English
Therefore, know and understand that truly explaining the mixed aspects, and promising what was previously said, like donning armor, is actually discussing this matter. Thus it is said. The title of the chapter is: In the Great Sutra of the Gathering of the Intentions of All Buddhas, the chapter that clarifies the disharmony of all dharmas, which is the root of faults, relying on which mantra, and the characteristics that turn into the realm of darkness, that is, the fifty-fifth chapter, has been extensively explained and elaborated in detail. Third, explaining the root of determining the meaning, divided into three: brief exposition, extensive explanation, and conclusion. First, from "Then" to "should be fully discussed" has been revealed. Head and tail, this chapter is very profound, only showing the ultimate meaning. In general, regarding this distinction between direct and indirect meaning, the Madhyamikas and others believe that showing the conventional is of direct meaning, and showing the ultimate is of definitive meaning. Therefore, according to their respective ways of establishing the two truths, the scriptures should also be in accordance with this. Some mantra holders believe that showing the dharma of the cause is a scripture of direct meaning, and showing the dharma of the result is a scripture of definitive meaning. Thus, the vehicle of characteristics is of direct meaning, and the vehicle of mantras is of definitive meaning. Furthermore, according to some tantras of the New Mantras, showing the yoga of the generation stage of conceptualization, or extensively showing the path of discrimination, such as the generation and completion stages, is a scripture of direct meaning; showing the yoga of the completion stage of perfect completion, or showing the method of meditating on non-discrimination all at once, is a scripture of definitive meaning. Thus, all vehicles have their own traditions of extensive and non-discriminatory meditation methods, so everything can be divided into direct and definitive meanings. Therefore, the way to establish the direct and definitive meanings of this great scripture is: relying on the method of showing the names of cause and effect, showing through the nature of reality is of direct meaning; relying on the method of transcending the difference between cause and effect, directly revealing the nature of reality is of definitive meaning. Thus, Anuyoga and below are considered scriptures of direct meaning, and Atiyoga is considered a scripture of definitive meaning. Moreover, the position of this chapter comes from the *Kunjed Gyalpo*: "The self-nature of the All-Creating King is free from exaggeration and denigration. My self-nature is the one and only Suchness."
Chinese
三身导师各自宣说，是为引向真如的授记。如是说，是为确定之义的至高究竟之根本。如《说续·确定义十经》所说：“次第九之义七者，以词与字而有宣说，我说是为引导之语。此确定之语之义，于菩提心之法性，金刚萨埵我所说。此为真实确定，词与字不能诠释，超离声音与名言，远离一切增益与诽谤，于一切超离之义，以‘此是’不能表示，故仅名之为‘确定之语’，非为可确定之教诫。”如是等等所说。又，为于黑暗之后，以密咒之方便，确定之根本，显现之行境，圣洁之月所明示之故。三根本中，所表诠者为譬喻之根本，显示轮回涅槃无别之黑暗。此后，楞伽之主菩提萨埵大菩萨，呼唤导师秘密主，复次完全提问不同之问题，即关于显现清净之自性，轮回涅槃无别之大根本之义，如实提问：“奇哉，秘密主！大密咒之义，确定之根本，于何者无别？菩提心何者之至高无上之义，彼即具器之觉性于何者显现？完全清净之行境，彼亦佛陀与瑜伽士，何者之境而显现？”如是祈请提问，乃第四十六章之根本所引申，故此处为自性见之彼义之要点。对此，导师秘密集聚之大自在者开示而言：“楞伽之主！”如是呼唤集结者，彼大根本完全清净之提问，于自利亦善哉！于利他亦甚为极善哉！如是，集结者对第二个提问给予二善，其开示为何？楞伽之主！彼之义如实显示，彼亦如此讲述历史：导师圆满具足者，诸佛之总祖，于轮回涅槃之界中，自解脱而降伏，功德不勤作而任运成就自显现而具足，乃至。
English
The three Kayas' teachers separately proclaim, it is the prophecy that leads to Suchness. As it is said, it is also the root of the ultimate supreme meaning of certainty. As stated in the 'Explanatory Tantra, Ten Sutras of Certain Meaning': 'The seven meanings of the nine stages are, explained with words and letters, I say it is a guiding speech. The meaning of this certain speech is, in the Dharma nature of Bodhicitta, Vajrasattva I speak. This is the true certainty, words and letters cannot express, beyond sound and terms, free from all additions and slanders, in the meaning beyond all, because 'this is it' cannot be shown, therefore it is merely named 'certain speech', it is not a certain instruction.' As shown by these and other statements. Moreover, after the darkness, with the means of secret mantra, the root of certainty, the object of appearance, is clearly shown by the sacred moon. Among the three roots, what is represented is the root of metaphor, showing the darkness of the inseparability of samsara