Chinese
如果与这些分离，那么您在导师、教法、眷属和处所时间等方面的安排有什么必要呢？将这些聚集在一起圆满又有什么必要呢？这样问道。第三，回答分为五部分：简要地指出法性圆满的自性；详细地解释处所和宫殿；分别陈述眷属和导师；广泛地展示有之界；如何安排教法圆满。第一，像这样询问了眷属圆满的必要性之后，从那时起，圆作王菩提心如何提问的意义，这样说道： 嘿！大菩萨，您谛听！像这样，所有显现的法，导师、眷属、处所、时间等圆满的安排，是圆作菩提心我自身，本来就安住于圆满的自性中。因此，我那样的自性，安住于五种圆满之方式，将向菩萨金刚您展示。第二，分为二：法性大菩提的处所，以及空明自生智慧的宫殿。第一，像这样，导师圆作我的自性，空明、不可言说、不可思议的智慧，此本身，是远离界限戏论的法性，与法性本然不可分离或没有聚集分离，因此，无上法界之大处所，是圆作我所造。圆作菩提心，觉性自生之智慧我自身，从初始就无有变动地安住，从法界远离戏论的处所，没有其他具有名相戏论的导师眷属居住，因为没有，所以安住于法性大平等一之自性。第二，圆作我的自性，通透本初的智慧，没有被任何遮蔽所遮蔽，遍及轮涅一切，因此，空且明之自性，安住于远离戏论如虚空般的体性，那是智慧自显的宫殿，在那里，也只有导师自生智慧法身圆作王，没有其他任何居住者，因此是法身明点唯一之自性。第三，分为三：
English
If separated from these, what is the necessity of your arrangement in terms of teacher, teaching, retinue, place, and time? What is the necessity of having all these together in perfection? Thus he asked. Third, the answer is in five parts: briefly pointing out the nature of perfect Suchness; explaining in detail the place and palace; stating the retinue and teacher separately; extensively showing the realm of existence; and how the perfection of the Dharma is arranged. First: Thus, after inquiring about the necessity of the perfect retinue, from then on, the meaning of how the All-Creating King of Bodhicitta asked, he said thus: Hey! Great Bodhisattva, listen! Like this, all phenomena that appear, the perfect arrangement of teacher, retinue, place, time, etc., is the All-Creating Bodhicitta, myself, who has always dwelt in the nature of perfection. Therefore, the way in which my nature, which is like that, dwells in five perfections, I shall show to you, Bodhisattva Vajra. Second, there are two: the place of the great Bodhi of Suchness, and the palace of empty-clear self-arisen wisdom. First: Like this, the nature of the teacher, All-Creating, myself, this very wisdom of emptiness-clarity, inexpressible, inconceivable, is the Dharmadhatu free from elaboration, inseparable from Suchness or without gathering and separation, therefore, this great place of the Akanishtha Dharmadhatu is made by me, the All-Creating. The All-Creating Bodhicitta, the self-arisen wisdom of awareness, myself, has dwelt without change from the beginning, and in that place of the Dharmadhatu free from elaboration, no other teacher or retinue with elaborations of signs dwells or exists, so it dwells in the nature of the great equality of Dharmata. Second: The nature of the All-Creating, myself, the pristine wisdom that is transparent, unobscured by any obscuration, pervades all of samsara and nirvana, therefore, the nature of emptiness and clarity, dwells in the essence of space-like freedom from elaboration, that is the palace of self-appearing wisdom, and there, too, only the teacher, the self-arisen wisdom Dharmakaya All-Creating King, dwells, so it is the nature of the Dharmakaya Bindu alone. Third, there are three:
Chinese
唉！三有情众生和三世诸佛之轮的自性，以及显示不住、离戏论的自性。第一，如此导师普作我乃一切法生起之核心的理由，因此五大和三界六道的有情众生，除了普作我的身语意之外没有其他的存在，本来就安住于我的自性之中，我毫不费力地将自性显现为现象之法。如是，在殊胜的大法中说：大菩萨，三千大千世界的一切世间界，皆从如来之意而生，没有不是从意而变的。如来没有穷尽之时，因此，三千大千世界的无量无边的世间界也没有穷尽和消失之时。三千大千世界的无量无边的世间界没有穷尽和空无之时，乃是善逝的身语意，身语意没有穷尽和空无之时，真是太稀奇了。第二，理由是，过去、未来、现在，即三世的诸佛和三界所摄的一切有情，也完全向你显现导师我的自性，没有其他任何东西。如是说，在《十经》中说：佛身和智慧，有情众生的身体和习气，显现和存在的诸法，都融入菩提心和法界。如是说。第三，那么导师我的自性是什么样的呢？因为它是本来不生，远离一切戏论之边，所以不住于任何事物，超越一切对境的行境，并且是不显现为有相之相的自性，所以也超越了以三摩地修习等等的境界。第四，因为如上所说，普作我的自性实际上没有显现给金刚萨埵你，但我让你看到了我自性的不间断的游舞，因此依靠它，我的
English
Alas! The nature of the wheel of sentient beings of the three realms and the Buddhas of the three times, and the nature of showing non-abiding and freedom from elaboration. First, the reason why the teacher, the All-Creating Self, is the essence from which all dharmas arise is that the sentient beings of the five great elements, the three realms, and the six classes have no other existence than the body, speech, and mind of the All-Creating Self, and are inherently abiding in my nature. I effortlessly arrange the essence to appear as phenomenal dharmas. Thus, in the Great and Wonderful Dharma, it says: Great Bodhisattva, all these world realms of the three thousand great thousand worlds arise from the mind of the Thus-Gone Ones, and there is nothing that has not changed from the mind. Since the Thus-Gone Ones have no end, the infinite and boundless world realms of the three thousand great thousand worlds