Chinese
《总集经》之纲要善说如日之光。噶陀巴丹巴已逝。 《总集经》之纲要善说如日之光。 《总集经》之纲要善说如日之光》之名者。顶礼薄伽梵语狮子。为了未来，将要讲述大密续之王，一切佛之意总集的纲要。总的来说，如果将轮回和涅槃的一切法归纳起来，有五种：本然安住之方式，未证悟之错乱方式，智慧之观视方式，观视后生起大悲之方式，生起后成办利益之方式。这些虽然显现为不同的象征之门，但由于在无别任运圆满之状态中是一体的，因此没有对宗派地域执着的怀疑。经中说：一切不杂各异，完全圆满空无我，彼性不杂全圆满，无作如是性而已。总的来说，已经显示了以轮回和涅槃所涵盖的一切法，三坛城本然无别。第十九章中说：一切彼性于彼一，本然成佛大乐性，无生无灭之精要，无作无为之精要三坛城，本然成就任运成。因此，轮回和涅槃的一切法，未生之本初如是之坛城，无灭之自性任运成就之坛城，无二之根本菩提心之坛城。这也是分为三种象征方式的意义。二者在无别之自性中本然成佛。第十五章中说：世尊说：你们见到一切圣士之自性了吗？答：圣友，我们没有见到一切圣士之自性。世尊说：为什么没有见到？答：因为不可见。世尊说：圣士，你们没有见到一切之自性吗？答：圣友，我们见到了。世尊说：圣士，如何见到？答：一切之自性为何，即是不造作，不混淆，不生起，不出生，如是，仅此而已。
English
The Essence of the Collected Sutra: A Well-Spoken Illumination Like the Sun. Kathogpa Dampa has passed away. The Essence of the Collected Sutra: A Well-Spoken Illumination Like the Sun. The so-called "The Essence of the Collected Sutra: A Well-Spoken Illumination Like the Sun" is present. Homage to the Bhagavan, the Lion of Speech. For the sake of the future, I shall speak of the essence of the great tantra king, the collection of the intentions of all Buddhas. In general, if all the dharmas of samsara and nirvana are gathered together, there are five: the way of abiding from the beginning, the way of delusion from non-realization, the way of seeing with wisdom, the way of generating compassion after seeing, and the way of accomplishing benefit after generating. Although these appear as different symbolic doors, because they are one in the state of indivisible, spontaneously perfect, there is no doubt of attachment to sectarianism or place. The scripture says: All unmixed and distinct, completely perfect, empty and without self. That nature unmixed and completely perfect, is only the unmade suchness. In general, it has been shown that all the dharmas encompassed by samsara and nirvana are the three mandalas, primordially inseparable. The nineteenth chapter says: All that nature is one there, primordially enlightened, the nature of great bliss, the essence of no birth and no death, the essence of no action and no agent, the three mandalas, primordially accomplished, spontaneously accomplished. Therefore, all the dharmas of samsara and nirvana are the mandala of the unborn, primordial as-it-is, the mandala of the undying, self-nature spontaneously accomplished, and the mandala of the non-dual, root bodhicitta. This is also the meaning of dividing into three symbolic ways. The two are primordially enlightened in the nature of indivisibility. The fifteenth chapter says: The Blessed One said: Have you seen the nature of all noble beings? They replied: Noble friend, we have not seen the nature of all noble beings. The Blessed One said: Why have you not seen? They replied: Because it is invisible. The Blessed One said: Noble beings, have you not seen the nature of all? They replied: Noble friend, we have seen it. The Blessed One said: Noble beings, how have you seen it? They replied: Whatever is the nature of all, that is uncreated, unadulterated, unarisen, unborn, as it is, that alone.
