Chinese
因此，所宣说的教法被认为是所有佛陀教法的核心。那么，我，普贤，所做的事情是什么呢？就是过去、现在、未来三世的一切佛陀，实际上没有先后地聚集在未造作、原始、广大、平等的大一之中安住的佛陀，以及居住在欲界、色界、无色界三界中的所有六道众生，没有善恶的分别，都是唯一的自显现，因此被视为殊胜的眷属。像这样，普贤菩提心以一具足一切圆满，因此，对于眷属的所化众生，为了示现教法菩提心的自性，必须具足能仁、眷属、教法三者，才能圆满。第三，为了示现菩提心的自性，即不可言说的意义的实相，必须具备什么才能生起呢？就是所要示现的法，以及由谁来示现的能仁，以及由能仁向谁示现的对境眷属三者。像这样，为了使一切所需圆满具足，所以说我，普贤，是圆满的。如是，示现者的自性被分为三种。像这样，无生、无变、无迁的法身，以及智慧明亮的显现报身，以及大悲的游舞无碍显现的化身。像这样的三身，为了调伏所要调伏的众生，在所化众生面前显现为三身，这三身各自与其相应的处所、时间和眷属和教法一切具足，因此显现为圆满。经部十品中说：能仁菩提心，于法性虚空大处所，佛陀众生眷属众，无有先后之教法，自证智慧觉性王，自性三种相显现，不住之心之自性，自生智慧之自性，大悲化身之自性。菩提心之自性，不住法身而安住，自生智慧之自性，圆满报身而安住，大悲化身之自性，化现种种相
English
Therefore, the teachings that are proclaimed are said to be the essence of all the Buddhas' teachings. So, what are the things that I, Kuntuzangpo, have done? It is that all the Buddhas of the three times, past, present, and future, are actually gathered without any precedence in the uncreated, primordial, vast, and equal great one, and the Buddhas who abide there, and all the sentient beings of the six realms who dwell in the three realms of desire, form, and formlessness, without any distinction of good or bad, are all a single self-manifestation, and therefore are regarded as a supreme retinue. Like this, Kuntuzangpo's bodhicitta is complete with all perfections in one, so in order to show the retinue of disciples the nature of the teachings of bodhicitta, it is necessary to have the teacher, the retinue, and the teachings, all three, in order to be complete. Thirdly, in order to show the nature of bodhicitta, that is, the reality of the unspeakable meaning, what must be present in order for it to arise? It is the Dharma to be shown, and the teacher by whom it is shown, and the object of the retinue to whom the teacher shows it. Like this, in order to have all the necessary conditions complete, it is said that I, Kuntuzangpo, am complete. Thus, the nature of the teacher is shown in three ways. Like this, the Dharmakaya, which is unborn, unchanging, and without transformation, and the Sambhogakaya, which is the clear appearance of wisdom, and the Nirmanakaya, which is the unceasing manifestation of compassion's play. Like these three bodies, in order to tame the disciples who are to be tamed, the teacher appears as the three bodies in front of the disciples, and these three bodies are complete with all the places, times, retinues, and teachings that are in accordance with their respective selves, and therefore appear as complete. In the Ten Sutras, it says: The teacher, the heart of enlightenment, In the great place of the Dharmadhatu, From the assembly of Buddhas and sentient beings, The teachings without precedence, The king of self-aware wisdom, The three aspects of nature appear, The nature of the non-abiding mind, The nature of self-born wisdom, The nature of compassionate manifestation. The nature of bodhicitta, Abides in the non-abiding Dharmakaya, The nature of self-born wisdom, Abides in the perfect Sambhogakaya, The nature of compassionate manifestation, Manifests in various forms
Chinese
如是宣说。第二，以显现方式的差别而广说，有三：三位导师的显现方式，三身事业的开展方式，三宝的圆满方式。第一有二：略说，以及以法身、报身、化身三者显现而广说。第一是：三身导师之上的导师，即法身普贤王如来，我将我的自性一分为三，所显现的那是什么呢？即普贤菩提心的轮围之初，导师三身之相显现的这些。第二是：那么，导师三身是怎样的呢？是这样的，觉性菩提心的自性，本来无生，远离境、心、能取、所取的自性，离戏论，非造作，本净自生之智慧，无生，超离思议言说，那是轮围之初，导师显现为法身；如是法界自性清净，从无生之界中，生出化身，光明任运成就，智慧自生普贤王如来的游舞，那是五妙欲的自性，享用无漏大乐，导师显现为报身；以及，为了顺应所化众生的各种意乐，随其所愿地示现无量化身之游舞，对于所化众生，与其各自的根器相应，使一切有情皆得成熟，那就是所谓的各种化身。第二有四：与眷属的显现相符的导师之显现，与其智慧相符的教导之显现，三身在何处显现的自性，事业在何时进入的时节。第一是：如是三身导师之胜者，通常所说的那些，在眷属的哪一方见到并显现的方式是这样的：法身的眷属是三世诸佛，报身的眷属是安住于十地之圣菩萨，化身的眷属是从加行道获得忍位者等，乃至三界六道的众生，如是三类眷
English
