English
Knowing the nature as it is, the root is the dharmadhatu, which is the unborn, uncreated, and unarisen of all phenomena encompassed by mind and mind-appearances. Understanding through scripture and oral instruction that all outer and inner phenomena are solely that, is wisdom-gnosis. At that time, all appearing phenomena, self-appearing and unceasing, spontaneously accomplish as body and wisdom. Becoming accustomed to the state of equality, where appearance and emptiness are inseparable, becoming proficient and perfected, is called departing by one's own nature, because the nature of all samsara and nirvana is manifested. Alternatively, characteristics and yoga are called departing by aspiration. Mahayoga is departing by the power of compassion. Atiyoga is departing into suchness. Or, applying it from the perspective of accumulating merit, yoga and below are called departing by the power of the accumulation of merit and the power of aspiration. Maha and Anu are departing by the power of compassion. Ati is departing by one's own nature. Generally speaking, among the two, Buddha and Perfectly Complete Buddha, the teacher Kuntuzangpo is called Perfectly Complete Buddha. To explain concisely, suchness is the very nature of the Dharmakaya, without subtraction, addition, or alteration. Suchness is when everything is spontaneously present in its essence. Departing is the essence of becoming one with that, like water dissolving into water, upon reaching it. However, like space not thinking of space, it is the Bhagavan who is free from thought and thinker, free from all concepts. Perfectly complete means that the suchness of all phenomena, without error, is free from all extremes, and not established as the essence of anything, yet spontaneously accomplished as the nature of qualities, so the self-appearing nature of mind spontaneously accomplishes as bodhichitta. The concept of appearance and emptiness naturally does not appear, and mind itself abides in its own ground, so there is no nature of mind itself to be abandoned established as an object of dharma, hence it is called perfectly complete. Even the term itself does not remain, and the unceasing power of the self-appearing mind, such as the twenty-five deities of the wheel of body, form, lineage, and adornment, and all the other-appearing qualities of the Buddha without exception, are
Chinese
一即一切功德圆满。重言之，并非心性空性执为所缘，而是远离一切边，自明不灭之体性，于内外一切法中显现，证悟究竟之时，一切智功德任运成就，是为真实圆满。所谓佛者，三界之法，有因有果的一切，以道而入，并于同时受持之时，于资粮道中，将一切黑业以白业清净，证得广大资粮道，即是业障清净。于加行道中，修习二无我，现证见道，即是根除我执，烦恼障清净。于修道中，修习粗细所知障，以如金刚般的对治力，令微细习气亦无所住，即是所知障清净。是故，一切障碍皆已清净，不相顺之垢染已除，譬如明镜垢除，光明达到极致一般，二智无别无杂，成为圆满之体性，是为广大。基与有基，或因与果，或光与光芒等，皆不可得，三界远离边，于自生智慧中显现，是为智慧上师之地。所谓薄伽梵者，下至事续瑜伽之薄伽梵，仅以化身降伏四魔，而此处内三部之薄伽梵，降伏者，乃四魔，即烦恼等四者。此处轮回涅槃无别，自生智慧现前，烦恼等一切方面皆于自生智慧中显现，粗细一切不相顺之过患皆不可得，是为降伏。彼自生大智慧，自明不灭之中，二十五本尊任运成就，是为具足。远离边之智慧，自明之大功德，以自显现故，超越空性之边。如水不离湿性般，显现任何事物亦不离法界，故超越事物之边。此处显空皆离戏论之境。
English
One is the perfection of all qualities. To reiterate, it is not like holding emptiness of mind as an object, but rather the nature of being free from all extremes, self-luminous and unceasing, appearing in all phenomena, internal and external. When ultimate realization is attained, the qualities of omniscience are spontaneously accomplished, which is called perfect completion. The term "Buddha" refers to all phenomena of the three realms, with their causes and effects. When one enters the path and simultaneously takes hold of it, in the path of accumulation, all black deeds are purified by white deeds. Attaining the great path of accumulation means the purification of karmic obscurations. In the path of application, by practicing the two selflessnesses and manifesting the path of seeing, the root of self-grasping is purified, and the obscuration of afflictions is purified. In the path of cultivation, the gross and subtle obscurations of knowledge are purified, and the subtle habitual tendencies are made to not abide by an antidote like a vajra, which is the purification of the obscuration of knowledge. Therefore, when all obscurations are purified and discordant stains are removed, it is like a mirror being clear of tarnish, with its clarity reaching its ultimate perfection. The two knowledges are inseparable and unmixed, becoming the nature of