English
. Even in solitude, there is meaning, the Buddha's intention is clear in the heart. Now listen again, Vajrasattva. The characteristics of a fortunate disciple are: possessing respect and faith in the lama, having little avarice and great diligence, protecting compassion and vows without contradiction, having deep wisdom in the heart regarding secret meanings. For those who understand the principles and are kind, qualities are an inexhaustible treasure, shown as the basis for the arising of all. Now listen again to the essence of the gathering. If one teaches this without possessing that, it is breaking the commands of all the Buddhas, unable to withstand the rain of uninterrupted sins, said to be the foundation of hell. From the Great Perfection, Definitive Meaning, Gathering of Jewels, the third chapter, which teaches about the container and its contents. Then, to the assembled gatherings, the All-Knowing Dharma King, in order to establish all the dharmas, spoke this essence of meaning. As a means to realize the true definitive meaning, to represent the meaning of the five gatherings, distinguishing with seven refutations, opening the door with five divisions, summarizing into four roots, establishing with six great paths, practicing with seven definitive meanings, excelling with three certainties, abandoning the clinging to reality of the five great ones, refuting with three non-dualities, having faith with four reasons, reaching the end with nine fruits, becoming confident with four realizations. The Great Perfection, Definitive Meaning, Gathering, the fourth chapter, which teaches the summary of the sutra that establishes all dharmas. Then, the essence of the gathering, in order to benefit the faithful retinue, to the All-Knowing Dharma King, asked this question about the true meaning: Where is the Buddha's intention gathered? How are cause and effect, and definitive words gathered? What is the difference of the essence gathering? How are example and meaning gathered? How is the Great Perfection's own system gathered? Please, All-Knowing Teacher, explain. Having heard the meaning of this question, he spoke to the assembled retinue: The Dharma of the intention of all Buddhas is gathered in the special instructions of the definitive meaning, supreme lama. Gathered by example, gathered by meaning, gathered in harmony with signs and reasons, the meaning is gathered in the self-born Dharmakaya. Now listen again, Vajrasattva, the intention of Samantabhadra is gathered in the unchanging view,
Chinese
无碍禅修生起时， 无取舍之行持中， 无希冀之果安住。 五部佛陀意汇集， 自生无生自明性， 无碍不变之觉性， 乃是金刚萨埵之密意。 不坏本来金刚身， 法性无作亦无染， 无尽宝藏之密意。 无离合之智慧意， 宝生如来密意聚。 法性无边且广大， 未生未成之精要， 无增无减自安住， 无量光佛密意聚。 佛陀智慧即当下， 证悟彼者自生法性明。 不空成就之密意， 彼即不变佛陀意。 智慧身之佛陀身， 具彼显现诸境中， 无执自生智慧明。 毗卢遮那密意聚。 今又金刚萨埵听， 譬如总譬虚空聚， 征相菩提心聚积， 理证自生精要聚。 今又谛听汇聚要， 三世诸佛意汇聚， 无为造作之智慧， 非由因缘所生起， 诸法一切之精要， 自生任运成就身， 一切诸佛密意聚。 为示彼等密意故， 自心宣说为上师， 彼有三种之差别： 心性乃是因之上师， 果位智慧即上师， 显现法界即上师。 今又谛听汇聚要， 心性乃是因之上师， 非是邪见执迷者， 具足教理之人也， 轮回涅槃诸法以心观， 见为安乐与痛苦二者。 于乐苦二者观其义， 定知善恶二者所生。 以信精进与智慧， 为修习分别之智故， 于正直之义而思虑， 宣说净障积资当勤作。 今又谛听轮之要， 果位智慧即上师， 为思虑真实义之故， 轮回涅槃生起所未染， 智慧认知无造作， 自明法身具足意， 自性圆满报身具， 悲悯
English
When the unobstructed meditation arises, In the practice without acceptance or rejection, The fruit without hope or fear abides. The minds of the five Buddha families are gathered, That self-arisen, unborn, self-luminous one, That unobstructed, unchanging awareness, Is the mind of Vajrasattva. The indestructible, primordially vajra body, The Dharma nature, unmade and uncorrupted, Is the mind of the inexhaustible treasure. The wisdom mind without gathering or scattering, Gathers in the mind of Ratnasambhava. The Dharma nature, boundless and pervasive, In the essence unborn and unarisen, Without increase or decrease, abiding naturally, Gathers in the mind of Amitabha. The Buddha's wisdom is right now, Realizing that, self-arisen Dharma nature is clear. The mind of Amoghasiddhi, From that, the unchanging Buddha mind. The Buddha's body, the embodiment of wisdom, Possessing that, in all realms of appearance, Without attachment, self-arisen wisdom is clear. The mind of Vairochana is gathered. Now again, Vajrasattva, listen, The example is that all examples gather in space, The sign is that it gathers in the Bodhichitta, The reason is that it gathers in the self-arisen essence. Now again, listen to the essence of gathering, The minds of the Buddhas of the three times are gathered, That uncreated wisdom, Not produced by cause and condition, In the essence of all dharmas, The