English
In the Buddha's mind, there is no arising or ceasing. Therefore, the fruit is the supreme Buddha. From the Tantra of the Self-Arisen Wheel of Bliss, the Speech of the Great Perfection Meaning-Gathered Wisdom, the sixteenth chapter, which reveals the arising of the unfailing fruit. Then, to the assembled retinue, the King of All-Awareness proclaimed: Fortunate ones who possess the confidence of understanding the mind, as the inexhaustible treasure of all, the meaning that is clear in the self-arisen mind of the Dharmakaya of the Buddhas of the three times, the path of equally benefiting beings, by the measure of self-knowing sovereign, to the supreme son who inherits the mind, arising and ceasing There is no acceptance or rejection of samsara. Because of being free from self-grasping, it is the mind of the Buddhas. Furthermore, listen, assembled retinue, the wisdom body that is without gathering or scattering, without death, the awareness arises as impartial bodhi, not separate but one from the beginning. Therefore, it is difficult to obtain qualities, all are gathered in the nature of bodhi, the mind of the great sovereign equal to space, is equal to all the wisdom Buddhas, all the scriptures and Dharma are complete in the mind, in the realms of the world there is no equal, even if it is not accomplished by desiring wisdom, the Buddha is complete in the self-knowing mind, this is said to be the supreme fruit. Furthermore, listen, assembled retinue, in the past, in the teachings of the Buddha Vipashyin, the son of a Brahmin named Auspicious, without the meaning of realizing one's own mind, desiring the fruit from elsewhere, when will the five families of Buddhas be accomplished, thinking in his mind and contemplating the deities, he was without fruit and born in samsara, therefore, one should be without hope or doubt. Now Vajrasattva, listen, remembering this meaning of no hope, abide in the place of the Dharmata Buddha, if you are not distracted from the meaning of no doubt, then there is no need for the means of purifying obscurations. Furthermore, listen, supreme intelligent ones, in the Dharmakaya of self-nature, nothing obstructs, like space, without attachment to samsara or nirvana, that is the fruit, this is the essence of explaining one's own mind. For all sentient beings of the six realms, after realizing the meaning of the self-arisen Dharmakaya, free from the disease of practice and fabrication, the nature of wisdom is the present mind, without hope or doubt, that is the supreme fruit, the meaning of the unchanging self-mind of the three times, the self-arisen mind that is without nothing and inexhaustible, that is called Buddha. From the Tantra of the Self-Arisen Wheel of Bliss, the Speech of the Great Perfection Meaning-Gathered Wisdom, the fruit of no hope or doubt.
Chinese
这是关于功德的第十七章。所有知识之王说：在无显现的见解智慧中，不寻找不变的法身。没有习气，远离对境。当下即是自生身。无实，远离虚空的边际。智慧明亮，超胜殊妙。对此没有任何匹敌。觉悟的功德说不尽。现在再听金刚萨埵言：自心智慧，自生之性，无散乱，意义显现，菩提心。如同共同的千日之光般明亮。仅此觉悟，无需修持。智慧明亮之中，无明黑暗本初即无。习气烦恼连根拔除。意即与诸佛平等。现在再听会众之精华。譬如大海生波浪，同样，意义觉悟之行持也，不离智慧的觉悟界。四时之中，觉悟之流不断绝。觉悟此意义之行持，积累资粮，清净业障，十地菩萨，刹那忆念此，尤为殊胜。身语无勤，智慧行持安乐。现在再听眷属之精华。自证智慧之果于自身重大。离色故，无生无死。自生故，是智慧身。无境智慧，现证菩提。觉悟此，任运成就之果，仅以意念，一切皆成办。如摩尼宝珠般殊胜。不取受生，现证菩提。现在再听金刚萨埵言：觉悟此，是无尽珍宝之藏。此之果，功德是：无色智慧，是我的身。庸常自心，是我的意。空性忆念，是我的语。智慧的功德，任何皆成就。本初事业任运生，智慧离戏，圆满法身。现在再听会众眷属们：不变任运成就之基，法性大乐广阔道，无生无死之果成熟。彼等为一，是诸佛之意。如黄金岛屿无土石般，众生之时即是佛，功德相好与庄严， 在智慧身中一切圆满。现在以庸常身心，不从心所生，获得佛。不从因所生，觉悟果。不依赖经论，了知诸法。九乘之法，无异于一。五毒于涅槃中喜悦。心之
