Chinese
诸佛所有之密意，于今此时若能解，则不需来世之善基。是故无有密意之念想，远离畏惧与犹豫，故无是与非之言说。是故与普贤之意相同。彼亦是总集之精要，谛听！经续口诀与观修，以及无明之五大元素，以如猴之邪说而误导，以自误之心之造作，断除、净治、转变、摧毁等等，以众多方便与各种苦行，生起对治与圆满次第，纵然精进修持三摩地，然因与境之关联未断，无论生起何种征兆与体验，若未分辨物质与觉性之差别，纵然体验良好亦是错谬。是故说境与心为一，如是纵然精通亦不成佛。彼亦是总集之精要，谛听！彼等之基础在于证悟，纵然未断证悟与未证悟之相续，然从区分错谬与非错谬之中，实则不需经续佛法。诸佛之密意汇集于法身一体之中所作之决议。出自《宝性功德聚续》，其中第四十九品为：开示不修亦无过失之处。之后，对总集之眷属们，开示了实相之体验。一切法之根本，在于证悟自生智慧之义。当下即体验，与具乐诸佛皆相同。彼亦是金刚萨埵，谛听！若能了知本初安住之义，则不需净障与积资。于自性基础之实相中，了知无作无修之义，则不需本尊修法，亦不需勤作佛法。不从他生之自明觉性，无明黑暗本初即清净。此自明觉性之本元，非由因缘所生，故不依赖造作之法。此乃决定之教言密意，为不错谬不造作而解其义，故不需矫揉造作之行为。彼亦是总集之精要，谛听！若能了知本初安住之基础，如实于义中自明，则不需点燃显现之明灯。因与虚空及时相同，不生不灭自然生起，故无丝毫可从他处寻觅。彼亦是总集之精要，谛听！若能了知本初安住之基础，一切皆
English
All the intentions of the Buddhas, if understood in this present time, do not require a basis of merit in the future. Therefore, there is no concept of intention. Since fear and doubt are always absent, there is no talk of right and wrong. Therefore, it is the same as the mind of Kuntuzangpo (Samantabhadra). That too, listen to the essence of the gathering. Those sutras, agamas, oral instructions, views, and meditations, and even the five elements of ignorance, are wrongly taught by monkey-like prophecies. By the efforts of self-deceiving minds, abandoning, purifying, transforming, destroying, and so on, through many methods and various hardships, generating antidotes and completion stages, no matter how diligently you meditate on samadhi, because the connection with the object is not severed, no matter what signs and experiences arise, if you do not distinguish between matter and awareness, even if the experience is good, it is a delusion. Therefore, saying that object and mind are one, even if you are learned in this way, you will not attain Buddhahood. That too, listen to the essence of the gathering. The basis of these is realization, and even if the continuity of realization and non-realization is not severed, from distinguishing between delusion and non-delusion, in reality, sutras and dharma are not needed. The meaning of the decree that all the Buddhas' intentions are gathered into one Dharmakaya. From the Tantra of the Precious Source of All Qualities, the forty-ninth chapter is: Showing that there is no fault in not meditating. Then, to the assembled gatherings, the experience of reality was taught. The root of all dharmas is the meaning of realizing self-born wisdom. Experience it in this very moment, the same as all the blissful Buddhas. That too, listen, Vajrasattva! If you understand the meaning of abiding from the beginning, you do not need to purify obscurations and accumulate merit. In the reality of the basis of nature, knowing the meaning of non-action and non-accomplishment, you do not need to practice the deity, nor do you need to diligently practice the Dharma. Because self-awareness does not arise from others, the darkness of ignorance is pure from the beginning. This innate self-aware knowledge is not produced from causes and conditions, so it does not depend on fabricated dharmas. This is the intention of the definitive words, to understand the meaning without error or fabrication, so you do not need to act hypocritically. That too, listen to the essence of the gathering. By knowing the basis of abiding from the beginning, as it is, it is self-illuminating in meaning, so you do not need to light a lamp of appearance. Because it is the same as space and time, because it is unborn, undying, and self-arising, there is not a speck to be sought from elsewhere. That too, listen to the essence of the gathering. By knowing the basis of abiding from the beginning, everything is
