Chinese
宣说三时不变的法、报、化三身自性无二无别。其中，诸佛之中至高无上且难得一见的佛宝，即是法身、报身、化身三种。在殊胜正法之中，极其难得一见的语宝，即是诸教之精华，光明菩提心之自性，无法用符号语言表达的普作菩提心之语宝，显现为三身之语自性。僧众珍宝的体性，即是聚集三身之眷属。那是导师普作王佛的甚深光明无二无别的智慧，是遍一切处的大平等，远离收放的自性。如此这般的眷属之体性，对于僧众珍宝，各自所需之法，皆能如其根器与意乐而宣说。第三，以安置之自性而作结尾，分为两种：导师、教法、眷属三者之自性安置，以及普作本身之自性。第一，那三种圆满是如何安置的呢？是这样说的：我，导师普作王佛，是菩提心，是远离戏论的大明点之自性。然于所化众生前，显现导师三身之相，也是普作一切法的君王导师我所作而显现的。如是宣说了眷属之首导师三身之后，其所宣说的殊胜正法，安置为宣说三身的语三类，即外事部三类，内行部三类，秘密内续部三类，于彼等之中又分为三种，故称为九乘次第。又是化身以大悲如何聚集所化众生之法，即是声闻、独觉、菩萨，宣说为事部三类。报身行事业之外续，于内又分为外事（梵文天城体：कृया，梵文罗马拟音：kṛya，汉语字面意思：事）、内行（梵文天城体：उपा，梵文罗马拟音：upa，汉语字面意思：近）、秘密瑜伽之三乘而宣说
English
It is said that the nature of the Dharmakāya, Sambhogakāya, and Nirmāṇakāya, which are immutable in the three times, are non-dual. Among all the Buddhas, the supreme and rare Buddha Jewel is the Dharmakāya, the Sambhogakāya, and the Nirmāṇakāya, which are of three kinds. Among the sacred teachings, the most rare and precious speech is the essence of all teachings, the nature of the luminous Bodhicitta, the speech jewel of the All-Creating Bodhicitta, which cannot be expressed by symbolic language, and which appears as the speech nature of the three bodies. The essence of the Sangha Jewel is the assembly of the three bodies' retinue. It is the profound and clear non-dual wisdom of the Teacher, the All-Creating King, the great Sameness that pervades all things, the very nature of being free from gathering and scattering. Such is the nature of the retinue, the Sangha Jewel, that it teaches each according to their needs, in accordance with their intellect and inclinations. Thirdly, the conclusion is made with the nature of the arrangement, which is divided into two: the arrangement of the nature of the Teacher, the Teaching, and the Sangha, and the nature of the All-Creating itself. First, how are these three perfections arranged? It is said like this: I, the Teacher, the All-Creating King, am the Bodhicitta, the nature of a single great Bindu free from elaboration. However, to those to be tamed, the appearance of the Teacher in the form of the three bodies is also manifested by me, the Teacher, the King who creates all things. Having thus explained the first of the retinue, the Teacher, the three bodies, the sacred Dharma taught by him, arranged as the three categories of speech that teach the three bodies, namely the three categories of outer practices (Kriyā), the three categories of inner practices (Yoga), and the three categories of secret inner Tantras, and within these, they are divided into three types, hence they are known as the nine vehicles. Furthermore, the Dharma by which the Nirmāṇakāya gathers those to be tamed with compassion, namely the Śrāvakas, Pratyekabuddhas, and Bodhisattvas, is proclaimed as the three categories of practices (Kriyā). The outer Tantras through which the Sambhogakāya performs activities are further divided into the three vehicles of outer Kriyā (梵文天城体：कृया，梵文罗马拟音：kṛya，汉语字面意思：事), inner Upayoga (梵文天城体：उपा，梵文罗马拟音：upa，汉语字面意思：近), and secret Yoga.
