English
The Sangha Jewel is to abide with the intention of the right meaning. It is said in the Twelve Meanings of Mind Training: "Having attained the Dharmakaya of the Sugata's non-conceptual wisdom, which is the two selflessnesses, eliminating in this nature of all, it is the supreme and excellent path, attaining the non-reverting and all the powerful victorious ones. In the equality of the three places, with the mind of no characteristics, one believes with great faith." Thus it is said. In the Profound Wisdom, it is said: "Realizing this, the self-born Buddha Bhagavan, the wisdom of knowing all appears in the heart, therefore this essence of the true definitive meaning, is said to be the supreme view of refuge and protector." Thus it is said. The latter is, realizing and experiencing, saving from all the sufferings of samsara such as the four maras, and the diseases of the body and the sufferings of the mind, as it is said in the vast space of the sky: "The sickness of one's own body is unbearable, the instruction that the power of conditions cannot be violated is, when the mind does not hold it, the unbearable self-awareness is known as the Dharmakaya, not abandoning the past and the future, even the present, happiness and suffering are also clear as the Dharmakaya, the nature of suffering arises as the Dharmakaya, one can overcome the causes of discouragement and complaint." Thus it is said. It is said in Longchen: "This life force of Bodhicitta, like it is not robbed by the assembly of the four maras, it is not killed by the three enemies, it does not fall into the six dangerous places, it is non-action, without falling, without deterioration." Thus it is said. The expanse of one's own self-born wisdom, even if abandoning the equality of happiness and suffering, it is clear in its own self-born self-peace, it is purified in the expanse of self-awareness. Thus it is said. The seventh is, realizing and experiencing that all dharmas are self-born wisdom, therefore the three vows are perfected, without being stained by the faults of offenses, therefore the Vinaya Pitaka of the Shravakas is perfected, with the non-dual compassion the benefit of others is perfected, therefore the Bodhicitta of the Bodhisattvas is perfected, not deviating from that nature, therefore the Samaya of the secret mantra is completely perfected, thus it is said. It is said in the Twelve Meanings of Mind Training: "The practice of the Paramita path such as morality, becomes the foundation of the ocean." Thus it is said. Entering the secret mandala, it also gathers the supreme vows of the Mahayana, it also gathers all the precepts of morality, it greatly praises the holy place of giving. Thus it is said. The true meaning
Chinese
在《总集经》中说：内外律仪和誓言，如何调伏所化众生而宣说。虽然名言上没有微尘，但立誓时连微尘许的过失也没有。如是说。第八是：听闻并理解一切法皆是心的名言施设，不随文字和字句的表面意义而行，这是听闻所生之智慧。以思惟对该意义进行思考、辨析，毫无犹豫地确定，这是思惟所生之智慧，它能断除思想上的疑惑。不是口头说说而已，而是通过体验，没有取舍、扬弃和建立，自然解脱，这是修习所生之智慧，它使意义显现。这三种智慧，有同时产生的，也有次第产生的，应当了解其差别，此处广说。第九是：证悟并体验一切法皆是自生智慧，因此没有不善需要去除，所作所为皆趋向善，从而圆满了十善。应当了解其差别。这两种的教证将在下文总结并展示。第十是：在证悟和体验中，包含了六波罗蜜多。由于没有执着和偏见，所以圆满了布施波罗蜜多；由于不产生不善和罪行，没有染污，所以圆满了持戒波罗蜜多；由于没有嗔恨，一切都容纳于证悟的境界中，所以圆满了忍辱波罗蜜多；由于没有散乱和分离，所以圆满了精进波罗蜜多；由于持续不断，不偏离精要的意义，所以圆满了禅定波罗蜜多；由于证悟了自生智慧，断除了轮回和涅槃的根本，所以圆满了智慧波罗蜜多。《虚空广阔》中说：通达世俗如幻的意义，因为没有悭吝执着的念头，以无所求的意念，圆满了布施波罗蜜多。不违背正确的戒律，身语意的所有行为，不产生不善和罪行，圆满了持戒波罗蜜多。以甚深广大的见地，将是和非的一切法，都容纳于法界中，圆满了忍辱波罗蜜多。因为自性中没有因果，所以无需刻意修持，当下，不离见地的意义，圆满了精进波罗蜜多。四三时（过去、现在、未来）不分离，智慧持续不断。精要