Chinese
从本初法身起， 转变之事丝毫也无有。 因此，对于基础确定的法身， 词语的诠释不必学习。 对于无可观看的觉性， 颜色形状也无法见到。 如果存在，那就是错觉。 对于不可思议的法性， 如果进行思辨，那就是无明之心。 如果可以指示，那就难以象征。 对于本来没有常断， 堕入边见是不可能的。 因此，离戏且无边无中。 再次谛听汇集之精华。 真实无谬的意旨是， 心中所想不从口出。 从自身体验中显现， 无法用语言象征表达。 因此，称之为不可言说。 不由谁造作，未经谁修饰， 无有方所，法身显现。 没有沉没昏昧之名。 以无有实物的光明之义， 没有舍弃中舍的黑暗。 没有被世间法所迷惑。 不迷惑于法性之义最为殊胜。 因此，必须具有意义的确信。 再次谛听汇集之精华。 不舍弃任何思虑， 如果知晓那即是法性， 就不会产生迷途、障碍和痛苦。 不必修习大小对治。 从当下的觉知中， 如果知晓意义的实相， 相续清净，自生法身。 最终自证之时成佛。 遍知智慧得以增长。 诸佛的意旨汇集于一个法身，这是商议后的结论。出自《珍宝功德生起续》中，开示实相意义体验的第五十章。 全知国王所宣说： 如是未能领悟的劣慧者， 为了恒常不离， 通达意义，行持能克服障碍， 原因和歧途，教言和， 体验进行反复观察， 每一项都分为六六种， 分开指示，用心谛听。 再次谛听金刚萨埵。 以安乐智慧三种， 内在安乐能克服障碍， 无观寂止断灭， 无我无动三种。 自在于胜观，不忘失执持， 离边，明了，为确信所摄持， 了知自性于义无有。 那即是乐明智慧身。 现在再次谛听汇集之精华。 由于喧嚣享用增长， 具备三种资具， 这
English
From the very beginning, the Dharmakaya, There is not even a speck of change. Therefore, for the foundation-fixed Dharmakaya, There is no need to learn verbal expressions. For the awareness that cannot be seen, Colors and shapes are not visible. If they were, it would be an illusion. For the nature of reality that cannot be conceived, If one speculates, it is the mind of ignorance. If it can be pointed out, it is difficult to symbolize. For that which has never had permanence or annihilation, It is impossible to fall into extremes. Therefore, it is free from elaboration, without beginning or end. Again, listen to the essence of the gathering. The true and unerring intention is, What is desired in the heart does not come out of the mouth. From the clarity of one's own experience, It cannot be expressed in words. Therefore, it is said to be inexpressible. Without being made or fabricated by anyone, In the absence of direction, the Dharmakaya is clear. There is not even the name of sinking or dullness. With the clarity of the meaning of non-existence, There is no darkness of equanimity or indifference. There is no distraction by worldly dharmas. Not being distracted from the meaning of Dharmata is supreme. Therefore, one must have confidence in the meaning. Again, listen to the essence of the gathering. Without abandoning any thought, If you know that it is Dharmata, There will be no straying, obscuration, or suffering. There is no need to meditate on great or small antidotes. From this very present awareness, If you know one aspect of the meaning's reality, The lineage is pure, the self-born Dharmakaya. Ultimately, at the time of self-realization, one becomes a Buddha. The omniscient wisdom expands. The intention of all Buddhas is gathered into one Dharmakaya; this is the agreed conclusion. From the "Tantra of the Precious Source of All Qualities," the fiftieth chapter, which teaches the experience of the meaning of reality. The All-Knowing King declared: Those of inferior intellect who do not understand in this way, In order to be constantly inseparable, Understanding the meaning, practice overcomes obstacles, The cause and the path of straying, the instructions and, Experience are repeatedly observed, Each one is divided into six sixes, Separately indicated, listen with your mind. Again, listen, Vajrasattva. With the three aspects of bliss and wisdom, Inner bliss overcomes obstacles, Without observation, peaceful abiding ceases, The three aspects of selflessness and immovability. Independent in superior seeing, not forgetting to hold, Free from extremes, clear in knowledge, held by confidence, Knowing that self-nature is without meaning. That is the body of bliss-clarity wisdom. Now again, listen to the essence of the gathering. Due to the increase of busyness and enjoyment, Possessing the three kinds of resources, This
