English
邬. By realizing the essence of the definitive meaning, one sees the Bodhisattvas of the ten grounds. Benefiting sentient beings. The teachings of the Victorious One. Listen to the essence of the gathering. Although the retinue of the Nirmanakaya includes beings from the six realms, it is because they cling to reality and lack realization. The Buddhas of the three times are all retinues of the Nirmanakaya. It is impossible for a formless Mara of meditation to arise. The result of having no Mara of view and meditation is like the reflection in a mirror. All phenomena are reflections, the realm of Dharmata. Without attachment to it, it is the state of the Victorious One. Listen to the essence of the retinue. The result of having no Mara of action is that awareness is self-luminous, known as the Dharmakaya. Its qualities in the world are that it benefits beings with two kinds of Rupakaya. At that time, flawless wisdom is like a lotus and mud. Immaculate self-awareness, clear Samadhi. Because there is no ignorance, faults do not defile it. Through the five sense gates of the Vipaka body, the forms of Samsara are detached, without abandonment or acceptance. Because the habitual tendencies are purified, there is no attachment. It is impossible for the Mara of action to arise. Because there is no separation between Samatha and Vipassana, the experience of what is right and wrong, good and bad, happiness and suffering, the result of having no Mara of experience is that on the qualities of meditative drawing, because there is no seeing as superior. Possessing the experience of no arising or ceasing. Formless wisdom, clear as the Dharmakaya. Therefore, the formless instruction is precious. Listen to Vajrasattva. When realizing the self-born Dharmakaya, like the reflection of the sun and moon in the ocean. On each of their own inclinations, without seeking the benefit of others, it arises naturally. Like being drunk with alcohol. To the pure Bodhisattva, seeing as the Sambhogakaya, the teachings of implied meaning, shown by the body. To the faithful Sravakas and Pratyekabuddhas, seeing as any Nirmanakaya, through the door of speech, in the provisional meaning, with the means of guidance, showing the phenomena. Listen to the essence of the gathering. Samsara and Nirvana are without a basis. This Dharmakaya of definitive meaning wisdom is the Dharma of the intention of all Buddhas. Sentient beings are nameless, to the Sugata, blessing all phenomena, showing with the mind. Listen to Vajrasattva. Those three Kayas that were spoken of are also divided among the retinues to be tamed, but the meaning is without difference, as one Dharmakaya. Therefore, the Bindu is the only one. The old man of the Great Perfection, the spontaneously arising wheel of bliss, the gathering of meaning.
Chinese
续部中，魔力所压之果报开示品第五十。 此后，一切明智之导师，金刚萨埵再次请问： 一切之基转变之时，方法为何？ 错谬之果最终圆满为何？ 四种佛陀如何区分？ 中阴成佛如何广大？ 佛陀之事业行为如何产生？ 祈请一切明智之导师开示。 此后，导师对聚集之眷属们， 应允垂听所请问之义： 转变之时与转变之方法。 首先，一切之基转变之时， 一切之基之体性无有来去。 暂时，无明习气耗尽， 于此称之为转变。 转变之时次第且完全清净。 最初从二至九， 俱生与遍计之， 无明障碍完全净除后， 以金刚喻之等持， 如明镜般清净， 转变成此即是转变之时。 彼亦是聚集之精华，谛听！ 身语意三未调伏， 则不能令智慧本尊欢喜， 故无有生起成就之资格。 彼等清净调伏， 乃是生起成就之应处。 自身清净故，三昧耶识， 如仆从般生起成就。 智慧勇识上师， 以赐予我成就之方式， 具相与无相二门， 一切之基习气完全净除后， 于柳树宫殿中， 圆满成就金刚手之身， 故称为金刚持地。 彼亦是金刚萨埵，谛听！ 一切远离戏论，完全清净。 当下明智之智慧， 证悟之体性瑜伽士， 如水中月般生起之基， 五种菩提之本尊众明观。 于具相本尊之瑜伽中， 称为具足结合之地。 于三昧耶识中明观， 迎请智慧本尊，兄弟与朋友。 于果未现前时， 供养与受用，平等性。 如是修持而至究竟， 智慧本尊与兄弟朋友之方式， 修持至究竟之地上， 二种广大资粮完全圆满后， 善逝光明化身， 示现菩萨之形象，转法轮， 由身之门宣说佛法。 彼等再次转变成文字， 观想融入善逝之身。 文字轮
English
In the Tantra, the fiftieth chapter is the "Explanation of the Fruit of Being Overwhelmed by Mara's Power." Thereafter, Vajrasattva again asked the All-Knowing Teacher: "When the basis of all is transformed, what is the method? What is the ultimate perfection of the erroneous fruit? How are the four Buddhas distinguished? How is enlightenment in the bardo made vast? How do the deeds and actions of the Buddhas arise? Please, All-Knowing Teacher, explain." Then, to the assembled retinue, The Teacher granted permission to listen to the meaning of the questions: "The time of transformation and the method of transformation. First, the time of transformation of the basis of all, The nature of the basis of all is without coming or going. Temporarily, the imprints of ignorance are exhausted, This is what is called transformation. The time of transformation is gradual and completely pure. Initially, from two to nine, The co-emergent and imputed, The obscurations of ignorance are completely purified, With the vajra-like samadhi, Like a clear mirror, Transformed, that is the time of transformation. That is also the essence of the assembly, listen! Without taming body, speech, and mind, One cannot please the wisdom deity, Therefore, there is no qualification to generate accomplishment. Purifying and taming them, Is the proper place to generate accomplishment. Because