and nirvana. Then, the Lord of Lanka, Bodhisattva Mahasattva, called the teacher, the Lord of Secrets, and again asked a completely different question, that is, about the nature of pure appearance, the meaning of the great root of the inseparability of samsara and nirvana, he asked truthfully: 'O Lord of Secrets! The meaning of the great secret mantra, the root of certainty, to what is it inseparable? The supreme meaning of what Bodhicitta, that very awareness of the vessel appears in what? The object of complete purity, that also Buddha and yogi, in whose realm does it appear?' Thus, the request and question are derived from the root of the forty-sixth chapter, so here is the key point of the meaning of the view of self-nature. In response, the great sovereign of the Teacher's Secret Assembly declared and said: 'Lord of Lanka!' Thus, calling the collector, that great root, the question of complete purity, is good for oneself! It is also very good for the benefit of others! Thus, the collector gave two goods to the second question, what is the teaching? Lord of Lanka! That meaning is truly shown, that is also told in history: The Teacher, the perfect one, the common ancestor of all Buddhas, in the realm of samsara and nirvana, self-liberated and subdued, virtues not labored and spontaneously accomplished, self-manifested and possessed, and so on.
Chinese
是超越一切障碍的自性，是佛陀本体的自性清净大身。在《决定意义十经》中说：导师普贤王如来，是所有佛陀的总祖先，以无取舍的自性，超胜一切导师，因此被说为最伟大。如是。处所圆满：自性中无须去除，完全清净执着的殊胜处所，被称为无边法界之净土。如前经所说：广大法界普贤处，一切汇集的大处所，以无边无际的自性，超胜一切居住处所，此处所被说为最伟大。如是之处所中，无有能住与所住之别，本初以来自然安住，以远离一与多的方式安住，彼时与彼际的时圆满。如彼经所说：时乃三时之殊胜，时无生灭之故，以唯一明晰之自性，超胜一切先后，彼时被说为最伟大。如是无上之时中，何为眷属圆满？如集聚者等无量诸佛海会，智慧法身等一切会众，皆安住于秘密法界本初成佛之法意圆满之中。如前经所说：集聚大菩萨，对于佛陀有情之眷属，以无生灭而超胜眷属，超胜一切集聚者，此眷属被说为最伟大。如是眷属，远离一切错觉显现与错觉执着的，实相显现完全清净的大平等觉性，如实显现轮涅无别，八识转为五智，自性圆满大教法圆满。如前经所说：此大圆满见之教法，乃一切法性之精华，以一切万有之自性，超胜一切乘，因此教法最为伟大。如是法性自显之体性，非其他乘之对境，乃是传承完全清净的诸佛，以及瑜伽自在圣士们。
English
Is the nature that transcends all obscurations, the great body of self-nature purity of the essence of the Buddha. In the "Ten Sutras of Definitive Meaning," it says: The teacher Samantabhadra is the general ancestor of all Buddhas. With the nature of no acceptance or rejection, he surpasses all teachers. Therefore, he is said to be the greatest. Thus it is. The perfection of place: the supreme place where there is no need to remove anything by nature and where clinging is completely purified, is called the pure land of the boundless realm of reality. As the previous sutra says: The vast realm of reality is the place of Samantabhadra. That great place where all are gathered, with its nature of no beginning or end, surpasses all dwelling places. That place is said to be the greatest. In such a place, there is no distinction between the one who dwells and the place where one dwells. From the beginning, it dwells naturally, dwelling in a way that is separate from one and many. At that time and on that occasion, the time is perfect. As that sutra says: Time is the distinction of the three times. Because time has no birth or death, with its uniquely clear nature, it surpasses all that comes before and after. That time is said to be the greatest. In such unsurpassed time, what is the perfection of the retinue? All the immeasurable victorious ones, the ocean of assemblies, the wisdom dharmakaya, and all the assemblies, such as the gatherer, dwell in the complete intention of the Dharma of the secret realm, the primordially enlightened Dharma. As the previous sutra says: The great bodhisattva who gathers, for the retinue of Buddhas and sentient beings, surpasses the retinue with no birth or death, surpassing all gatherers. That retinue is said to be the greatest. Such a retinue, free from all illusory appearances and illusory clinging, the great equality of the completely pure appearance of reality, the clear appearance of samsara and nirvana without distinction, the eight consciousnesses transformed into the five wisdoms, the perfection of the self-existing Great Perfection teaching is perfect. As the previous sutra says: This teaching of the Great Perfection view is the essence of all dharmata. With the nature of all things, it surpasses all vehicles. Therefore, the teaching is the greatest. Such a nature of self-appearing dharmata is not the object of other vehicles, but is for the Buddhas of completely pure lineage and the holy lords of yoga.
