Chinese
伊呀，乌巴，瑜伽，玛哈，阿努，阿底，阿底钦波，尘，黑暗，勇气，以及外在的常断四边。心之轮是：明空，显空，乐空，声空，觉空等。与自性，本体，大悲，法性的金刚无为法不分离，没有分离，在平等圆满任运自成广阔虚空中，以唯一方法无二安住。如是说。十部经中说：导师法身的眷属是，安住三时的一切，三界六道众生，以圣者的大悲，与众生，宣说具有圆满的关联。如是说。因此，轮涅的这些法，是昆杰我所显现的法身眷属。报身眷属是，依赖于五根所显现的对境之相，色声香味等之相，不生起或不让生起贪等烦恼的分别，修习法性无分别之义。并且，自己的法性菩提心自性，对于无有二谛之分的法身唯一明点之自性，作为有法世俗谛和法性胜义谛二者自性而进行分别和观察，凭借于此。从最初极喜地到第十法云地之间，对于菩提心的本体没有如实见到，被烦恼障和所知障二者以各自的方式所遮蔽的十地菩萨的眷属们，以及心之自生五智的自光不灭，显现为受用境五妙欲，不舍弃而视为庄严，无二受用的报身导师们。如是这般的报身导师眷属二者，也是自生普贤导师昆杰我的本体中本来安住，是显现出来的。
English
Iya, Upa, Yoga, Maha, Anu, Ati, Ati Chenpo, dust, darkness, courage, and the four extremes of external permanence and annihilation. The wheel of the mind is: clarity-emptiness, appearance-emptiness, bliss-emptiness, sound-emptiness, awareness-emptiness, etc. It is inseparable from the Vajra of self-nature, essence, great compassion, and Dharma-nature, which are unconditioned. There is no separation. In the vast expanse of equal, perfect, and spontaneously accomplished space, it abides in a single, non-dual manner. Thus it is said. In the Ten Sutras it is said: The retinue of the Teacher's Dharmakaya is all who abide in the three times, and the sentient beings of the three realms and six classes, with the great compassion of the noble ones, it is said that there is a perfect connection with sentient beings. Thus it is said. Therefore, these dharmas of samsara and nirvana are the retinue of the Dharmakaya manifested by Kunje Ngayi. The Sambhogakaya retinue is based on the appearance of objects to the five senses, such as forms, sounds, smells, tastes, etc., without arising or allowing to arise the conceptualizations of afflictions such as attachment, and meditating on the meaning of the non-conceptual nature of reality. Moreover, one's own Dharma-nature, the very nature of Bodhicitta, which is inseparable from the two truths, is the nature of the single bindu of Dharmakaya, and one contemplates and examines it as the nature of the two truths, the conventional truth of phenomena and the ultimate truth of Dharma-nature. By virtue of this, from the first Joyful Ground to the tenth Cloud of Dharma Ground, the retinues of the Bodhisattvas abiding on the ten grounds, who have not seen the essence of Bodhicitta as it is, and who are obscured by the two obscurations of affliction and knowledge in various ways, and the Sambhogakaya teachers who, with the unceasing self-radiance of the five self-born wisdoms of the mind, see the five objects of enjoyment as adornments without abandoning them, and enjoy them in a non-dual manner. Such Sambhogakaya teachers and retinues are also manifested from the very essence of the self-born Samantabhadra, the teacher Kunje Ngayi, which has always been present. From that very [text]: The retinue of the Teacher's Sambhogakaya is those who have purified the ten non-conceptual samadhis, the Bodhisattvas abiding on the grounds, who have purified the afflictions and the knowable, the wisdoms.