Chinese
并且，显现导师和导师法身的意之秘密，极其难以理解的自性，或者从三藏中属于显宗的摩诃阿努阿底，即宣说并显现内续三部的导师。如是的法身、报身、化身三身教法的体性，外、内、密三者，乃是所化众生的身、语、意三者，以及导师普贤王如来之身、语、意三者，本来无别的力量所显现的九种相。如《秘密总续》所说：三身加持九乘法，心性即是身语意，一身即是身语意，化身身之自性，化身语之自性，化身意之自性。报身身之自性，报身语之自性，报身意之自性。法身身之自性，法身语之自性，法身意之自性。如是。依靠如是九乘法，各自九乘法的见解之九种观察、九种信解之依据和意义、以及所行之九地道，通过这些，最终显现光明本净、离戏、自生的智慧，超越思议，如实显现的唯一乘阿底瑜伽，行于普贤菩提心之地。如是，这些乘法全部被宣说为趋向普贤菩提心的阶梯。如龙钦饶绛巴所说：有从一中无有生，生起九乘之法，见乃见九种显现，彼所做之业果皆，大圆满我之耕耘也。如是说。那么，先前说有勤作的八乘法是大圆满的歧途，而此处说为阶梯，这二者不矛盾吗？不矛盾，先前说为歧途，是指进入大圆满的道后，若未证悟其见行，而如低劣之见行而行持，则会成为歧途。而此处说为阶梯，是指进入低劣乘各自的道后，如其见行而行持，逐渐
English
And, manifesting the secret of the mind of the teacher and the Dharmakaya of the teacher, the very difficult to understand nature, or from the Tripitaka belonging to the exoteric Mahā Anu Ati, that is, proclaiming and manifesting the teacher of the three inner tantras. Such is the nature of the teachings of the three kayas—Dharmakaya, Sambhogakaya, and Nirmanakaya—the outer, inner, and secret three, which are the three aspects of body, speech, and mind of the beings to be tamed, and the three aspects of body, speech, and mind of the teacher Kunjed Gyalpo (Samantabhadra), which are inseparable from the beginning, arising from the power of that, appearing in nine forms. As it is said in the Guhyagarbha Tantra: "The three kayas bless the nine vehicles, the nature of mind is body, speech, and mind, one kaya is body, speech, and mind, the Nirmanakaya is the nature of body, the Nirmanakaya is the nature of speech, the Nirmanakaya is the nature of mind. The Sambhogakaya is the nature of body, the Sambhogakaya is the nature of speech, the Sambhogakaya is the nature of mind. The Dharmakaya is the nature of body, the Dharmakaya is the nature of speech, the Dharmakaya is the nature of mind." Thus, relying on such nine vehicles, through the nine contemplations of the views of each of the nine vehicles, the nine sources and meanings of faith, and the nine grounds and paths to be traversed, finally manifesting the luminosity, primordial purity, free from elaboration, self-arisen wisdom, beyond thought and expression, the one vehicle Atiyoga, as it is, proceeds to the ground of Kunjed Bodhicitta. Thus, all these vehicles are taught as steps on the path to Kunjed Bodhicitta. As Longchen Rabjam said: "Existence arises from one, non-existence, arising as nine vehicles, seeing is seeing nine appearances, all the karmic results done by that, are the cultivation of Dzogchen." Thus it is said. So, if the previous eight vehicles of effort were said to be the wrong path of Dzogchen, and here it is said to be a step on the path, are these two not contradictory? They are not contradictory, previously saying it was a wrong path, refers to entering the path of Dzogchen, if one does not realize its view and conduct, and practices according to the view and conduct of the lower vehicles, it will become a wrong path. And here saying it is a step on the path, refers to entering the path of each of the lower vehicles, practicing according to its view and conduct, gradually
Chinese
如果进入，则说是道阶。第二，如是圆满的一切法之精华，普作菩提心，其自性是，毫无任何否定、肯定、舍弃、取受等作为，而是安住于遍布广大如虚空般的自性中，超离思议言说和勤作修持的一切对境，本初自生的智慧，远离执著和障碍，因此无需依赖地道行进，而是本初已到达精华菩提之地。如是说。十部经中说：本初自生之智慧，一切法三时无有遮障，故无有舍弃与取受，自生智慧不变安住。如是说。心髓义续中说：三时清净，无别之觉性，无别觉性，一味任运圆成。未积未修，本初成佛之界，离边觉性之界，不可思议言说。本初一切圆满，自性任运成就，不需行地，不需修道，无分别禅定之修持，如幻化之中，不需寻觅，安住自性而成就。如是说。如是，以显现的具有十种必要的经教，明晰地显示了一切法的自性、体性、大悲三者，以及安住之实相，如同盲人睁开眼睛一般。章节名称：菩提心普作王中所说极其稀有圆满之章节，即第十章的注释。༈。第二义，宣说胜义谛超出取舍。总集宝贵之章节三十之教义有三：彼性决定之章节十，因果超出之章节十，无需寻觅圆满之章节十。初者有十，其中第一，一切法皆决定为普作之章节，第十一章有二：总说和广说。初者是：如是，普作王已将一切法安置于五种圆满自性中，此后，菩提心普作王说，轮涅之所有诸法，皆由心所作，且显现于心，无有心性之外的他法，而心也并非成立为能取所取分别念之法，而是
English
If one enters, it is said to be the path stage. Secondly, the essence of all such perfect dharmas, the all-creating Bodhicitta, its own nature is that without any actions such as negation, affirmation, abandonment, acceptance, etc., it abides in a nature that is pervasive and vast like the sky, transcending all objects of thought, speech, and effort, the primordial self-arisen wisdom, free from attachment and obstruction, therefore, without relying on the progression of grounds and paths, it has already reached the essence of the Bodhi ground from the beginning. Thus it is said. In the Ten Sutras, it is said: In the primordial self-arisen wisdom, all dharmas are without obscuration in the three times, therefore there is no abandonment or acceptance, the self-arisen wisdom abides unchanging. Thus it is said. In the Heart Essence Meaning Tantra, it is said: The three times are completely pure, the indivisible awareness, the