Chinese
此乃吉祥金刚萨埵之化身，故一切有情与非有情，皆应如意宝珠、如王般敬奉于顶。如是所言，今当宣说。所谓菩提心者，如前所说，心与菩提无别之义。如云：心即菩提，菩提即心。心与菩提无二，无别如瑜伽。如是说。明点者，离戏论之义。大者，周遍一切法之自性。于彼自性中成佛者，谓心性菩提之自性，无须遣除障碍，亦无须生起智慧。譬如豺狼之眼，昼夜无别，极明而见之时，无需遣除黑暗，亦无需依赖光明之力，彼时自知虚空自性光明。如是，若能了知一切法为心性菩提之自性，则无须遣除障碍，亦无需生起智慧，彼时自知菩提心自性光明。所谓普贤之嬉戏者，于显现为众生之错觉中，一切时处皆无须舍弃任何恶劣之物，故为普贤。无须寻求任何意义，亦无有颠倒之义，故如幻术游戏般安住，是为嬉戏。虽显现为无有任何阻碍，然亦未曾动摇法性，亦能显现法性，故为庄严。无有不成佛之法，一切皆为成就如来之事业，故为佛之伟大。如云：百千万亿烦恼令众生烦恼，然彼一切皆能成就佛之事业。乃至四魔亦能令诸佛成就佛之事业。如是经部所说。此处主要宣说普贤之嬉戏，乃是菩提心金刚六字中，前二字之义。
English
This is an emanation of glorious Vajrasattva himself, so all existence and non-existence should honor it at their crowns like a wish-fulfilling jewel, a king of power. Now, as has been said, these things will be explained. "Bodhicitta" means, as explained before, the inseparability of mind and bodhi. As it says: Mind itself is bodhi; whatever is bodhi is mind. Mind and bodhi are nondual; inseparable, like yoga. Like that. "Bindu" means freedom from elaboration. "Great" means pervasive as the nature of all dharmas. To awaken in that nature means that in the nature of the essence of bodhi, there is no obscuration to remove and no wisdom to generate. For example, when a jackal's eye sees very clearly with no distinction between day and night, there is no need to dispel darkness, and no need to rely on the power of appearance. At that time, one knows that space is naturally clear light. Likewise, when one realizes that all dharmas are the nature of the essence of bodhi, there is no obscuration to remove, so there is no need to generate wisdom. At that time, one knows that bodhicitta is naturally clear light. "The play of Samantabhadra" means that in all the mistaken appearances of beings, there is nothing to be rejected as bad in any way, so it is Samantabhadra. There is no meaning to be sought, and it is free from the meaning of being overturned, so it abides like a magical game, hence it is play. Although it appears without any obstruction, it does not move from the nature of dharma, and it adorns by manifesting the nature of dharma. There is no dharma that does not awaken, and everything accomplishes the deeds of the Tathagata, so it is the greatness of the Buddha. As it says: All the hundreds of millions of afflictions that afflict beings do not fail to accomplish the deeds of the Buddha. Even the four maras cause the Buddhas to accomplish the deeds of the Buddha. As it says in the sutras. This main mention of the play of Samantabhadra is the meaning of the first two syllables of the six-syllable vajra of bodhicitta.