Chinese
与众和慈悲相连，因此称为圆满。如此说。化身的眷属是，对于法性如是性的自性，与事物实相不符的显现，以意根或分别念，通过各自的观察和分析，颠倒错谬地见到的知识，执着于这种被视为标准的颠倒宗派的外道徒们，有些人将自在天等视为恒常，有些人则认为没有因果和前后世等，是断灭空，等等，所有颠倒看待因果事物的宗派全部归纳起来，就是外道，即断见派，可归纳为四种，因此，为了引导这些人，化身以慈悲加持，从颠倒的道路上扭转过来，通过无误地宣说取舍善恶因果、苦乐果报的方式，舍弃身语意三门的罪业，安住于心善之道的眷属，即比丘父母二人和近事男近事女父母二人，这四种人，在三大劫等漫长的时间里，通过因果努力而安住于世间的眷属。如同《龙钦饶绛》中所说：“眷属是天人外道和教徒，从调伏心意慈悲的加持中，比丘男女和近事男女四众，不定的各种化身眷属。”如是所说，化身的眷属和导师二者显现，也并非其他，而是普作我以慈悲的自性光芒显现。如是说。第三，如上所示的三身导师们，在各自眷属的内心，在各自明觉之境的真实智慧面前，从普作菩提心的自性、本体、自性、慈悲三者的力量中显现的真实、具有决定意义的教法，如是宣说，眷属们也如实地见到各自所被教导的意义，这教证和证悟的教法，也是普作菩提心的本体显现。
English
It is connected with the assembly and compassion. Therefore, it is called perfect. Thus it is said. The retinue of the emanation body is that, regarding the nature of suchness of reality, the appearance that is inconsistent with the reality of things, through the mind faculty or conceptualization, through individual examination and analysis, the knowledge that is seen as inverted and mistaken, clinging to the inverted tenets of those who hold this as the standard, some of the outsiders see permanence in Phya and Ishvara, etc., while others see the absence of cause and effect and past and future existences, etc., as utter emptiness, etc., gathering all the tenets that see all things of cause and effect as inverted, they are the heretics, the nihilists, which are summarized into four types. Therefore, in order to guide these people, the emanation body blesses them with compassion, turning them away from the inverted path, and through the way of unerringly proclaiming the acceptance and rejection of virtuous and non-virtuous causes and happy and unhappy results, abandoning the sins of the three doors of body, speech, and mind, and abiding in the path of virtuous mind, the retinue, namely the two parents of monks and the two parents of lay practitioners, these four types of people, for a long time such as three great kalpas, are the retinues who abide in the world through the effort of cause and effect. Thus, as it is said in Longchen Rabjam: "The retinue are gods, humans, heretics, and those who nurture the teachings. From the blessing of compassion that transforms the mind, the four, monks, nuns, laymen, and laywomen, are the uncertain and diverse retinues of the emanation body." As it is said, the appearance of the retinue of the emanation body and the teacher as two is also not other than the fact that I, the All-Creating One, have manifested the radiance of compassion. Thus it is said. Thirdly, the teachers of the three bodies as shown above, in the hearts of their respective retinues, in the face of the true wisdom of their respective self-awareness, from the power of the three, the nature, essence, and compassion of the All-Creating Bodhicitta, the true and definitive teachings that arise, are taught as such, and the retinues also truly see the meaning of what they have been taught, and this teaching of scripture and realization is also the manifestation of the essence of the All-Creating Bodhicitta.
Chinese
如是说。 十部经中说： 以智慧心之觉性， 指示自己之自性， 见此指示，以此聚集， 于此示彼，彼亦见之， 此乃名为指示。 如是说。 第二， 嗟！大菩萨显现之，是何者以何法如何显现耶？ 彼乃何者显现，乃是导师普作我所显现，何者显现者，乃是心性自生之智慧，无有造作之实相，彼性显现也。 彼为谁之义而显现耶？若如是思，为所证之境法性，如是性精华菩提心，于彼个别观见及证悟之三身导师之眷属众之义而显现也。 如何显现之耶？若如是，何种次第之乘，于某些，以于四谛取舍之门，为舍弃一切杂染品之法之义而显现，于某些，以十二缘起顺逆修习之门，为遮止痛苦之法之义而显现，于某些，以成为二谛体性之法，为取舍而行之义而显现，此三者乃引导生起之三乘。 于某些，为清净能取所取之分别念之义而显现，于某些，为取天与清净之族类，及舍弃分别与迷乱之族类之义而显现，乃是苦行明咒之乘。 于某些，自性本初清净，安住于天与坛城之体性，依赖道生圆满而显现之义而显现，乃是自在方便之乘。 如是显现之，眷属众亦如是，某些见普作菩提心之自性显现之法，为所应舍弃之境，某些见为所应遮止之境，某些见为对治而行之境，某些见为所应清净，即应清净之境，某些见为应取舍之境，某些见为大自在摄持，即摄持为自在。
English
Thus it is said. In the Ten Sutras, it says: With the wisdom of the mind's awareness, The self-nature is pointed out. Seeing this pointing out, gathering with it, Showing that to it, that also sees. This is said to be the pointing out. Thus it is said. Secondly, O great Bodhisattva, what is meant by 'manifesting'? By whom, what dharma, and how is it manifested? If it is asked, by whom is it manifested? It is manifested by me, the teacher Samantabhadra. What is manifested is the self-arisen wisdom of the mind itself, the unconditioned reality, that very nature is manifested. For whose sake is it manifested? If it is asked, it is manifested for the sake of the retinues of the three kayas of the teacher, who individually see and realize the object to be realized, the nature of reality, the essence of suchness, the heart of bodhichitta. How is it manifested? If so, which order of vehicles? For some, it is manifested for the sake of abandoning all the defiled aspects of dharma through the gate of adopting and rejecting the four truths. For some, it is manifested for the sake of stopping the suffering aggregates through the gate of meditating on the twelve links of dependent origination in forward and reverse order. For some, it is manifested for the sake of practicing adoption and rejection with respect to the dharmas that have become the essence of the two truths. These three are the three vehicles that lead to arising. For some, it is manifested for the sake of purifying the thoughts of grasping and clinging. For some, it is manifested for the sake of adopting the classes of gods and purity, and abandoning the classes of thoughts and confusion, which is the vehicle of asceticism and mantra. For some, it is manifested for the sake of manifesting the self-nature, which is primordially pure, abiding in the essence of gods and mandalas, relying on the path of generation and completion, which is the vehicle of empowerment and means. As it is manifested in this way, the retinues also see in the same way. Some see the dharmas that appear as the self-nature of Samantabhadra's bodhichitta as objects to be abandoned. Some see them as objects to be negated. Some see them as objects to be practiced as antidotes. Some see them as objects to be purified, that is, objects to be purified. Some see them as objects to be adopted and rejected. Some see them as being held by the great self, that is, held as freedom.
