English
Possessing the three, thereby, any supreme fruit that is desired is accomplished without difficulty. "The one who accomplishes all things," etc., is the meaning of the cherished teaching of commitment, because the fruit of accomplishment, all things, arises from the reason of being accomplished by the three perfect instructions, and because of the need, therefore the learning of accomplishing the instructions is cherished. Friends, these are easy, this is indicating the nature of the instructions to the retinue. "Thus he spoke," refers to indicating and teaching, thereby obtaining the merit of understanding and realization. "The chapter on definitely accomplishing meaning" indicates the name. This is the explanation of the seventy-fourth chapter. Then, the Lord of Secrets again, in a very majestic manner, called out to the bodhisattvas of inferior bodies, such as the Lord of Lanka, and said: This refers to the holy person calling out to the retinue in a majestic manner, in order to indicate the meaning of gathering the essence of the sutra into one. "Friends, gathered into one sutra," this is closely showing the nature of the ten learnings. "Thus I have heard, at one time," this is, with regard to the beginning of the prophecy lineage, explaining what one has heard oneself. These are explained as they are said. The essence of the sutra of the intention of each victor is gathered, thereby definitely accomplishing the name, this is because the fruit of the spontaneously accomplished path of suchness is the perfect essence, therefore it is commonly indicated that it is gathered here. "All the Tathagatas, Bhagavan," etc., the secret mantra as it is, is the general fire of the victors. Thus, the essence of all Sugatas is gathered, in the nature of self-nature utterly pure, from the lineage of purity, the victor ripens perfectly. Thus, all those victors perfectly, the intention of all the victors, thus in the suchness of all dharmas, the meaning of the intention gathered as one is taught, namely, "Because the nature of reality is utterly pure," this refers to the suchness of things, all dharmas, self-awareness itself is utterly pure because it is liberated from the extremes, all dharmas are of such nature, just as water moistens, ice melts. This is the innermost heart essence of the intention of the Tathagatas, it is the intention of the nature body. "The indivisible vajra samaya," this refers to
Chinese
法界与智慧在三时中本体不分，因此无有聚散之誓言是：无二之自性即是自显现，从金刚如来藏中生起，无有因果。 又是以自心之本体，若能成就其显现方式，则无有迁变与坏灭，是为法身之密意。 诸佛之意趣是，等等，三时诸佛之密意意趣是：心之法性之事物二者之受用皆从彼胜义谛中圆满，因此寻找心性之外的他法不可得，无有他者，不会有。 因无二而远离对境，因此从嬉戏中任何都不会改变，是为报身之密意。 秘密身之密意是，圣者所说之语。 这些诸佛所宣说之语是何呢？身语意不分、无有怖畏之金刚本体中，不为动摇而成就盔甲意义之意趣，如所立誓之极密誓言，即使是行者不守护也会堕落焚毁。 化身之密意是，诸佛之胜义谛此。 这些大乘平等之誓言是诸佛之意趣，若不守护此誓言而失坏，则守护了大乘各个宗派之律仪与无量胜义誓言之全部，因此说值遇并证悟此义极为稀有。 这些以五身宣说了大平等之誓言。 不可舍弃之誓言集合是何呢？ 嗔恨本体各异。 这些嗔恨全部本体各异，以从边解脱之自证非为自续，如是则不舍弃而摧毁分离之事物，是为大誓言，乃金刚萨埵之密意。 无量光之必要是，贪欲与耽著之对境即是。 这些贪欲之觉知与对境之本体，于本初未作之法性中本来清净，因贪欲之行相远离品尝之本体，故无有执著之过患，是为真如之誓言。 毗卢遮那佛之密意是，一切如是彼亦同等。 这些名言全部于真如中为一，远离于各自类别之区分
English
The samaya of indivisibility, without gathering or dispersal, because the essence of the Dharmadhatu and wisdom is not separate in the three times, is that the non-duality itself is self-arisen. It arises from the Vajra Tathata and has no cause and effect. Moreover, if it is accomplished in how it manifests, since it is one's own mind, then what is immutable and indestructible is the intention of the Dharmakaya. 'The heart commitment of all the Buddhas...' and so on, the intention and heart commitment of the Buddhas of the three times is that all the enjoyment of the two entities of the nature of mind is complete from that sacred reality itself. Therefore, seeking a dharma other than the nature of mind is not found; there is no other, it cannot come about. Because it is non-dual and separate from objects, nothing changes from that play; this is the intention of the Sambhogakaya. The intention of the secret body is 'the words spoken by the holy ones.' What are the words spoken by the Buddhas? From the indestructible Vajra essence, inseparable in body, speech, and mind, the intention to accomplish the meaning of armor without wavering, like the extremely secret samaya that has been vowed, if even a follower does not keep it, they will fall and be burned. The intention of the Nirmanakaya is 'this sacred thing of the Buddhas.' These samayas of the Great Vehicle equality are the heart commitment of all the Buddhas. If this is not protected and is broken, then all the vows and sacred samayas of each of the Great Vehicle's schools are protected. Therefore, it is said that encountering and realizing this meaning is very rare. These are the samayas of the Great Equality taught by the five bodies. What is the gathering of vows that are not to be abandoned? 'The essence of hatred is different.' All these hatreds, whose essence is different, are not self-continuing because of self-awareness that is liberated from extremes. Therefore, destroying the entities of separation without abandoning them is the great samaya, which is the intention of Vajrasattva. The necessity of Amitabha is 'the very object of desire and attachment.' These awarenesses of desire and attachment, and the very essence of the object, are primordially pure in the nature of reality that is uncreated from the beginning. Because the aspect of desire is free from the essence of tasting, there is no fault of clinging. This is the samaya of Suchness. The intention of Vairochana is 'everything is thus equal there.' All these terms are one in Suchness, separate from distinguishing into individual categories.
