English
It is prophesied that it will flourish and become a lamp for sentient beings, and the qualities of holding and upholding the teachings, as well as faith, the teachings, speaking according to the scriptures, and realizing and practicing. First, it is said that the essence of the teachings, the Great Perfection, will appear in the land of snows at the end of the five hundred, as stated in the Tantra of the Spontaneous Bliss Wheel: At the end of the five hundred years, oath-eaters, breakers of vows, and those who violate commitments will appear. In times of weapons, famine, and short lives, the essence of the Great Perfection will be taught at that time. Also, Vajrasattva, listen! Also, from this present time, because it is difficult to hold the Buddha's teachings, in the northern part of the world, Tibet, many scriptures and teachings will appear. The teachings of body and mind will flourish, and the scriptures of the Tripitaka will decline. At that time, the fortunate Gha Gha La, merely by realizing their own mind, will attain the fruit of Buddhahood at that time. It is said. Also, from the Exhaustion of the Sky's Edge: Thereafter, through the blessings of compassion, and those who have faith and karma, through being inseparably united, after appearing in a remote land, the fortunate holders of the lineage of awareness, understanding the meaning of their own clear awareness, will go to the Buddha's land. These are the fortunate princes, who have become certain in their lineage. It is said. Also, from the Clear Light of Wisdom: This uncontested secret vehicle, after being known in the three realms of the gods, the incarnate persons, the heart-sons, will spread it in the center of Jambudvipa. To the prince who possesses the secret vessel, the meaning of the five sensory consciousnesses, is shown through the door of magical words of awareness. Those who possess the vessel of secret words, to those who possess the unmade secret vessel, will attain the fruit of liberation. Thereafter, this secret and sacred Dharma will spread in a remote land. There also, this secret and sacred Dharma, when the fortunate disciples are ready, will become a lamp of awareness. It is said. Second, regarding holding and upholding the teachings, all the Buddhas protect them like their own children, and it is taught that they abide in the treasury of the Buddhas' words. As it is said in the Exhaustion of the Sky's Edge: Reading, writing, and holding, all are protected like one's own children. It is said. Whoever holds the essence of the teachings, holds the body, speech, and mind of the Buddhas, and thus holds awareness without error. It is said. Precipitous
Chinese
因此，将此续写在书本上，对于受持和背诵的人来说，被称为持有佛陀血统，安住于教法之中。甚至仅仅是持有名号并心生欢喜，也不会堕入恶道，并且会获得解脱之道。如经中所说：这是圣者的行为领域，谁听到了功德之声，仅仅凭借名号也能获得安乐，忆念就能从恶趣中解救。以及《险道》中所说：甚至仅仅是持有名号，也不会有堕入恶道的痛苦，并且会获得解脱安乐之道。等等，广为宣说。 第三，据说对此生起信心，就与诸佛具有相同的福分。《虚空边际》中说：对此生起信心的人，与诸佛的果位具有相同的福分。《虚空广阔》中说：凡是对这究竟之义生起信心的人，就能与佛陀的教言相符而理解其义，即使是微尘许的“玛 贝”（藏文：མ་བྷཻ，梵文天城体：मा भै，梵文罗马拟音：mā bhai，汉语字面意思：不要害怕），又何必说证得佛果呢？《究竟之义》中说：对此生起信心并受持的人，会得到诸佛的加持，会遇到取之不尽的功德宝藏，来世的果报今生就能成熟。普贤菩萨如是说。等等，广为宣说。 第四，据说如法听闻并修行，直至成佛。《究竟之义》中说：那么，听闻聚集的精华吧！对于根器上等者来说，仅仅是听闻就能证悟的法，唯一明点是法身，仅仅是了知就能确定成佛。《险道》中说：听闻并修行此法，就能获得过去、现在、未来三世诸佛的密意，与诸佛具有相同的行为领域，会成为金刚萨埵。等等。 第五，如法修行的功德，如上师功德的章节中所说。 第六，分为两点：证悟之后，即使没有“玛 贝”（藏文：མ་བྷཻ，梵文天城体：मा भै，梵文罗马拟音：mā bhai，汉语字面意思：不要害怕），也能成佛的功德，以及证悟并且串习的功德广大地显示出来。第一点是：一切法在本初就是自生智慧，已经成佛，因此，证悟之后，即使没有“玛 贝”（藏文：མ་བྷཻ，梵文天城体：मा भै，梵文罗马拟音：mā bhai，汉语字面意思：不要害怕），也能成佛，并且一切功德都圆满。如《秘密明点》中所说：一切安乐和利益都完全具足，证悟善逝菩提就已包含了一切。以及《究竟之义总集》中所说：譬如珍宝，一切所需所愿的果实都能同时圆满。
