Chinese
因此，菩提心被说成是所有佛法生起的精华。第三部分分为两点：圆满的定义和菩提心的定义。第一点是：如此，导师自生智慧说我乃是所有佛法的精华，即菩提心本身，并且由它来完成所有轮回和寂灭的佛法。因此，“一切”的意思是所有一切的佛法。那么，所谓的“所有佛法”是指什么呢？如果归纳起来，没有任何佛法不是由五种圆满所包含的，因此，导师、导师的教法、眷属、处所和时间，所有这些都适用“一切”这个名称。所谓“作者”，是指示了这些的作者的意思。因此，三身导师以及他们所教导的三乘佛法、所调伏的眷属、所居住的处所和圆满的时间这五种，是所有一切的作者，因此自生智慧被称为作者。所谓“国王”的意思是，精华自生智慧，空明无言，以任何方式都无法改变，因此胜过所有作者，不是任何事物可以控制的领域。反过来，由于只有这一个自生智慧是所有佛法的作者，因此也胜过所有佛法，所以被称为国王。这里的分段标题是圆满的定义，即圆满一切的法身，一切作者国王的定义。第二点是：那么，菩提心的定义是什么呢？如此，所谓“生起”的意思是，所有佛法生起的精华，菩提心，不是像依靠二资粮等因缘而新近净化的那样，而是智慧自生之体性本来清净，因此，由因一切作者国王所造作的所有佛法，也都是在所行境中完全清净的普贤大乐，本来清净，远离戏论的自性之中完全
English
Therefore, this Bodhicitta is said to be the essence from which all Dharmas arise. The third part has two points: the definition of perfection and the definition of Bodhicitta. The first point is: Thus, the teacher, the self-born wisdom, says that I am the essence of all Dharmas, which is Bodhicitta itself, and it is this that accomplishes all the Dharmas of samsara and nirvana without exception. Therefore, the meaning of "all" is all Dharmas. Then, what does the term "all Dharmas" refer to? If we summarize, there is no Dharma that is not included in the five perfections, so the name "all" applies to the teacher, their teachings, retinue, place, and time. The term "doer" indicates the meaning of the agent who does these things. Therefore, the five aspects—the teacher of the three bodies, the Dharma of the three vehicles taught by them, the retinue to be tamed, the place where they reside, and the perfect time—are the agents who do all things without exception. Therefore, self-born wisdom is called the agent. The meaning of "king" is that the essence, self-born wisdom, empty, clear, and inexpressible, cannot be altered or changed in any way, so it surpasses all agents and is not subject to the control of anything. Conversely, since this self-born wisdom alone is the agent of all Dharmas, it also surpasses all Dharmas, so it is called the king. Here, the section heading is the definition of perfection, which is the definition of the Dharmakaya that perfects all things, the king who is the agent of all. The second point is: What is the definition of Bodhicitta? Thus, the meaning of "arising" is as follows: the essence from which all Dharmas arise, Bodhicitta, is not like something newly purified by relying on the two accumulations and other causes and conditions, but is primordially pure in the nature of self-born wisdom. Therefore, all the Dharmas created by the cause, the all-creating king, are also completely pure in the realm of experience, the great bliss of Samantabhadra, primordially pure, and completely in the expanse free from elaboration.
Chinese
之所以称为“བྱང་(byang，汉语字面意思：菩提)”是因为它安住于唯一的清净之中。所谓“ཆུབ་(chub，汉语字面意思：觉悟)”是这样的：自生智慧的精华，即普贤如来的精华，从其自身的力量中显现出法，即由五种元素组成的显现，以及由五蕴组成的有，同样，由外器和内情组成的，以及过去、现在、未来三世诸佛，以及由三界组成的六道众生，以及如是等等的无为法，对于一切，简而言之，对于由有为和无为组成的诸法，以精华法性的方式觉悟，如虚空界般周遍安住，因此称为“ཆུབ་(chub，汉语字面意思：觉悟)”。所谓“སེམས་(sems，汉语字面意思：心)”的意义是这样的：自生智慧的精华，其力量和光芒无有止息，分别的智慧无有止息地显现，因此对于一切显现、有、器、情，无有阻碍地进入并加以控制，从而清晰地断定，因此称为“སེམས་(sems，汉语字面意思：心)”。如此，无有因缘的自生大智慧，作为诸法的精华或精华的方式安住，从而控制一切显现、有、轮回、涅槃，并且做一切，这是总结的归纳。第三是： 唉！大菩萨，金刚一切作者，菩提心，觉性自生智慧，我的自性法身，大空明。无有“是什么”的执着，无有“这是什么”的确定，不在作为的境地，远离取相的分别念，从二取之边解脱，无有二元的体性，显现无有自性，空性无有止息，无有双运的基础，无有善恶和取舍，无有局限和偏袒，如广阔虚空般的自性，如果如这见解般证悟，那么三身导师的一切法性也将证悟，并且他们的一切教义的意义也将证悟，并且所有眷属的想法的差别也将完全知晓，并且所有时间和处所的自性也将成为一体，证悟无有分别的法性之义，如此，一切显现、有、轮回、涅槃的诸法，一切都是
English
It is said to be called "Byang" because it abides in the single purity. What is called "Chub" is like this: the essence of self-arisen wisdom, the essence of Samantabhadra, from its own power arises the Dharma, which is the appearance composed of the five elements, and the existence composed of the five aggregates, likewise, composed of outer vessel and inner essence, and all the Buddhas who have come in the three times, and the six kinds of sentient beings composed of the three realms, and likewise, all the unconditioned phenomena such as Suchness, etc., for all, in short, for all the Dharmas composed of conditioned and unconditioned, the essence is awakened in the manner of Dharma-nature, abiding pervading like the realm of space, therefore it is said to be "Chub." The meaning of what is called "Sem" is like this: the essence of self-arisen wisdom, its power and radiance without cessation, the discriminating wisdom without cessation clearly appearing, therefore for all appearances, existences, vessels, and essences, without obstruction entering and controlling, thereby clearly determining, therefore