Chinese
前面的两句词语显示了菩提心的自性，以及断除错谬之处。中间的两句词语显示了菩提心的伟大，即普贤行愿的庄严不可阻挡。最后两句词语显示了安住菩提心的方法，以及包含的修持。所谓的“众生深奥菩提之田”是指：菩提心比金刚萨埵、虚空还要大。所谓的大，是指法性。而大的大，是指一切众生都是深奥菩提之田。就像这样，众生是轮回的蕴聚。既是菩提又是田，所以是菩提之田，因为是一切功德的处所。这样，对于众生的心识来说，既不显现也不可理解，所以称为深奥之田。其中，“一切行境都视为自生智慧的自然显现”是指：行境是众生六根的行境。自生智慧是指一切有为法自性寂静。智慧是自生的。这种方式也是瑜伽行派无相宗所认可的。在其他决定意义的经部中也证实了这一点。就像这样说：“即使是积聚、空虚和无有实义，也不是不积聚福德，不是不空虚智慧，也不是没有灌顶为自生智慧的实义。”就像这样说，一切法都是积聚，是欺骗的法性，但也要视为不欺骗地积聚福德。同样，虽然是空虚，没有可取之处，但要将不颠倒的智慧作为精华来依止。虽然一切都没有实义，但也要视为智慧的自性清净，没有不灌顶为自生智慧的实义。这些并不像瑜伽行派所认为的那样真实存在，所以也是空虚、积聚和无有实义。《树庄严经》中说：“世间界有种种，不可思议语转变，然虚空终不毁坏，自生智慧亦如是。”所说的道理也是如此。这是出自《大鹏经》中的“不住意
English
The first two phrases show the nature of Bodhicitta and the cutting off of erroneous points. The middle two phrases show the greatness of Bodhicitta, that is, the adornment of Samantabhadra's conduct and vows is unstoppable. The last two phrases show the method of abiding in Bodhicitta and the practices it contains. The so-called "sentient beings, the profound field of Bodhi" means that Bodhicitta is greater than Vajrasattva and space. The so-called great refers to Dharmata. And the great of the great means that all sentient beings are the profound field of Bodhi. Just like this, sentient beings are the aggregates of samsara. Since it is both Bodhi and a field, it is the field of Bodhi, because it is the place of all merits. In this way, for the minds of sentient beings, it is neither manifest nor understandable, so it is called the profound field. Among them, "all realms of experience are regarded as the natural manifestation of self-born wisdom" means that the realms of experience are the realms of the six senses of sentient beings. Self-born wisdom means that all conditioned dharmas are naturally peaceful. Wisdom is self-born. This way is also recognized by the Yogacara school of no-images. This is also confirmed in other Sutras of definitive meaning. It says like this: "Even if it is accumulation, emptiness, and without essence, it is not that it does not accumulate merit, it is not that it does not empty wisdom, and it is not that there is no essence of empowerment as self-born wisdom." Just like this, all dharmas are accumulation, they are of the nature of deception, but they should also be regarded as accumulating merit without deception. Similarly, although it is empty and there is nothing to take, one should rely on the non-inverted wisdom as the essence. Although everything has no essence, it should also be regarded as the nature of wisdom being pure, and there is no essence of not being empowered as self-born wisdom. These are not as truly existent as the Yogacara school thinks, so they are also empty, accumulated, and without essence. The *Tree Adornment Sutra* says: "There are various realms in the world, and inconceivable words change, but space will never be destroyed, and self-born wisdom is also like that." The reason for saying this is also the same. This is from the *Great Garuda Sutra*, "Non-abiding intention."
Chinese
无别的无分别法之道，从回向的细微部分之境中取出，分别修法身是特别无意义的，自生智慧无分别周遍如是住。如是说。此是禅定的紧要关头，因此在菩提心之安立法的时候是需要的，但因为是自生之智慧的境界，所以在此也显示。如此这般不分别之等持，不住于任何所依，不缘于任何对境，不分别任何形态，因此如是修习。如是说，是堕入取舍之边，未离回向之分，法身以取舍而作区分，且无有特别增上的法。六根的行境中，无论如何分别和散乱，然于义上无有取舍，且觉性也自性光明。此无取舍之理，也应如前所说之狐狸眼的比喻一样了知。此也并非如瑜伽行所欲，自生智慧本身也离一切诠释。如是说。有些人如此想，若有自生智慧，为何不除障？不应如此想，譬如人们的眼睛似乎可以去除黑暗，因此也需要依赖其对治光明之力。获得狐狸眼时，便了知黑暗无有可断之实体，虚空自性光明时，光明有赖于地大的生起，虽知有实体，然不做消除黑暗之事业。如是获得无垢之法眼时，便知烦恼和非烦恼性的无知无有实体，便知心自性光明，彼时无分别之智慧与障碍不相同，虽见觉知之体性有实体，然不观察到其做消除障碍之事业。因此于错乱之觉知行境中所显现的，显现却不执为实体。因此断不断障碍之说法是孩童的行境，非智者的行境。
English
The path of non-conceptual Dharma without otherness, taken from the realm of subtle parts of dedication, distinguishing and meditating on the Dharmakaya is particularly meaningless, self-born wisdom abides everywhere as it is without conceptualization. Thus it is said. This is the crucial point of meditation, so it is needed at the time of establishing Bodhicitta, but because it is the state of self-born wisdom, it is also shown here. Thus, this non-conceptual samadhi does not abide in any support, does not focus on any object, and does not conceptualize in any way, so practice in this way. To say so is to fall into the extreme of acceptance and rejection, not separated from the part of dedication, the Dharmakaya is distinguished by acceptance and rejection, and there is no particularly increasing Dharma. No matter how conceptual and distracted in the realm of the six senses, there is no acceptance or rejection in meaning, and awareness is also naturally clear. This principle of no acceptance or rejection should also be understood like the example of the fox's eye mentioned above. This is also not as desired by the Yoga practice, self-born wisdom itself is also free from all explanations. Thus it is said. Some people think like this: if there is self-born wisdom, why not remove the obscurations? One should not think like this, for example, it seems that people's eyes can remove darkness, so it is also necessary to rely on the power of its antidote, light. When the fox's eye is obtained, it is realized that darkness has no substance to be cut off, when the sky is naturally clear, light depends on the arising of the great element of earth, although it is known to have substance, it does not do the work of eliminating darkness. Likewise, when the immaculate Dharma eye is obtained, it is known that ignorance, both afflictive and non-afflictive, has no substance, and it is known that the mind is naturally clear, at that time the non-conceptual wisdom is not the same as the obscurations, although the nature of knowing and awareness is seen to have substance, it is not observed to do the work of eliminating the obscurations. Therefore, whatever appears in the realm of confused awareness, appears but is not grasped as a substance. Therefore, the talk of cutting off or not cutting off obscurations is the realm of children, not the realm of the wise.