As it is said. Second, extensively explaining with the distinctions of appearances, there are three: the appearances of the three teachers, the unfolding of the activities of the three bodies, and the completeness of the three jewels. The first has two parts: a brief explanation, and an extensive explanation of the appearance as the three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya. The first is: The teacher who is the teacher of the three bodies, the Dharmakaya Kunjed Gyalpo (all-creating king), I manifest my own nature as one divided into three aspects, what is that? It is the first of the Kunjed (all-creating) Bodhicitta mandala, these that appear as the three forms of the teacher. The second is: Well, what are those three teachers like? It is like this, the nature of awareness, Bodhicitta, is unborn from the beginning, and the nature that is free from object, mind, grasping, and being grasped, is free from elaboration, unconditioned, the primordial purity, self-arisen wisdom, unborn, beyond thought and expression, that is the first of the mandala, the teacher appearing as the Dharmakaya; and from such a Dharmadhatu, naturally completely pure, from the realm of the unborn, the miraculous emanations arise, luminous and spontaneously accomplished, the wisdom self-arisen, the play of Kuntuzangpo (Samantabhadra), that is the nature of the five desirable qualities, enjoying the uncontaminated great bliss, the teacher appearing as the Sambhogakaya; and, in accordance with the various inclinations of the beings to be tamed, manifesting limitless plays of emanation as they wish, for the beings to be tamed, in accordance with their individual capacities, causing all sentient beings to gather, that is said to be the various Nirmanakayas. The second has four parts: the appearance of the teacher in accordance with the appearance of the retinue, the appearance of the teachings in accordance with their intelligence, the nature of where the three bodies appear, and the time when the activities enter. The first is: Such victorious ones, the teachers of the three bodies, as they are commonly known, in which direction of the retinue do they see and manifest? The way is like this: the retinue of the Dharmakaya are the Buddhas of the three times, the retinue of the Sambhogakaya are the Bodhisattvas who abide on the ten Bhumis, and the retinue of the Nirmanakaya are those who have attained forbearance on the path of joining, and so on, up to the beings of the three realms and the six classes. Such three kinds of retin
Chinese
为了与母亲的显现相符，显现为三身，为了调伏者各自的根器，以及为了与任何适宜或相符的显现的导师各自的身相，以眷属的方式聚集在一起。这些导师眷属在各自相应的处所，宣说圣法的意义并安住。如前所说：仅安住于不住法身时，眷属也安住于菩提心。对于菩提心的眷属们，也宣说无戏论的意义。仅安住于报身时，眷属也是菩萨的眷属。对于菩萨的眷属们，圆满地宣说身和智慧。仅安住于各种化身时，眷属也是六道众生的眷属。对于六道众生的眷属们，随其所欲地宣说如意自在。如是说。第二，这三位导师的教法的自性，也与三身的导师们为了与调伏者相符而显现的方式相同。如此，三身中的任何一者，以何种方式为各自的眷属宣说何种法，即以何种方法调伏何种调伏者的意义，以及以何种教法之义能够调伏，同样地，从眷属的最初，从三世的佛陀到众生天人之间的世间清净者，与此相应地，宣说世间和出世间的无量乘，为了调伏调伏者们，因为所调伏的法的种类无量，所以被称为教法圆满。第三，就像这样，不住于任何戏论边际的法身，安住在远离造作寻觅的、无垢光明、纯净原始的虚空中。眷属三世的诸佛和三界的一切有情，在没有好坏之分的情况下，普遍广大，成为浩瀚无垠的虚空。对于超越言说思议的无戏论自生智慧菩提心，导师法身从无生意的法界中宣说。法界光明智慧无碍的自性报身，安住在自在王的大乐土中。眷属十地菩
English
In accordance with the appearance of the Mother, appearing as the three bodies, and for the sake of the disciples' individual minds, and for whatever is suitable or fitting, the various bodies of the teachers gather together in the manner of retinues. These teacher-retinues, in their respective appropriate places, teach the meaning of the sacred Dharma and abide. As it was said before: Merely abiding in the non-abiding Dharmakaya, the retinue also abides in Bodhicitta. To the retinues of Bodhicitta, it also teaches the meaning of non-elaboration. Merely abiding in the Sambhogakaya, the retinue is also the retinue of Bodhisattvas. To the retinues of Bodhisattvas, it fully teaches body and wisdom. Merely abiding in the various Nirmanakayas, the retinue is also the retinue of sentient beings of the six realms. To the retinues of sentient beings of the six realms, it teaches whatever suits their wish-fulfilling power. Thus it is said. Secondly, the nature of the teachings of these three teachers is also similar to the way in which the teachers of the three bodies appear to be in accordance with the disciples. Thus, whichever of the three bodies teaches which Dharma to its respective retinue, that is, by which method to tame which