it is said to be "Sem." Thus, the great self-arisen wisdom without cause and condition, abiding as the essence of all Dharmas or in the manner of essence, thereby controlling all appearances, existences, samsara, and nirvana, and doing everything, this is the summarized induction. The third is: Alas! Great Bodhisattva, Vajra All-Doer, Bodhicitta, the self-arisen wisdom of awareness, my own nature Dharmakaya, great emptiness and clarity. Without grasping of what it is, without defining what this is, not in the realm of action, free from the mind of grasping at characteristics, liberated from the extremes of dualistic appearance, without the nature of non-duality, appearance without inherent existence, emptiness without cessation, without the basis of union, without good and bad and acceptance and rejection, without limitation and partiality, the nature like vast space, if one realizes as this view, then the Dharma-nature of all the teachers of the three bodies will also be realized, and the meaning of all their teachings will also be realized, and all the differences in the thoughts of the retinue will also be completely known, and the nature of all times and places will also become one, realizing the meaning of the Dharma-nature without distinction, thus, all the Dharmas of appearance, existence, samsara, and nirvana, all are all
Chinese
因为我仅仅是你的才华和嬉戏的显现。如果有人想知道认识和理解它有什么必要或优点，那就是，如果能如实地认识和理解我本性的真实状态，那么就能毫不错误地认识到涵盖轮回、涅槃和道路这三者的所有法的本性，即原始解脱、无须取舍的境界。这样就能超越一切造作和努力，没有任何希望、恐惧、否定或肯定，在不费力气、自然成就的状态中，从现在起就在普贤法身的国土中获得永恒的统治。如是说。章节的标题是《普贤王如来根本续》中广泛解释“我”之名的意义的第四章的注释。第二部分，第五章，一切皆从普贤王如来中产生，分为两部分：简要介绍进入的方式，以及详细解释它。第一部分是：如是解释了名称的类别之后，普贤王如来向心子金刚萨埵等眷属们开示，所有关于开示导师本性的经部，都汇集于心性自生智慧、法性大圆满的同一意趣之中。第二部分分为三部分：从法界如是性中开示了多种乘，但自性并未偏离法性；将此意义开示为如同虚空；以及确定一切譬喻为法性。第一部分是：大菩萨，谛听！导师自生智慧，我的本性是这样的：存在即是法性，菩提心，觉性自生智慧，除此之外别无他物，即一切法原本未成立，安住于法身明点独一的自性之中。即便如此，由于众生的俱生因和遍计缘所生的二种无明的影响，他们并不了知存在即法性的意义，而是在不存在的轮回种种错觉中行事。为了让他们了悟安住之法自生智慧，为了适应所化众生各自的根器，所开示的乘的类别有世间乘和出世间乘两种，即十部经中说：二者是种类的差别。
English
Because I am merely the manifestation of your talents and play. If one wonders what necessity or merit there is in knowing and understanding it, it is that if one truly knows and understands the true state of my nature, then one will unerringly recognize the nature of all dharmas encompassed by the three realms of samsara, nirvana, and the path, which is the state of primordial liberation, free from acceptance and rejection. Thus, one transcends all fabrication and effort, and without any hope, fear, negation, or affirmation, in the state of effortless, spontaneous accomplishment, one attains eternal dominion in the realm of the Dharmakaya of Kuntuzangpo from this very moment. Thus it is said. The chapter title is the commentary on the fourth chapter of the Root Tantra of the All-Creating King, extensively explaining the meaning of the name "I." The second part, the fifth chapter, all arising from the All-Creating One, is divided into two parts: a brief introduction to the way of entering, and a detailed explanation of it. The first part is: Having thus explained the categories of names, the All-Creating King of Bodhicitta then reveals to the retinue of heart-sons, such as the bodhisattva Vajrasattva, that all the sutras revealing the nature of the teacher himself are gathered into the single intent of mind itself, the self-born wisdom, the Dharmata, the Great Perfection. The second part is divided into three parts: although many vehicles are taught from the realm of Suchness, the nature does not deviate from the Dharmata; revealing this meaning as being like the sky; and establishing all examples as being definitely Dharmata. The first part is: O great bodhisattvas, listen! The teacher, the self-born wisdom, my nature is like this: existence is Dharmata, Bodhicitta, awareness, self-born wisdom, there is nothing other than this, that is, all dharmas are primordially unestablished, abiding in the nature of the single bindu of the Dharmakaya. Even so, due to the influence of the two ignorances born from the coemergent cause and the imputed condition of sentient beings, they do not realize the meaning of existence as Dharmata, but engage in various illusions of non-existence in samsara. In order to make them realize the self-born wisdom of the abiding state, the categories of vehicles taught to suit the minds of the trainees are the two types of worldly and transworldly vehicles, as stated in the ten sutras: the two are differences in kind.
