Chinese
从法界中生起，最终融入无因法界中。如是。第二有三：宣说导师即是时间和法性之普作；宣说瑜伽士三界六续即是普作；宣说三身和三时佛陀和菩萨即是普作。第一，彼中第一，导师三身自性如何是普作菩提心之自性呢？普作菩提心之自性，空性之分是法身，无漏智慧之体性，从本初未生，原始清净，远离戏论之自性；彼之显现分，自生光明之智慧，圆满受用身，恒常稳固，远离变迁，从中生起之游舞，无有间断，显现为自生之神变；彼之力量显现，化身，大悲之自性，不勤任运之游舞，无有止息，以三种方式显现，此乃三身之导师三者之自性。同样，过去已逝之时间和中间的现在之时间和未来的未来之三时也是。导师普作王我，本来就远离三时之变迁，在普贤广大之虚空中，四时平等一味而住之自性之外，别无其他。彼即是，我乃恒常安住于三时，一切佛之智慧身，无垢自生光明者，三时一体恒常安住。如是所说，于三时中出现的一切佛陀，其心髓菩提心，安住于四时平等大一味之故。如是的三时，也是显示为普作菩提心我之自性。我自性本离能所，于大离戏之见中，自然显现而得清净；如虚空般，周遍平等散布于轮涅一切，于觉性之界中圆满而得觉悟；基界清净之力量，无有间断，自生显现之有寂诸法，因为是作一切之心髓，所以一切法之法性菩提心也是普作我之自性。如是宣说。第二，此外，普作我，不依赖任何因缘，自生非造作，离戏论
English
Arising from the Dharmadhatu, ultimately dissolving into the causeless Dharmadhatu. Thus it is. Secondly, there are three: Explaining that the teacher is the all-creating nature of time and Dharma; explaining that the yogi's three realms and six lineages are the all-creating nature; explaining that the three bodies and three times, Buddhas and Bodhisattvas, are the all-creating nature. First, among these, how is the teacher's three bodies' nature the all-creating Bodhicitta's nature? The nature of the all-creating Bodhicitta, the emptiness aspect is the Dharmakaya, the essence of uncontaminated wisdom, primordially unborn, originally pure, the nature of being free from elaboration; its manifestation aspect, the self-arisen clear light wisdom, the Sambhogakaya, constantly stable, free from change, the play arising from it, without interruption, manifesting as self-arisen miraculous displays; its power manifestation, the Nirmanakaya, the nature of great compassion, the effortless spontaneous play, without cessation, appearing in three ways, this is the nature of the three teachers of the three bodies. Similarly, the past time that has passed, the intermediate present time, and the future time that has not yet come, these three times also. The teacher, the all-creating king, I myself, from the beginning, am free from the changes of the three times, in the vast expanse of Samantabhadra, there is no other nature than the nature of the four times abiding in equality as one. That is, I constantly abide in the three times, the wisdom body of all Buddhas, the stainless self-arisen clear light, the three times are one, constantly abiding. As it is said, all the Buddhas who have appeared in the three times, because their heart essence, Bodhicitta, abides in the great equality of the four times as one. Such three times are also shown to be the nature of the all-creating Bodhicitta, I. My own nature is originally free from grasping and clinging, naturally appearing in the view of great non-duality and becoming pure; like the sky, pervading equally and extensively all of Samsara and Nirvana, and becoming complete in the realm of awareness and becoming enlightened; the power of the pure base realm, without interruption, the phenomena of existence and peace that arise spontaneously, because it is the heart essence of all things, therefore the Dharmata of all Dharmas, Bodhicitta, is also the nature of the all-creating I. Thus it is said. Second, furthermore, the all-creating I, without relying on any cause or condition, self-arisen, uncompounded, free from elaboration
Chinese
安住于寂静之中，我的自性是遍布虚空的金刚法性，如实之义，以菩萨瑜伽等四种方式，通过自证智慧之觉悟，虽然分为四种，但实际上与普作菩提心之真实意义融为一体，没有差别。因此，四种瑜伽也是普作我的自性。普作我的身体显现为欲界，语言一半显现为色界，意不显现为无色界，除了这三种之外什么也没有。因此，三界最初产生也是从我的自性中产生，聚集也是聚集在我的自性三门之中，实际上我的本体就是空性、光明、大悲这三者，因此说三界一切都是我的自性。如《宝藏幻钥》中所说：菩提心之法性，不生空性无生，那是无色界。生之幻化色显现，那是色界。欲乐慈悲之总集，那是欲界。如是。同样，普作我的自性，空明无碍的自光中显现的五大，是我的本体五种智慧的自光显现。如前所说：自生五智慧，秘密坛城心之海，体性火水土风五，自生之法性。如是所说，因此，明而能辨别的自性是虚空，轻盈而动摇的体性是风，湿润而聚集的自性是水，坚硬而支撑的体性是土，成熟而温暖的体性是火，这五种显现也是普作我的自性显现而示现的。普作我的觉性无碍的大悲显现，示现自生无为的五种智慧，因为不了解实相，显现为六道众生，实际上也是普作我的自性，从本来无生中显现无碍生之幻化游戏。总之，普作王我的
English
