English
Chapter One Hundred and Eighty-nine. Then, to the assembled gathering, the All-Knowing Dharma King spoke: In order to accomplish the yoga vidyadhara, he bestowed the image of the Dharmakaya. In order to plant the body relics and śarīras on the supportless or supported, in the state of complete view, the yogi, with samadhi, plants in accordance with the scriptural teachings. Now listen, Vajrasattva, the wise one with wisdom of emptiness, plants all phenomena of appearance and existence, as the Rupakaya, filling the mind. In the state of non-elaboration and non-objectification, with the decisive awareness of the Dharmakaya, whatever appears is the Sambhogakaya, accomplishing the benefit of beings is the Nirmanakaya, plants perfectly in a single instant. Now listen to the essence of the gathering, like the sun and its rays, from the vipassanā of one's own Dharmakaya, the Buddha will surely arise, like a carved bowl and a seal, whatever is planted, the Nirmanakaya is inconceivable. All outer and inner contents, plant as the six Tirthika Nirmanakayas. Through this, various Nirmanakayas are distributed, by accomplishing the benefit of beings, samsara is emptied, all will become Buddhas. That is also the non-objective Dharmakaya itself. Again, listen to the essence of the gathering, the dependent, the support of the five elements, like the number of particles of appearance and existence, the Rupakaya śarīras are inconceivable. All sentient beings as many as that, the Sambhogakaya is countless and cannot be expressed, will become the Bodhisattva of the ten bhumis. The Rupakaya of nameless sentient beings, all are expanded into Buddhahood, whatever is planted is like a billion trillion, the self-born Kaya fills the sky. Having marks and signs, etc., without seeking, the self-nature is spontaneously perfect and complete. Form appearing as body, sound as speech, memory and awareness as mind, the expanse of wisdom. Now listen to the essence of the gathering, the noble yogi who possesses this, from the state of Dharmakaya, bones arise, by meditating on the Rupakaya, śarīras arise, having compassion, stupas arise, pleasing the lama, light and sound arise, all of appearance and existence are the body of the Buddha, its qualities cannot be expressed. The Great Perfection, the ultimate meaning, all gathered, wisdom equal to space, from one's own continuum, the chapter showing how to place tsatsas in the state of Dharmakaya, the one hundred and ninetieth chapter. Then, the All-Knowing Teacher, Yoga
Chinese
为了积聚资粮之缘故，宣说了外之供施朵玛。以瑜伽之见解悟得，有依和无依之，无上供施朵玛布施之时，首先有依之次第是，外之世间，在器皿之中，化为甘露之深广大海。其上以谷物撒上糌粑，化为黄金之大地。以各种鲜花散布，观想为赡洲十万俱胝。以五种珍宝研磨，无需生起圆满七珍宝山。五种与地相似之精华，果实功德不可胜数，获得不忘失忆持之陀罗尼。五药五谷倾注，从疾病和饥荒之劫中解脱。为了在见解之状态中加持，无需依次对四宾客回向。无回向之回向是，从上师涅槃之后，直至轮回地狱，以此无上供施布施，愿众生心愿成就，愿安住于任运成就之地。现在再听积聚之精华，无依供施朵玛布施是，心性于虚空之广阔中，以甘露浸泡之觉性，供养诸佛菩萨，回向于无缘智慧之资粮。因此以无缘智慧，布施此无依供施朵玛，一切皆于自生智慧中，从本以来通达意义，必定获得不生不灭。大圆满一切决定意义汇集。智慧与虚空等同之续中，外之供施朵玛布施品第一百零一。略摄为三十八品。之后金刚萨埵，为了利益聚集之眷属，对一切明智之导师法王，以真实之心如此祈请：无二三之拉匝义，诸佛众生如何一？过失功德于基如何无？错乱无明如何有？祈请一切明智之王宣说。听闻如是祈请之义后，对聚集之眷属开示，拉匝义之决定词是，对于三世诸佛，扬之智慧是，于一切众生所安住之，如来藏安立为法身，与一切普贤自生体性相合。因此众生诸佛
English
For the sake of accumulating merit, the outer offering of Torma is taught. Through the realization of the yogic view, when offering the supreme Torma of with-support and without-support, the first order of with-support is: the outer world, in the vessel, transforms into a deep and vast ocean of nectar. On top of that, sprinkle flour with grains, transforming it into a great golden earth. By scattering various flowers, contemplate it as a hundred million Jambudvipas. By grinding the five precious substances, there is no need to generate the complete seven precious mountains. The five essences similar to earth, the fruits of immeasurable qualities, will obtain the Dharani of non-forgetting and mindfulness. By pouring in the five medicines and five grains, one is liberated from the kalpa of disease and famine. In order to bless in the state of view, there is no need to dedicate to the four guests in order. The dedication without dedication is: from the passing away of the Guru, up to the hell of samsara, by dedicating this supreme offering, may the wishes of sentient beings be fulfilled, may they abide in the spontaneously accomplished ground. Now listen again to the essence of accumulation, the offering of Torma without support is: mind itself in the vast expanse of space, with the awareness soaked