Chinese
由于无法区分各自的特征而自明的智慧是大愚痴。显示了未舍弃无明而解脱的本性。具有实义成就的密意是：完全清净无边际。这是因为心的真如没有戏论且远离边际。甚至没有提及嫉妒和舍弃。在清净的行境中，不使用任何东西而唯一如是，不嫉妒未舍弃的解脱是大舍弃，是大乘的誓言。宝生部的密意是：因为不是从真如之外产生的。这是因为第二个事物像丸一样如是显现，自然脱离真假的我慢，没有把握我慢的自性，是不可分割的自性，未加改造未被污染的本性。因此，没有骄傲自满且自性不变是，大我慢的誓言。这些也解释为聚集在一起学习以根本誓言来摄持。无垢音声的密意是什么呢？存在、所见、显现、声音、一切法。这些是说，考察从六根和六境等法产生的错觉而显现和发出的声音的诸法，其自性是多种多样、各不相同、不一致的众多无边丸的自性，立即未加改造未作伪装地如是清净，没有被遮蔽，光明灿烂。诸佛的清净刹土也是如是之境。诸佛宝云的密意是：普遍显现的这个智慧。这是说，事物普遍地像丸一样不间断地自然显现的智慧，这是谁也没有做的自生智慧，丸就是这个。大智慧是一切丸的生处之根本。一切法自证自生的智慧自然显现是，心髓和丸聚集的大坛城。陈设生处的密意是：本来未作改造如是。这是说，真如本来没有作者，未加改造未被污染如是，显现声音的一切法的根本是心髓。它的特征是：从无法指示的自性中产生，显现各种各样的东西，但它本身也没有显现的自性，因此一切都没有被掩盖，是真如的坛城。狮子吼的密意是：自生
English
The self-illuminating wisdom that does not distinguish individual characteristics is great ignorance. It shows that ignorance is not abandoned but is itself liberation. The intention of accomplishing meaningfulness is: Completely pure, without end or limit. This is because the suchness of mind is without elaboration and free from expanse. There is not even a mention of jealousy or abandonment. In a pure realm of activity, without employing anything, being one with suchness, not being jealous of non-abandonment is great abandonment, the samaya of the Great Vehicle. The intention of Ratnasambhava is: Because it does not exist apart from suchness. This is because a second thing appears like a pill, and from naturally separating from the pride of truth and falsehood, not grasping the essence of pride is the indivisible essence, the uncorrected, unadulterated nature. Therefore, there is no arrogance, and the essence does not change, which is the samaya of great pride. These are also explained as gathering together to learn to be held by the root samaya. What is the intention of the stainless sound? Existence, seeing, appearance, sound, all phenomena. These are saying that when examining the phenomena that appear and sound from the illusion of the six faculties and six objects, etc., the essence is various, different, and inconsistent, the nature of many limitless pills, immediately uncorrected and unmade, is primordially pure in suchness itself, unobscured, and clear. The pure realm of the Buddhas is also suchness itself. The intention of the Buddhas' Jewel Cloud is: This wisdom that appears everywhere. This is saying that the wisdom that appears naturally and uninterruptedly like a pill in all things is the self-arisen wisdom that no one has made, and the pill is this itself. Great wisdom is the root of the source of all pills. All phenomena, self-awareness, and self-arisen wisdom naturally arise, which is the great mandala where essence and pill gather. The intention of the source of arrangement is: From the beginning, uncorrected, as it is. This is saying that suchness has no maker from the beginning, uncorrected and unadulterated as it is, the root of all phenomena of appearance and sound is the essence. Its characteristic is: arising from an indefinable essence, appearing in various ways, but even that itself has no appearing essence, so everything is unhidden, which is the mandala of suchness. The intention of the lion's roar is: Self-arisen
Chinese
关于“何者的心性”：这在过去、现在、未来三时中，以自生自显的觉性，显明了心性，未被心性所改造和污染，法性的意义没有差别，法界之义无二取而自然成就的法界智慧，即是方便与智慧无别。无二取即是真实无谬的自性坛城，也就是根本坛城的三种形态。关于“美饰顶髻”的密意：所谓“世间与出世间”，是指脱离了世间的生老病死，以及成住坏空等，出离世间，享受安乐，以及一切痛苦的本性，与心之本性无别，成为一体。由于感受苦乐不灭，没有任何执着，因此被视为一体。关于“美饰庄严”的密意：所谓“为了阐释真如之义”，是指秘密真言的真实意义无法言说。为什么呢？因为上师与眷属，一切都是真如的本性，上师以何种方式，向何种眷属，阐释何种法？这已超越了言说。那么，是否意味着否定了一切解释呢？并非如此，上师与眷属各自显现，但其本性并无差别，因此是自身向自身阐释，这也包含在讨论的基础之中。关于“喜王”的密意：所谓“真如之法界”，是指真如无边无际的法界，自然显现，过去、现在、未来的三世和四世不灭，不执着，不成立，以智慧如实了知，其自显的觉性与众不同。时间的长短，无论是刹那还是劫，以及劫的长度和刹那，都与心性无别，因此连归纳者也无法归纳。关于“慈悲王”的密意：所谓“轮回与涅槃常恒”，是指轮回与涅槃二者的法性，其本性是常恒不变的。这是因为真如一切的法界，显现在大本源之中，原本就是涅槃，既然是涅槃，轮回也就没有名称。果的自性是任运自成，无需寻求二资粮，原本就是圆满的。关于“欢喜眼”的密意：所谓“一切法的自性”，是指有为法与无为法的一切本性，在过去、现在、未来三时中，其自性