Chinese
考虑到它已成为行为的领域，因此，他被要求以其本来的秘密意义来传达所有教义的精髓，因此，对于轮回的智慧来说，无与伦比的自显意义是光明心髓至高无上的卓越五种圆满，它以显而易见的方式实现了佛陀的伟大奇迹。正如先前所说：因此，通过五种圆满，它被宣称为显现成佛的伟大之处。因此，五种圆满的本质是：出自伟大的声音转变秘密声音续：轮回和超越的开端，从无为的自生中，显现出元素聚集的蕴，土、水、火、风四种珍宝，中央的风和心是原因和条件，聚集和创造的无量宫，自生智慧没有被改变，在完全净化错觉中，大乐聚集的方法之轮，身、智慧、般若、风，不可分割的各种无目标，脉、风、方法的大乐法，被宣说为与各自的体验相符，过去、未来和现在都不存在，不可分割的分离完全不存在，一切都是自生智慧。正如在非共同基础的场合中所说的那样，从那以后，在广泛展示共同基础的结尾处：不可分离的自性完全清净，一切本质上没有区别，被表达为声音、词语、快乐和觉知，法身也是无因的，报身扩展到一切，化身从圆满的显现基础中，通过不可分离的融合，自性大圆满的坛城聚集在一个方法中，因此，一种状态是不可分割的。正如所说，证悟显现的圆满是果，大圆满自生智慧的坛城。在心部大圆满的许多指导中：无需努力的任运自成大坛城，没有剩余的三界空性的坛城，没有内外之分的智慧自显的坛城，没有扬弃的自解脱大坛城，没有主次的平等性坛城，没有边际的广大遍布大坛城，没有遮蔽的智慧通透的坛城等等。
English
Considering that it has become the field of activity, he was requested to convey the essence of all teachings in its original secret meaning, therefore, for the wisdom of cyclic existence, the supreme and unsurpassed self-manifest meaning is the supreme five perfections of the luminous heart essence, which manifestly realizes the great miracle of Buddhahood. As it was said before: Therefore, through the five perfections, it is declared to be the greatness of manifest enlightenment. Thus, the essence of the five perfections is: From the Great Sound Transformation Secret Sound Tantra: In the beginning of cyclic existence and transcendence, from the unmade self-born, the aggregates of elements arise, the four jewels of earth, water, fire, and wind, in the center, wind and mind are the cause and condition, the immeasurable palace of gathering and creation, self-born wisdom is not altered, in the complete purification of delusion, the wheel of method of great bliss gathering, body, wisdom, prajna, wind, indivisible various aimless, channels, winds, the great bliss dharma of method, is said to be in accordance with the respective experiences, past, future, and present do not exist, indivisible separation does not exist at all, everything is self-born wisdom. As it is said in the occasion of the uncommon basis, from then on, at the end of the extensive presentation of the common basis: inseparable nature is completely pure, everything is essentially without distinction, expressed as sound, word, bliss, and awareness, the dharmakaya is also without cause, the sambhogakaya extends to all, the nirmanakaya from the perfection of the basis of manifestation, through inseparable absorption, the mandala of the great perfection of self-nature gathers in one method, thus, one state is indivisible. As it is said, the perfection of realization manifest is the fruit, the mandala of the great perfection of self-born wisdom. In many instructions of the mind section great perfection: the spontaneously accomplished great mandala without effort, the mandala of emptiness of the three realms without remainder, the mandala of wisdom self-manifest without inside and outside, the great mandala of self-liberation without abandonment, the mandala of equality without main and secondary, the great mandala of vast expanse without end and center, the mandala of wisdom transparency without obscuration, and so on.