indivisible awareness, spontaneously perfected as one. Unaccumulated, uncultivated, the realm of primordial Buddhahood, the realm of awareness free from extremes, is beyond thought and speech. Primordially all complete, self-nature spontaneously accomplished, one does not traverse the grounds, one does not train on the paths, the training of non-conceptual samadhi is within illusion, without searching, it is accomplished by abiding in its own nature. Thus it is said. Thus, with the manifested sutras and agamas, along with the ten necessities, it clearly shows the nature, essence, and compassion of all dharmas, the way things abide as they are, like opening the eyes of a blind person. Chapter Title: Commentary on the tenth chapter, which is the chapter on the exceedingly rare perfection from the All-Creating King of Bodhicitta. ༈. Second meaning, explaining that the nature of reality transcends acceptance and rejection. The teachings of the thirty chapters of the All-Gathering Jewel have three: the ten chapters of determining that very nature, the ten chapters of transcending cause and effect, and the ten chapters of perfection without searching. The first has ten, among which the first, the eleventh chapter of determining that all dharmas are the All-Creating itself, has two: the summary and the detailed explanation. The first is: Thus, the All-Creating King has placed all dharmas in the nature of the five perfections, after that, the All-Creating King of Bodhicitta said that all the dharmas of samsara and nirvana are made by the mind and appear in the mind, there is no other dharma apart from the nature of the mind, and the mind is not established as a dharma of grasping and fixation, but is
Chinese
因为从未超出自然本智的境界，所以说一切法的根本都包含在觉性菩提心中。第二部分有三点：简要说明一切如何汇集于普作本身；详细解释其自性；总结要义。第一点是：大菩萨，请听！如此，轮回、涅槃、道三者的所有法的本性，都是不变的自性，以及它们所产生的根本是这样的：什么呢？普作菩提心我，是一切法的自性，是与法性转变分离的本体。导师我的自性，本初解脱，超越心识，从中没有丝毫与此不同的其他法存在。因此，法身等导师三身是我的自性。同样，三世诸佛也是我的自性。在道上修学的菩萨们也是我的自性。菩萨瑜伽等四种瑜伽也是我的自性。欲界、色界、无色界三界也显示为普作王我的自性。地等五大元素也是导师我的自性。六道众生也是我的自性。山、洲等所有外显的器世间显现，都是我的自性。依赖于此的有情世间的一切众生也是我的自性。简而言之，内外器情所包含的一切，都是导师菩提心我的自性。因此，普作我的自性，觉性菩提心，本初空性，离戏论，从中没有任何其他法存在，所以一切法的根本都汇集于普作我，没有不是从我的力量产生或汇集的法。这就是简要的说明。如《宝积经》所说：地、水、火、风等，是大自在的如是性。六道众生的显现，是清净智慧的因。内外器情一切，本初无因。
English
Since it has never transcended the state of great spontaneously arisen wisdom, it is said that the root of all dharmas is contained within the awakened mind of awareness. The second has three parts: briefly stating how everything is gathered into the All-Creating itself; explaining its nature in detail; and summarizing the meaning. The first is: O Great Bodhisattva, listen! Thus, the nature of all the dharmas of the three paths of samsara, nirvana, and the path, is the unchanging essence, and the root from which they arise is as follows: What is it? The All-Creating Bodhicitta, I, am the nature of all dharmas, the essence that is separate from the transformation of dharmata. The nature of the teacher, I, is primordially liberated, beyond mind, and from this, there is not even a particle of other dharmas that are different. Therefore, the three kayas of the teacher, such as the Dharmakaya, are my nature. Similarly, the Buddhas of the three times are also my nature. The Bodhisattvas who are learning on the path are also my nature. The four yogas, such as Bodhisattva Yoga, are also my nature. The three realms of the desire realm, the form realm, and the formless realm are also shown to be the nature of the All-Creating King, I. The five great elements, such as earth, are also the nature of the teacher, I. The sentient beings of the six realms are also my nature. All the outer appearances of the vessel world, such as mountains and continents, are my nature. Dependent on this, all beings of the sentient world are also my nature. In short, everything contained in the inner and outer vessel and essence is the nature of the teacher, the Bodhicitta, I. Therefore, the nature of the All-Creating, I, the awakened mind of awareness, is primordially empty, free from elaboration, and from this, there is no other dharma. Therefore, the root of all dharmas is gathered into the All-Creating, I, and there is not a single dharma that has not arisen from or been gathered into my power. This is the brief explanation. As it is said in the Ratnakuta Sutra: The elements of earth, water, fire, and wind are the Suchness of the Great Self. The appearance of the six realms of beings is the cause of pure wisdom. All inner and outer vessels and essences are primordially without cause.