English
In the Root Tantra of Profound Completion, it says: Furthermore, listen with your mind, assembled retinue. The learned lama, with profound instructions, the basis of everything, the nature of the basis, the essence of the Dharmakaya, is unmodifiable, and one's own mind is like the sky. The five senses are disconnected because of delusion. With a firm view in mind, afflictions are liberated. Therefore, the meaning of the teachings is said to be extremely precious. Thus it is said. The fourth is what is shown from "That very thing" to "Look upon it as a jewel." What is the benefit of meditating in this way? If any noble person, through the power of familiarizing themselves with clinging to that very thing, gains stable wisdom in the realization of meaning, and is able to act, and is certain by seeing any dharma related to words and meaning, thereby grasping the essence of realization, then, like those below the fifth bhumi, those who have attained the state of the Sugata, the holy one, in the body of a lower being, are the great masters of realization, the complete and perfect Buddhas. Therefore, the eight classes of gods and demons also respectfully prostrate and pay homage with the three doors. In the All-Creating King Tantra, it says: Whoever abides in this uncreated, this body, whether a god or a human, their mind is the Dharma-nature Buddha. If one benefits sentient beings with this, one will be happy without effort. Also, in the Tantra of the King of Wisdom, Profound and Complete, it says: Because Bodhicitta has no before or after, wherever one is born in the high or low realms of the world, if the mind abides in the mind that has no arising or ceasing, the experience of the intention that has no gathering or scattering is a sign. Yogis who possess that great sign, whatever they do, is the mind of the wisdom Buddha. On this very human body, which is obscured, the gods and humans will prostrate and make offerings. Also, in the Great and Wonderful Dharma, it says: The meaning of the wonderful view, the nature of Vajrasattva, which was not realized in the past, the one who shows the meaning with the lamp of the mind, the one whom the Buddhas revere, I also prostrate to that meaning. Also, in the All-Good Six Spaces, it says: The jewel that is left unfound, because it is not the object of everyone's practice, the yogi who realizes this is the body of the Victorious One among humans, is the powerful one, therefore, respectfully prostrate. Thus it is. Seeing such a supreme yogi
Chinese
因此，我们也要以无有欺骗和虚伪的意念，用五种盛大的欲妙供品来供养，并且献上王位等等，以最恭敬的态度来尊崇，应当视其如同帝释天神之王和龙王头顶上的如意宝珠一般。总集王经的总说传承如同日月一般，清净无染。其中说到：没有成为合格上师的，如同猴子一般的教言，依赖之后道路错误被分别念所束缚。因此，如同在黄金上涂抹黑色颜料一般，像珍宝一样的上师，有智慧的人啊，要用无法估量的价值来换取啊。等等这样说到。第三是，从“一切汇集”到“唯是自明”之间所表示的，是为了显示口诀的精要非常重要。一切乘的意义和所有佛陀的密意全部原本汇集的无误之义是，在第二品中说到：应当具有智慧，应当以决断来确定，应当以方便来摄持。这样所开示的佛陀的密意，就是智慧、决断和方便这三个词。因此，对于这三个词的意义，通过断除怀疑而产生信心，并且通过确定无疑的领悟，而达到智慧的确信的程度。像这样，在获得了这三个词的意义的确定之后，通过努力而具有确信，当通过修行而显现的时候，确定的意义不是其他，而是自己的觉性，五种智慧圆满为法性菩提心的自显现，心性的本然如是，除此之外别无他物。因此，应当确定地把握它，除此之外没有任何更高的东西。因此，在《智慧圆满》中说到：如果不能认识到自己的心，就不会见到自生本智。因此，智慧圆满的意义，要通过自明的安乐来认识。自生王是最好的导师，智慧无碍，一切显现。觉性圆满于法界之中，自心安乐，一切圆满，教法如海，觉性之界。清净自心，无生之性，不变法轮，觉性之所在。以及，秘密主喜金刚在果位法界中说到：对于极其真实的智慧，无离安住的自性是，所有戏论皆已断绝，这就是
English