also have no end and no time of disappearance. The infinite and boundless world realms of the three thousand great thousand worlds have no time of exhaustion and emptiness, which is the body, speech, and mind of the Sugatas. The body, speech, and mind have no time of exhaustion and emptiness, which is truly wonderful. Second, the reason is that the Buddhas of the past, future, and present, that is, the three times, and all sentient beings included in the three realms, also completely reveal to you the nature of the teacher, myself, and there is nothing else. As it is said, in the Ten Sutras it says: The body and wisdom of the Buddha, the body and imprints of sentient beings, all phenomena of appearance and existence, are all contained in the mind of enlightenment and the sphere of reality. As it is said. Third, what is the nature of the teacher, myself? Because it is originally unborn and free from all extremes of elaboration, it does not abide in anything, transcends all objects of focus, and is the nature that does not appear as a characteristic sign, so it also transcends the objects of meditation and practice with samadhi and so on. Fourth, because of what was shown above, the nature of the All-Creating Self does not actually appear to you, Vajrasattva, but I have made you see this aspect of the uninterrupted play of my essence, so relying on it, my
Chinese
因为有如实证悟我之必要，故应如是证悟。即是说，此显现于欲界、色界、无色界三界、五大种、六道众生之自性，乃是从菩提心之自性五智所生。此理如何生起呢？无有因缘之自生体性，诸法之精华，此五种智慧显现而生。五智之作用，亦令五境色声等显现。显现之后，依于五境，对悦意境生起贪欲，对不悦意境生起怖畏等，成为五毒之体性，生起微细之五欲。彼等逐渐粗大，生起干涸与执著之五烦恼，由五执著之力，积聚善恶不动之三业。如是积业，各自成熟之果，即是天等六道众生之差别，处所、安乐、痛苦、寿命等各不相同，不间断地显现。如是显现一切，乃是普作我，为金刚萨埵汝，开示我之体性。如是开示显有轮回涅槃一切皆是心性之游舞，除此之外别无他物。第五（品）有四：体性之乘，由谁开示彼，对非器保密，广说名相。第一是：如是圆满之诸法，亦是普作菩提心所造。又是如何呢？由导师三身各自决定获得自果，故开示决定获得之六种乘。第二是：如是三身之教法一切，实则皆是普作我所开示，然金刚萨埵汝未如是见，若将导师三身与普作菩提心二者执为 अलग，然实则导师乃是从普作我之作用所生之导师三身，彼等各自皆有普作我之自性中法性离戏论本来清净界之分。彼等各自皆显现我之不同体性。
English
Because there is a need to realize me without error, therefore realize it in this way. That is to say, this nature that appears in the desire realm, form realm, formless realm, the three realms, the five great elements, and the beings of the six realms, arises from the nature of the five wisdoms of Bodhicitta. How does this happen? The self-arisen essence without cause or condition, the essence of all phenomena, these five wisdoms manifest and appear. From the activity of the five wisdoms, the five objects, such as form and sound, also clearly arise. Because of this arising, based on the five objects, desire arises for pleasant objects, and fear arises for unpleasant objects, and so on, becoming the nature of the five poisons, and the subtle aspect of the five desires arises. These gradually become coarser, and the five afflictions of dryness and attachment arise. By the power of the five attachments, the three karmas of good, evil, and immovability are accumulated. The fruits of these accumulated karmas maturing individually are the distinctions of the six realms of beings, such as gods, with different abodes, happiness, suffering, lifespans, and so on, appearing without interruption. Thus, all that appears is the All-Creating Me, revealing my nature to you, Vajrasattva. Thus, it is taught that all of samsara and nirvana are the play of mind itself, and there is nothing else apart from that. The fifth (chapter) has four parts: the nature of the vehicle, by whom it is taught, keeping it secret from unsuitable vessels, and extensively explaining the terms. The first is: Thus, all the perfect dharmas are also created by the All-Creating Bodhicitta. And how is that? Because the three bodies of the teacher each definitely attain their own fruit, the six vehicles of definite attainment are taught. The second is: Thus, all the teachings of the three bodies are in reality only taught by the All-Creating Me, but you, Vajrasattva, do not see it that way. Even if you hold the three bodies of the teacher and the All-Creating Bodhicitta as two separate things, in reality, the teacher, the three bodies of the teacher that arise from the activity of the All-Creating Me, each have a part of the naturally pure realm of the All-Creating Me's nature, which is free from the elaborations of dharmata. Each of them manifests a different nature of me.