completeness, which is vast. The basis and the based, or the cause and the effect, or the light and the rays, are never perceived. The three realms are free from extremes, and they appear as self-arisen wisdom, which is called the ground of the supreme wisdom. The term "Bhagavan" refers to the Bhagavan of the lower Kriya Yoga and below, who subdues the four maras only through the emanation body. But here, the Bhagavan of the inner three sections, the subduer, is the four maras, namely the four, including afflictions. Here, samsara and nirvana are inseparable, and self-arisen wisdom is manifest. All aspects, including afflictions, appear as self-arisen wisdom, and all gross and subtle faults that are discordant are not perceived, which is the subduing. That very self-arisen great wisdom, self-luminous and unceasing, spontaneously accomplishes the twenty-five deities, which is being endowed. The wisdom free from extremes, the great quality of self-luminosity, transcends the extreme of emptiness because of its self-appearance. Just as water does not depart from wetness, whatever appears does not move from the dharmadhatu, thus transcending the extreme of things. Here, both appearance and emptiness are beyond the realm of conceptual elaboration.
Chinese
名为“达”。“大受用”是指，受用有两种：世间轮回的受用和出世间法界无边的受用。世间的五欲等一切内外诸法，不执著于心性自显之外，自于自身享受，不执著于能享受和所享受，是不间断的受用。不执著的超越受用，是以上二者显现之义，大智慧法界证悟。法界与智慧无二之境，无有三时迁流，故转为自性，即从概念中解脱。伟大是指无二，如水之湿润或清水中显现影像般自然成就，是唯有遍知者之境，十地菩萨亦不可触及，故为伟大。此受用中，不间断之身相的鲜花，相好的果实自然显现，是出世间的受用，仅于此境中，安住于法界与智慧无二之境，持续不断是超越的受用。彼时，唯一无二之境是：安乐大受用之自性中安住，是细微的言语表达。对此，从甚深见解的角度而言，如来之身安住于五欲之自性中，满足自性所化众生的需求，然于邪见者眼中，仅显现为迷惑之法，轮回与涅槃仅在于是否证悟，其自性无有差别。所谓“十方四时”，是指，为利益众生而显现净土之时，从无始至无终显现果报，一切诸佛之功德力不可思议，言语无法表达。以身语意概括而言，可归纳为二十五种：五身中，法身、现证菩提身、受用圆满身、化身、金刚身。五语为：无字之语、明智之语、受用圆满之语、词句之语、金刚语。五意为：无分别之意、大乐之意。
English
It is called "Da." "Great Enjoyment" refers to two types of enjoyment: the enjoyment of worldly samsara and the enjoyment of the transcendent, the boundless realm of Dharma. For worldly beings, all internal and external phenomena, such as the five desires, are not fixated on anything other than the self-manifestation of the mind's nature. One enjoys oneself, without fixating on the enjoyer or the enjoyed, which is uninterrupted enjoyment. The non-fixated, transcendent enjoyment is the meaning of the appearance of the above two, the great wisdom, the realization of the Dharma realm. The state where the Dharma realm and wisdom are inseparable, without the passage of the three times, is transformed into self-nature, which is liberation from concepts. Greatness refers to non-duality, like the moisture of water or the clear reflection in pure water, naturally accomplished. It is the realm of the omniscient alone, unattainable even by the tenth-level bodhisattvas, hence it is great. In this enjoyment, the uninterrupted flowers of the body's marks, the fruits of the auspicious signs, naturally appear. This is transcendent enjoyment. In this state alone, abiding in the non-dual state of the Dharma realm and wisdom, continuous and uninterrupted, is transcendent enjoyment. At that time, the unique and non-dual state is: abiding in the nature of great bliss and enjoyment, which is a subtle expression of speech. From the perspective of profound view, the body of the Tathagata abides in the nature of the five desires, fulfilling the needs of beings to be tamed by self-nature. However, in the eyes of those with wrong views, it appears only as a confusing phenomenon. Samsara and Nirvana differ only in whether one has realized it or not, their nature is undifferentiated. The so-called "ten directions and four times" refers to the time when the pure land appears for the benefit of beings, from beginningless to endless, manifesting the fruition. The qualities and powers of all Buddhas are inconceivable, beyond expression. In summary, through body, speech, and mind, it can be summarized into twenty-five aspects: among the five bodies, there are the Dharmakaya, the body of manifest enlightenment, the body of perfect enjoyment, the emanation body, and the Vajra body. The five speeches are: speech without letters, speech of intelligence, speech of perfect enjoyment, speech of words, and Vajra speech. The five minds are: the mind of non-discrimination, the mind of great bliss.
