Chinese
那是如何展示心的方式。还有，听着，金刚，收集一切法！我是一切法的精华。我是一切法的种子。我是一切法的因。我是一切法的树干。我是一切法的根本。我是一切法的根源。如是说。第七个是，同样从那里面，那本身是圆满自生的，因此，展示了圆满的三身。如是说。第十五品展示了显现三种自性的章节。这有五个方面：圆满地显现，以及劝诫将显现的意义作为因果之轮来听闻，以及劝诫菩萨金刚按照导师的方式来展示，以及这与其他的区别，以及展示自身的伟大。还有，听着，伟大的心，一切造作之王，我展示了三种显现。我展示了我的三种自性，展示意义的导师，以及想要理解意义的眷属，以及毫不含糊地确定的意义，这三者，一切造作之王我显现出来。如是等等。第八个是，同样从那里面，那本身是为了展示自心而聚集的缘故，展示了显现自心。如是说。第二十五品展示了显现自心的章节。这有三个方面：因为没有见到展示自心，所以劝诫听闻导师五大的法，以及导师展示五大法的真实方式，以及总结性地展示。还有，听着，三界的一切有情，如果显现展示他们自己的菩提心是导师，那么在成百上千的劫中，因为没有见到展示自心，一切造作之王我显现展示自心，所以有一个展示自心的法性。如是等等。第九个是，同样从那里面，为了讲述展示自心无二，也展示了显现理由的教证。如是说。第二十一品展示了讲述理由的方式的章节。这有两个方面：导师的伟大和心的讲述方式。第一个是，听着，菩萨金刚，你听着！我是一切法的造作之王，我是展示三身的父母，三时
English
That is how the mind is shown. Also, listen, Vajra, who gathers all the dharmas! I am the essence of all dharmas. I am the seed of all dharmas. I am also the cause of all dharmas. I am the trunk of all dharmas. I am the basis of all dharmas. I am the root of all dharmas. Thus it shows. The seventh is, again from that very one, that very one is spontaneously perfect, therefore, it shows having brought forth the three kayas perfectly. Thus it shows. The fifteenth chapter shows the chapter of manifesting the three natures. This has five aspects: manifesting perfectly, and advising to listen to the meaning of what has manifested as the wheel of cause and effect, and advising the bodhisattva Vajra to show according to the teacher's way, and this is the difference from others, and showing one's own greatness. Also, listen, great mind, king of all actions, I have shown three manifestations. I have shown my three natures, the teacher who shows the meanings, and the retinue who want to understand the meanings, and the meaning that is determined without error, these three, I, the king of all actions, have manifested. Thus it shows and so on. The eighth is, again from that very one, that very one is gathered to show one's own mind, therefore, it shows having manifested showing one's own mind. Thus it shows. The twenty-fifth chapter shows the chapter of manifesting showing one's own mind. This has three aspects: because one has not seen showing one's own mind, advising to listen to the teacher's five elements of dharma, and the actual way the teacher shows the five elements of dharma, and showing it in summary. Also, listen, all sentient beings of the three realms, if it is shown that their own bodhicitta is the teacher, then for hundreds of thousands of kalpas, because one has not seen showing one's own mind, I, the king of all actions, have manifested showing one's own mind, so there is a dharma nature of showing one's own mind. Thus it shows and so on. The ninth is, again from that very one, in order to explain that showing one's own mind is non-dual, it also shows the proof of manifesting the reason. Thus it shows. The twenty-first chapter shows the chapter of the way of explaining the reason. This has two aspects: the greatness of the teacher and the way of explaining the mind. The first is, listen, bodhisattva Vajra, listen! I am the king of all actions of all dharmas, I am the father and mother who show the three kayas, the three times
Chinese
是诸佛之父。 作轮处时之导师明灯。 如是说。第二有二：示现三身之说和，超越因果之说。嗟！大心者！造作一切之王我乃菩提心。菩提心乃本来圆满广大。圆满广大本来超越因果。宣说超越因果之说，以及从造作一切菩提心之自性中，示现三身生起之说，此为宣说两种说法。如是说。第一是，示现三身之三种说法是，以圆满五种之中等七种来阐述。第二是，造作一切我乃超越因果者，超越因果者超越一切行境。等等，以五个总义来阐述。第十是，其自身中，彼以根本一心识为心，根本一心识显现而出。如是说。第六，宣说根本为一之品，此有三：导师向金刚心宣说佛法之方式，金刚心请问，以及详细回答。第一是，嗟！金刚心，听此语。造作一切之王我，我最初安置诸法。等等，以十一种来阐述。第二是，金刚心从眷属中起身。等等来阐述。第三是，此后菩提心造作一切之王如是说。等等来阐述。总义第二必要是，从第八十一品中，因口诀而见法性之故，第十六品之显现必要被阐述。如是说。又，其自身中，如是显现经文十品中，因口诀而见法性之故，因口诀而见必要首先被阐述。如是说。第十六，宣说口诀品，此有三：心性圆满于一切处自显现，故阐述为一切法之精华，以及其自身本来远离作为勤作，故莫示现为有作为勤作者，中间口诀示现经文之过失与具备，以及劝诫通达造作一切具备功德。又是，嗟！