English
Therefore, writing this tantra on books, for those who uphold and recite it, it is said that they hold the lineage of the Buddhas and abide in the teachings. Even just holding the name and having faith, one will not fall into the lower realms and will find the path to liberation. As it says in the Sutra: This is the realm of activity of noble beings, whoever hears the sound of qualities, even just by the name, one will obtain happiness, and remembering it will protect from the lower realms. And as it says in the 'Dangerous Path': Even just holding the name, suffering in the lower realms will not arise, and one will find the path to liberation and happiness. And so on, it is widely spoken. Third, it is said that by having faith in this, one will have the same fortune as the Buddhas. In 'Exhausting the Limits of Space' it says: The person who has faith in this has the same fortune as the Buddhas. In 'Vast Expanse of Space' it says: Whoever has faith in this definitive meaning, understanding the meaning in accordance with the teachings, even if it is just a particle of "Ma Bhai" (Tibetan: མ་བྷཻ, Sanskrit Devanagari: मा भै, Sanskrit Roman transliteration: mā bhai, literal Chinese meaning: do not be afraid), what need is there to mention attaining Buddhahood? In 'Definitive Meaning' it says: For those who have faith in and uphold this, all the Buddhas will bestow their blessings, they will encounter an inexhaustible treasure of merit, and the fruits of the future will ripen in this life. Kuntuzangpo said this. And so on, it is widely spoken. Fourth, it is said that listening and practicing according to the text will lead to Buddhahood. In 'Definitive Meaning' it says: Then, listen to the essence of the gathering! For those with superior faculties, the Dharma that is realized just by being taught, the single bindu is the Dharmakaya, just by knowing it, Buddhahood is certain. In 'Dangerous Path' it says: Hearing and practicing the text, one will obtain the intention of the Buddhas of the three times, one's realm of activity will be the same as the Victorious Ones, and one will become Vajrasattva. And so on. Fifth, the benefits of practicing according to the text are as explained in the chapter on the qualities of the Guru. Sixth, there are two points: the benefit of becoming a Buddha even without "Ma Bhai" (Tibetan: མ་བྷཻ, Sanskrit Devanagari: मा भै, Sanskrit Roman transliteration: mā bhai, literal Chinese meaning: do not be afraid) after realization, and the benefit of expanding realization and familiarity are extensively shown. The first point is: Since all Dharmas are naturally enlightened as self-arisen wisdom from the beginning, it is said that even without "Ma Bhai" (Tibetan: མ་བྷཻ, Sanskrit Devanagari: मा भै, Sanskrit Roman transliteration: mā bhai, literal Chinese meaning: do not be afraid) after realizing this, one will become a Buddha and all qualities will be perfected. As it says in 'Secret Bindu': All happiness and goodness are completely and truly present, realizing the Sugata Bodhi includes everything. And as it says in 'Collection of Definitive Meaning': For example, in a precious jewel, all desired fruits are perfected at once.