Chinese
五蕴执著于自性， 不见何处有错谬，了知其义， 以觉知了知一切体验。 由于我与他者未在基上成立， 乐受乃是法性之庄严。 彼亦是汇聚之精要，谛听！ 男女能胜乐之缘， 因对善良众生心生爱恋， 故于方便与自性之贪行有所偏差。 若能了知前后不逝之义， 彼时，乐便不会堕入极端。 男女未在基上成立， 身乐受乃是觉性之身。 彼亦是汇聚之精要，谛听！ 彼等三种乐， 纵然无执著而了知其义，实际受用， 亦仅是暂时关联，而非究竟。 因此，具足定解者方可享用。 一切佛之 意趣汇聚于一法身之商议。出自《珍宝功德生起续》，所示乐为智慧之缘，能胜之品，第五十一品。 具种姓国王所宣说。 外在身体之痛苦， 疾病共有四百零一种， 分别为错乱、虚弱、衰损三种。 何处以胜观了知其义， 彼时，便能体验离边之法身。 身体与疾病未在基上成立， 痛苦本身显现为化身。 彼亦是汇聚之精要，谛听！ 心之痛苦能胜其缘， 乃因贪嗔二者之故。 于慈爱与嗔恨执著为真实。 不毁坏、不思虑，以忆念摄持。 于何处执著而体验到乐， 彼之思念未在基上成立。 彼时，痛苦便显现为快乐。 彼亦是汇聚之精要，谛听！ 外在之四种痛苦， 乃由无明四缘所生之因。 因烦恼习气之思虑而偏差， 以无有前后之了知教言， 体验法性具基。 基上无有前后，义上无有。 因此，果乃是法身。 彼亦是汇聚之精要，谛听！ 痛苦本身与快乐之界， 义上，智慧不可分离。 即是当下的觉性。 因此，痛苦即是快乐之自性。 于彼无执著，即是智慧身。 一切佛之意趣汇聚于一法身之商议。出自《珍宝功德生起续》，所示痛苦寂灭，法身为缘，能胜之品，第五十二品。 彼亦是汇聚之精要，谛听！舍
English
Attachment to self-nature in the five aggregates, Not seeing where there is error, understanding its meaning, Knowing all experiences through awareness. Since self and other are not established on the basis, Blissful enjoyment is the adornment of Dharma-nature. That too is the essence of gathering, listen! Male and female are able to overcome the cause of bliss, Because of attachment to good beings, Therefore, there are deviations in the practice of means and self-nature. If one can understand the meaning of not going before and after, At that time, bliss will not fall into extremes. Male and female are not established on the basis, The body of bliss and enjoyment is the body of awareness. That too is the essence of gathering, listen! Those three kinds of bliss, Even without attachment, understanding its meaning, actually enjoying, Are only temporary connections, not ultimate. Therefore, those with certainty should enjoy. The intention of all Buddhas Is discussed as gathering into one Dharmakaya. From the Tantra of the Precious Source of All Qualities, the chapter showing that bliss is the cause of wisdom, the fifty-first chapter. Spoken by the King of All Awareness. The suffering of the external body, There are four hundred and one diseases, Which are confusion, weakness, and decay. Wherever insight grasps the meaning, At that time, one experiences the Dharmakaya free from extremes. Body and disease are not established on the basis, Suffering itself arises as the Nirmanakaya. That too is the essence of gathering, listen! The suffering of the mind can overcome its cause, Because of attachment and aversion. Attachment to love and hatred as real. Not destroying, not thinking, holding with mindfulness. Wherever attachment is experienced as bliss, That thought is not established on the basis. At that time, suffering arises as bliss. That too is the essence of gathering, listen! The four kinds of external suffering, Are caused by the four causes of ignorance. Deviation due to thinking about afflictions and habits, With the instruction of knowing without before and after, Experiencing Dharma-nature with a basis. There is no before and after on the basis, no meaning. Therefore, the result is the Dharmakaya. That too is the essence of gathering, listen! Suffering itself and the realm of bliss, In meaning, wisdom is inseparable. It is this present awareness. Therefore, suffering is the nature of bliss. Without attachment to that, it is the body of wisdom. The intention of all Buddhas is discussed as gathering into one Dharmakaya. From the Tantra of the Precious Source of All Qualities, the chapter showing that suffering is pacified, the Dharmakaya is the cause, the ability to overcome, the fifty-second chapter. That too is the essence of gathering, listen! Abandoning