English
It is not. Having realized in this way, in the state of self-luminous, originally unaltered, from which liberation is manifested from the beginning, there is no desire for a new liberation, that itself is the great liberation without end. Therefore, in the Great Heart Sutra, it says: Equality, the Dharmadhatu, Samantabhadra, free from bias, the nature of reality is completely perfect, the appearance of the three times is peaceful, equality is not arranged in order. The only one is free from partiality, the stainless nature is pure. It also says: By abiding in this unspeakable, this yogi is fortunate, the nature of reality is like a treasure of space, because yoga is the nature of reality. Because there is no self and other, one does not act for the benefit of self and other, the illusory spontaneously accomplished realm. No matter what appears from the non-abiding space, the appearance is a great illusion, and the enjoyment of the realm is spontaneously accomplished. Therefore, the desire for liberation itself is a great bondage, so one should be skilled in the ultimate oral instructions of the supreme secret precious appearance method. In the Perfection of Wisdom, it says: Perfection of Wisdom, great bliss, all limitless beings possess, awareness is inseparable, Samantabhadra, not anything, awareness is clear. Free from striving, the mind manifests enlightenment, cause and effect are two without change, pure consciousness abides in itself, see by doing. As it is said, relying on the special points of the oral instructions is crucial. Fourth, from "This is secret" to "for the benefit of sentient beings" is explained. In order to protect the meaning of the heart essence of the oral instructions, thus, from not abandoning any subtle point, the profound meaning of original purity, which is not the object of small wisdom, the secret mantra is the supreme secret intention, therefore, for beings who do not understand this difference of method, and all heretics, from Shravakas to outer yogis, all those of small wisdom, should be kept strictly secret. So, is it something bad that cannot be shown? It is not because the secret profound meaning has the fault of being unable to show, but as said before, in order not to become the four meaningless situations, in order not to become the supreme benefit of others, it is ordered not to show, for those of small wisdom, through transmission.
Chinese
是为了施加。第三，从“如何黑暗”到“在此极为珍视”之间所显示的是，譬如黑暗、毒药和铁等物质，即使变成了药物、光明和黄金，如果没有方法，也是无法实现的例子。对于前三者的转化物或炼金术的精华，没有精通诀窍的人，即使做了各种困难的大事，承受了许多痛苦，也无法成功。这三者的转化物或特别之处，就像持有和不持有炼金术精华一样。因此，无论哪位精通三种转化精华诀窍的人，不需要很大的努力，也不需要各种困难，通过灯、咒语或药剂的调配，以及炼金术的精华，以极大的方便就能转化这三者，就像毒药变成药物，黑暗变成光明，物质变成黄金一样，也应如此象征。同样，任何伟大的瑜伽士，如果真正成就了无上果位的殊胜秘密，如果那些不具备见证它的智慧、谋略和方法的人，即使经历了各种困难，努力尝试，也无法实现确定的意义。无论谁证悟并见到了心的自性，这个极其明智且难以理解的殊胜秘密，那么他就是具备智慧、谋略和方法这三种诀窍的人。因此，无论他想要成就什么样的殊胜果位，也必定能毫不费力地通过方法的诀窍而实现。正如所承诺的那样，这是极为珍视的教诲的意义。因此，无论哪位圣者能够真实地成就修行果位，并使其显现，那是因为凭借诀窍的甚深秘密，智慧、谋略和方法三者必定会成就。因此，作为推理依据的必要性在于，这些以诀窍的特殊方法成就甚深秘密的精要殊胜意义的教诲，应该像对待心之珍宝一样极为珍视。如此教诲道。出自《普贤大根本续》中：自生王对有情众生说：
English
It is for imposition. Third, from "How darkness" to "Here is highly cherished" is shown that, for example, substances such as darkness, poison, and iron, even if they are transformed into medicine, light, and gold, it is an example of not being able to achieve without a method. For the transformation of the former three or the essence of alchemy, without the key to the skillful instructions, even if one does various difficult great deeds and endures much suffering, it will not succeed. The transformation of these three or the distinction is like the manner of holding and not holding the essence of alchemy. Therefore, whichever expert possesses the instructions of the three transformation essences, without great effort and without needing various difficulties, through the lamp, mantra or the compounding of elixirs, and the essence of alchemy, with great ease, by transforming these three, just as poison becomes medicine, darkness becomes light, and substances become gold, so too should it be symbolized. Likewise, any great yogi who truly accomplishes the supreme secret of the unsurpassed fruit, if those who do not possess the wisdom, strategy, and methods to witness it, even if they undergo various difficulties and strive with effort, will not achieve the definite meaning. Whoever realizes and sees the nature of the mind, this supreme secret that is extremely wise and difficult to understand, then he is one who possesses the three instructions of wisdom, strategy, and