Chinese
我，我就是远离能取所取分别念之心的离念觉性之自性，是未造作的，因此对于轮回涅槃、善恶取舍等任何事物都不作分别，对于任何事物都没有取舍的执着。从没有取舍的那个角度来说，也和虚空的自性一样。因此，正如无分别的虚空本身没有取舍一样，普贤王如来的密意，法性平等大性的意义，没有取舍的密意，也唯有我才有，融入于普作菩提心性之中。同样，唉！大菩萨，你也要听我讲，导师报身和化身的密意是如何融入于我的。 唉！导师普作金刚持我，是自生、非造作的自性，因此不是从任何因缘所生，本来就是大空性，和虚空一样的自性。具有不生的体性。如同虚空的例子一样，金刚萨埵本来就没有生，因此报身无生无灭的密意全部融入于我。化身的密意融入之方式是，诸如佛陀毗婆尸佛和具顶髻佛等，由于发心和愿力圆满，七佛或七雄。导师至尊无等释迦牟尼佛等贤劫的千二百导师，以及其他十方如尘埃数目的刹土中的无数佛陀。法界普遍非造作的界中，本来就任运自成圆满的诸佛，他们的密意也和虚空的自性相同。如何相同呢？因为本来就没有生，远离能取所取的一切戏论，安住于不分别的智慧自性中，没有任何取舍，因此以虚空的例子来象征，显示了诸佛三身的密意全部融入于普作菩提心我之中。 第二，唉！大菩萨，谛听！唉！上述的三身和自性任运自成的诸佛的密意，实际上融入于普作菩提心性中的方式是：如此，普作金刚持的自性是
English
I, I am the unconditioned nature of non-conceptual awareness, free from the mind of grasping and fixation. Therefore, I do not conceptualize anything such as samsara and nirvana, good and bad, acceptance and rejection, and I have no attachment to acceptance or rejection of anything. From the perspective of having no acceptance or rejection, it is similar to the nature of the sky. Therefore, just as the non-conceptual sky itself has no acceptance or rejection, the intention of Samantabhadra, the meaning of the great equality of Dharmata, the intention of having no acceptance or rejection, is also only in me, and it is integrated into the nature of the mind of the All-Creating Awakened Mind. Similarly, O Great Bodhisattva, listen to how the intentions of the Teacher, the Sambhogakaya, and the Nirmanakaya are integrated into me. O Teacher, All-Creating King, I am the self-born, unconditioned nature, so I am not born from any cause or condition. From the beginning, I am the Great Emptiness, like the nature of the sky. I have the characteristic of being unborn. Like the example of the sky, Vajrasattva has no birth from the beginning, so all the intentions of the Sambhogakaya, which is without birth and death, are integrated into me. The way the intentions of the Nirmanakaya are integrated is that Buddhas such as Vipashyin Buddha and Ushnishachakra Buddha, due to the perfection of their aspirations and prayers, the Seven Buddhas or Seven Heroes. The supreme teacher, the incomparable Shakyamuni Buddha, and the thousand and two teachers of the Fortunate Aeon, and countless other Buddhas in the realms of dust-like particles in the ten directions. In the realm of the all-pervading, unconditioned Dharmadhatu, all the Buddhas who are spontaneously perfect from the beginning, their intentions are also the same as the nature of the sky. How so? Because they are unborn from the beginning, free from all the elaborations of grasping and fixation, abiding in the nature of non-conceptual wisdom, without any acceptance or rejection. Therefore, using the example of the sky to symbolize, it shows that all the intentions of the Three Kayas of the Buddhas are integrated into me, the All-Creating Awakened Mind. Secondly, O Great Bodhisattva, listen! O, the intentions of all the Buddhas of the Three Kayas and the spontaneously perfect nature mentioned above, the way they are actually integrated into the nature of the All-Creating Awakened Mind is: Thus, the nature of the All-Creating King is
Chinese