Chinese
如是法身真实义，仅以证悟功德圆满。如是说。于虚空广阔中，无生无死自之心，若证悟此无尘埃，此即觉性法身也，莫（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）怖（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无离安乐之胜。如是说。下文依照证悟解脱同时之次第。༈。二、广说分十四：一切歧途同时断除之功德，一切障碍同时清净之功德，二资粮同时圆满之功德，空行护法威猛之功德，一切供养中最胜之功德，于时圆满之功德，三律仪圆满之功德，三智慧圆满之功德，十善圆满之功德，六度圆满之功德，四无量圆满之功德，密咒之果无余圆满，地与道同时圆满，果位五身等一切佛之功德圆满。第一者，诸法于自生之智慧中，以无境与有境而证悟，故于歧途无有可歧之处，于迷乱时无有迷乱，于障碍时无有能障，故一切歧途同时断除。如《真实义总集》云：如日出无黑暗，证悟自生法身义，歧途障碍境与心，从根清净诸法皆，无灭菩提之身也。如是说。不随生起觉受故，不歧入世俗之地。五门之识不灭绝故，不歧入无想之地。执持甚深智慧义故，不歧入无记之地。不贪执止住之味故，不歧入执心之禅定地。无境于境不怖故，不歧入常断之边。不舍弃分别念而自寂灭故，不歧入小乘声闻地。不怖难悟之空性故，不歧入自生缘觉之心。不怖自明刹那故，不歧入唯识之见。此等诸境皆是名言所作，以理智分析增长后，不怖于名相空性故，不歧入中观二谛。不怖清净地之三摩地故，不歧入事部之乘。法性法界之智慧，与幻化天之慢心，不怖五种菩提心
English
Thus, the true meaning of Dharmakaya, merits are perfected by mere realization. So it is said. In the vast expanse of space, one's own mind is without birth or death, if one realizes this, there is not even a speck of dust. This very awareness is the Dharmakaya. Do not (Bhai, bhaya, fear) fear (Bhai, bhaya, fear), the supreme of inseparable bliss. So it is said. Below, according to the order of simultaneous realization and liberation. ༈. Second, the extensive explanation has fourteen parts: the merit of cutting off all wrong paths at once, the merit of purifying all obscurations at once, the merit of perfecting the two accumulations at once, the merit of the powerful Dakinis and Dharma protectors, the merit of being the best of all offerings, the merit of being perfect in time, the merit of perfecting the three vows, the merit of perfecting the three wisdoms, the merit of perfecting the ten virtues, the merit of perfecting the six perfections, the merit of perfecting the four immeasurables, the complete perfection of the fruits of secret mantra, the simultaneous perfection of ground and path, and the perfection of all the Buddha's qualities, such as the five kayas of the fruit. The first is: Because all phenomena are realized in the self-born wisdom without object and subject, there is no place to stray on the wrong path. There is no confusion when confused. There is no obscuration when obscured. Therefore, all wrong paths are cut off at once. As it is said in the Definitive Meaning Compendium: Just as the rising sun has no darkness, by realizing the meaning of the self-born Dharmakaya, wrong paths, obscurations, objects, and mind are purified from the root. All phenomena are the indestructible body of enlightenment. So it is said. Because one does not follow arising sensations, one does not stray into the ordinary world. Because the five senses do not cease, one does not stray into the realm of non-perception. Because one holds the meaning of profound wisdom, one does not stray into the realm of the unstated. Because one is not attached to the taste of peace, one does not stray into the meditative state of mind-holding. Because one does not fear the absence of objects in objects, one does not stray into the extremes of permanence and annihilation. Because conceptual thoughts are not abandoned but are self-pacified, one does not stray into the lower Hearer's path. Because one does not fear the emptiness that is difficult to realize, one does not stray into the mind of the self-realized Pratyekabuddha. Because one does not fear the self-aware moment, one does not stray into the view of Mind-Only. All these objects are made by conventional mind, and after being analyzed and expanded by reason, one does not fear the emptiness of characteristics, so one does not stray into the two truths of Madhyamaka. Because one does not fear the Samadhi of the pure ground, one does not stray into the Vehicle of Kriya. The wisdom of the Dharmata Dhatu, and the pride of the illusory deity, do not fear the five Bodhicitta.