Chinese
在行为的境地中见到，如果广说，就要像与毒树的空心结合来说明那样去理解。像这样，因和果的三位导师的眷属们也这样见到。第三是： 唉，大菩萨！ 像这样，一切法都是导师普作我之自性显现出来的这种方式，金刚萨埵你务必向眷属们如是宣说。 还有，普作我就是金刚萨埵你的心，是自生智慧的体性，因为与它没有差别。 导师我的自性显现出来是什么，那就是大菩萨你的自性显现出来。 像这样，一切法都是你的自性显现出来的，通过这种方式来显示，大菩萨要知道自己的法性，菩提心的自性，离戏、超越思维的实相，不作意、本来成佛的方式。 同样，要知道显现为外内情器的，以三种圆满所概括的这一切，都是自己觉性菩提心的体性，从不灭的妙力中生起的。 像这样，菩萨自己如何证悟，也要向因果的三位导师的眷属们如是宣说。 如是说。 其次，为了不从自心之外去寻找，眷属们的宣告有三种： 一切圆满皆显示为心性。 从心之外寻找的过患。 自性大圆满也是对殊胜的补特伽罗的显现方式。 第一是： 导师普作亲自劝请金刚萨埵向眷属们显示自己的自性，之后金刚萨埵对处于因果乘的导师眷属们，如导师普作所教导的意义，这样说道。 又是如何呢？唉，对行持因和果的乘的三身导师和显现为眷属的各位这样称呼后， 胜者三身的导师的导师，普作王亲自做了显有世间情器等一切法并使之显现，那
English
Seeing in the realm of action, if explained extensively, it should be understood as it is said in conjunction with the emptiness of a poisonous tree. Thus, the retinues of the three teachers of cause and effect also see it in this way. Thirdly: O Great Bodhisattva! In this way, this very manner in which all phenomena are the manifestation of the nature of the All-Creating Teacher, you, Vajrasattva, must definitely prophesy to the retinues. Furthermore, the All-Creating One, I, am the essence of the self-arisen wisdom of the mind of you, Vajrasattva, and since there is no difference from it, whatever manifestation of the nature of the Teacher, I, is, that is also the manifestation of the nature of you, Great Bodhisattva. In this way, by showing that all phenomena are the manifestation of your nature, Great Bodhisattva, know your own Dharma-nature, the nature of Bodhicitta, the reality beyond elaboration and beyond mind, the unconditioned, primordially enlightened state. Likewise, know that all these phenomena appearing as outer and inner environments and beings, encompassed by the three perfections, arise from the unobstructed power of your own awareness, the essence of Bodhicitta. In this way, just as the Bodhisattva himself realizes, so too should he prophesy to the retinues of the three teachers of cause and effect. Thus it was said. Secondly, in order not to seek it outside of one's own mind, the retinue's proclamation has three aspects: All perfections are shown to be mind itself. The fault of seeking outside of mind. The Great Perfection of self-nature is also the way it appears to a supreme individual. The first is: The Teacher All-Creating himself urged Vajrasattva to show his own nature to the retinues, and then Vajrasattva said this to the teachers and retinues abiding in the vehicle of cause and effect, according to the meaning of how the Teacher All-Creating had instructed. And how is that? Alas, after calling out to the teachers of the three bodies and those appearing as retinues who practice the vehicle of cause and effect, the Teacher of the Teachers of the Victorious Ones of the three bodies, the King All-Creating himself, having created and manifested all phenomena such as the world of appearances, environments, and beings, that