English
The all-knowing teacher thus declared: No manifestation ever ceases, The miracle of unborn birth arises. Therefore, the unceasing manifestation, Is said to be the greatness of all Buddhas. Now listen to the essence of the gathering, The various outer and inner elements, Appearances and emptiness inseparable, pervading all of space, From the boundless and centerless, all arises. Therefore, space is the basis of all, Growing all plants, trees, and forests. The great vehicle, the essence of enlightenment, abides everywhere, To demonstrate the example of enlightenment. Therefore, manifestation never ceases, Because it gathers all things. The pure great river of the base, Is an example of washing away uncleanliness and obscurations. Therefore, manifestation never ceases, Because it is the support for anything to arise. The unobstructed wisdom wind of knowable things, Is an example of scattering ignorance and conceptualization. Therefore, the manifestation of Samantabhadra is shown, Because it burns all without exception. The blazing fire of superior insight wisdom, Is an example of gathering sinking, excitement, and clinging to extremes. Therefore, manifestation never ceases. Again, listen to the essence of the gathering, The Dharmakaya, the essence of being, This appearance is the Dharmadhatu, That is also the self-illuminating power of Dharmata, The five elements manifest as the five wisdoms. Therefore, it is the unceasing manifestation. Again, listen to Vajrasattva, All the teachings of the Great Vehicle, Unmixed, complete, clear, and empty form, The Nirmanakaya, appearing in any form. Therefore, manifestation arises unceasingly. All the sounds of phenomenal existence arising, The pervasive, clear, and natural sound, The wheel of secret mantra speech arises. Therefore, it is the unceasing manifestation. Now listen to the essence of the gathering, The self-aware, certain wisdom, The fragrance of Dharma that satisfies the swan, The spontaneously born body of superior insight awareness. That is also the manifestation of Dharmata. In the single thigle of the Dharmakaya, The power experiences the Dharmadhatu. Although experiencing, there is no grasping at reality, That is also the unceasing manifestation. The self-born Buddha, the wisdom one, The Dharma that touches the meaning of great bliss, That power does not touch the meaning, That is also the unceasing manifestation. Now listen to the essence of the gathering, Even in the ignorance of the human mind, Superior insight, self-awareness, wisdom arises. At that very moment, there is no need to meditate, That is also the unceasing manifestation. Free from past and future thoughts and grasping at reality, The anger that destroys all things, Because it is unchanging in meaning, Unceasing I am
Chinese
乃游戏也。以决定之圣教诀窍，于具足自信之义上，智慧慢心义重大。不可离决定之义，以无有任何痛苦之故，大乐自性生悲悯。以无有任何执着之故，彼亦游戏无有止息。以无有错谬与堕落之故，法性于他无有嫉妒。是故自生智慧生起，彼亦无有止息之游戏也。今又谛听总集之精华，五大欲妙五毒皆，一切显现为智慧法身。以知晓一切之自性故，获得一切之灌顶。大圆满一切决定义总集，与智慧虚空同等之续中，游戏无止息之教示究竟品第一百九十六竟。之后，昆利导师，于总集之眷属众宣说，以无二之理，于决定义根本法身上，以具圣教之缘而生信。佛陀有情之体性上，以自生之故无有二。又谛听金刚萨埵，以证悟彼故轮涅皆，以无有故体性无有二。外与内与器与情，天界恶趣善与恶，清净与不清净净与垢，是与非与取舍等，应作与不应作过与功等，一切二者总集之名言，譬如兔角般，于言词中有然于意义上无。是故无二之体性，安立为大理。今又谛听总集之精华，离边之法身者，非为无有忆念且觉知，非为断灭了知且明了，非为常有无事物，非为二成无伴侣，非为一决定周遍一切。今又谛听金刚萨埵，有法自体性者，从本以来无有二者之，诸法根本一味之义，以正理而生信。无二执着之常有者，非为混合之无二，任何亦不混自生身。非为断灭之无二者，佛陀藏性有法身。是故于地轮涅者，以二者皆无故不触及边。自生法身如同虚空。大圆满一切决定义总集，智慧
English
It is also a play. With the definitive teachings and instructions, on the meaning of great confidence, the pride of wisdom is of great importance. It is impossible to be separated from the definitive meaning, because there is no suffering. The nature of great bliss is compassion. Because there is no attachment, it is also a play without cessation. Because there is no error or fall, the Dharma nature has no jealousy towards others. Therefore, self-arising wisdom arises, which is also a play without cessation. Now listen to the essence of the gathering. All five elements and five desires, all appear as the wisdom Dharmakaya. By knowing the nature of all, one obtains the empowerment of all. The Great Perfection, the gathering of all definitive meanings, in the tantra equal to the wisdom sky, the chapter on the ultimate words of the uninterrupted play, the one hundred and ninety-sixth is complete. Then, Kunrig the teacher, spoke to the assembled retinue, with the reason of non-duality, on the Dharmakaya, the root of definitive meaning, have faith through the conditions of the teachings. On the essence of Buddhas and sentient beings, there is no duality because it is self-arising. Also, listen Vajrasattva, by realizing that, samsara and