English
To those assemblies of pure retinues who have attained the ground, who do not abandon the aspect of desirable qualities in appearance, who play and enjoy as ornaments, from the clear aspect of my essence, the teacher, the Sambhogakaya, is brought forth, and to that retinue to whom the essence appears, the teaching that makes the profound and vast view and conduct completely perfect, since that has not become the object of everyone's practice, it is taught as two uncommon vehicles, that is, it is the play of the All-Creating Self, the essence of playing in outer clarity is brought forth. From the compassion that arises from the unceasing aspect of the play of my unborn nature, in order to tame sentient beings, the Nirmanakaya appears, and effortlessly accomplishes the benefit of beings, and that, with the four kinds of retinues, reveals and speaks the Dharma that is suitable or in accordance with cause and effect, acceptance and rejection, with non-objective compassion, is the three vehicles of the Nirmanakaya. Fourth, there are eight explanations of this reason: Explaining that all phenomena appear from one nature; from non-duality, the concept of otherness is placed in the lower vehicle; although the meaning of mind-essence is elaborated and spoken of in many ways, it is taught that it does not move from one's own nature; explaining the meaning of mind-essence without effort, the greatness is explained as spontaneously perfect; since the essence is perfected in one's own mind, the three Kayas abide spontaneously; since mind-essence is explained as the Dharmadhatu, the qualities are taught as spontaneously perfect; since the three examples, meanings, and signs are complete, one's own mind is taught as the Buddha; since mind-essence is taught as Suchness, it transcends the imputations of existence and non-existence. The first is: O Great Bodhisattva, in short, what is taught as the revealed prophecy is that the nature of the All-Creating Self, the Bodhicitta, from the power of the vast and all-pervading Dharmadhatu, relies on the appearance of all phenomena of Samsara and Nirvana, and is therefore called the revealed prophecy. That is, the nature of the All-Creating Self abides solely in the essence of the non-elaborate Dharmadhatu, and the object or basis from which all phenomena appear is the appearance of the three aspects of emptiness, clarity, and compassion, and the phenomena that arise spontaneously from the power of those three aspects are as follows: Buddhas and sentient beings, existence and the world,
Chinese
所有精华聚集的这些法，实际上是安住于自生智慧的本性，即普作菩提心，我之自性中，力量显现无有止息。如是，在《海漩陀罗尼经》中说：心要周遍力光芒，如何显现如是耶？无基之中现基始，无实之中现诸实，无相之中现多样，有无之中现轮涅，二取之中现无明智慧。任何成立皆无之自性中，自性本体大悲三者现。从觉与无明二者中，彼中三身三毒二者现。彼中三界意轮三者现。彼中自解脱与未解脱中，显现之门迷乱之门二者现。彼中变与不变中，无知心识迷乱无迷现。彼中证悟与未证悟故，五蕴五身自性现。彼中显现与未显现故，轮回涅槃二者现。任何皆无之中显现任何有，证悟未证悟故成佛有情二者现。深广法性我之力量现。如是说。第二，如是，显有轮回涅槃之诸法皆是普作菩提心之自性。若自心性之外，执持为其他不净迷乱之法，并认为佛陀存在于自身显现之外而寻觅，譬如自己骑在象上却向别处寻象一般，因此没有机会与普作王自生智慧的我相遇。因此，普作王之眷属之首，导师三身之教法，仅仅是为调伏者次第修习而宣说的因果下乘之法，并非宣说最胜大圆满之法器。第三，嗟！大菩萨导师普作我，显现力量无有止息之诸法，虽似从显有轮回涅槃之法之外显现，然实际上并非他者，乃是自身自生智慧之体性显现。
English
All these dharmas, the essence of which is gathered, are actually abiding in the nature of self-arisen wisdom, the all-creating Bodhicitta. From my own nature, the manifestation of power arises without ceasing. Thus, in the "Ocean of Whirlpools Tantra," it says: The essence pervades, the radiance of power shines forth. How does it shine forth? From the state of no basis, the basis of all arises. From the state of no substance, all substances arise. From the state of no appearance, various appearances arise. From the state of existence and non-existence, samsara and nirvana arise. From the state of non-duality, ignorance and wisdom arise. From the very state of no establishment whatsoever, the three, namely self-nature, essence, and compassion, arise. From the two, awareness and unawareness, from that, the three kayas and the three poisons arise in duality. From that, the three realms and the three mind-wheels arise. From that, from self-liberation and non-liberation, the door of arising and the door of delusion arise in duality. From that, from change and no change, ignorant mind, delusion, and non-delusion arise. From that, through realization and non-realization, the five aggregates and the five kayas themselves arise. From that, through manifestation and non-manifestation, samsara and nirvana arise in duality. From the state of nothing, everything arises. From realization and non-realization, the two, Buddhas and sentient beings, arise. The vast and profound nature of reality arises as my power. Thus it is said. Secondly, thus, all the dharmas of existence, samsara, and nirvana are the nature of the all-creating Bodhicitta. If one grasps one's own mind as something other than this, as an impure, deluded dharma with its own characteristics, and if one imagines and seeks the Buddha as existing apart from one's own appearances, then, like someone riding an elephant while searching for another elephant, one will not have the opportunity to encounter me, the self-arisen wisdom of the All-Creating King. Therefore, the teachings of the first of the All-Creating King's retinue, the teacher of the three kayas, are merely the vehicle for teaching the lower vehicles of cause and effect, which are taught for the sake of gradually training the disciples, and are not vessels for teaching the supreme Great Perfection. Thirdly, O great Bodhisattva, teacher, All-Creating One, I have manifested these dharmas, the manifestation of power without ceasing, which, although they appear to be manifested from something other than the dharmas of existence, samsara, and nirvana, are in reality not other than the manifestation of the essence of one's own self-arisen wisdom.