Chinese
而且在名相乘的场合中，如化身释迦牟尼佛那样的身相，如名相三藏那样的语相，以及如所有尽所有的智慧意相显现，在外续的场合中，如报身遍照佛那样的身相，如事瑜伽三部那样的语相，以及如五种智慧那样的意相显现，在内续的场合中，如遍主第六族那样的身相，如嘛哈阿努那样的语相，以及如界内明的三种智慧那样的意相。或者在十部经中说：心性身语意，此一身语意，示现一身语意，那又是如何呢？化身之自性，乃四谛之法性，圆首赤足苦行者，调伏罗汉释迦牟尼，化身之自性。化身语之自性，八万四千所宣说，分别总摄因果敌对，思量而说三藏者，化身语之自性。化身意之自性，法性空性二谛理，分别念皆光明处，无缘智慧现证意，化身意之自性。圆满报身之自性，星宿时辰良善门，清净三行修三族，装饰仪轨金刚持，圆满报身之自性。圆满报身语之自性，事瑜伽内外三，誓言修持与成就，宣说密续三部者，圆满报身语之自性。圆满报身意之自性，无相门中密集陈设，四印具足吉祥结，圆满报身意之自性。法身之自性，三身地道勤修习，显现世间诸法皆，视为大本体法身，法身之自性。法性语之自性，生起圆满与大圆满三，身语意之续流，法性语之自性。法性意之自性，无有能取所取菩提心，离增损之智
English
Moreover, in the context of the characteristic vehicle, there appears a form like the Nirmanakaya Shakyamuni, a speech like the three divisions of characteristics, and a mind of wisdom that is as it is and as many as it is. In the context of the outer tantras, there appears a form like the Sambhogakaya Vairochana, a speech like the three sections of Kriya Yoga, and a mind like the five wisdoms. In the context of the inner tantras, there appears a form like the all-pervading sixth family, a speech like Maha Anu, and a mind like the three wisdoms of clarity within the sphere. Or, as stated in the Ten Sutras: "The nature of mind, body, speech, and mind, this one body, speech, and mind, shows one body, speech, and mind." How is that? The nature of the Nirmanakaya is the Dharma nature of the Four Noble Truths. With a round head, bare feet, and ascetic practices, the subduer, Arhat Shakyamuni, is the nature of the Nirmanakaya. The nature of the Nirmanakaya's speech is the eighty-four thousand teachings spoken, distinguishing, summarizing, cause and effect, and antidotes. Considering this, the three pitakas are spoken, which is the nature of the Nirmanakaya's speech. The nature of the Nirmanakaya's mind is the Dharma nature, emptiness, and the two truths. All conceptualizations are the place of light. The non-objective wisdom is the manifest mind, which is the nature of the Nirmanakaya's mind. The nature of the Sambhogakaya is through auspicious doors of planets, stars, times, and words, practicing the three purities and accomplishing the three families. Adorned with ornaments and attire, the Vajradhara is the nature of the Sambhogakaya. The nature of the Sambhogakaya's speech is the three outer and inner aspects of Kriya Yoga. Through vows, practice, and accomplishment, the three sections of tantra are spoken, which is the nature of the Sambhogakaya's speech. The nature of the Sambhogakaya's mind is densely arranged through the door of no characteristics. The glorious knot with four seals is the nature of the Sambhogakaya's mind. The nature of the Dharmakaya is by purifying the paths of the three kayas and grounds, all phenomena of appearance and existence are considered the great essence, the Dharmakaya, which is the nature of the Dharmakaya. The nature of Dharma nature's speech is the three of generation, completion, and great completion, the continuum of body, speech, and mind, which is the nature of Dharma nature's speech. The nature of Dharma nature's mind is the Bodhicitta without grasping or clinging, the wisdom free from exaggeration or denigration.