nirvana, because there is nothing, there is no duality in nature. Outer and inner, container and content, heavens and hells, good and evil, pure and impure, clean and unclean, yes and no, acceptance and rejection, things to do and not to do, faults and virtues, etc., all dualistic terms, like a rabbit's horn, exist in words but not in meaning. Therefore, the nature of non-duality is established as the great reason. Now listen to the essence of the gathering, the Dharmakaya that is free from extremes, is not non-existent, remember and feel, is not annihilation, know and clarify, is not permanent, there is no thing, not becoming two, there is no companion, not determined as one, pervades all. Now listen Vajrasattva, the characteristic of the subject is, from the beginning, those that are non-dual, the meaning of the root of all dharmas being one taste, have faith with reason. The permanence of non-dual attachment, is not a non-duality of mixing, nothing is mixed, the self-arising body. Not a non-duality of annihilation, the Buddha essence has the Dharmakaya. Therefore, on the ground, samsara and nirvana, because both are non-existent, do not touch the edge. The self-arising Dharmakaya is like the sky. The Great Perfection, the gathering of all definitive meanings, wisdom
Chinese
是与虚空等同之续中，开显自性无二之理的品，第一百九十七品。此后，对聚集之众，普明王复说，于自性中智慧解脱之，理决定信解义。身语无勤作之故，自生智无系缚解脱，是故安住于自性。今又金刚萨埵谛听，以无能取所取过失所染，分别念智于自处解脱，是故胜义智慧界，非由因缘所生之，自生自性之身，彼即以证悟而于法身解脱，此外更无真实佛。今又金刚萨埵谛听，法性三时无变故，业之自在不改基，是故以证悟法性而解脱，除此之外任何亦无。以具决定之圣言而信解故，获得决定之把握瑜伽士，从人之此身中，当下获得佛果。是故自心自性，此时解脱故无须寻觅，以无执明故无须修持，是故真实见解之把握，谁与彼具乃为修持之最胜。今又谛听聚集之精要，菩提心乃极清净，彼义以证悟自生义故，无须于他处成办佛。是故具圣言之教诫珍贵，以于法性清净中智慧解脱故，烦恼痛苦于自处解脱，彼无过失所染，于自生身中智慧意，有情于自心中无执着，是故毫无退失。今又谛听聚集之精要，世间一切界，纵然成为不可思议之语，然如虚空不为语所损，于证悟胜义之瑜伽士，纵然天魔空行起为敌，亦不能加害如教而行。是故具圣言者极重要。大圆满胜义一切汇集，智慧与虚空等同之续中，智慧于自性中解脱之理的品，第一百九十八品。总摄而说之第三十九品。此后，为聚集之眷属之义利，金刚萨埵如是请问普明导师：
English
From the Tantra of Equality with Space of Wisdom, the chapter on demonstrating the reasoning of non-duality of characteristics, the one hundred and ninety-seventh. Then, to the assembled gatherings, the All-Knowing King spoke again: 'In essence, wisdom is liberated, the reasoning is certain, and the meaning is believed. Because there is no effort of body and speech, there is no bondage or liberation in self-arising wisdom. Therefore, it abides in its own essence. Now, Vajrasattva, listen! Because it is not stained by the faults of grasping and clinging, conceptual mind is liberated in its own place. Therefore, the expanse of definitive wisdom, which does not arise from causes and conditions, is the self-arising essence body. Realizing that, one is liberated into the Dharmakaya. There is no other true Buddha than this. Now, Vajrasattva, listen! Because the nature of reality does not change in the three times, the basis does not change under the power of karma. Therefore, one is liberated by realizing the nature of reality. There is nothing else like it. By believing in the definitive words of authority, that yogi who finds definitive confidence, from this very human body, attains the fruit of Buddhahood right now. Therefore, the essence of one's own mind, because it is liberated at this time, is not to be sought. Because it is clear without grasping, there is no need to meditate. Therefore, the confidence of true understanding, whoever possesses that is the best of meditation. Now, listen to the essence of the gathering! Bodhicitta is completely pure. Realizing the meaning of self-arising, there is no need to accomplish Buddhahood elsewhere. Therefore, the instructions with authority are precious. Because wisdom is liberated in the purity of reality, afflictions and suffering are liberated in their own place. It is not stained by faults. In the self-arising body, there is wisdom and mind. Sentient beings have no clinging to their own minds. Therefore, there is not even a speck of degeneration. Now, listen to the essence of the gathering! All the realms of the world, even if they become inconceivable words, just as the sky does not change when words are exhausted, for the yogi who realizes the definitive meaning, even if gods, demons, and dakinis rise up as enemies, they cannot harm him; he acts according to the command. Therefore, having authority is extremely important.' The Great Perfection, the definitive meaning, all gathered together. From the Tantra of Wisdom Equal to Space, the chapter on the reasoning of wisdom being liberated in its own essence, the one hundred and ninety-eighth. The thirty-ninth chapter, summarized and taught. Then, for the benefit of the assembled retinue, Vajrasattva asked the All-Knowing Teacher thus: