English
Self-nature, without cultivation, is without separation. In the mind of the true Buddha, there is no change, hence it is unconditioned. The fortunate yogi who realizes this, the spontaneously arising mind of the uncultivated Dharma-nature, cannot generate realization in it. Now listen again, Vajrasattva. It is merely a verbal designation, 'non-distraction.' But in reality, it is the Dharmakaya itself. Therefore, there is no separation, no cultivation. Not even a particle moves elsewhere. Therefore, the Dharma-nature abides continuously. Because it is spontaneously complete, there is no effort. Now listen again to the essence of the gathering. If you grasp the definitive meaning with lineage, everything is the meaning of self-arising. Like the sky, it is pervasive; like the sun, it is clear. Just being clear, there is no setting. That Dharmakaya, which is non-existent and all-pervasive, know and understand that it is not non-existent. Just being empty, it is naturally empty. Just being empty, there is no beginning or end. Now listen again to the essence of the gathering. In the great spontaneously accomplished wisdom, there is freedom from the faults of sinking and excitement, attachment and clinging. In the great clarity, bliss, and emptiness, there is nothing to be placed naturally. Because there is no equipoise, there is no subsequent attainment. In the great self-arising of everything, not even a particle moves elsewhere. Now listen again, Vajrasattva. Thus, with realization, I, the yogi, do not practice the five paths without a path. Do not traverse the ten bhumis without a ground. Do not hold to an object without support. Do not accumulate the two accumulations without obscuration. This definitive meaning does not need to be accomplished. The Great Perfection, the gathering of all definitive meanings. From the tantra of wisdom equal to the sky, the chapter on showing the meaning of not separating from non-cultivation, the one hundred and fifth. Then, in the gathering of the assembly, Samantabhadra, the All-Knowing, declared the unchanging reality. The outer and inner dharmas pervaded by the Dharmakaya, all that is without beginning or end, the support of the place and ground, the single self-arising bindu, this is the supreme mandala of the heart of all Sugatas. Now listen again, Vajrasattva. In the unchanging essence of self-arising, the ground does not change with mental fabrication. Therefore, it cannot be altered by conditions. The self-arising essence body is the root ground of all dharmas. All Buddhas of the three times have spoken of it. Therefore, there is no change in the ground. Now listen again, Vajrasattva. Because of the self-nature of spontaneous accomplishment, the Dharma of the single Buddha
Chinese
之身。此乃轮回涅槃二者之基。未悟故而流转于轮回，悟则名为了脱涅槃。基上无有佛与众生，因此于无二唯一之状态中，一切皆安住于彼之自性。今再听闻汇集之精华。轮回涅槃二者，以基为先或后？心识若未造作，则无轮回涅槃。串习若未增长，则无轮回。因无任何事物，故为一切之基。以自生觉性，即成薄伽梵。无需历经诸地，自然圆满。不依赖道，离于地与道。并非不存在，实乃本初之智慧。大圆满平等性，周遍一切处。诸法中一切之大法，一切皆于自性中任运成就。生起彼，一切诸法皆生。阿啦啦之无分别，与基相合。因此具足教证，纵然因缘亦然。于心识真如一体之见解中，了知基即名为证悟。今再听闻汇集之精华。因极赞为法之王，故轮回涅槃之生起，皆无需寻觅而自然产生。因此说为一切之基，乃是普贤王如来所宣说。大圆满一切决定之义汇集。智慧与虚空等同之续中，开示不变实相之品第一百零六。以偈颂摄略开示第二十三。 其后金刚萨埵，为令智慧现前而证悟，以真实之心向普贤王如来请问：诸法一切之根本，三基有无关联？阿赖耶识于心识之黑暗中，如何执持法身之体性？于今之色身未离之时，色身不显现，是被何者遮蔽？祈请平等之王宣说。听闻彼所请问之义后，于汇集之眷属中开示：要义之根本略而言之，以不谬之三基，我将宣说关联之有无。善听并铭记于心。彼六者有无于一中证悟。轮回涅槃二者，自性身。轮回之识未受记别。暂时无关联，究竟无有。暂时有关联者，于未受记别之三种，以自他身所周遍之故，名为具有如来藏。今再
English
body. This is the basis of both samsara and nirvana. Because of non-realization, one wanders in samsara; when realized, it is called liberation from suffering, nirvana. On the basis, there are no Buddhas or sentient beings. Therefore, in the state of non-duality and oneness, everything abides in its essence. Now, listen to the essence of the gathering. Are samsara and nirvana the basis before or after? If the mind is not fabricated, there is no samsara or nirvana. If habitual tendencies are not cultivated, there is no samsara. Because there is nothing, it is the basis of everything. By realizing self-arisen awareness, one becomes a Bhagavan. Without traversing the bhumis, it is naturally complete. Not relying on the path, it is separate from the bhumis and the path. It is not non-existent; it is primordial wisdom itself. The great perfection of equality pervades everywhere. The greatest of all dharmas, everything is spontaneously accomplished in its essence. When that arises, all dharmas arise. The non-conceptual basis of alala is in accordance with the basis. Therefore, even with valid causes and conditions, in the view of the oneness of mind and reality, knowing the basis is called realization. Now, listen to the essence of the gathering. Because it is highly praised as the king of dharma, all arising of samsara and nirvana occurs naturally without searching. Therefore, it is said to