English
From nothingness, for the sake of the miracle of manifestation arising. The Sambhogakaya and Nirmanakaya, The three, eight, nine offspring, various manifestations. Known as nine words and letters, The nine vehicles are taught. What are they? The Sravaka, Pratyekabuddha, and Mahayana, the three, Are taught as the speech of the Nirmanakaya. The Kriya Yoga and the outer three, Are known as the teachings of the Sambhogakaya. The Generation, Completion, and Great Completion, the three, Are taught as the speech of the Dharmakaya. The three Kayas, the nine Yanas, Blessings of the Great Perfection. Thus it is said. Eighth, although various distinctions are made, in reality, the All-Creating Bodhicitta, the great all-pervading Samsara and Nirvana, the self-arisen wisdom, I, all phenomena of Samsara and Nirvana, without remainder, gather and are perfected, therefore, the nature of Bodhicitta, primordially liberated, the meaning beyond thought and expression, free from fabrication, acceptance, and rejection, if this is known as it is, all phenomena are the nature of the great self-arisen wisdom, from the beginning, the way of manifesting enlightenment will also be known, therefore, know that this is extremely important, thus it is said. Thus, in the "Sutra of Complete Ten Chapters" it is said: How the phenomena appear, For the sake of perfection in Bodhicitta. Know this Bodhicitta. Knowing this Bodhicitta, All phenomena are known to be perfected in oneself. All phenomena arising from oneself, Know as the self-arisen wisdom mind. In this self-arisen Bodhicitta, There is no phenomenon that is not this, There is no phenomenon that is not mind. Thus it is said. Also, here, the meaning of all phenomena being perfected in the All-Creating Bodhicitta, is the mind of the Primordial Protector Samantabhadra, the self-arisen wisdom, which is not in other realms, but now in the individual continuums of sentient beings, the Dharma-nature of mind, awareness, the Tathagatagarbha, free from elaboration, the self-arisen wisdom, abiding in the nature of clarity, pervasiveness, like the sky, this, with the mind of all the Buddhas of the three Kayas, the self-arisen wisdom, from the beginning, abiding in the nature of inseparable oneness, and within this, all the phenomena of Samsara and Nirvana are also without contrivance, perfected in the nature of great equality, thus it is taught. That is, from that, all phenomena Bodhi
Chinese
在圆满开示意的续部中，聚集的眷属们再次请问：唉玛吙！ 菩萨金刚普贤。 如何显现的诸法都， 是心非心无有法， 我等聚集的眷属心中也， 诸法完全容纳了吗？ 如是请问。 于是大菩萨宣说了此义： 奇！ 聚集的大众领悟此， 彻底了知此之义。 显现之法因是大种五， 五大种因是菩提心。 心使诸法显现， 心不显现则法不显现。 因此诸法容纳于心， 心中除一之外无所有。 心一故遍及一切， 佛陀智慧意也是心， 众生习气意也是心。 佛陀自性无分别增， 众生自证习气障蔽。 自生心彼二者一， 一故三时佛与， 聚集眷属您心无差别。 心性大圆满即是， 名为圆满之经。 如是宣说。 第三，如何显现也，根本非离法性而宣说有二，即一切显现为心性，以及未曾宣说心之外的法。第一，如上所说，如是诸法一切之根本，即是普作王菩提心之自性，因此，显有情器等如何显现的一切，都是普作我之体性显现，并且从法性无生之界，力显无灭之游舞如何生起的一切，都是指示者普作我之神变或幻化。同样，已把握和未把握的声词如何生起和响亮显现的一切，都是普示者我之菩提心的意义，从不可言说的界中，法性之自声显现为能诠之词和文字的声音。三世之胜者佛陀们的身和智慧等功德，以及众生之住处意义身体之相，显现明显的那样和未成熟显现为习气之方式存在的等等，总摄显有情器的一切都是普作菩提心
English
In the continuation of the complete demonstration of the mind, the assembled retinues asked again: Emaho! Bodhisattva Vajra Samantabhadra. How all phenomena appear, If it is mind, not mind, and there is no dharma, Then in the mind of our assembled retinue, Are all dharmas completely contained? Thus they asked. Then the great Bodhisattva spoke this meaning: Listen! Understand this great assembly, Completely realize the meaning of this. The cause of appearing phenomena is the five great elements, The cause of the five elements is bodhicitta. Mind makes all phenomena appear, If mind does not appear, then phenomena do not appear. Therefore, all phenomena are contained in the mind, In the mind, there is nothing other than one. Because the one mind pervades all, The wisdom mind of the Buddhas is also mind, The habitual mind of sentient beings is also mind. The nature of the Buddhas increases without discrimination, Sentient beings' self-awareness obscures habitual tendencies. That self-born mind is one, not two, Because of oneness, the Buddhas of the three times and, The assembled retinue, your mind, are without difference. The very nature of mind, the Great Perfection, Is called the Sutra of Complete Perfection. Thus it was spoken. Third, how