Chinese
是的。在如是本然的坛城中见到了。问道：见到佛了吗？回答：没有见到。问道：为什么没有见到？回答：因为不可得的缘故。问道：没有见到吗？回答：见到了。问道：如何见到？回答：因为一切都以如是本然成佛，为了周遍一切，所以在自性任运成就的坛城中见到了。问道：见到众生了吗？回答：没有见到。问道：为什么没有见到？回答：因为不可得的缘故。问道：没有见到吗？回答：见到了。问道：如何见到？回答：一切都见于根本菩提心的坛城中。如是等等宣说了。因此，诸佛未被众生证悟之理有三个原因：第一，俱生无明使得众生不认识本来的佛；不仅如此，遍计所执的无明将精华菩提的自性执着为境和有境；由于它的影响，能取和所取以及烦恼增长，远离了正确的道路，由于不证悟而执着于各种邪法，没有不谬误地指示的道路，所以在三界中轮回，在六道中漂泊，被痛苦所折磨。第一点，第十五品中说：本来没有分离，是不认识的缘故。哪里也没有舍弃，是没有见到的缘故。经续中说：在三个坛城中是佛，被黑暗遮蔽而没有认识。第十九品中说：心性本来是佛，被黑暗遮蔽而没有认识。这就是（以上经文）的意思。第三十四品中说：诸佛的密意是，诸佛出现于世间也好，没有出现也好；众生成佛也好，没有成佛也好；一切的自性本来就存在，并且周遍一切，但是一切众生并没有见到。这就是（以上经文）的意思。遍计所执的无明是，第二十九品中说：以我执和我所执的分别，以颠倒的力量和精进，做着引导者去往恶趣。第五品中说：珍宝
English
Yes. I saw it in the Suchness Mandala. Asked: Did you see the Buddha? Answered: I did not see. Asked: Why didn't you see? Answered: Because it is unattainable. Asked: Didn't you see? Answered: I saw it. Asked: How did you see it? Answered: Because everything is enlightened in Suchness, in order to pervade everything, I saw it in the spontaneously accomplished Mandala of self-nature. Asked: Did you see sentient beings? Answered: I did not see. Asked: Why didn't you see? Answered: Because it is unattainable. Asked: Didn't you see? Answered: I saw it. Asked: How did you see it? Answered: I saw everything in the Mandala of the root Bodhicitta. So it was said. Thus, there are three reasons why the Buddhas are not realized by sentient beings: First, the co-emergent ignorance makes sentient beings not recognize the original Buddha; Moreover, the imputed ignorance grasps the essence of Bodhi's self-nature as object and subject; Due to its influence, the grasped and the grasper and the afflictions increase, deviating from the correct path, and because of non-realization, they cling to various wrong dharmas, and there is no path to indicate without error, so they revolve in the three realms, wander in the six realms, and are tormented by suffering. The first point, in the fifteenth chapter, says: Originally not separated, it is the reason for not recognizing. Nowhere is it abandoned, it is the reason for not seeing. The Sutra says: In the three mandalas, it is the Buddha, but it is not recognized because it is obscured by darkness. The nineteenth chapter says: The nature of mind is originally Buddha, but it is not recognized because it is obscured by darkness. That is the meaning (of the above scriptures). The thirty-fourth chapter says: The secret intention of all Buddhas is that whether the Buddhas appear in the world or not; whether sentient beings become Buddhas or not; the self-nature of everything originally exists and pervades everything, but not all sentient beings see it. That is the meaning (of the above scriptures). The imputed ignorance is, the twenty-ninth chapter says: With the discrimination of self-grasping and what belongs to self, with the power and diligence of perversion, one acts as a guide to take to the evil realms. The fifth chapter says: Precious gem
Chinese
如果不知道甘露，就会感觉到它的失去。那时，会变得一无所有，遭受无法解脱的疾病折磨，在黑暗、漆黑的阴霾中徘徊，连该走的道路也迷失了，即使痛苦也浑然不知。等等。 远离正道：第五品中说：“在黑暗、漆黑的阴霾中徘徊，连该走的道路也迷失了。”第二十八品中说：“迷失正道，在轮回中漂泊，没有不谬误的导师之路。”等等。 即使在这样不明白、被痛苦折磨的时候，本初的心髓菩提也丝毫没有退失。错乱本身就已经是三轮自性中本自成佛的。正如第十五品所说：“种种显现，实则无有实体。即使在轮回中漂泊，也从未分离。即使被分割成各种各样，也从未改变。无有丝毫退失，遍布显现与存在。” 《秘密藏续》中也说：“唉玛火！如来藏，由自己的分别念所化现，无人束缚，无有束缚。执着分别念为我，徒劳地在空中打结。” 虽然本自成佛，但众生却不明白，被痛苦折磨。正如第二十八品所说：“堕入欲望如火坑般的深渊，降下无法忍受的猛烈痛苦之雨。” 一切都被全知智慧所见的方式，正如第四十二品所说：“诸位圣者，不离真如，对于无边无际的众生界，以及无边无际的声音、形象和行为，没有什么是他们不知道、不听闻、不见证、不解释的。为什么呢？因为一切都与菩提心髓无别，并且圆满具足。”等等，共有三种。即以不混杂而知，或以知一切的智慧，无碍地照见一切。以圆满而知，或以如实而知的智慧，无分别地照见一切。不混杂与圆满，或如实与知一切无别的智慧，无别地照见未生与未灭。
English
If one does not know the nectar, one will feel its loss. At that time, one becomes destitute in every way, tormented by inescapable diseases, wandering in darkness, pitch-black gloom, even losing the path to be traveled, and not even knowing when one is suffering. And so on. Being separated from the true path: The fifth chapter says, "Wandering in darkness, pitch-black gloom, even losing the path to be traveled." The twenty-eighth chapter says, "Lost the right path, wandering in the cycle of existence, without a teacher who shows the unerring path." And so on. Even at such a time when one does not understand and is tormented by suffering, the primordial essence, Bodhi, does not diminish even by a particle. Delusion itself is already enlightened as the nature of the three mandalas. As the fifteenth chapter says, "Various appearances, yet without substance. Even wandering in samsara, there is no separation. Even divided into various forms, there is no change. Without a particle of diminution, pervading appearance and existence." The Guhyagarbha Tantra also says, "Emaho! Tathagatagarbha, manifested by the karma of one's own thoughts. No one binds it, there is no binding. By grasping thoughts as self, one futilely ties knots in the sky." Although primordially enlightened, sentient beings do not understand and are tormented by suffering. As the twenty-eighth chapter says, "Falling into the abyss of desire, like a pit of burning embers, raining down unbearable, fierce rain of suffering." The way in which all of this is seen by the omniscient wisdom is as the forty-second chapter says, "Those noble ones, without deviating from suchness, regarding the boundless realm of sentient beings, and the boundless sounds, forms, and behaviors, there is nothing they do not know, do not hear, do not witness, and do not explain. Why is that? Because everything is inseparable from the essence of Bodhi and is completely perfect." And so on, there are three. That is, knowing without mixing, or seeing everything without obstruction with the wisdom that knows everything. Knowing perfectly, or seeing everything without discrimination with the wisdom that knows as it is. Inseparable from unmixed perfection, or the wisdom that is inseparable from suchness and everything, inseparably seeing the unborn and the unceasing.