Therefore, we must also offer with a mind free of deceit and falsehood, using the five great objects of desire as offerings, and also offer the kingdom and so on, and honor with the utmost respect, and should regard it as the wish-fulfilling jewel on the crown of the head of the king of the gods, Indra, and the king of the nagas. The general explanation lineage of the All-Creating King Sutra is like the sun and moon, immaculate. Among them, it is said: Those who have not become qualified teachers, like the teachings of a monkey, after relying on them, the path is wrong and bound by conceptual thoughts. Therefore, like applying black paint on gold, a teacher like a precious jewel, wise people, should be exchanged for immeasurable value. And so on. The third is, from "all gathered" to "only self-awareness" is shown, in order to show that the essence of the oral instructions is very important. The meaning of all vehicles and the intention of all Buddhas, all the unerring meaning of the original gathering, is: In the second chapter, it is said: One should have intelligence, one should decide with deliberation, and one should grasp with skillful means. The intention of the Buddhas taught in this way is precisely these three words: intelligence, deliberation, and skillful means. Therefore, regarding the meaning of these three words, one should generate faith by dispelling doubts, and by realizing with certainty, one should reach the level of confidence in intelligence. Like this, after obtaining certainty about the meaning of these three words, one should have confidence through effort, and when it manifests through meditation, the meaning of certainty is not something else, but one's own awareness, the five wisdoms perfected as the self-manifestation of the Dharmata Bodhicitta, the natural suchness of mind, and nothing else besides that. Therefore, one should grasp it with certainty, and there is nothing higher than that. Therefore, in the Perfection of Wisdom, it is said: If you do not know how to show your own mind, you will not see the self-born wisdom. Therefore, the meaning of the Perfection of Wisdom, you must know through the bliss of self-awareness. The Self-Born King is the best teacher, wisdom is unobstructed, everything is clear. Awareness is perfected in the realm of space, self-mind is blissful, everything is complete, the teachings are like the ocean, the realm of awareness. Pure self-mind, unborn nature, immutable wheel, the place of awareness. And, the Secret Lord Vajrapani said in the realm of fruition: For the extremely authentic wisdom, the nature of abiding without separation is, all elaborations are cut off, this is
Chinese
智慧自性，自明而清晰。其光芒以各种形式显现。无分别，无所不舍，究竟圆满。自性本空，超越有之边际。彼知一切圆满，超越无之边际。自性离异，超越二之边际。无二离相，于嬉戏中超越执着之境。无所不舍，究竟圆满，圆满一切智空性。智慧安住于超越有无之边际。一切智光明，智慧无增减。离戏论，法界无增减。自性不杂，二谛无增减。自性无别，平等性无增减。一切任运成就，嬉戏无增减。界限不断绝，本初清净无增减。如是知而无相，于嬉戏中显现。无作任运，智慧大乐。无余圆满，即是大圆满。 如是。或者，仅以此确定意义之根本，不作总结，而从简要意义中，如前所说，作为进入确定之秘密门的总结。第三，总结部分，以“从一切”等一颂及其功德来阐述。如是，一切乘和一切佛之意密藏，从一切汇集。第六品云：“胜者之意三句，乃幻化之智慧与殊胜之见解，乃长久之大利益，显现为圣者智慧之境。”如是所说，胜者之意三句，即以三句诀窍显现五种，此乃一切乘之精要，是被称为神居之处的一切珍贵教法之密藏，确信是殊胜之意，故应远离怀疑，确信无疑，以不谬之悟解作为智慧之保证。如是，于三句之义获得定解，精进修持，则意义之究竟体性得以显现。确定之义乃自心之法性，明空不二，乐空无别之坛城，三界不杂，圆满之体性，自明无偏，大乐光明，唯是一点而已，故于此究竟圆满。因此，于吉祥秘密藏中云：“离一与多，无边无中，即是真如。佛
English
