体性，以及确定地阐述其词义。阐述不共开端自身的体性是：如是说，我所宣说的一个时期。有人说，我所宣说是不合理的。并非如此，因为从法身显现报身，又从此报身显现化身。因此，化身即是法身。如同阳光中显现光芒一般。
English
Merely by the appearance of the teachings. Those of superior faculties, having destroyed the conceptualizations of the three spheres, possessing the five wisdoms, having transcended the five afflictions. The initial result is the vast manifestation of the three bodies and five wisdoms. The teacher himself becomes the name of the tantra. Homage to that one. Relying on the condensed meaning of the intermediate, the text and letters of the tantra are completely revealed, destroying conceptualization, possessing the five wisdoms, having transcended the five afflictions, the result for those of intermediate faculties is the vast manifestation of the enjoyment body. In the bardo of dharmata, the teacher himself is this tantra. Homage to that one. For those of inferior faculties, the complete explanation of the tantra's text, relying on the guru's instructions, is revealed, destroying conceptualization, possessing the five wisdoms, having transcended the five afflictions. The final result is the emanation body, with vast manifestation, in the realm of the self-nature emanation body, the teacher is this tantra, therefore homage to the tantra. The above. The sixth teacher of the subsequent tantras is Vajradhara. He destroys ignorance and so forth, possesses the five wisdoms and the sixth non-abiding wisdom, and also possesses the six qualities such as perfect dominion, having transcended the clinging to the diverse conceptualizations of samsara. From his own body, a vast array of light rays appears, showing to the disciples. Therefore, in order to perfect the accumulation of merit of the subsequent tantras, homage is paid. Now, to explain the meaning of the text in detail. Abiding in the nature of six chapters. Explaining the meaning of the first chapter, the name of the chapter will be explained below. Here, abiding in ten condensed meanings. First, the actual introduction is explained, which is divided into establishing and explaining the uncommon introduction as its own nature, and definitely explaining its meaning. Explaining the uncommon introduction as its own nature is: Thus I have heard at one time. Some say that it is unreasonable for me to teach. That is not so, because the enjoyment body arises from the dharmakaya, and from that enjoyment body arises the emanation body. Therefore, the emanation body is the dharmakaya. It arises like light from the sun.