be the basis of everything, as spoken by Kuntuzangpo himself. The great perfection is the gathering of all definitive meanings. From the tantra of wisdom equal to space, the chapter on showing the unchanging reality, the one hundred and sixth. The twenty-third, which is taught in summary. Then Vajrasattva, in order to realize manifest wisdom, with a truthful mind, requested the King of Dharma, Kunrig, saying: The root of all dharmas, do the three bases have a connection or not? From the darkness of the alaya consciousness, how is the nature of the Dharmakaya grasped? Without separating from the present form, what obscures the Sambhogakaya from arising? Please, King of Equality, explain. Having heard the meaning of that request, he taught to the assembled retinue: The essence of the meaning, in brief, with the certain three bases that are not mistaken, I will explain the connection of existence or non-existence. Listen well and hold it in your mind. Realize those six as one of existence and non-existence. Samsara and nirvana, nature, body. The consciousness of samsara is not predicted. Temporarily unconnected, ultimately non-existent. Those that are temporarily connected, in the three that are not predicted, because they are pervaded by self and other bodies, are called having the Sugata-garbha. Now also
Chinese
听闻聚集之精要。 究竟无有关联者，乃是觉知，于未授记之处，因有疑虑故而生起敬信。 加持证悟且具教言，因无教示之法故为轮回之因。 彼所生唯是轮回。 因此究竟无有关联。 黑暗与太阳时节不同，无明与智慧亦是如此。 如今再听聚集之精要。 究竟有有关联者，乃是于兰匝（音译）生、死、中阴之时，或能值遇具教言之口诀，以敬信与信心而能证悟之时，为了知自明为法身之故，未授记之处消逝且空无。 究竟有有关联者，犹如天亮太阳升起。 如今再听聚集之精要。 超脱涅槃普贤之基与，轮回之基未授记二者，因不能同时存在相违之故，暂时究竟无有关联。 犹如太阳中央无有黑暗，因此智慧通彻无碍。 如今再听聚集之精要。 轮回之基未授记等等，于区分之时我曾宣说，于回遮之时我未曾宣说。 后世瑜伽士亦当如是。 大圆满一切决定之义皆聚集，智慧与虚空等同之续中，开示三基无关联之品第一百零七。 。 之后于聚集之众等，从普觉心之黑暗中，开示错谬与非错谬，为了区分四种错谬之故，三离四具无有错失之处。 因此法身与基为一。 如今再听聚集之精要。 成为生起贪嗔之因的，错谬与非错谬若作区分，乃是无始以来由业与烦恼所积，往昔之习气善与恶， 555༄༅། །乃是，因时节与处境转变之故，坚固者非错谬，事物是错谬。 因执着增长故而生起习气，犹如忆念不识之颜色。 如今再听聚集之精要。 成为生起贪嗔之因的，后来生起之烦恼亦是，喜欢与不喜欢等等，因由突发之缘而生起之故，事物非错谬，觉知是错谬。 犹如执绳为蛇。 如今再听眷属之菩萨，于显现本无有之基上，若作舍取执着，则心与事物二者皆是错谬之故。
English
Listen to the essence of gathering. That which is ultimately unrelated is awareness, in the unpredicted state, because of doubt, reverence arises. Blessings are realized and teachings are possessed, because there is no way to teach, it is the cause of samsara. That which arises is only samsara. Therefore, there is ultimately no connection. Darkness and sunlight are not the same time, ignorance and wisdom are the same. Now listen again to the essence of gathering. That which is ultimately related is, at the time of birth, death, and bardo, there may be an encounter with teachings that possess instructions, when realization can occur through reverence and faith, in order to know self-awareness as the Dharmakaya, the unpredicted state is lost and empty. That which is ultimately related is like the sunrise at dawn. Now listen again to the essence of gathering. The basis of transcendence, Kuntuzangpo, and the basis of samsara, the unpredicted, the two, because they cannot exist together and are contradictory, there is no temporary ultimate connection. Just as there is no darkness in the center of the sun, therefore wisdom is completely unobstructed. Now listen again to the essence of gathering. The basis of samsara, the unpredicted, etc., I have spoken about during the time of differentiation, I have not spoken about during the time of reversal. Future yogis should also be like this. The Great Perfection, all definitive meanings gathered, from the tantra of wisdom equal to space, the chapter on showing the three bases as unrelated, the one hundred and seventh. Then, to the assembled gatherings, from the darkness of the all-knowing mind, the command of delusion and non-delusion, in order to distinguish the four delusions, the three separations and four possessions have no mistakes. Therefore, the Dharmakaya is one with the base. Now listen again to the essence of gathering. That which becomes the cause of arising attachment and aversion, if delusion and non-delusion are distinguished, is the accumulation of karma and afflictions from beginningless time, the good and bad habits of the past, 555༄༅། །is, because of the change of time and circumstances, what is solid is not delusion, things are delusion. Because attachment increases, habits arise, like remembering an unfamiliar color. Now listen again to the essence of gathering. That which becomes the cause of arising attachment and aversion, the later arising afflictions are also, liking and disliking, etc., because they arise from sudden causes, things are not delusion, awareness is delusion. Like holding a rope as a snake. Now listen again, you bodhisattvas of the retinue, on the basis of appearance that does not exist, if one makes abandonment and clinging attachments, then both mind and things are delusion.