English
If teachings are not presented in accordance with the minds of beings to be tamed, the lineage of those beings will be wasted. As it says: "For those who delight in elaboration, subdue them with a Dharma that elaborates. The three, Shravakas, Pratyekabuddhas, and Bodhisattvas, are taught to individuals of inferior faculties. The three, Kriya, Upayoga, are taught to individuals of middling faculties. The three, Maha, Anu, Ati, are taught to individuals of superior faculties." Thus, if the three teachers of the three Kayas do not teach in accordance with the intellectual levels of the beings to be tamed, there will be the fault of not distinguishing the differences in view and tenets, etc., of the higher and lower vehicles, and therefore it is advised to keep it secret. The fourth reason is: If I do not conceal my own nature from the sentient beings of the three realms created by me, but reveal it with compassion, then there will be no place to teach the path of the three vehicles by the three teachers of the three Kayas. If there is no place to teach by the three teachers, then for the dharmas created by me, the all-creating teacher, what reason would there be, and who would attribute the perfection of the teacher, retinue, and teaching? There would be no place to attribute it. If the perfect causes for the arising of the teachings were to disappear, then the sentient beings to be tamed would not understand the practice of the three vehicles, and there would be the fault of not being liberated from the suffering of samsara. Moreover, if they do not comprehend the meaning of Dzogchen, but instead slander it, it is said that sentient beings will fall into the great hells. As it says in the Heap of Jewels: "Do not utter these words even a speck among the Shravakas and Pratyekabuddhas, etc. Why? Because their minds are small. If they hear all these words, they will become frightened, terrified, and faint. They will not believe in the secret mantras. Their minds will turn away, and due to its ripening, sentient beings will experience suffering in the great hells. What need is there to speak of teaching and hearing? Do not even mention it in the direction of the wind." And in this very text it also says: "To those who have the vehicle of cause and effect, do not teach this prophecy of me, the all-creator. If you definitely teach this prophecy of me, saying that there is cause and effect in virtuous and non-virtuous actions, then by falsely accusing and slandering me, you will never meet me again." That is how it is said.
Chinese
为了消除这些过失，所以秘密地教导。第三，因为这个原因，原始的怙主，法身普作金刚我，我自己的自性心性，自生的智慧，远离取舍、去除和安立的意义，显现出来教导，我亲自向我自己，我自己的自性，具有三身自性的觉性，由我来教导。除了我之外，从我这里产生的导师，三身等眷属们，我普作金刚没有给予教导我的自性的教言，所以不要教导。第四，对于要教导的对境，导师，如果说是向导师普作自己教导，那么导师自己的自性是什么呢？对于具有殊胜瑜伽种姓，具有善缘的人们来说，就是普作我的自性。像那样的补特伽罗的特征是，从这里面说，具有信心和誓言，精进广大，具有慈悲和自怜，没有分别念。身体、儿子、妻子、奴仆和财产，对于任何事物都不执着，以信心和欢喜供养。这些是信心和誓言的标志，所以应该布施给具有精要意义的人。像这样说，所以对于他们，普作我的自性，不要隐瞒，应该教导。又说对于极喜阿底的种姓的人们教导。章节的名称：关于向没有缘分的人隐瞒菩提心普作金刚的章节，第十四章节的解释完毕。༈ 第五，普作显现后解释一切法的章节，第十五章节分为二：概括地宣说和广说。第一，像这样，对于超越因果、行为和寻觅的普作菩提心，秘密殊胜地教导之后，菩提心普作金刚以自己圆满具足的大教言，总摄一切法，显现了有情世间、轮回和涅槃的一切法，都是法性菩提心的自性，宣说了这个决定意义的教言。第二，分为三：显现导师、眷属和教法三者而教导，宣称不要从普作之外寻求，将这一切都显示为心性，即如来藏，普作自己的自性。第一分为三
English
To eliminate these faults, it is taught secretly. Third, for this reason, the original protector, the Dharmakaya Kunjed Gyalpo, I, my own nature, the mind itself, the self-born wisdom, the meaning of being free from acceptance and rejection, removal and establishment, is revealed to be taught. I myself, to myself, my own nature, the awareness possessing the nature of the three bodies, is taught by me. Apart from me, the teacher arising from me, the retinue of the three bodies, etc., I, Kunjed Gyalpo, have not given the instruction to teach my own nature, so do not teach it. Fourth, regarding the object to be taught, the teacher, if it is said to be taught to the teacher Kunjed himself, then what is the nature of the teacher himself? For those who possess the lineage of excellent yoga, those who possess good fortune, they are the nature of Kunjed, myself. The characteristics of such a person are: from this, it is said, possessing faith and samaya, great diligence, possessing compassion and self-pity, without conceptual thought. Body, son, wife, servant, and wealth, not being attached to anything, offering with faith and