The nature of wisdom is self-aware and clear. Its light manifests in various forms. Without differentiation, without abandoning anything, it is ultimately complete. Since its nature is emptiness, it transcends the extreme of existence. Since it knows all things completely, it transcends the extreme of non-existence. Since its characteristics are free from difference, it transcends the extreme of duality. Since it is non-dual and free from concepts, it transcends the state of clinging. Since it abandons nothing, it perfects the all-knowing emptiness. Wisdom abides beyond the extremes of existence and non-existence. Since all-knowingness is clear, wisdom has no excess or deficiency. Since it is free from elaboration, the Dharmadhatu has no excess or deficiency. Since its essence is unmixed, the two truths have no excess or deficiency. Since its nature is undifferentiated, equality has no excess or deficiency. Since everything is spontaneously accomplished, play has no excess or deficiency. Since the continuum is unbroken, primordial purity has no excess or deficiency. Thus, knowing without characteristics, it arises as play. Unfabricated, spontaneously present, it is the wisdom of great bliss. Without remainder, it is the Great Perfection. Thus it is. Or, instead of concluding with just the root of this determined meaning, it can be concluded from the concise meaning, as previously explained, as a conclusion that enters the secret door of certainty. Third, the concluding part is explained with one verse, "From all," etc., along with its qualities. Thus, the secret treasury of the intention of all vehicles and all Buddhas is gathered from all. From the sixth chapter: "The three words of the Victor's intention are the supreme magical wisdom and counsel, the great benefit of longevity, appearing as the realm of noble wisdom." As it is said, the three words of the Victor's intention, that is, the three pith instructions manifested as five groups, are the essence of all vehicles, the secret treasury of all the precious teachings known as the abode of the gods, and are certainly the noble intention, so one should be free from doubt, have unwavering faith, and take the unerring understanding as the assurance of wisdom. Thus, having gained certainty in the meaning of the three words, by striving and meditating, the ultimate nature of the meaning will be manifested. The determined meaning is the nature of one's own mind, indivisible from clarity and emptiness, the mandala of inseparable bliss and emptiness, the nature of the complete three realms unmixed, self-aware, impartial, great bliss, luminosity, and only a single bindu, so it becomes solely perfected there. Therefore, in the glorious Secret Essence it is said: "Separate from one and many, without beginning or middle, is Suchness. Buddha
Chinese
即使是广大者也无法看见，自生智慧显现无处不在。如《总集经》所说：方法广大深邃是智慧之路，超越离戏论之相的险境，广大宽阔远离二道，不执著中边是平等之路，一旦融入一体平等，便脱离了无处寻觅的心，舍弃了取舍二边的极端，以无住的方式安住。因为法性界中味道唯一，所以能知与所知无二，如果本来就认识法性之法，就不需要从其他地方勤作。如《智慧秘密经》所说：无碍自明无因显现，自续智慧不变之心，光明清澈不可思议，普贤的嬉戏无边无际，不勤作离边的中观之心，无法诠释的自明无执著，无二自明远离对境，自明智慧六界，是见行意之自性。等等非常之多。如是，持有诸秘密之库的导师，秘密主如是说并赐予教诲。眷属楞伽主等下劣之身的菩萨们，对一切法之根本大义彻底领悟，并因此具备了证悟的把握。因此，全知荣宗班智达在《大乘差别》中说：仅凭这些就能了解共同与特殊之处，如此说没有增损与诽谤，如此了解就能彻底远离犹豫，这不是自己的偏见而是公正之言。如是，虽然以正量之教言庄严而稍作广说，但如《修法明灯》所说：大多数众生智慧偏颇，未能圆满通达之能，对未经改造的任运自成之法，不仅没有信欲和信心，反而以嫉妒之心进行增损和诽谤。因此，即使如此以慈悲撰写，也不敢肯定对一切都有利益，为了自己和志同道合的文殊之子以及后世大德的利益而著。与此说法略有相似，对于有偏见者来说，宣说深义的时机未到，这是非常确定的。但如学士英雄所说：与贤善之人相遇是人中之胜，在聚会之中智者会感到欢喜。如是所说，对于殊胜之人。