English
In the Compendium it is said: Also the outer and inner vows, how to subdue the beings to be tamed is taught. Although there is no atom in name only, there is not even an atom of fault in making vows. Thus it is said. The eighth is: Having heard and understood that all dharmas are names given by the mind, not following the literal meaning of words and letters is the wisdom arising from hearing. Thinking and analyzing that meaning with thought, without doubt or hesitation, is the wisdom arising from thinking, which cuts off the doubts in the mind. Not just talking about it, but experiencing it, without acceptance or rejection, abandonment or establishment, naturally liberated, is the wisdom arising from meditation, which makes the meaning manifest. These three wisdoms, some arise simultaneously and some arise sequentially, should be understood as different, which are explained in detail here. The ninth is: Realizing and experiencing all dharmas as self-born wisdom, therefore there is no non-virtue to be removed, and whatever is done goes to virtue, thus perfecting the ten virtues. The distinctions of that should be understood. The scriptural authority for these two will be summarized and shown below. The tenth is: In realization and experience, the six perfections are complete. Because there is no attachment or bias, the perfection of generosity is complete; because no non-virtue or misdeeds arise and there is no impurity, the perfection of discipline is complete; because there is no anger and everything is contained in the realm of realization, the perfection of patience is complete; because there is no distraction or separation, the perfection of diligence is complete; because it is continuous and does not stray from the essential meaning, the perfection of meditation is complete; because self-born wisdom is realized and the root of samsara and nirvana is cut off, the perfection of wisdom is complete. From the Vast Expanse of Space: By realizing the meaning that the world is illusory, because there is no mind of stinginess and attachment, with the thought of no expectation, the perfection of generosity is complete. Because one does not deviate from the correct precepts, all actions of body, speech, and mind, do not produce non-virtue and misdeeds, the perfection of discipline is complete. With a profound and vast view, all dharmas that are yes and no, are all contained in the realm of dharma, the perfection of patience is complete. Because there is no cause and effect in self-nature, there is no need to deliberately meditate, right now, without distraction from the meaning of the view, the perfection of diligence is complete. The four three times (past, present, future) are inseparable, wisdom is continuous at all times. Essence
Chinese
未离其义故，圆满禅定波罗蜜多。最初断除轮回根，故能现见智慧觉性。以信心坚定决断故，圆满智慧波罗蜜多。如是说。第十一个：证悟自他无二，不舍而执持为慈悲。以爱普及一切且平等为慈爱。不离且欢喜为喜悦。对一切平等且无亲疏为舍。如海藏九续中说：慈悲不退离境界，慈爱如虚空边际般广阔，喜悦自生秘密之体验，舍离执着无散乱。如海藏中说：大慈悲不作任何事，慈爱为清净实义，大喜无须寻觅，舍平等周遍一切。如是说。第十二个：是圆满一切密咒之修法，以及圆满四种事业。前者是：在证悟且修持上，生起次第等一切修法，实际上已圆满具足，因为对境执着的分别念已解脱，且诸缘显现为助伴，故内外之界限已圆满断除。自己认识自己，故无明烦恼，以及业和业之障碍，和所知之障碍等，于自性清净，故为实义之忏悔。轮回涅槃无二，且证悟自心为佛，故为加持降临。五大显现为自生智慧，故五大次第增上圆满。一切安住且存在于心性中，故为宫殿。轮回涅槃无二，且证悟自心为胜者之坛城，故为所依之本尊生起。佛与有情无二且无别，故迎请融入等圆满。遣除偏执邪念，且将二无之义结合，故为结合之仪轨等。一切功德任运成就且究竟圆满，故为祈愿。诸法汇集于身语意，且其游舞为自现，故为实义之念诵。器情享用为明觉，故为会供轮。轮回涅槃汇集于唯一明点，且所作所为不离其义，故为坛城摄集。
English