method. Therefore, whatever supreme fruit he desires to accomplish, he will surely achieve it effortlessly through the instructions of the method. As promised, this is the meaning of the teaching that is highly cherished. Therefore, whichever noble one can truly accomplish the fruits of practice and make them manifest, it is because by means of the profound secret of the instructions, wisdom, strategy, and method will surely be accomplished. Therefore, the necessity of arising as a basis for reasoning is that these teachings that accomplish the essential supreme meaning of profound secrets through the special method of instructions should be highly cherished like treating them as the jewel of the heart. Thus he taught. From the Kuntuzangpo Great Root Tantra: The Self-Born King said to sentient beings:
Chinese
智慧之王显现，在蕴的巨大明点中，完全清净的明点显现。在六处禅定清晰之时，清晰地展示方便的给予和接受。以何为譬喻展示，同样地，也为众生展示譬喻，生起大乐的口诀。即使以清净来观察，一切也都是清净的。通过证悟，无论思考什么都能成就。如是说。因此，依靠口诀的要点，不错误地证悟意义至关重要。正如其中所说：智者不重要，证悟才重要。智者之语是空谈。通过证悟，在法性的虚空中翱翔。讲解不重要，禅修才重要。讲解是言语的辩论场。通过禅修，与本尊无二无别。相比修行，证悟更重要。如果证悟没有融入内心，修行就在念头的延续中修行。禅修就在有相的状态中禅修。努力就在烦恼执着中寻找。证悟本来就伟大，因为证悟显现和存在，智慧才伟大。因为证悟内外，明点才伟大。因为证悟大小，平等性才伟大。因为正确证悟，智慧才伟大。因为证悟好坏，大乐才伟大。因为证悟所作所为，大乐才伟大。因为证悟大乐，菩提才伟大。证悟的大象没有偏颇。真正有意义，没有亲疏。持有真谛，没有执着分别。自生自显，没有所作所为。解脱的处所，没有取舍。法界的安乐广大，没有偏颇。如果证悟，就证悟无造作的精华。如果展示，就展示自生的果实。如果获得，就获得完全清净无造作。太阳升起，黑暗消散。等等，非常多。第四部分是，从“朋友们啊！”到“成为”。这样展示。朋友们啊！这样呼唤之后，正如所讨论的那些，是费力小而意义大的口诀的本质，应当正确地了解和认识。如是，导师秘密主尊说道并赐予教诲。卑微和神圣者都具备证悟的智慧。所知通过讨论来决定。被口诀的方法所掌握，从而具备理解和证悟的功德。章节的名称是：在《诸佛意集大经》中，通过证悟的口诀，必定成就果位的重大意义，名为第七十四品。
English
The king of wisdom arises. In the great bindu of the aggregates, the completely pure bindu arises. When the sense bases of samadhi are clear, the giving and receiving of skillful means are clearly shown. Just as it is shown by example, similarly, the example is shown to sentient beings, and the instruction of great bliss arises. Even if examined with purity, everything is pure. Through realization, whatever is thought is accomplished. Thus it is said. Therefore, relying on the key points of the instructions, realizing the meaning without error is supremely important. As it says in that very text: Scholars are not important, realization is important. The words of scholars are empty talk. Through realization, one soars in the expanse of dharmata. Explanation is not important, meditation is important. Explanation is a battlefield of words. Through meditation, one is non-dual with the deity. Realization is more important than accomplishment. If realization is not integrated into one's being, accomplishment is accomplished in the continuum of thoughts. Meditation is meditated in the state of signs. Effort is sought in afflictions and attachments. Realization is inherently great, because by realizing appearance and existence, wisdom is great. Because of realizing inner and outer, the bindu is great. Because of realizing large and small, equality is great. Because of correct realization, wisdom is great. Because of realizing good and bad, great bliss is great. Because of realizing actions and pursuits, great bliss is great. Because of realizing great bliss, enlightenment is great. The elephant of realization has no partiality. Truly meaningful, there is no closeness or distance. Holding the meaning of truth, there is no clinging or conceptualization. Self-born, self-arisen, there is no action or pursuit. The place of liberation, there is no acceptance or rejection. The bliss of the expanse of space is vast, without partiality. If one realizes, one realizes the unadulterated essence. If one shows, one shows the self-born fruit. If one attains, one attains complete purity, unadulterated. When the sun rises, darkness is dispelled. And so on, there are very many. The fourth part is shown from "Friends!" to "became." Having called out, "Friends!," those things that have been discussed are the essence of instructions that are small in effort but great in meaning, and should be correctly understood and known. Thus, the teacher, the great secret lord, spoke and gave his command. The inferior and the sacred are endowed with the wisdom of realization. What is to be known is decided through discussion. Being grasped by the method of instructions, they become endowed with the qualities of understanding and realization. The title of the chapter is: From the Great Sutra, the Gathering of the Intentions of All Buddhas, the chapter called "Definitely Accomplishing the Great Meaning of the Fruit Through the Instructions of Realization," the seventy-fourth chapter, is completed.