joy. These are the signs of faith and samaya, so it should be given to those who possess the essential meaning. Like this it is said, so for them, the nature of Kunjed, myself, should not be concealed, it should be taught. Again, it is said to teach to those of the Ati lineage. Chapter Title: The explanation of the fourteenth chapter, concerning concealing the Bodhicitta Kunjed Gyalpo from those without fortune, is complete. ༈ Fifth, the fifteenth chapter, explaining all dharmas after Kunjed has manifested, is divided into two: stating it in brief and explaining it in detail. First, like this, after secretly and supremely instructing the Bodhicitta Kunjed, which transcends cause and effect, action and seeking, the Bodhicitta Kunjed Gyalpo, with his own great and complete teachings, summarizes all dharmas, manifesting all dharmas of sentient beings, samsara, and nirvana, as the nature of Dharmata Bodhicitta, proclaiming this definitive meaning. Second, it is divided into three: revealing and instructing the three, the teacher, the retinue, and the teachings, proclaiming not to seek from other than Kunjed, showing all of that as the nature of mind, that is, the Tathagatagarbha, the nature of Kunjed himself. The first is divided into three.
Chinese
，圆满三者显现。如何显现之方式，教导将此传授于他人。第一者有二：显现之方式略示，以分类广说。初者：嗟！大菩萨谛听！造作一切之王我，从心髓菩提心之自性中，显现无碍之自光，若摄略而言，则以三种方式开示。其中，我之自性以三种方式开示，我显现而开示者为何？谓为随顺所化之意乐，开示各别乘之义之导师三身，以及彼等如何开示之义，如实了知证悟之眷属众，以及为彼等不误解各别乘之意趣而宣说，此三者乃造作一切之王我，从觉性菩提心之界中显现而开示。第二者有三：以名相自性而显现导师之方式，以体性差别而显现眷属之方式，以体性自性大悲而显现决定之义之方式。初者，其中无误决定之义，诸佛三身之教法等开示之导师无隐显现者为何？内续部三类之导师法身，外续部三类之导师报身，以及特征部三类之导师化身等三种。彼等乃造作一切之王自身之眷属之初者，显现导师三身之相，如是三种乘之义等无误开示之导师三者之自性为何？谓为远离能取所取二者之究竟实相，造作一切菩提心之自性，界无生，本来清净无垢之分法身，以及造作一切我之体性，自光无有间断，任运成就光明之分导师报身，以及力用显现无有间断，大悲之游舞，随顺所化，不决定，以幻化之自性，无勤成办有情之义，乃化身，即三身。
English
, manifesting the three perfections. Teaching how to manifest them, and instructing to teach this to others. The first has two parts: a brief explanation of how to manifest, and an extensive explanation by way of divisions. The first is: O great Bodhisattva, listen! I, the King Who Makes Everything, from the essence of the nature of Bodhicitta, manifest the unobstructed self-radiance of skill. If summarized, it is shown in three ways. Among them, I manifest and show my nature in three ways. What is it that I manifest and show? It is the three Kayas of the teacher who teaches the meanings of the various vehicles in accordance with the minds of those to be tamed, and the assemblies of attendants who wish to know and understand the meaning of how they teach, and the three things that are said to ensure that they do not misunderstand the meaning of the various vehicles. These three are what I, the King Who Makes Everything, manifest and show from the realm of awareness, Bodhicitta. The second has three parts: the way the teacher is manifested with categories and nature, the way the retinue itself is manifested with essence and distinctions, and the way the definitive meaning itself is manifested with essence, nature, and compassion. The first is: Among them, what is the unmistakable definitive meaning, the teacher who reveals the teachings of the three Kayas of the Buddhas, who is manifested without concealment? The teacher of the three categories of inner tantras is the Dharmakaya, the teacher of the three categories of outer tantras is the Sambhogakaya, and the teacher of the three categories of characteristics is the Nirmanakaya, and there are three aspects. These are the first of the retinue of the King Who Makes Everything himself, appearing in the form of the three Kayas of the teacher. What is the nature of these three teachers who teach the meanings of the three vehicles without error? It is the ultimate reality that is free from the duality of grasping and being grasped, the nature of the Bodhicitta that makes everything, the realm of no birth, the Dharmakaya, which is the part of original purity, free from impurities, and the essence of the King Who Makes Everything, the unobstructed self-radiance, the spontaneously accomplished, the part of clear light, the Sambhogakaya, and the unobstructed play of skill and appearance, the compassionate play, which tames whatever is to be tamed, the uncertain, the magical nature, which effortlessly accomplishes the benefit of beings, is the Nirmanakaya, that is, the three Kayas.