self-arisen, spontaneously accomplished body, Gathers in the minds of all Buddhas. To represent those minds, Speaking of one's own mind as the guru, There are three kinds of distinctions: The nature of mind is the guru of cause, The fruit is the wisdom guru, The appearance is the Dharmadhatu guru. Now again, listen to the essence of gathering, The nature of mind is the guru of cause, Not one with wrong views and attachments, But a person who possesses scripture and reason, Contemplating samsara and nirvana with the mind, Sees them as two: happiness and suffering. Contemplating the meaning of happiness and suffering, He is certain that they arise from virtue and non-virtue. With faith, diligence, and wisdom, In order to train the mind of discrimination, Contemplating the meaning of truth, It is said that purifying obscurations and accumulating merit should be done diligently. Now again, listen to the essence of the wheel, The wisdom guru of the fruit, For the sake of contemplating the definitive meaning, Untouched by the arising of samsara and nirvana, Wisdom recognized, unmade, The self-aware Dharmakaya possesses mind, The essence possesses the Sambhogakaya complete with enjoyment, Compassion
Chinese
将显现为化身。根本是唯一的法身，为了调伏众生而显现为三身。现在再听总集的精华。显现是法界上师，五大是上师，五妙欲等诸法，无法用言语和文字来表达，以隐秘的意旨和自身的体性，显现于法界之中。《大圆满甚深汇集》中，开示了所有佛法都汇集于上师殊胜窍诀之中的第五品结束。 此后，全知导师对汇集眷属们说道：轮回与涅槃的根本虽然是一个，但心的显现却不相同，与器世界的次第相结合，就产生了上、中、下三种根器。现在再听总集的精华。为了下等根器的众生，以善恶业的因果，产生了苦乐的果报，为了以善为对治来造就因，将佛法修行融入于道，因此开示了三藏之法，被称作因之乘而汇集。现在再听金刚萨埵。为了中等根器的众生，果是金刚乘，克里亚瑜伽续部以下之法，以手印坛城为道，果即是本初智慧身，为了将自己的身语意三者，融入于身语意，被称作金刚乘而汇集。现在再听总集的精华。为了上等根器的众生，仅仅通过教法就能证悟之法，唯一的明点是法身，仅仅通过觉知就能确定成佛，如同巴那萨的果实一般，因果味道相同而汇集于一乘。《大圆满甚深汇集》中，开示了因果汇集的决定之词的第六品结束。 此后，全知导师，对汇集的眷属们说道：一切的根本在于虚空之中，如同黑暗中天亮太阳升起一般，根本心与觉性智慧，不是一体差别很大，其中的道理我来说，好好地听。轮回与涅槃的根本是自性，从中产生了所生之诸法，仅仅如此就自然空性，根本如同无实有的虚空一般。现在再听眷属的精华。从无明中产生贪嗔之心，因此是轮回的根本，会产生烦恼习气，
English
Will appear as an emanation body. The basis is the sole Dharmakaya, appearing as three bodies to tame beings. Now listen to the essence of the gathering. Appearance is the Lama of the Dharmadhatu, the five great elements are the Lama, the five desirable qualities and other dharmas, cannot be expressed by words and letters, with hidden meaning and its own nature, it is shown in the Dharmadhatu. In the Great Perfection Definitive Meaning Gathering, the fifth chapter ends, which shows that all Buddhist teachings are gathered in the supreme instructions of the precious Lama. Then, the Omniscient Teacher said to the assembled retinue: Although the basis of samsara and nirvana is one, the appearances of the mind are different, and combined with the order of the vessel, three faculties, superior, medium, and inferior, arise. Now listen to the essence of the gathering. For the sake of beings with inferior faculties, the result of happiness and suffering arises from the cause and effect of good and evil karma, in order to make good the cause by antidote, the teachings of the three pitakas are taught to integrate Dharma practice into the path, and it is called the Vehicle of Cause and is gathered. Now listen to Vajrasattva. For the sake of beings with medium faculties, the result is the Vajrayana, the Dharma from Kriya Yoga Tantra downwards, with the mudra mandala as the path, the result is the primordial wisdom body itself, in order to integrate one's own body, speech, and mind into body, speech, and mind, it is called the Vajrayana and is gathered. Now listen to the essence of the gathering. For the sake of beings with superior faculties, the Dharma that can be realized merely by the teachings, the single bindu is the Dharmakaya, enlightenment is certain merely by awareness, like the fruit of the Panasa, cause and effect are of the same taste and are gathered into one vehicle. In the Great Perfection Definitive Meaning Gathering, the sixth chapter ends, which shows the definitive words of the gathering of cause and effect. Then, the Omniscient Teacher, said to the assembled retinue: The basis of everything is in the sky, like the sun rising in the dark dawn, the wisdom of the root mind and awareness, are not the same, the difference is great, I will tell the reason, listen carefully. The basis of samsara and nirvana is the essence, from which the born dharmas arise, just like that it is naturally empty, the root is like the unreal sky. Now listen to the essence of the retinue. From ignorance arises the mind of attachment and aversion, therefore it is the root of samsara, it will produce afflictive habitual tendencies,