Since it does not deviate from its meaning, the perfection of meditative concentration is complete. Because the root of samsara is initially severed, wisdom and awareness can be directly recognized. Because of decisive conviction with faith, the perfection of wisdom is complete. Thus it is said. Eleventh: Compassion arises from realizing the inseparability of self and others and holding onto it without letting go. Loving-kindness arises from encompassing all with love and equanimity. Joy arises from being inseparable and joyful. Equanimity arises from being equal to all, without near or far. As said in the Tantra of the Nine Spaces of the Ocean: Compassion is unwavering, separate from objects. Loving-kindness extends like the edge of the sky. Joy is the experience of self-arising secrecy. Equanimity is free from grasping, without distraction. And in the Ocean Space it says: Great compassion does not act in any way. Loving-kindness is for the sake of purifying the true meaning. Great joy is found without searching. Equanimity, equality, pervades all. Thus it is said. Twelfth: It is the complete accomplishment of all secret mantra practices, and the completion of the four activities. The former is: In realization and practice, all practices such as the generation stage are actually complete and fulfilled, because the conceptual thoughts of grasping at objects are liberated, and all circumstances arise as helpers, so the boundaries of outer and inner are completely cut off. Knowing oneself, ignorance and afflictions, as well as karmic and obscurations of karma, and obscurations of knowledge, etc., are purified in their own place, so it is a confession of true meaning. Samsara and nirvana are non-dual, and realizing one's own mind as Buddha, so it is the descent of blessings. The five elements manifest as self-arising wisdom, so the progressive accumulation of the five elements is complete. All abide and dwell in the nature of mind, so it is the palace. Samsara and nirvana are non-dual, and realizing one's own mind as the mandala of the Victorious One, so it is the generation of the deity as the basis. Buddha and sentient beings are non-dual and inseparable, so inviting and dissolving, etc., are complete. Eliminating biased wrong thoughts and combining the meaning of non-duality, so it is the ritual of union, etc. All qualities are spontaneously accomplished and ultimately perfected, so it is the aspiration. All dharmas are gathered into body, speech, and mind, and their play is self-appearance, so it is the recitation of true meaning. The environment and beings are enjoyed as awareness, so it is the feast offering. Samsara and nirvana are gathered into a single bindu, and whatever is done does not deviate from its meaning, so it is the gathering of the mandala.
Chinese
以及其他圆满的功德。从广阔的虚空之中，因为对见解的坚定已获得确信，由于消除了无分别智慧的障碍，因此没有分别念的障碍，内外界限的切断就在此圆满。从一开始就在法身之中，因为是不可修饰的法性，所以没有无明分别的障碍，意义上的忏悔就在此圆满。因为佛与众生没有分别，不区分对境和感官，对无二意义的智慧清晰，巨大加持的降临就在此圆满。感官对境的显现，事物产生的根源，地水火风普遍存在，大权力的次第就在此圆满。坛城和字句等等，是自心之幻化，十方自性任运成就，广大宫殿就在此圆满。不区分轮回涅槃好坏，觉知是意义上的本尊，未经勤作任运成就，智慧本尊们就在此圆满。在自性精华之中，佛与众生根源相同，无需特意造作的自明觉性，迎请融入就在此圆满。从一开始精华就是菩提，因为智慧和事物是一体的，心与法在意义上相符，方便解脱的供养就在此圆满。从一开始就理解了安住的意义，因为已决断没有生死，一切功德任运成就，最终究竟的愿望就在此圆满。佛陀伟大的功德，身语意的意义完整，为了当下就能证悟，念诵和摄集就在此圆满。兜率天神和富有的眷属，因为对确定的见解已获得确信，器情世界从一开始就是坛城，会供的供养就在此圆满。轮回涅槃的诸法，汇聚于一个明点之中，无论做什么都从自己的身语中，坛城的收摄就在此圆满。如是说。诸如此类的众多经文和口诀中都有讲述。接下来是：一切法在自生智慧中，障碍和烦恼等自然寂灭，因此是寂静的；自生智慧没有边际、中心、方向和界限，一切功德圆满，因此是广大的；对觉性获得自在，显现被摄伏，因此是具力的；将邪见和偏执等无二地摧毁，因此是忿怒的。