Chinese
如何询问俱生智的自性圆满五种功德？以及，如何阐述安住于一体性，即真如，作为一切法之生处或体性的合理性，即俱生智本身？首先，以如此宣说的词语迎接之后，接着，勇士金刚尊者向导师俱生王直接请教提问之词。‘嗟’，是对高于或大于自己者的称呼。然而，实际上，导师与眷属的意趣无别，因此没有高低、好坏等分别，但从显现的层面来看，由于显现为导师和眷属，所以如此宣说。这也实际上表明，后世的追随者应当恭敬说法之上师。如此以恭敬之词迎接之后，称‘导师之导师’，即成为导师三身之导师的法身俱生王。那么，什么是三身之导师呢？内续三部的导师是法身，外续三部的导师是报身，以及特征三部的导师是化身，此为三者。那么，俱生王自己不是法身吗？他如何成为法身的导师呢？在此，导师俱生王被宣说是从未经历过迷惑的佛陀，是三时诸佛之先显现证悟的原始怙主普贤王如来。如《奇妙王》中所说：‘一切之始之先，自显于基而至究竟，因先觉先已成佛故，原始普贤王，显现为轮回涅槃之导师。’而我所说的眷属三身，是依靠导师本身显现的道路而从外部成佛者。全知上师说：‘因为有此导师，才出现了轮回涅槃中原始解脱的道路，才出现了三时之佛。’如果不是这样，世间出现佛陀也是不可能的，因为一切众生平等，谁也不能给谁指路，有些人成佛，有些人轮回是不合理的。如此宣说了。如此之佛陀，一切佛之导师，原始怙主俱生
English
How to inquire about the five perfections of the nature of co-emergent wisdom? And, how is it explained that the single sphere, the thusness, abides as the source or essence of all phenomena, and that the validity of this is the co-emergent itself? First, after welcoming with words that proclaim this, then, the hero Vajra directly asked the teacher, the King of Co-emergence, the actual words of inquiry. 'Kye' is a word of address to someone higher or greater than oneself. However, in reality, the intention of the teacher and retinue are inseparable, so there is no distinction of high and low, good and bad, etc., but from the perspective of appearance, since they appear as teacher and retinue, it is spoken in this way. This also implicitly shows that later followers should respect the Dharma-speaking lama. Having welcomed with such words of respect, he said, 'Teacher of teachers,' that is, the Dharmakaya, the King of Co-emergence, who has become the teacher of the three kayas of teachers. What are the teachers of the three kayas? The teacher of the three inner tantras is the Dharmakaya, the teacher of the three outer tantras is the Sambhogakaya, and the teacher of the three characteristic tantras is the Nirmanakaya. Now, is not the King of Co-emergence himself the Dharmakaya? How does he become the teacher of the Dharmakaya? Here, the teacher, the King of Co-emergence, is said to be the Buddha who has never been deluded, the primordial protector Samantabhadra who awakened before all the Buddhas of the three times. As it says in the Marvelous King: 'Before the beginning of all, perfected on the basis of self-appearance, because he awakened and became enlightened before, the primordial Samantabhadra, appears as the teacher of samsara and nirvana.' The three kayas spoken of as my retinue are those who attained Buddhahood later, relying on the path manifested by the teacher himself. The omniscient lama said: 'Because this teacher exists, the path of primordial liberation in samsara and nirvana appeared, and the Buddhas of the three times appeared.' If it were not so, it would not be reasonable for Buddhas to appear in the world, because all beings are equal, and no one can show the way to another, and it is unreasonable for some to become Buddhas and some to wander in samsara. Thus it was said. Such a Buddha, the teacher of all Buddhas, the primordial protector, the Co-emergent
Chinese
那时，金刚萨埵向国王请示道：世尊您，也因为远离了名相概念的一切戏论边际，是唯一的圆满大明点，没有戏论，不在二元显现的境地中成立，或者说是不存在的吗？从您的力量中显现的眷属们，也都是明点无戏论的自性吗？此外，普贤王如来您所开示的殊胜正法，也都是明点无戏论吗？圆满的显现的时间和处所，也都是明点无戏论的自性，没有名相的境地，不可思议，不可言说，不可比喻等等，在任何显现的法中都不成立吗？这样，轮回和涅槃的一切法的体性，圆满的一切也都是本来就远离一切戏论边际，是无戏论明点的自性，没有成立、破除、变动、改变的吗？没有比这更甚深的意义，三身的导师的导师，为眷属们开示什么法呢？因为是无戏论明点的自性。而且，聚集在您的眷属中，眷属的意义是什么而聚集呢？因为对于无戏论来说，那样是不合理的。如果允许聚集在眷属中，那么对他们开示什么教法呢？因为没有言说的戏论。导师、眷属、教法三者聚集的时间和处所，如何会是相同的呢？因为法性本来就是超越一切关于一和异等等的执着念头戏论的。因此，请世尊您开示这是什么样的道理。第二，世尊听了眷属的请示后，菩提心普贤王如来再次以远离言语文字的不可言说之义的语言对金刚萨埵说道：导师和眷属的意趣没有差别，因为没有上下之分，所以加上“喂”的称呼，大菩萨你将意识安住在声音上，或者说专注于声音，不要错误地领会意义，并且听着，导师普贤王如来如何开示甚深意义的道理。
English
Then, Vajrasattva requested the King, saying: "Lord, are you also, because you are free from all the elaborations of conceptual signs, the single great all-encompassing bindu, without elaboration, not established in the realm of dualistic appearance, or are you non-existent? Are all the retinues that arise from your power also of the nature of bindu without elaboration? Furthermore, are all the sacred teachings taught by Kunjed also bindu without elaboration? Are the times and places of the appearance of the perfect ones also of the nature of bindu without elaboration, without a realm of signs, immeasurable by the mind, inexpressible by speech, incomparable by example, and so on, not established in any of the appearing phenomena? Thus, is the essence of all the phenomena of samsara and nirvana, all the perfections, primordially