English
This is the seventeenth chapter on merit. The King of All Knowledge said: In the wisdom of non-manifestation, do not seek the unchanging Dharmakaya. Without habitual tendencies, it is free from objects. The present moment is the self-born body. Without substance, it is free from the limits of space. Wisdom is bright, surpassing and excellent. There is no match for it. The merits of realization cannot be expressed. Now listen again, Vajrasattva: The wisdom of one's own mind, its self-born nature, without distraction, meaning manifests, Bodhicitta. It is as bright as the light of a thousand suns. By realizing this alone, there is no need for meditation. In the clarity of wisdom, the darkness of ignorance has never existed from the beginning. Habitual tendencies and afflictions are eradicated from their roots. The intention is equal to all Buddhas. Now listen again to the essence of the assembly. For example, waves arise from the ocean, similarly, the practice of realizing meaning is also inseparable from the realm of wisdom and awareness. In all four times, the stream of wisdom is uninterrupted. The practice of realizing this meaning, accumulating merit, purifying obscurations, a Bodhisattva of the tenth ground, remembering this for a moment, is particularly excellent. Body and speech are effortless, and the practice of wisdom is blissful. Now listen again to the essence of the retinue. The fruit of self-awareness is great within oneself. Because it is without form, there is no birth or death. Because it arises from oneself, it is the wisdom body. Wisdom without an object, manifestly enlightened. Realizing this, the spontaneously accomplished fruit, everything is accomplished by mere thought. It is as excellent as a precious jewel. Without taking rebirth, manifestly enlightened. Now listen again, Vajrasattva: Realizing this is an inexhaustible treasure of jewels. The fruit of this, the merit, is: Formless wisdom is my body. Ordinary self-mind is my intention. Emptiness and mindfulness are my speech. Any merit of wisdom is accomplished. Since primordial activity arises spontaneously, wisdom is free from elaboration, perfecting the Dharmakaya. Now listen again, all the assembly of retinues: The unchanging basis of spontaneous accomplishment, the vast path of the Dharma-nature of great bliss, the fruit of no birth and no death ripens. Those are one, the intention of the Buddhas. Like a golden island without earth or stones, the time of sentient beings is the Buddha, meritorious marks and adornments, Everything is complete in the wisdom body. Now, with ordinary body and mind, not born from the mind, one attains Buddhahood. Not born from cause, one realizes the fruit. Not relying on scriptures, one knows all dharmas. The dharmas of the nine vehicles are no different from one. The five poisons rejoice in Nirvana. The mind of
Chinese
义，通透法身界。虽有身处轮回中，如莲花与淤泥般，不被烦恼业所染。因此与诸佛平等。大圆满义集智慧之语，出自《自生乐轮续》，乃讲述伟大功德之第十八章。然后金刚萨埵为消除眷属之疑惑，以真实之心如是请问：自生智慧之体性，不可衡量，无所指，是何义？显现之相，此本身之，未成立理由，所说是何？那是用何方法证悟？说无有见，是为何故？所示无误入歧途之，以何比喻比作何者？请平等之王宣说。听闻如是请问之义后，对聚集之眷属开示道：实性等一切法，无作而自生唯一。无境自性中，自住之故。因此，无有遮蔽，自明之故，任何他者皆不可见，不离地基，成熟为体性。无法，故离衡量。现在金刚萨埵谛听。于无有显现之法身中显现之，所有多少之名相，无有破立之作故，于自之位安住故，于他者不成立故，离二边之菩提心，于离四边之名言，需要什么衡量之理？聚集之金刚藏谛听。表诠之名言不可说。所有一切诸法，皆随逐于邪谬之故，无境明点自生故，如实无误以心髓，定能解脱观待他者。彼亦金刚萨埵谛听。普贤广大周遍自性中，有始有终故无有歧途，彼即智慧自生故，歧途本身亦是法性，故于智慧中转变之故，无有执着故说无有歧途。现在眷属之心髓谛听。譬如任何皆不能，然如虚空之日自明般，自生体性之智慧亦，自证智慧乐明故，显现无有利益无有损害故，方所之名言说之何用？金刚萨埵又请问，不修与义不离之，彼义证悟之方法为何