English
Is the father of all Buddhas. Makes the lamp of the teacher of the wheel's place and time. Thus it is said. Secondly, there are two: the explanation of showing the three bodies, and the explanation of transcending cause and effect. O great-minded one! The king who makes all, I am the Bodhicitta. The Bodhicitta is inherently completely great. The completely great is inherently beyond cause and effect. Explaining the explanation of transcending cause and effect, and from the nature of the Bodhicitta that makes all, the explanation of the arising of the three bodies, this is the explanation of the two kinds of explanations. Thus it is said. The first is, the explanation of the three ways of showing the three bodies is, explained by seven things such as the five perfections. The second is, the one who makes all, I am the one who transcends cause and effect, the one who transcends cause and effect transcends all realms of experience. And so on, it is explained by five general meanings. The tenth is, in itself, it is known that the root is one in the mind, and the root is one in the mind. Thus it is said. Sixth, the chapter on the root being one is taught, and there are three in this: the way the teacher taught the Dharma to Vajra Mind, the questioning by Vajra Mind, and the detailed answer. The first is, O Vajra Mind, listen to these words. I, the king who makes all, I first established all the dharmas. And so on, it is explained by eleven. The second is, Vajra Mind rises from within the retinue. And so on, it is explained. The third is, then the Bodhicitta, the king who makes all, said this. And so on, it is explained. The second general meaning is the purpose, from the eighty-first chapter, because of seeing the Dharma nature through the oral instruction, the necessity of the manifestation of the sixteenth chapter is explained. Thus it is said. Again, in itself, in the ten sutras manifested in this way, because of seeing the Dharma nature through the oral instruction, the necessity of seeing the oral instruction is first explained. Thus it is said. Sixteenth, the chapter on oral instruction is taught, and there are three in this: the nature of mind is perfect in all places and self-manifesting, so it is explained as the essence of all dharmas, and because it is inherently free from action and effort, do not show it as having action and effort, the fault of showing the oral instruction in the middle with the scriptures and the possession, and the advice to understand that making all possesses merit. Also, O!
Chinese
大萨埵，听此意义！我本来就是一切之王。在导师的教法和眷属存在时，我已行此事。导师的教法也由我来做。教法即我之自性，我来揭示。眷属也由我之体性而出。时处乃我之自性之因。一切之王我之自性即教法。除我之外，没有其他的法被教导。如是等等而宣说。二是需要十个决定宣说的经文，如离弃虚假的圣者之讯息般宣说，分为二。计数。第一，实际的经文是，第八十一品中说：奇哉！导师之导师，一切之王，已宣说十个决定宣说的经文。第四品，第三十三品，第十三品，第十二品，第五品，第三十二品，第三十六品，第三十四品，第二十九品，第十七品，以此圆满。如是，以十个章节宣说。哪些呢？计数。第一是，在章节结合中说：为了确定了知一切法的一切作者，也宣说了确定自性的经文。如是，第四品宣说了确定自性的章节。此有三：简要宣说劝诫要了知自性，广说自性，以及从功德的角度总结宣说。第一是：奇哉！金刚萨埵，你谛听！我本来就是自生智慧。我本来就是一切法的精华。我就是一切之王，菩提心。以心来领悟我的这个名称。如果以心领悟我的这个名称，那么一切法都将完全被领悟。如是等等而宣说。第二是，又是那里面说：以了知彼之传承和现量之方便，也宣说了确定二理的经文。如是，第三十三品宣说了确定二理的章节。此有二：以四种声音如何了知意义的问答，以及解释二理的意义。第一是：奇哉！大萨埵，以意的力量来领悟声音！以声音来领悟那个意义，要知道一切的处所是法界，如何了知法界的音声意义？如是等等，以十一个来宣说而提问：奇哉！导师之导师，一切之王！