Chinese
因此，根本就没有其他的，诸佛之本尊，即是昆杰本尊之智慧，菩提心之自性，空性、光明、大悲三者，从这三者显现出自身光芒外显之相，因此，三身之导师也是昆杰国王自己显现自己的自性。第二，为了显现渴望了解和证悟三身导师如何教导的三乘法义之眷属，区分而言，根据三位导师的区分，他们的眷属也分为三种。那么，这是什么呢？昆杰菩提心，我的自性，三乘之法所教导的眷属，其差别如下：安住于三世之诸佛，以及居住于三界之所有众生，所有这些，原本皆处于法性、无分别、平等、大乐之状态，刹那也不动摇，在法界义之色究竟天大乐中，根本圆满，无有迁变地安住，这是被教导为法身之眷属。正如《龙钦饶绛》中所说：导师觉性空性普贤王如来，于未造作、离戏论之菩提心精要之状态中，自然显现，显现出面容和手印。先前出现的眷属是：自己的体性法身，自己的自性报身，自己的大悲化身，以及无数寂静与忿怒之佛，特别是身之眷属：金刚部，宝生部，莲花部，事业部，如来部，以及佛，法，僧，菩萨，地水火风空，欲界，色界，无色界，极瑜伽，圆满瑜伽，大瑜伽，心之瑜伽，过去，未来，现在，清净，不清净，具增益者，外道之总眷属，大自在天，数论派，顺世外道，天和非天，人与乾闼婆等。语之眷属是声闻，缘觉，菩萨，以及
English
Therefore, there is nothing else; the very essence of all Buddhas, which is the wisdom of Kunjed, the nature of Bodhicitta, the three of emptiness, clarity, and compassion, from which the self-radiance manifests outwardly. Therefore, the three teachers of the three bodies are also Kunjed King himself manifesting his own nature. Secondly, in order to manifest the retinue who desire to understand and realize the meaning of the three vehicles as taught by the teachers of the three bodies, in terms of distinctions, according to the distinction of the three teachers, their retinues are also taught in three ways. So, what is that? Kunjed Bodhicitta, my own nature, the retinue taught by the Dharma of the three vehicles, its distinctions are as follows: All the Buddhas who reside in the three times, and all sentient beings who dwell in the three realms, all of them are originally in the state of Dharmata, non-conceptual, equality, great bliss, without moving even for a moment, in the great Akanishta of the Dharmadhatu meaning, fundamentally complete, abiding without change, this is taught as the Dharmakaya retinue. As it is said in "Longchen Rabjam": The teacher, awareness-emptiness Samantabhadra, naturally manifests in the state of uncreated, free from elaboration, essence of Bodhicitta, manifesting face and hand gestures. The retinue that appeared earlier is: one's own essence Dharmakaya, one's own nature Sambhogakaya, one's own compassion Nirmanakaya, and countless peaceful and wrathful Buddhas, especially the body retinue: Vajra family, Ratna family, Padma family, Karma family, Tathagata family, as well as Buddha, Dharma, Sangha, Bodhisattva, earth, water, fire, wind, space, desire realm, form realm, formless realm, extreme yoga, complete yoga, great yoga, mind yoga, past, future, present, pure, impure, those with exaggerations, the general retinue of outsiders, Mahadeva, Samkhya, Lokayata, Devas and Asuras, humans and Gandharvas, etc. The speech retinue is Shravakas, Pratyekabuddhas, Bodhisattvas, and