正如先前所示，一切三身佛皆无生，因此，其意义在于显示它们皆汇集于无生之法性中。如同普贤王如来的自性，能从法性无生的状态中，显现出各种无碍的游舞，如是，先前所说的所有三身佛，其法性皆是无生、离戏、绝思、超智，于此之中，其力用显现无碍，慈悲智慧的显现能以任何形式展现，因此，这显示了它们汇集于无碍之法性中。第三是： 噫！大菩萨谛听！ 在普贤菩提心之界中，显示一切三身佛皆以表征之门汇集， 如此，所谓表征，即是一切三身佛，皆无需于普贤自生之智慧中寻觅，而是自然具足之表征。 亦即，觉性菩提心之自性，无生即是法身；本体无碍即是报身；慈悲能以任何形式展现即是化身，此三身自然具足安住，从其力用无碍之光芒中，亦能显现及映现所化有情之其他显现三身。 因此，如是之所有三身佛，皆是普贤王如来觉性菩提心所创造，或从其光芒中显现。 基于此因，佛之法身与报身自性普贤王如来及金刚萨埵等，此等词语亦涵盖了化身佛。 简言之，由于其已成为涵盖三时一切佛之生源，故其心髓或表征即是菩提心之本体，一切佛皆汇集于此遍一切处、不变动之界中，于此意之虚空中无别合一。如是，此乃显示三时一切诸佛皆汇集于普贤菩提心中，成为譬喻、意义与表征三者。 第二是： 噫！菩萨金刚导师，于我普贤王如来，从譬喻、意义与表征三门中，一切三身佛，总与别，如法身等，各自个别汇集之方式，是为
English
Just as it was previously shown that all three Kayas of Buddhas are unborn, therefore, the meaning is to show that they all converge in the unborn Dharmata. Just as the nature of Kunjed Gyalpo can manifest various unobstructed displays from the state of unborn Dharmata, so too, all the three Kayas of Buddhas mentioned above, their Dharmata is unborn, free from elaboration, beyond thought, beyond intellect, in which the manifestation of their potency is unobstructed, and the appearance of compassion and wisdom can manifest in any form, therefore, this shows that they converge in the unobstructed Dharmata. The third is: Emaho! Great Bodhisattva, listen! In the realm of Kunjed Bodhicitta, it is shown that all the three Kayas of Buddhas converge through the door of symbols, Thus, the so-called symbol is that all the three Kayas of Buddhas are complete in the self-arisen wisdom of Kunshe (all-mind) itself, without seeking, spontaneously accomplished. That is, the nature of Rigpa Bodhicitta, unborn is the Dharmakaya; the essence unobstructed is the Sambhogakaya; compassion that can manifest in any form is the Nirmanakaya, these three Kayas spontaneously abide, and from the unobstructed radiance of its potency, the three Kayas of other appearances of those to be tamed also appear and manifest. Therefore, all such three Kayas of Buddhas are created by Kunjed Gyalpo Rigpa Bodhicitta, or arise from its radiance. For this reason, the Buddha's Dharmakaya and the Sambhogakaya nature Samantabhadra and Vajrasattva, etc., these words also include the Nirmanakaya Buddhas. In short, because it has become the source of all Buddhas encompassing the three times, its essence or symbol is the essence of Bodhicitta, all Buddhas converge in this all-pervading, unchanging realm, in this space of mind, undifferentiated and one. Thus, this shows that all Buddhas of the three times converge in Kunjed Bodhicitta, becoming the three: example, meaning, and symbol. The second is: Emaho! Bodhisattva Vajra Master, in me, Kunjed Gyalpo, from the three doors of example, meaning, and symbol, all the three Kayas of Buddhas, general and specific, such as Dharmakaya, etc., the way they individually converge is
Chinese
因此，从“五”之门聚集，三世诸佛的一切意念都汇集于此。关于共同汇集如何汇集为例子、意义、标志这三者，前面已经讲过了。特殊汇集是以五种方式汇集，为了引导后面的词语，所以加上了剩余的语气词。第三，关于特殊汇集的五种方式。第一，法界法身的自性汇集的方式是：比如，导师法身的意念是如何汇集的呢？就是心髓菩提心的自性，在法界中光明、离戏论、无分别的平等性中安住，除此之外没有其他的法身意念，因此无分别地汇集于其自性之中。像这样，在法界光明、离戏论的自性中，不动的状态下，能够无碍地显现外在的光明身和智慧的奇迹。因此，像这样显现为外内器情的一切法，都是普作菩提心的奇迹无碍地显现。因此，众生只是不认识而已，实际上显现为显有、世间器情的游戏，这一切都被说成是普贤王如来的色身、智慧幻化的自性。在《圆满汇集明点》中说：一切法皆是自性清净之界，无分别法身无碍智慧明，身与智慧游戏之作用，内外器情能取所取诸显现，皆是化身显现于法性中，自之体性无遮普光明，过失功德希冀善恶等，二取不二大乐离思边。如是说。第二，显现为报身普贤的汇集是：那么，诸佛报身意念是如何汇集的呢？比如，六识的对境，显现为不间断的法性自性，五大和不间断的欲妙，色声香味等一切圆满，一切无碍地显现，并且自己享用自己的显现，所以称为报身。而这本身也无其他，是从心髓菩提心的力量中显现和显现的，因此，普作菩提心的