free from all elaborations, of the nature of bindu without elaboration, without establishment, refutation, change, or alteration? Since there is no deeper meaning than that, what dharma does the teacher of the three kayas teach to the retinues, since it is the nature of bindu without elaboration? Moreover, what is the meaning of gathering and assembling together in your retinue, since it is not appropriate for the unelaborated? Even if they are allowed to gather in the retinue, what teaching is given to them, since there is no elaboration of speech? How can the time and place of the gathering of the three—teacher, retinue, and teaching—be the same, since the nature of reality is primordially beyond all fixations and thoughts of elaboration, such as one and different? Therefore, please, Lord, explain what this is like." Secondly, having heard the request of the retinue, the Bodhicitta Kunjed Gyalpo again spoke to Vajrasattva with the inexpressible words of meaning, free from words and letters, saying: "Since the intention of the teacher and retinue is inseparable and there is no superior or inferior, the word 'O' is added as a vocative. Great Bodhisattva, place your mind's consciousness on the sound, or focus on the sound, and grasp the meaning without error, and listen to how the teacher Kunjed explains the profound meaning."
Chinese
因此，以远离器之过失而劝请听闻的方式，宣说诸法自性之义，所说之义是： 噫！大菩萨，开示心性自生智慧之普作王我之自性，乃是法界一味，如是之性，诸法一切皆成办之根本，即是心髓，安住于体性之中，然轮回涅槃之诸法显现之时，心髓菩提之心性，于任何处亦不增损，亦无有变异，是故本来法性平等大印，周遍一切独一明点之自性而安住。何以故？所谓明点，乃是无有智慧戏论边际之法性，不变异，周遍轮涅大义之故也。如《普明》云：一切明点，不可变，不可灭，是周遍。如是说。 犹如三世诸佛之导师们，以及彼等所说之教法因果之乘等，以及三导师之集合之眷属们，以及彼等共同集会之时，以及集会之处，以圆满具足所摄之诸法，皆从心髓普作王我所生，是故本来即说为离戏明点之体性。彼之因由为何？乃是彼等所生之基，普作菩提之心我之自性，即是开示无戏明点之体性之故也。如是说。 章节之名称，菩提之心普作王，既是所说之基，亦是所说之缘起，然就所说之名而言，乃是称为所说之基，即是所说何者，乃是教法传承之义，即是彼之生起之基，故如是说，章节乃是各自部门不相混杂而作分界之义。因此，种姓之子，章节之意乃是，各自之界限与他法不相混杂，主要宣说所诠释之义也。如是说。 因此，此处有八十四章节，此乃最初之章节，故是第一品之解释也。 第二义，以圆满具足之方式广说教法，共有三种，五种圆满具足之自性如何
English
Therefore, in the manner of urging listening by being free from the faults of the vessel, explaining the self-sound of the meaning of suchness, the meaning of what is spoken is: O Great Bodhisattva, the self-nature of Kunje Gyalpo, the revealer of the self-arisen wisdom of mind itself, is the single realm of suchness, the essence that has become the source of all phenomena, abiding in its essence, yet from the very moment of the appearance of the phenomena of samsara and nirvana, the essence, the nature of bodhicitta, is neither elaborated nor changed in any way, and therefore, from the very beginning, it abides as the nature of the great equality of dharmata, the all-pervading single bindu. Why is that? The term bindu refers to the unchanging nature of reality, free from the edges of intellectual elaboration, the great meaning pervading existence and peace. As it is said in Kunjal, "All bindus are unchanging, unceasing, and pervasive." Similarly, the teachers of the three kayas of the Buddhas, and the teachings of cause and effect spoken by them, and the assemblies of the three teachers themselves, and the times when they gather together, and the places where they gather, all the phenomena included in the perfection of gathering, arise from me, the essence, the All-Creating King, and therefore, from the beginning, it is said to be the nature of the bindu free from elaboration. And what is the reason for that? It is because the basis from which they arise, the nature of my mind, the All-Creating Bodhicitta, is shown to be the very nature of the non-elaborate bindu. So it is said. The title of the chapter, "All-Creating King of Bodhicitta," is both the basis and the occasion for discussion, but in terms of the name of the subject matter, it is referred to as the basis for discussion, that is, what is being discussed is the meaning of the lineage of the teachings, and it is said in this way because it is the basis from which it arises, and the chapter is the meaning of separating the sections without mixing them. Therefore, son of lineage, the meaning of the chapter is that the boundaries of each are not mixed with other dharmas, and the meaning that is mainly expressed is what is being represented. So it is said. Therefore, since this is the first of the eighty-four chapters here, it is the explanation of the first. The second meaning is that there are three ways to explain the perfection of the teachings in detail. How is the nature of the five perfections?