Chinese
显示了两种方式，世间之乘与出世间之乘两种。如是说，那么出世间之乘有多少内部分类呢？如果考虑到所化众生的根器有上、中、下三种，上等根器中又分上上等，这样分为九种，因此产生了九种次第的乘。然而，如果将这些全部收摄起来，就像一切器情收摄于虚空之中一样，这些乘的类别也同样收摄于法性自生之智慧，无有分别地合一于大圆满之中。如是，其中说到：一切显现世间器情，一切佛与有情，一切教法的乘，都汇集于心性大圆满之中。安住于此，宣说此义，此乃普贤我，是诸佛之导师。如是说。第二，既然一切乘的意义都汇集于大圆满之中，那么大圆满的意义又是如何的呢？如果有人这样想，那就是之前所说的菩提心本身，即是通达诸法之实相，自生智慧之体性。为了显示其特征，菩提心安住于法性无生大空性之中，恒常安住且永不超离。明则是觉性菩提心之体性，光明任运之显现，无有止息地于无生之虚空中，本自无有遮蔽地显现。遍则是法界与虚空所遍及之处，内外器情之界，皆以法性之方式，本自无有聚散地遍及。其力用，从无有止息之游舞中产生，乃是显现世间器情等轮回涅槃一切之显现。即便如此，也无有可指认的自体，也无有可成立的具有相状之事物。因此，无分别之识亦无法现量见到，因为其远离了成立为对境之自相。有分别之识也无法依赖经论与理证等以比量的方式了知
English
Two ways are shown: the vehicle of the mundane and the two vehicles of the supramundane. As it is said, how many internal divisions are there in the supramundane vehicle? If we consider that the beings to be tamed have three faculties—superior, middling, and inferior—and that the superior faculty is further divided into superior, superior, etc., resulting in nine divisions, then nine successive vehicles arise. However, if all of these are gathered together, just as all containers and contents are gathered into the expanse of space, so too are these categories of vehicles gathered into the spontaneously arisen wisdom of the nature of reality, unified without distinction in the Great Perfection. As it is said therein: All that appears, existence, containers and contents, all Buddhas and sentient beings, all vehicles of the teachings, all are gathered into this Mind-Essence Great Perfection. Abiding in this, it reveals this meaning. This is Kuntuzangpo, I am, the teacher of all Buddhas. So it is said. Secondly, if the meaning of all vehicles is gathered into the Great Perfection, then what is the meaning of the Great Perfection like? If one thinks this, it is the very Mind of Enlightenment previously shown, that is, the essence of the self-arisen wisdom that understands the reality of all things. In order to show its characteristics, that Mind of Enlightenment abides in the nature of reality, the unborn, the great emptiness, constantly abiding and never transcending it. Clarity is the essence of awareness, the Mind of Enlightenment, the unobstructed appearance of luminous spontaneity, appearing without cessation in the unborn sky of the expanse, primordially without obscuration. Pervasion is the realm of reality and wherever space pervades, the inner and outer realms of containers and contents, all pervading in the manner of the nature of reality, primordially without gathering or scattering. Its radiance arises from the unceasing play, which is the manifestation of all phenomena of samsara and nirvana, such as the appearing world, containers and contents. Even so, there is nothing that can be established as an entity with characteristics, with a nature that can be pointed out as 'this is its own essence.' Therefore, it cannot be directly seen by non-conceptual awareness, because it is devoid of the self-characteristics that are established as objects. Conceptual mind also cannot know it in the manner of inference by relying on scriptures and reasoning, etc.