Chinese
观视。那样观视也是，如果以境作为观视的对象，因为有境和有境者，就成了能取和所取。如果认为不以境作为对象就不能观视，那么，不杂染或者在如所有智的方面，不间断地了知，这叫做知。第二十六品中说：“无怙主的世间，知晓后以慈悲所悲悯。”第二十七品中说：“之后，随顺进入的士夫，以随顺的眼睛所见，业之厉鬼极其凶猛。”又，与境相遇而生起慈悲，也显示了境没有断绝。《秘密藏续》中也说：“之后，从一切如来中，生起大悲佛陀的智慧。”因此，在圆满或者如实了知的方面，也了知无境，如《见分别》中说：“真实圆满佛陀也，智慧无境亦不了知。”等等这样说了。又说：“若证悟佛与有情无二，就称之为生起大悲。”因此，在不杂染、圆满或者如实以及如所有智的方面，了知境与有境无别。那样观视后生起慈悲，如《义总集》中说：“普贤慈悲为利众，三乘显现调伏之。”因此，生起慈悲并且成办利益。首先，生起慈悲的方式有四种，经中说：“恒常相续自性力，境与祈请而生起。”就是说，恒常相续生起慈悲，自性力生起，与境相遇而生起，劝请和祈祷而生起慈悲。恒常相续生起慈悲也有，自性慈悲的相续，生起慈悲的相续，化身慈悲的相续，以及智慧眼慈悲的相续。自性慈悲的相续是，如来藏恒常不断，作为一切法自性，无作的作为为了利益有情而恒常不断生起。第六品中说：“本来如来藏，为客尘业所染污，彼即是众生怙主大救护。”生起
English
Viewing. That viewing is also such that, if viewed by making an object, it becomes the grasped and the grasper because there are object and object-possessor. If it is thought that it is not appropriate to view without making an object, then, without mixing or, in the aspect of knowing as many as there are, it is said to know without interruption. From the twenty-sixth [chapter]: "That world without a protector, knowing, is afflicted by compassion." And from the twenty-seventh [chapter]: "Then, that person who enters in accordance, whatever he sees with eyes in accordance, that fierce ghost of karma..." Also, it is evident that the object is not obstructed by the arising of compassion upon encountering an object. Also from the Guhyagarbha Tantra: "Then, from all the Tathagatas, great compassion, the wisdom of the Buddha, arises." Therefore, in the aspect of complete or knowing as it is, one also knows without an object. As it says in the chapter on Views: "Even the perfectly complete Buddha does not know anything without an object of wisdom." And so on, it is said. Again: "If one realizes that Buddha and sentient beings are non-dual, it is said that great compassion arises." Therefore, in the aspect of unmixed, complete, or as it is, and knowing as many as there are, it is said to know object and object-possessor as inseparable. Having viewed in that way, compassion arises. As it says in the Condensed Meaning: "Samantabhadra, with compassion, for the benefit of beings, manifests the three vehicles to tame [them]." Therefore, compassion arises and accomplishes the purpose. First, there are four ways in which compassion arises: As the scripture says: "Constant, continuous, by nature, by force, and by object and supplication, it arises." That is, constant, continuous compassion arises, it arises by its own nature and force, it arises upon encountering an object, and compassion arises by urging and supplicating. Also, in the constant, continuous arising of compassion, there is the continuous nature of compassion, the continuous arising of compassion, the continuous emanation of compassion, and the continuous wisdom eye of compassion. The continuous nature of compassion is: the essence of the Sugata is continuous, without interruption, the nature of all dharmas, the action without action, which has become for the benefit of beings, arises without interruption. In the sixth chapter: "From the beginning, the essence of the Sugata, is obscured by adventitious thoughts and karma. That itself is the protector of beings, the great refuge." Arising