Remaining in a state of quietude, my nature is the all-pervading vajra nature of space, the true meaning of suchness. Through the self-aware wisdom of the fourfold path, such as the yoga of bodhisattvas, although divided into four, in reality, it merges into the single true meaning of the all-creating bodhicitta, without any difference. Therefore, the four yogas are also said to be the nature of the all-creator, myself. The body of the all-creator, myself, appears as the desire realm, speech partially appears as the form realm, and mind, being invisible, is the formless realm. There is nothing other than these three realms. Therefore, although the three realms arise first, they arise from my own nature. And when they gather, they gather into these three doors of my own nature. Yet, my essence is precisely these three: emptiness, clarity, and compassion. Therefore, it is said that all three realms are my own nature. As it is said in the "Treasury of Magical Keys": 'The nature of bodhicitta is unborn, empty, without arising. That is the formless realm. The magical display of arising is the visible form. That is the form realm. The complete gathering of desire and compassion, that is in the desire realm.' Likewise, the five great elements that arise in the self-radiance of the all-creating, my own nature, which is emptiness and clarity, without cessation, are the manifestation of the self-radiance of the five wisdoms, which are my essence. As it was said before: 'The five wisdoms arising from oneself, the secret mandala, the ocean of the heart, the characteristics are fire, water, earth, and wind, the nature arising from oneself.' As it is said, therefore, the nature that is clear and discerning is space, the characteristic of being light and moving is wind, the nature of being moist and gathering is water, the characteristic of being solid and supportive is earth, and the nature of being ripening and warm is fire. These five appearances are also the all-creating, my own nature, manifested and shown. The unobstructed compassion of the all-creating, my own awareness, manifests and shows the five self-arisen, uncompounded wisdoms. Due to not knowing the true nature, all beings appearing as the six realms of beings are, in reality, the all-creating, my own nature, manifesting the unobstructed play of arising from the beginningless unborn. In short, the all-creating king, my
Chinese
所有这些法，即没有与我分离的显现和存在所包含的器情世间，并非由其他因缘所为，而是从觉性菩提心的力量中，一切法自然显现，因此，一切的作者是我，并且是从我而生的显现，因此，没有一种法不是汇集于自生智慧之面的，如十经中所说：佛身与智慧，有情身与习气，显现与存在的诸法，都汇集于菩提心和法界中。第三，导师菩提心，从我而生的导师三身，也并非与一切作者菩提心我的自性任运成就的三种相不同，因此，导师三身也显示为自生智慧本身，如《宝藏幻钥》中所说：不动自性安住是法身，明朗无分别故是报身，于心获得自在能随意转变，彼乃大悲化身。过去已逝之时，中间现在之时，未来未到之时，此三时之差别，三种相融合为一，四时于法性界中，无别一味安住之诸佛，亦无先后时之差别，安住于一切作者王之自性中。以及，安住于远离所取能取分别之网之处的无余菩萨，也为了显现成办远离取舍的法性，即一切作者我的自性，而心中无惧且勇敢，此外别无他法。以及，以四种瑜伽等瑜伽，如实安住于法性真实之义，也是安住于一切作者我的自性菩提心之状态中，因此，彼等一切都汇集于一切作者本身。如与虚空边际等同经中所说：一切佛陀及其子，一切之根本皆为菩提心，通达无造作觉性之义后，安住于自明智慧光中。第三，如是总而言之，如导师一切作者王所作轮回涅槃一切法一般，如何显现之法
English
All these dharmas, which are the appearances and existences contained in the vessel and essence worlds that are not separate from me, are not caused by other causes and conditions, but from the power of awareness, Bodhicitta, all dharmas arise naturally. Therefore, I am the one who makes everything, and it is an appearance that arises from me. Therefore, there is not a single dharma that is not gathered into the face of self-born wisdom, as it is said in the Ten Sutras: The body of the Buddha and wisdom, the body of sentient beings and karmic imprints, all the dharmas of appearance and existence, are gathered into Bodhicitta and the Dharmadhatu. Thirdly, the teacher, Bodhicitta, the three bodies of the teacher that arise from me, are also not different from the three aspects of the self-nature of the all-creating Bodhicitta, which are spontaneously accomplished. Therefore, the three bodies of the teacher are also shown to be self-born wisdom itself, as it is said in the Treasure Trove Magical Key: The unmoving self-nature dwelling is the Dharmakaya, clear and without conceptuality, it is the Sambhogakaya, having obtained power over the mind, able to transform in any way, that is the Nirmanakaya of compassion. The past, the time that has passed, the middle, the present time, and the future, the time that