Chinese
我。以明智的心，以救度众生的心，以金刚的心，功德和事业也以五五之数圆满具足。金刚之意，是说这些本体无有差别，自性远离生灭，一切法皆于此中寂灭。自性之意，是说这些全部第六者普贤王如来显现，故为一切之自性或本体。亦可称为一切佛之总集，亦可称为一切种姓之主，然于意义上，是解脱于一与多。显示一切法之自性，如“无余非人无有身”等，无余是指过去之时，过去或声闻之法乃至十地菩萨等。非人是指轮回和现在之法。无有身是指道之法和未来之法。一切是将以上三者结合。各各非异，不异无别之意，根本上各各非异，道上不异，果上无别。或者说，在世俗谛上各各非异，因为觉性如幻，是自显现之故。在胜义谛上不异，因为彼心性不生不灭无生之故。世俗谛胜义谛无别之自性，觉性虽仅如幻显现，然心性未曾动摇于不生不灭之状态。未曾动摇的同时，自显现亦同时，故二取之名言自然不成立，是远离一切思行之本体。又，就前者之见解而言，无别之义是心之法性，种姓之主身语意三者在世俗谛上各各非异，在胜义谛上不异，故真谛无别之本体远离一切偏执。安住于如是状态，故导师解脱于行境之边，于相续中执持之微细亦不可得，故于一切无有能遍所遍而遍及之义，以远离收放之方式安住，亦可称之为大悲。德是剩余语之义。导师之差别和宣说者无有前后之士夫，是引导，导师以一切法平等性无二，自性平等性。
English
I. With the mind of wisdom, with the mind of saving beings, with the vajra mind, merits and activities are also fully complete with the number of five and five. The meaning of vajra is that these entities are without difference, the nature is free from arising and ceasing, and all dharmas are pacified in it. The meaning of self-nature is that all these sixth ones, Samantabhadra, appear, so it is the self-nature or essence of everything. It can also be called the collection of all Buddhas, and it can also be called the lord of all lineages, but in meaning, it is liberation from one and many. Showing the self-nature of all dharmas, such as "no remainder, non-human, no body," etc., no remainder refers to the past time, the past or the Dharma of the Hearers up to the tenth bhumi Bodhisattvas, etc. Non-human refers to samsara and the present Dharma. No body refers to the Dharma of the path and the future Dharma. Everything is the combination of the above three. The meaning of each being not different, not dissimilar, and without distinction is that at the root, each is not different, on the path they are not dissimilar, and in the result there is no distinction. Or, in the relative truth, each is not different, because awareness is like an illusion, it is self-appearing. In the ultimate truth, they are not dissimilar, because that mind-nature is unborn, uncreated, and without arising. The self-nature of the relative and ultimate truth is without distinction, although awareness appears only as an illusion, the mind-nature has not moved from the state of non-arising and non-ceasing. While not moving, self-appearance is also simultaneous, so the terms of dualistic grasping naturally do not exist, it is the essence of being free from all thoughts and actions. Also, in terms of the former's view, the meaning of non-distinction is the Dharma-nature of the mind, the lord of the lineages, the three kayas, in the relative truth each is not different, in the ultimate truth they are not dissimilar, so the essence of the undifferentiated true truth is free from all biases. Abiding in such a state, the teacher is liberated from the edge of the realm of activity, and even the subtle clinging in the continuum is not found, so in everything there is no pervader or pervaded, and the meaning of pervading is abiding in a way that is free from contraction and expansion, which can also be called great compassion. Te is the meaning of a remaining word. The difference of the teacher and the person who explains without front and back is guiding, the teacher makes all dharmas equal and non-dual, the nature is equal.