English
Therefore, gathered from the gate of the "five," all the intentions of the Buddhas of the three times are gathered here. Regarding how the common gathering is gathered as example, meaning, and sign, it has already been explained above. The special gathering is gathered in five ways, and in order to guide the following words, the remaining tone particle is added. Third, regarding the five ways of special gathering. First, the way the essence of the Dharmakaya is gathered is: For example, how is the intention of the Dharmakaya of the teacher gathered? It is the essence of the nature of Bodhicitta, abiding in the luminous, free from elaboration, non-conceptual equality within the Dharmadhatu. There is no other Dharmakaya intention other than that, therefore it is indivisibly gathered within its own nature. Like that, in the luminous, free from elaboration nature of the Dharmadhatu, without moving, it is able to manifest the outer luminous body and the miracles of wisdom without obstruction. Therefore, like this, all these dharmas that appear as outer and inner containers and contents are the unobstructed manifestation of the miracles of the all-creating Bodhicitta. Therefore, sentient beings simply do not recognize it, but in reality, what appears as the play of existence, the world, containers and contents, all of this is said to be the nature of the form body and wisdom illusion of Samantabhadra. In the 'Perfect Gathering Thigle' it says: All dharmas are the realm of self-nature purity, Non-conceptual Dharmakaya unobstructed wisdom clear, Body and wisdom play of activity, Inner and outer containers and contents, grasping and what is grasped all appearances, Are all emanations appearing in the nature of reality, One's own essence un obscured completely clear, Faults and virtues hopes fears good and bad etc., Dualistic non-dual great bliss beyond the limits of thought. Thus it is said. Second, the gathering of Samantabhadra appearing as the Sambhogakaya is: Then, how are the intentions of the Sambhogakaya of the Buddhas gathered? For example, the objects of the six consciousnesses, appearing manifestly as the uninterrupted nature of reality, the five great elements and the uninterrupted qualities of desire, form, sound, smell, taste, etc., all complete, all appearing without obstruction, and enjoying one's own appearances, therefore it is called the Sambhogakaya. And that itself is not other, but manifests and appears from the power of the essence of Bodhicitta, therefore, the all-creating Bodhicitta
Chinese
心性融入和普贤的意融入，如前所述，所有显现的欲望功德的行境，皆是唯一的清净，从普贤的自性中，没有好坏取舍的分别，从普贤菩提心的界中显现的游舞，因此，在那样的状态中本来就融入了。龙钦饶绛巴说：一切皆为普贤一，不善亦为善一，不一亦住于一，一切任运成就而融入。如是说。第三，导师金刚萨埵的意如何融入呢？觉性空明自生的智慧，不从因缘而生，并且是自生非造作的自性，远离坏灭衰老，那样的光芒不间断，光明大智慧的显现向无方扩展，是金刚萨埵的意。那也未曾在普贤菩提心的界中寻找，而是任运成就而融入的。第四，化身遍一切的自性融入，如此，无边无际的所化众生的界中，遍布的佛化身，无间断的大悲游舞而显现，众多大勇士中，以精进最为殊胜，发愿和愿力极其广大的七位佛勇士。并且，比那更加超胜，如白莲花般赞叹，在人寿百年的娑婆世界中，作为众生的庄严而降临的至尊导师无与伦比的释迦牟尼佛。以及，以其为代表的此贤劫的千二百佛。以及，其他十方刹土如微尘数般的佛陀，现在真实安住的，以及，以那些为代表，以身语意利益所化众生的事业者，过去已逝和未来将要出现的，所有这些虽然显现，也是从法身普贤王如来的身语意游舞中产生的。并且，安住也是在普贤菩提心的身语意法性中，除此之外没有其他，因此安住在其自性中。以身幻化的神变，语随顺教化的神变，意普遍宣说的神变等，利益所化众生。