in nectar, offering to all Buddhas and sentient beings, dedicating to the accumulation of non-referential wisdom. Therefore, with non-referential wisdom, by offering this Torma without support, may all realize the meaning from the beginning in self-born wisdom, and surely attain the unborn and unchanging. The Great Perfection gathers all definitive meanings. From the Tantra of Wisdom Equal to Space, the chapter on offering the outer Torma is the one hundred and first. Briefly summarized as thirty-eight chapters. Then Vajrasattva, for the benefit of the assembled retinue, to the all-knowing teacher, the Dharma Lord, with a truthful mind, made this request: The meaning of the non-dual three La, how are Buddhas and sentient beings one? How are faults and virtues without basis? How does delusion and ignorance arise? Please, all-knowing King, explain. Having heard the meaning of this request, he taught the assembled retinue: The definitive word of La is, for all Buddhas of the three times, the wisdom of Yang is, abiding in all sentient beings, the Tathagatagarbha is established as the Dharmakaya, in accordance with the all-pervading, self-born essence. Therefore, sentient beings, Buddhas
Chinese
第一品。觉与无觉二者，乃是自生法性身。因此无二之体性，于决定之义中当修持。今又谛听金刚萨埵言，自明乃是法性之基。佛与有情二者所依处，因此体性唯一之自性，诸佛皆赞叹。法之精髓自生身，乃是轮回涅槃之根本。因此佛与有情生，因此自生乃是万物基。譬如千灯虽点燃，光明体性无二别。如是诸佛虽众多，然其意乃唯一明点。有情业之成熟力，由无明之缘所生故，众生色等虽众多，然因未解其义故，是为有情众生也。纵然流转于劫中，然亦不离空性体。因此佛与有情一，由一而生轮回涅槃诸显现。因此自生之体性，了悟之行至关重要。今又谛听总集之精髓，佛之意与有情心，并非显现为各异体，根本法身乃一味性，于无二中当修持。大圆满之究竟义，一切总集，与虚空智慧等性之续部中，开示诸佛于基位一味性之品，第一百零二品终。尔后于总集之会众中，由于功过于基位中本无故，轮回诸众之痛苦者，烦恼八万四千种，疾病四百零一种，以及邪魔三百六十种，总集为生老病死四者也。诸佛之伟大者，八十随好与妙相，三十二相以及力与无畏等，总集于明点法身之证悟中。今又谛听金刚萨埵言，积累福德之果报者，乃是诸佛伟大之功德。无明烦恼等等者，乃是有情之身与习气。善与恶二者之果报，于不了义法中执为实有者，然于基位功过二者本无故，当于无取舍中而修持。今又谛听总集之精髓，譬如错乱之显现者，乃是净与不净二者之基。于粪便等任何物，鸟与犬等见为食。
English
Chapter One. Both awareness and unawareness are the self-born nature body. Therefore, the non-duality of nature should be practiced in the definitive meaning. Now listen again, Vajrasattva, self-awareness is the basis of the nature. It abides in both Buddhas and sentient beings. Therefore, the nature of oneness is praised by all the Buddhas. The essence of Dharma, the self-born body, is the root of samsara and nirvana. Therefore, Buddhas and sentient beings arise from it. Therefore, self-born is the basis of all. For example, even if a thousand lamps are lit, the nature of light is not different. Likewise, although there are many Buddhas, their minds are one single bindu. Sentient beings' karmic maturation is caused by the condition of ignorance. Although there are many forms of beings, they are sentient beings because they do not understand the meaning. Even if they wander in kalpas, they are not separate from emptiness. Therefore, Buddhas and sentient beings are one. From one, various appearances of samsara and nirvana arise. Therefore, the self-born nature is very important to realize. Now listen again to the essence of the assembly. The mind of the Buddha and the mind of sentient beings do not appear as separate entities. The root Dharmakaya is of one taste. It should be practiced in non-duality. The ultimate meaning of Dzogchen, the collection of all, from the tantra of equality with the wisdom of the sky, the chapter on showing that all Buddhas are one in the base, the one hundred and second chapter ends. Then, in the assembly of the gathering, because there is no fault or merit in the base, the suffering of the beings in samsara is eighty-four thousand kinds of afflictions, four hundred and one kinds of diseases, and three hundred and sixty kinds of evil spirits, all gathered into the four: birth, old age, sickness, and death. The greatness of the Buddhas is also gathered into the realization of the bindu Dharmakaya, with eighty excellent marks and signs, thirty-two marks, and powers and fearlessness, etc. Now listen again, Vajrasattva, the fruit of accumulating merit is the qualities of the greatness of the Buddhas. Ignorance, afflictions, etc., are the body and habitual tendencies of sentient beings. The result of both good and evil is also the clinging to truth in the interpretable Dharma, but because there is no fault or merit in the base, it should be practiced without acceptance or rejection. Now listen again to the essence of the assembly. For example, the appearance of delusion is the basis of both pure and impure. On anything such as feces, birds and dogs see it as food.