has not yet come, these three times are differentiated, the three aspects are merged into one, the four times in the realm of Dharmata, the Buddhas who dwell inseparably in one taste, also without the distinction of past and future times, dwell in the self-nature of the all-creating king. And, all the Bodhisattvas who dwell in the place that is free from the net of grasping and clinging to concepts, also in order to manifest and accomplish the Dharmata that is free from acceptance and rejection, which is the self-nature of the all-creating me, are fearless and courageous in their hearts, and there is no other way. And, abiding in the true meaning of Dharmata with the four yogas and so on, is also abiding in the state of the self-nature Bodhicitta of the all-creating me, therefore, all of them are gathered into the all-creating itself. As it is said in the sutra Equal to the Limit of Space: All the Buddhas and their sons, the root of all is Bodhicitta, having realized the meaning of uncreated awareness, they dwell in the light of self-luminous wisdom. Thirdly, in short, just as the teacher, the all-creating king, has created all the dharmas of Samsara and Nirvana, how the dharma appears
Chinese
据说，一切都以自然智慧本觉普作王的方式汇聚并存在于它之中。正如《宝积经》所说：一切显现皆由菩提心而生，除此之外，别无他物。章节名称：菩提心普作王中，一切法的根本，即菩提心普作王本身所汇聚的章节，第十一章的注释。༈ 第二个意义，心性普作王是一切经续之根本的第十二章，分为两个部分：总说和广说。第一部分是：如是，一切法都汇聚于自生大智慧的根本菩提心中，之后，菩提心普作王我，宣说此经，说明从轮回涅槃所摄的一切法从何处产生，以及显现是普作王自性的根源。第二部分分为三点：将一切的依据回归于普作王本身，详细阐述它的自性，以及汇聚于普作王本身而总结意义。第一点是： 唉！大菩萨普作王我，是确定一切法自性的依据。因此，要知道所有显现的法，在一切时间和方式上，都是从我普作王中产生的。如是，菩萨金刚自己如实了知和证悟的那样，听闻成为轮回和寂灭所摄的一切法的生处，并且确定一切，因此是总依据大源头的这种方式，也请您向其他应调伏的众生如此宣说一切法。第二部分分为七点： 阐述为一切大依据之王， 阐述为一切口诀之根本， 是所有经续的总释， 被称为一切教法的顶峰， 被称为一切乘的精髓， 大智慧的显现扩展， 斩断一切分别念烦恼之网。第一点是： 如此，按照下乘的观点，不依赖于断除、遮止、修持、行持等的勤作，一切法本来就是二
English
It is said that everything is gathered and abides in the very self-originated wisdom of the mind, Kunjed Gyalpo, in the manner of spontaneous perfection. As it is said in the Precious Garland Tantra: All appearances arise from the Bodhicitta; Apart from that, there is nothing else. Chapter Title: From the Bodhicitta Kunjed Gyalpo, the root of all dharmas, the chapter in which the Bodhicitta Kunjed Gyalpo itself is gathered, the commentary on the eleventh chapter. ༈ The second meaning, the twelfth chapter on the mind-essence Kunjed Gyalpo being the root of all tantras and agamas, has two parts: a summary and a detailed explanation. The first part is: Thus, all dharmas are gathered in the root Bodhicitta of the great self-originated wisdom, and then, I, the Bodhicitta Kunjed Gyalpo, will speak this sutra, explaining from where all the dharmas included in samsara and nirvana arise, and that the appearance is the very nature of Kunjed. The second part has three points: returning the source of all to Kunjed itself, explaining its nature in detail, and summarizing the meaning by gathering it into Kunjed itself. The first point is: Alas! Great Bodhisattva Kunjed, I am the source of authority for establishing the nature of all dharmas. Therefore, know that all the dharmas that appear, in all times and in all ways, arise from me, Kunjed. Thus, Bodhisattva Vajra, as you yourself truly know and realize, listen to this way of being the great source of the general origin, since you have become the source of all dharmas included in existence and peace and establish everything, and please also declare all dharmas in this way to other beings who are to be subdued. The second part has seven points: Showing it as the king of all great authorities, Explaining it as the root of all instructions, Being a general commentary on all sutras and tantras, Saying it is the pinnacle of all teachings, Saying it is the essence of all vehicles, The manifestation of great wisdom spreading, Cutting the net of all conceptual afflictions. The first point is: Thus, according to the views of the lower vehicles, without relying on the efforts of abandoning, preventing, training, progressing, etc., all dharmas are primordially two