Chinese
此为释文之善妙。第十，将经义归纳为一之修学，譬如商人聚集利润般宣说，共有四点：略示、广释、珍重修学之劝诫、结尾。第一，从“此后又”至“即是此”之间已作阐释，此章阐明了究竟之义。此后，大士密主以极其威严之姿，召唤楞伽之主等劣身之菩萨摩诃萨眷属，如是说道：诸位殊胜道友，何为将经义汇集为一之第十大修学之体性？即是此。第二共有五点：将五身之密意归纳为一而宣说，将五部之密意归纳为一而宣说，将五十八田之灯之密意归纳为一而宣说，将不可思议田之灯之密意归纳为一而宣说，以及将一切如来之密意归纳为无为本初成佛而宣说。第一，从“如是我闻”至“恒常生起自性清净故如是说”之间已作阐释，乃是就预言传承之开端而言，“如是我闻，一时”云云，乃是密主亲自从三身或四身以及自性身所听闻，即是阐释彼等，如所说般解释之。又，汇集诸佛之密意经义而确定名称，乃是因其为自性任运成就之道与果位圆满之实物，故为共同宣说彼处汇集之故。如来五身一切之密意，以三坛城无别而法性自显现故，薄伽梵自性清净之法性身无杂圆满清净二者兼具之密咒如实者，乃是成为诸佛之总祖至尊，于彼清净大界中，十方四时一切如来一切之密意实物，极其隐秘无余一切汇集且圆满，以究竟语清净之体
English
This is the excellent explanation. Tenth, the training to gather the meaning of the sutras into one, explained like a merchant gathering profits, has four points: brief presentation, detailed explanation, exhortation to cherish the training, and conclusion. First, it is shown from "Then again" to "This is it." This chapter explains the definitive meaning. Then, the great being, the Lord of Secrets, summoned the assembly of bodhisattvas and great beings with inferior bodies, such as the Lord of Lanka, in a very majestic manner and said: O noble friends, what is the nature of the tenth great training that gathers the meaning of the sutras into one? It is this. Second, there are five points: explaining the intention of the five bodies gathered into one, explaining the intention of the five families gathered into one, explaining the intention of the lamps of the fifty-eight fields gathered into one, explaining the intention of the lamps of the inconceivable fields gathered into one, and explaining the intention of all the Tathagatas gathered into the non-action, primordially enlightened state. First, it is shown from "Thus I have heard" to "It is said that it is because the constant arising is pure in nature." It is in terms of the beginning of the prophecy lineage, "Thus I have heard, at one time," etc., that the great Lord of Secrets himself explains that he heard it from the three or four bodies and the nature body, that is, explaining them and interpreting them as explained. Moreover, the name is definitely accomplished by gathering the meaning of the sutras of the intention of each Buddha, because it is the actual basis of the spontaneously accomplished path and the complete fruit, so it is for the common explanation of the gathering there. The secret intention of all the five bodies of the Tathagatas, because the three mandalas are inseparable and the dharmata manifests itself, the Bhagavan, the dharmakaya of self-nature purity, the two pure and complete secret mantras as they are, has become the supreme ancestor of all the Buddhas. In that great pure realm, the actual substance of the intention of all the Tathagatas of the ten directions and four times, extremely secret, completely gathered and complete, with the essence of pure ultimate speech,