disciple, and by what meaning of the Dharma can they be tamed, similarly, from the beginning of the retinue, from the Buddhas of the three times to the pure beings of the world between gods and humans, correspondingly, it teaches immeasurable vehicles of the mundane and supramundane. For the sake of taming the disciples, because the types of Dharma to be tamed are immeasurable, it is said to be the perfection of the teachings. Thirdly, like this, the Dharmakaya, which does not abide in any extreme of elaboration, abides in the sphere free from seeking and fabrication, the stainless, clear light, pure, original space. The retinues, the Buddhas of the three times and all sentient beings of the three realms, without good or bad in their minds, are universally vast, becoming an immeasurable, boundless space. For the non-elaborate, self-born wisdom Bodhicitta, which transcends speech, expression, and thought, the teacher Dharmakaya teaches from the unborn sphere of intention. The unobstructed essence of the clear light wisdom of the Dharmadhatu, the Sambhogakaya, abides in the Akanishta of the great powerful lord. The retinue, the ten Bhumi
Chinese
对于进入的菩萨们，被无碍自生之法的云所遍布，法自生界之体性，菩提心之自性，于彼一切身与智慧，从本以来无离，无别大平等之自性，领会此意，是表诠之语的解说。自声无断之大悲，无有迁变的智慧，任何显现皆可，故以种种不定之化身。于何处聚集的眷属，如获得堪忍等之眷属们，为彼等开示从法光明界之匣中生出的，不定的乘之类别，以何调伏何者之义，亦如所化各自之意乐而宣说。第四，如是导师普作本身，一切圆满汇聚，不费力气而入于事业之时，由往昔所发清净愿等善妙业缘，不为其他时间所隔断，导师圆满普作王我，与我之大悲无断之力的游舞，事业之作者，显现为金刚萨埵之相之时机已到般，普作所开示之诸法，眷属之中，金刚萨埵汝显现为结集教义者之相，眷属圆满，以及思议言说皆超离，光明离戏之无二智慧之义，导师普作我如何开示者，乃法圆满。如是导师、眷属、教法三者汇聚，时间与处所之自性亦自然具足于彼，故由彼之力，三身之教法，皆显现为与所化各自之根器相应，故此乃开示入于事业之时节。又彼经中云：一切之导师菩提心，导师所开示之眷属汇聚，时间与处所乃自性具足。如是。第三，如上所开示之导师与教法眷属圆满三种，譬如如意宝珠般，开示为本自稀有之三宝体性，以及普作王我之
English
For the Bodhisattvas who have entered, pervaded by the cloud of unobstructed, self-arisen Dharma, the essence of Dharma's self-arisen realm, the nature of Bodhicitta, in which all bodies and wisdom are primordially inseparable, the nature of great equality without distinction, understanding this meaning is the explanation of the expressive speech. With the unceasing compassion of self-sound, the wisdom free from change, anything can arise, thus with various uncertain Nirmanakaya. To those assemblies gathered in whatever place, such as those who have attained forbearance, the meaning of taming whatever with whatever, from the Dharma's clear light realm, the uncertain categories of vehicles that arise from the casket, are also taught in accordance with the individual inclinations of the trainees. Fourth, at that time when the teacher, the All-Creating One himself, has gathered all perfections together and effortlessly engages in activity, due to the good karmic connections from pure prayers made in the past, without being interrupted by other times, the perfect teacher, the All-Creating King, myself, and the play of my unceasing compassion, the agent of activity, the time has come for the appearance of Vajrasattva, like the All-Creating One has taught all the Dharmas, among the retinue, Vajrasattva, you appear as the one who gathers the teachings, the perfect retinue, and the meaning of the non-dual wisdom that transcends all thought and expression, clear light free from elaboration, how the teacher, the All-Creating One, has taught, is the perfection of Dharma. Thus, with the gathering of the teacher, retinue, and teachings, the nature of time and place is also naturally complete in that, therefore, from that power, the teachings of the three bodies appear in accordance with the individual capacities of the trainees, so this is the time to show the entry into activity. Again, in that very text it says: The teacher of all, Bodhicitta, the gathering of the retinue taught by the teacher, time and place are naturally assembled. Thus it is. Third, the teacher, teachings, and retinue, the three perfections as shown above, are like a wish-fulfilling jewel, shown to be the essence of the three rare and precious jewels that are rare to arise from the beginning, and the