English
The sphere that pierces through, the Dharmakaya. Although the body exists within Samsara, like a lotus and mud, it is not stained by the karma of afflictions. Therefore, it is equal to all Buddhas. The Great Perfection, the Meaning-Gathering Wisdom Speech. From the Tantra of the Self-Arisen Bliss Wheel. This is the eighteenth chapter, which explains the qualities of greatness. Then Vajrasattva, in order to dispel the doubts of the retinue, asked with a true mind: In the nature of self-arisen wisdom, what is the meaning of being immeasurable and unobservable? What is the reason for saying that the characteristics of appearance themselves are not established? What is the method to realize that? Why is it said that there is no view? What analogy is used to represent what is taught as being free from error and falling? Please, King of Equality, explain. Having heard the meaning of the question, he spoke to the assembled retinue: All phenomena, such as reality itself, are uniquely self-arisen without action. Because they abide in their own nature, without object. Therefore, since they are unobscured and self-luminous, nothing else is perceived. It ripens into nature without changing from the ground. Because there is no subject, it is free from measurement. Now, Vajrasattva, listen. In the clarity of the formless Dharmakaya, all the various categories, since there is no action of negation or affirmation, because it abides well in its own place, because it is not established in others, the Bodhicitta free from the two extremes, in the words free from the four extremes, what need is there for a reason to measure? Assembly, Vajra Essence, listen. The words of representation cannot be spoken. All phenomena, without exception, follow after falsehood. Because the objectless bindu is self-arisen, the essence, without error, will surely be liberated from looking to others. That too, Vajrasattva, listen. In the nature of Samantabhadra, vast and pervasive, because there is a beginning and an end, there is no deviation. Because that very wisdom is self-arisen, the deviation itself is also the nature of reality. Because it transforms into the state of wisdom, it is said to be free from deviation because there is no attachment. Now, listen to the heart essence of the retinue. For example, although no one can, like the sun in the sky, which is self-luminous, the wisdom of the self-arisen essence is also, because the self-aware wisdom is blissful and clear, since appearance is neither beneficial nor harmful, what need is there to speak of the terms of direction? Vajrasattva asked again, what is the method to realize the meaning that is inseparable from the unmeditated meaning?
Chinese
祈请您开示！ 不修不整任运中， 自之名言何安立？ 是故无修之义故， 若生相状无需治。 见解自生广阔中， 不修岂不成过失？ 如是请问作白答： 心要自之威力及， 口诀意之窍诀开， 觉性通达之上师， 如是本然任运生， 无有显现法身故， 相状之实不生故， 如药与医之方便， 无心无欲何所离？ 是故汇聚心要谛听， 明点法身所遍故， 如是本然任运生， 若不视任何为殊胜， 一切如是自解脱。 是故不住于边际， 无舍无取之等持， 安住不修任运中。 今又汇聚心要谛听， 无修之法性之中， 生起分别相状等， 莫作观想令明晰。 譬如此之虚空界， 云雾气等诸现象， 如是生起复消失， 如是本然自忆念， 同时明晰即为正， 是故无须对治治。 名言自明说为治。 今又汇聚心要谛听， 无境明点自生故， 是故不畏真实义， 已成自性之体性， 是故无有可成事。 前后异体无动摇， 是故无需特意修， 远离执著所缘之义。 不求义利如无敌。 是故汇聚复请问， 无舍无取之修持， 不顺不生所说何？ 瑜伽无勤不散乱， 无作无灭所说何？ 是故不缚彼体性， 离边教示如何示？ 祈请全知作开示！ 全知法王作是答： 三时一切诸相中， 无生无死本然生， 无有显现执著等， 任何法身明晰中， 何来舍取勤作心？ 不转异体安住中， 不顺相状任何无。 今又金刚萨埵谛听， 形状相状一切法， 知晓非基所成故， 自明无有对境想。