Chinese
是这样的。那又是怎样的呢？显现世间的一切法，都已在法性菩提心中本来显现为成佛的体性。而且，自己的心性已显现为自生智慧大自在的体性而成佛。由于没有被能取所取的分别念所染污，因此没有错谬地在法界中显现成佛。依靠比喻、意义、征相这三者的定解，如其所显现的法，都已显现为本来成佛。在法性如是性之中，所谓成佛，只是名称上的假立，实际上并没有成立。像这样，虽然说一切法都显现为五大的成佛，但实际上只是显现了自己的心，从大的功德的反体上分为了五种差别，除此之外，没有任何其他的法成立。《十经》中说：五大的菩提心，心性以五大而殊胜。又《意护》中说：不舍弃、不住留、不依赖、无遗余，远离一切名言，自性任运成就，非造作，因此，果位的国王特别广大。第四，唉！大菩萨，像这样，我昆杰的自性显现，总而言之，像这样显现的一切法，不舍弃，无论在哪里都不舍弃，显现成佛的伟大，无遗余地成为大自在而成佛的伟大，不住留于任何事物而于法界中成佛的伟大，不依赖于任何事物而成为其本身而成佛的伟大，从一切到一切都成佛，因此具有无有不成佛的伟大，即以五大的体性显现为成佛的自性。像这样五大的成佛是什么呢？就像这样，昆杰菩提心我的体性显现，即显现世间器情的一切法，以三相法印见为不净轮回之法，从而将八识及其对境视为应断除、遮止、清净之法，但实际上，昆杰我的法性自性
English
It is like this. And how is that? All these phenomena of appearance and existence have already manifested as the nature of enlightenment in the Dharmata Bodhicitta, inherently manifesting as the essence of Buddhahood. Moreover, one's own mind has manifested as the essence of the great self-originated wisdom, manifesting as Buddhahood. Because it is not defiled by the conceptualizations of grasping and being grasped, it is manifested as Buddhahood in the Dharmadhatu without error. Relying on the certainty of the three proofs of example, meaning, and sign, the way in which phenomena appear is itself manifested as being inherently enlightened. In the state of Dharmata Suchness, the term 'Buddhahood' is merely a nominal designation, and in reality, there is no establishment of it. Thus, although it is said that all phenomena manifest as the Buddhahood of the five great elements, in reality, it is only the manifestation of one's own mind, and from the reversal of the qualities of greatness, it is divided into five kinds of distinctions, but apart from that, there is no other Dharma that is established. In the 'Ten Sutras,' it says: 'The Bodhicitta of the five great elements, the mind itself is superior with the five great elements.' Also, in the 'Mind Protector,' it says: 'Without abandoning, without abiding, without depending, without leaving anything out, it is free from all expressions. Because it is self-arisen, spontaneously accomplished, and unconditioned, the king of fruits is especially great.' Fourthly, O Great Bodhisattva, in short, the manifestation of my Kunje's nature in this way is that all phenomena that appear in this way are not abandoned, not abandoned anywhere, and the greatness of manifesting Buddhahood directly, the greatness of becoming the great self without leaving anything out, the greatness of becoming enlightened in the Dharmadhatu without abiding in anything, the greatness of becoming enlightened as it is without depending on anything, and the greatness of becoming enlightened from everything to everything, so there is the greatness of being without non-enlightenment, that is, it manifests as the nature of Buddhahood in the essence of the five great elements. What is such a Buddhahood of the five great elements? Like this, the manifestation of the essence of my Kunje Bodhicitta is that all these phenomena that appear as the container and contents of existence are seen as impure samsaric phenomena by the three characteristics, and thus the eight consciousnesses and their objects are regarded as phenomena to be abandoned, prevented, and purified, but in reality, the Dharmata nature of my Kunje
Chinese
由于显现离戏、自性自明、以及现象如幻，即自然成就三者的体性，因此，显现菩提心的体性。因此，无需像名相乘那样，通过新的努力来断除、阻止和修习，因为法性菩提心的自性中，本来就没有无明，所以清净。由于智慧无偏地本来增长，所以本来就是佛。这样，由于无勤作而本来成佛，因此，作为压倒声闻、缘觉、菩萨三乘的对治，被说成本来就伟大，这被称为现证菩提的伟大。嘉饶多杰说：大圆满自宗现证佛陀大，断除阻碍修习八聚及对境，自明离戏幻化中自然成，彼处住留习气解脱实相与，无明暗除智慧无偏增广大，低下乘宗压伏对治极强大。第五，同样，显现一切作者我的自心精要，自生之智慧，这是成为一切法之精要或体性，所以是一切之自体。这样，对于一切法都是大自体之自性，而玛哈瑜伽者认为要依靠生圆次第的努力之道来显现，但对于大圆满来说，不需要做任何勤作，因为一切法本来就已自在地成为自生智慧的大自体，所以下部的所有勤作都本来或从基础上清净，并且自证之智慧无偏地增长，因此没有任何勤作。因此，被说成是对治具有勤作之乘的本来就伟大，这被说成是在大自体中成佛的伟大。他自己说：大瑜伽等勤作之，需依他力压伏对治多，大自体中自己本自在，恶规勤净自明无偏增。第六，像这样，显现一切法本来不生不灭、离戏自生的智慧，这本身就是