it appears, yet the root is shown to be none other than dharmata, having two aspects: showing all to be the nature of mind, and not speaking of any dharma other than mind. First: As explained above, since the root of all dharmas is indeed this very mind of the All-Creating King, bodhicitta, therefore, all that appears, such as existence and non-existence, vessel and essence, is the appearance of the essence of the All-Creating Me, and from the realm of unborn dharmata, all that arises as the unobstructed play of manifestation is the miraculous display or emanation of the All-Creating Me, the indicator. Similarly, all sounds and words, grasped and ungrasped, that arise and appear audibly are the meaning of the bodhicitta of the All-Showing Me, from the realm of the inexpressible, the self-sound of dharmata arises as the sound of expressing words and letters. The qualities of the bodies and wisdoms of the victorious Buddhas of the three times, and the meaning of the abodes of sentient beings, the forms of bodies that appear manifestly and those that exist as latent tendencies, all that is encompassed by existence and non-existence, vessel and essence, is the All-Creating Bodhicitta.
Chinese
据此宣说，一切造王之自性本即如此安住。第二，因此，如所显现的一切法皆从自心而生，除了心性之外，其他法一无所有，为了显示此义，一切造王说：从我而生的过去诸佛，我一切造王未曾授记，现在真实安住和未来将要出现的诸佛，我也不会为他们宣说一切造王菩提心之授记。章节名称：菩提心一切造王中根本为一之章节，即第六章之释。第四，显现宣说一切法无二之自性即自心之第七章有二：章节之义略说和广说。第一，如是，在宣说一切法之根本为菩提心之唯一之后，宣说了菩提心一切造王自己所作之因所生的显有轮回涅槃之诸法各自的分别。第二有三：宣说从法性无所缘而安立有法显现之自性之方式，以赞颂和提问的方式请问轮回涅槃之自性，以及对此之回答广说。第一，从“嗟，大菩萨”开始，如此，一切法之法性，觉性菩提心之自性，是远离一切断证、改造、变化，法性本然如是之体性，如是之习性不变，法性如是二者，在无有法成立之自性安住之本然智慧，于不变之大乐中，轮回涅槃之游舞任何也不止息，因此是具足一切显现之相之最胜者。然而，从如此显现之时起，于能取所取之相中显现之诸相，完全地，本然地无有，离戏如虚空般，自生非造作，无生离思，本然安住。于幻钥中说：譬如虚空一形象，水中影像不可思，如是觉性一者中，理之功力不可思。譬如水中之月亮，显现然彼无自性。
English
It is said that the very nature of Samantabhadra always abides in that way. Secondly, therefore, all phenomena that appear arise from one's own mind, and other than the nature of mind, there is not a single other phenomenon. To show this, Samantabhadra said: "I, Samantabhadra, have not given predictions to the Buddhas of the past who arose from me. And to the Buddhas who are actually dwelling now and who will come in the future, I, Samantabhadra, will not give the prediction of the Bodhicitta." Chapter Title: The chapter on the oneness of the root from the Bodhicitta Samantabhadra, which is the commentary on the sixth chapter. Fourth, the seventh chapter, which explicitly shows that the nature of all phenomena is non-dual, is one's own mind, has two parts: a brief explanation of the meaning of the chapter and a detailed explanation. First, having shown that the root of all phenomena is one in the Bodhicitta, then this explains the separate distinctions of the phenomena of existence, samsara, and nirvana, which arise from the cause made by the Bodhicitta Samantabhadra himself. Second, there are three parts: explaining how the nature of phenomena appears from the absence of an object of focus in the nature of phenomena, requesting the nature of samsara and nirvana through praise and questioning, and a detailed explanation of the answer to that. First, starting with "O Great Bodhisattva," like this, the nature of all phenomena, the nature of awareness, the Bodhicitta, is the nature of the way things are, free from all abandonment, acceptance, correction, and transformation, the unchanging habit of such a nature, the way things are in the nature of phenomena, in the self-abiding primordial wisdom where there is no establishment of the two as phenomena, in the unchanging great bliss, the play of samsara and nirvana does not cease in any way, therefore it is endowed with the supreme of all aspects of appearance. However, from the very moment of such appearance, all the aspects that appear as the characteristics of grasping and being grasped are completely and inherently non-existent, free from elaboration like the sky, self-born, uncompounded, unborn, beyond the realm of thought, and inherently abiding. In the Magical Key it says: For example, in one form of the sky, countless reflections in the water are inconceivable. Likewise, in one awareness, the power of reasoning is inconceivable. For example, even the moon in the water appears, but it has no self-nature.