Chinese
讲述安置和产生的方式，广泛解释其状态，总结词义并解脱。第一部分分为两部分：讲述将显有轮回涅槃的一切法，从原始就安置在五种圆满之中的方式；以及解释其自性，即从普作（一切之源）如是性（事物本性）的状态中产生的方式。第一部分由第二品讲述，也分为两部分：以进入品之因的方式简要讲述，以及通过广泛解释来详细讲述。第一部分是：如此，通过圆满的基础，导师和眷属二者发起讨论之后，菩提心普作王以远离分别念的自性，观察到轮回涅槃的一切法都从自身产生，安住于不动的、空明无言、超离思维的伟大自性之禅定中。第二部分详细解释也分为三部分：请问智慧勇识被安置为眷属的意义，安置从如是性的导师状态中以圆满所摄的法性，以及以问答形式解释其意义。第一部分是：导师安住于意义之禅定后，眷属众生从法界大平等的状态中，以自性一体安住，此时，勇识金刚从意之虚空中，以力量的自性站起，面向导师菩提心普作王，以犹如雪山被百万阳光照耀般的容光，如不变稳固的须弥山般安住，发出无生自生的智慧之语而请问： 唉！具有非造作之身的法性，导师之导师普作王啊！导师您的眷属，从您的慈悲智慧力中显现的我等智慧勇识聚集并安住，即聚集在一起。我等聚集者所要了解或知道的意义是，诸法之实相，远离破立的圆满智慧，阿底瑜伽的意旨是怎样的？或者我等想要了解的意旨是导师普
English
Explaining the manner of arrangement and arising, extensively explaining the state, summarizing the meaning of the words and liberating. The first part is divided into two parts: explaining the manner in which all phenomena of appearance and existence, samsara and nirvana, are arranged from the beginning in the five perfections; and explaining that its very nature, the all-creating, arises from the state of suchness. The first part is explained by the second chapter, which is also divided into two parts: a brief explanation by way of the cause of entering the chapter, and a detailed explanation by way of extensive explanation. The first part is: Thus, after the teacher and retinue initiate the discussion through the basis of perfection, the Bodhicitta All-Creating King, with a nature free from the elaboration of objective thought, sees that all the phenomena of samsara and nirvana arise from himself, and abides in the unwavering Samadhi of emptiness and clarity, inexpressible, beyond mind, the great nature of Samadhi. The second part, the detailed explanation, is also divided into three parts: asking the meaning of how the Knowledge Hero is arranged as the retinue, arranging the Dharma-nature gathered by perfection from the state of the teacher of Suchness, and explaining its meaning in the form of questions and answers. The first part is: After the teacher abides in the Samadhi of meaning, the assembly of the retinue abides in the state of the great equality of the Dharmadhatu, as one nature. At this time, the Hero Vajra rises from the space of intention as the nature of power, and faces the teacher, the Bodhicitta All-Creating King, with a countenance like a snow-white crystal mountain embraced by a million suns, abiding like the unchanging, stable Mount Meru, and utters the speech of unborn, self-arisen wisdom, asking: Alas! Dharma-nature, possessing an unconditioned body, teacher of teachers, All-Creating King! The Knowledge Heroes, we who have appeared from the power of your compassion and wisdom, have gathered and abide as the retinue of the teacher, that is, we have gathered together. The meaning that we who have gathered wish to know or understand is: What is the nature of all things, the perfect wisdom free from elimination and establishment, the intention of Atiyoga? Or, what is the intention that we wish to understand, Teacher All-