English
Great Sattva, listen to this meaning! I am originally the King of All. When the teacher's doctrine and retinue exist, I have done this. The teacher's doctrine is also done by me. The doctrine is my own nature, which I reveal. The retinue also comes from my essence. Time and place are the cause of my own nature. The nature of the King of All, which is me, is the doctrine. Apart from me, there is no other dharma being taught. Thus and so on, it is taught. Secondly, ten sutras and agamas that definitely explain are needed, which are explained like the message of a noble person who has abandoned falsehood, divided into two. Counting. First, the actual sutras and agamas are: In the eighty-first chapter, it says: O! The teacher of teachers, the King of All, has taught ten sutras and agamas that definitely explain. The fourth chapter, the thirty-third chapter, the thirteenth chapter, the twelfth chapter, the fifth chapter, the thirty-second chapter, the thirty-sixth chapter, the thirty-fourth chapter, the twenty-ninth chapter, and the seventeenth chapter complete it. Thus, it is taught by ten chapters. What are they? Counting. The first is: In the context combination, it says: In order to definitely realize that the All-Doer is the very nature of all dharmas, the agama that definitely explains the characteristics is also taught. Thus, the fourth chapter teaches the chapter on definitely explaining the characteristics. This has three parts: briefly explaining the advice to realize the characteristics, explaining the characteristics in detail, and concluding the teaching from the perspective of qualities. The first is: O! Vajra-sattva, listen! I am originally self-born wisdom. I am originally the essence of all dharmas. I am the King of All, Bodhicitta. Understand this name of mine with your mind. If you understand this name of mine with your mind, then all dharmas will be completely understood. Thus and so on, it is taught. The second is: Again, it says in the same place: By understanding the means of that lineage and direct perception, the agama that definitely explains the two agamas is also taught. Thus, the thirty-third chapter teaches the chapter on definitely explaining the two agamas. This has two parts: the question and answer on how to understand the meaning with the four sounds, and the explanation of the meaning of the two agamas. The first is: O! Great Sattva, understand the sound with the power of mind! Understand that meaning with the sound, know that the place of all is the Dharmadhatu, how to understand the sound meaning of the Dharmadhatu? Thus and so on, it is asked by teaching with eleven: O! Teacher of teachers, King of All!
Chinese
您的自性极其难以理解，我通过四种显现之声来理解。通过法界之声，我理解到没有分别。像这样回答之后，显示了通过声音理解意义，以及意义成为声音。第二部分分为两部分。自宗的教证是： 唉！普作王，从您那里生出的，三身导师，是您的三种体性。那三种导师，三种是您的幻化意，在各个觉性的心中显示幻化意。像这样来显示。第二部分是决定的教证： 唉！觉性之王，谛听金刚心。所说的胜义决定的教证是，觉性之王无法以觉性来显示。像这样来显示。第三部分是： 在那部经中说：为了确定理解那个教证，也显示了确定心性的教证。因此，显示了第十三品，心之解说方式。这部分分为两部分：通过数量和名称的方式简要显示解说方式，以及详细解释其意义。第一部分是： 唉！大菩萨，谛听！因为我是法界教证，所以，五种意义的解说方式是，通过五种总义来解说，即显示历史意义的解说方式，显示根本意义的教证，瑜伽圆满的意义的解说方式，显示必要意义的解说，以及显示词语意义的解说。像这样。第二部分分为三部分：确定五种总义的顺序，必要和词义。也就是： 首先，为了显示信仰的来源，将要显示历史意义的解说方式。像这样来显示。第四部分是： 在那部经中说：为了信仰那个解说，也显示了确定教证来源的教证。因此，显示了第十二品，确定教证来源。这部分分为三部分：简要显示包含伟大窍诀，详细解释那个窍诀，以及以包含功德的窍诀来总结。第一部分是： 唉！大心者！我是所有教证的来源，要知道所有显现的诸法，一切都从我这里产生。谛听这诸法的伟大总来源，所有诸法都