Chinese
如是集偈中说： “知众生迷惑，如鹿入陷阱，具慧者如鸟飞于空。” 所说之义亦是如此。如是就每一词的方面，简要地显示了大圆满的意义后，现在将从名相的方面来显示。 所谓“视一切法于五大之自性中成佛”，其中，一切法是不杂之法与圆满之法。 其中，不杂是显现为种种。 圆满是自性无二。 五大是：现前成佛之大，自性大成佛之大，法界中成佛之大，是彼之成佛之大，一切中一切处无成佛之大。 成佛之语已于前述。 现前之语是现量或显现之义。 自性大是于一切处得自在。 法界是远离一切相。 是彼是无疑。 无成佛是超越言诠。 所谓大，是小者被压伏故名大。 亦即，一时下乘之有相垢染之心识，被此宽广之心识所压伏故名大。 若于自性有大小之念，则彼不成大，是故是离大小之执着。 如此，如雄鹰大者说： “广大啊，大啊，大法啊！ 说是小者之友伴。 若于大生起执着，则大小彼等离执着。” 如是说。 其中，以五大压伏之五境是：低劣见，断见，实有见，怀疑，勤作。 为压伏彼等故名大。 其中，以现前成佛压伏低劣见者，如下：下乘者欲除障，转变显现处而成就佛果者，无有应舍之法可舍，无有应转变之法可转变。
English
Thus, in the collected verses it is said: "Knowing that beings are confused, like deer trapped in a pit, the wise roam freely like birds in the sky." The meaning of what is said is also like that. Thus, having briefly shown the meaning of Dzogchen from the aspect of each word, now it will be shown from the aspect of nomenclature. As for "viewing all dharmas as enlightened in the nature of the five greatnesses," all dharmas are unmixed dharmas and completely perfect dharmas. Among these, unmixed is appearing as various. Completely perfect is the non-duality of self-nature. The five greatnesses are: the greatness of manifest enlightenment, the greatness of enlightenment as the great self, the greatness of enlightenment in the dharmadhatu, the greatness of enlightenment as that which it is, and the greatness of the absence of enlightenment in all things and in all ways. The word 'enlightenment' has already been explained above. The word 'manifest' means manifest or apparent. The great self is the one who has mastery over all things. The dharmadhatu is that which is free from all characteristics. 'That which it is' is without doubt. 'Absence of enlightenment' is beyond expression. That which is called 'greatness' is called 'great' because it subdues the small. That is, at one time, the minds of the lower vehicles, which are stained with characteristics, are subdued by this vast and expansive mind, and therefore it is called 'great'. If there is a thought of great and small in the essence, then that itself is not great, therefore it is the very absence of attachment to great and small. Thus, as the great Garuda says: "Vast, great, the great Dharma! It is said to be the companion of the small. If attachment to greatness is cultivated, then those great and small are free from attachment." It is like that which was said. Among these, the five objects to be subdued by the five greatnesses are: inferior views, nihilistic views, substantialist views, doubt, and effort. Because they are subdued, they are called great. Among these, subduing inferior views with manifest enlightenment is as follows: For those of the lower vehicles who wish to remove obscurations, transform appearances, and attain Buddhahood, there is no dharma to be abandoned, and no dharma to be transformed.