Chinese
如是觉性之妙用显现，虽显现然彼无自性。如是说。因此，法性住于唯一明点之中，由于超越了执着相之对境，故说“一”等，以数字计数并加以区分是不可行的。然而，菩提心之自性不可计数且无法表达，即便如此，由心所造之显现，即显现世间轮回涅槃之诸法，却产生了众多的分类。那么，由心所造之法是什么呢？即如此显现世间之器情万物，以及清净佛陀之身与智慧，不清净众生之住处、身体、受用等显现，这一切皆无其他作者，而是心的自性，从本初无生之自光，本体无灭之光芒妙用中产生，并以各种方式安排了有法显现之自性。因此，由心所造而普遍显现并展示的是，显现为器世间之五大元素，以及显现为情世间之六道众生。为了调伏众生而示现的佛陀报身和化身，即显现为二种色身，所有这些无非是觉性菩提心之自性，从无生之自性中，以妙用显现无灭之本体，显现为可计数的形态。应知如是。如是开示。第二，如是开示有法之本体如何安排之后，金刚萨埵请问了总摄一切之经的意义：噫！菩提心普作王之本体，未成任何事物，从自性无生之光芒中，无灭之妙用显现，轮回涅槃之诸法皆显现，对显现感到稀有故曰“噫玛火”。如是显现之时，未成立丝毫的不净有相之法，仅显现为普贤王如来唯一清净之妙用，对此感到稀有故曰“噫玛火”。如是诸法之显现基础，普作菩提心，您之自
English
Thus, the display of the prowess of awareness is such that, although it appears, it has no inherent existence. So it was said. Therefore, since the nature of reality abides in a single bindu, it transcends the object of fixation on characteristics, and thus it is impossible to enumerate it with numbers such as 'one' and to differentiate it. However, although the essence of the mind of enlightenment is inexpressible and cannot be counted, the appearances made by the mind, the phenomena of samsara and nirvana, have many categories. What are the phenomena made by the mind? They are all the things that appear and exist, the containers and contents, as well as the pure bodies and wisdom of the Buddhas, and the impure abodes, bodies, and enjoyments of sentient beings. All of these are made by the self-radiance of the mind, which has no other maker, from the beginning, from the essence of the unceasing radiance and prowess, and the nature of the phenomena is arranged in various ways. Therefore, what is made by the mind and manifested to all is the appearance of the five great elements of the container world, and the appearance of the six kinds of sentient beings of the content world. All the Buddhas who work for the benefit of the sentient beings to be tamed, the Sambhogakaya and the Nirmanakaya, that is, the two kinds of form bodies, are nothing other than the nature of awareness, the mind of enlightenment, and from the unborn nature, the essence of the unceasing display of prowess is manifested and shown as a countable form. It should be known as such. Thus it was taught. Secondly, after explaining how the essence of the phenomena is arranged, Vajrasattva asked the meaning of the tantra that summarizes everything: Emaho! The essence of the all-creating king of the mind of enlightenment, which has not become anything, from the radiance of the unborn nature, the unceasing display appears, and all the phenomena of samsara and nirvana appear, and it is wonderful, so it is called 'Emaho'. Thus, at the time of appearance, not even a particle of impure and characterized phenomena is established, but only the pure display of Samantabhadra appears, and it is wonderful, so it is called 'Emaho'. The basis of appearance of such phenomena, the all-creating mind of enlightenment, your own