one's own nature is pure, the samaya being, Like a servant, generates accomplishment. The wisdom hero guru, In the manner of bestowing accomplishment upon me, Through the two doors of form and formlessness, After completely purifying the imprints of the basis of all, In the palace of the willow tree, Perfectly accomplishing the body of Vajrapani, Therefore, it is called the Vajradhara ground. That is also Vajrasattva, listen! Everything is free from elaboration, completely pure. This present wisdom of intelligence, The nature of realization, the yogi, The basis for generating like a moon in water, The assembly of deities of the five enlightenments is clear. In the yoga of the deity with form, It is called the ground of possessing union. Visualizing the samaya being, Inviting the wisdom deity, brothers, and friends. Before the fruit has manifested, Offering and partaking, equality. Meditating in this way to the end, The manner of the wisdom deity and brothers and friends, On the ground of having meditated to the end, After completely perfecting the two great accumulations, The Sugata's light, the emanation body itself, Showing the form of a bodhisattva, turning the wheel of Dharma, Teaching the Dharma through the door of the body. Those again turn into letters, Meditating on merging into the Sugata's body. Letter wheel
Chinese
哦，盛大法会之处。 彼等乃是阿赖耶识逆转之时。 出自《大圆满自生喜乐轮续》，其中第五十一品讲述了外道克哲约嘎的阿赖耶识逆转之时。 全知国王如是宣说： 经由方便与智慧二门， 于大秘密之中，身语意， 圆满生起庄严之坛城后， 内外本尊与宫殿， 清晰圆满生起者， 是为结合方便之地。 于自性光明之禅定中， 暂时迎请自性尊， 不观上师友伴与兄弟， 于无二合一之时， 以烦恼三毒与五毒， 以及血肉等物作供养， 诸过患皆转化为身语意。 所欲功德皆为智慧之庄严， 于平等性中一切皆转化， 彼即无有分别之地。 供赞修持圆满究竟后， 彼即必定现前显现， 以身语功德与事业， 圆满成办一切有情众生。 以友善与调伏之方式调伏， 彼即是完全圆满之地。 彼即是阿赖耶识逆转之时。 复次，金刚萨埵谛听。 本初任运成就之身， 非由他处迎请而来， 而是从法界中正直生起觉性， 于彼法界如其本然， 以觉性如是无二地， 了悟而迎请降临。 如是确信无疑者， 彼即是无有二元之地。 五蕴圆满为本尊亦然， 本初即是本尊之自性， 如今并非刻意造作， 而是从法界无生之中， 生起化现本尊之身， 圆满显现彼之自性， 无需次第生起禅定。 未生之自性圆满明晰， 彼即是无有造作之地。 从未生圆满明晰之中， 由于无有自他二元之故， 从法界中次第融入而不动摇， 圆满广大果位之功德。 由于非由他处所作与寻觅， 于圆满广大之功德中， 是为任运成就之地， 彼即是阿赖耶识逆转之时。 复次，金刚萨埵谛听。 一切皆于法性平等之状态中， 无需寻觅，本初任运成就圆满。 是为三时不变之伟大。 一切本初即已成佛， 故无有轮涅之名言。
English
O, the place of the great assembly. These are the times when the alaya is reversed. From the Tantra of the Great Perfection, the Wheel of Spontaneous Bliss, which combines meanings, this is the fifty-first chapter, which explains the time of the reversal of the alaya of the outer path, Kṛtyā Yoga. The All-Knowing King declared: Through the two doors of skillful means and wisdom, In the state of great secret, body, speech, and mind, Having completely generated the mandala of ornaments, Outer and inner deities and palaces, Generating them clearly and completely, Is called the ground of union of skillful means. In the clarity of self-nature samadhi, Temporarily inviting the self-nature deity, Not looking at the lord, friends, servants, or siblings, In the state of non-duality becoming one, Offering the three poisons and five poisons of afflictions, And offerings of flesh and blood, etc., May all faults be transformed into body, speech, and mind. All desired qualities are ornaments of wisdom, In equality, all are transformed, That is the ground without distinctions. Having completed the offerings, praises, and recitations, That itself will surely become manifest, With body, speech, qualities, and activities, Completely accomplishing all sentient beings. Taming through methods of friendship and subduing, That itself is the ground of complete perfection. That is the time of the reversal of the alaya. Again, Vajrasattva, listen. The spontaneously accomplished body from the beginning, Is not invited from elsewhere, But from the dharmadhatu, awareness arises directly, In that dharmadhatu, as it is, With awareness, in that way, non-dually, Realizing and inviting it to come. Having become certain in that way, That itself is the ground without duality. The aggregates also being perfected as deities, From the beginning, it is the nature of the deities, Now, it is not effortful, But from the unborn dharmadhatu, The magical manifestation of the deity's body arises, Completely manifesting that itself, There is no gradual generation of samadhi. The ungenerated nature is completely clear, That itself is the ground without fabrication. From the ungenerated, completely clear, Because there is no self or other, From the dharmadhatu, gradually entering without moving, The qualities of the great fruit are perfected. Because it is not made or sought from elsewhere, In the perfection of great qualities, It is the ground of spontaneous accomplishment, That itself is the time of the reversal of the alaya. Again, Vajrasattva, listen. Everything is in the state of equality of dharmata, Without searching, spontaneously accomplished and complete from the beginning. It is the great unchanging of the three times. Everything is enlightened from the beginning, Therefore, there are no names for samsara and nirvana.