Chinese
此后，普贤菩提心（藏文：བྱང་ཆུབ་ཀྱི་སེམས་ཀུན་བྱེད་རྒྱལ་པོ་）宣说了，由于三身导师所教导的一切法的本源或根源的国王就是普贤（藏文：ཀུན་བྱེད་）本身，因此，一切都从他本身产生，说了这些话。第二部分有三点：简要说明了心性自生智慧本身超越一切，超越因果勤作；详细阐述了以五种理由超越；总结了心性离戏论，超越言语，不需要因果作为。第一部分有两点：一切圆满皆为本有任运成就，因此不依赖于外在的寻求因果；心性从生、灭、住三种状态中解脱，因此阐述了三身任运圆满，具足五种理由。第一点是： 唉，大菩萨金刚持，您听着，我将讲述一切法的根源是普贤菩提心的道理。 那么，我是如何成为一切圆满之法的国王，无需寻求，任运成就的呢？ 就像这样，三身的导师们从何处产生，我的确就是他们的父母。 从三身导师那里产生的过去、现在、未来一切诸佛的祖父也是导师我。 他们的眷属、处所和时间等自性圆满，以三身阐述的法乘，能够清晰地显现和开示的光明也是我所作的。 这样看来，从普贤我的三种自性中，三身的导师们从我的力量中，如慈悲外显的雨水般产生，基于这个原因。 一切圆满之法，本来就在菩提心中任运成就，因此不需要重新努力和依赖因果。 因此，三身导师们所教导的各种因果乘的说法，以法身加持的说法等三种方式来区分，也开示了诸法的三种说法方式，而开示者不是别人，唯有普贤我才开示。 第二点是：普贤
English
Then, the All-Creating King of Bodhicitta (Tibetan: བྱང་ཆུབ་ཀྱི་སེམས་ཀུན་བྱེད་རྒྱལ་པོ་) declared that since the king who is the source or origin of all the teachings taught by the three Kayas of the Teacher is none other than the All-Creating (Tibetan: ཀུན་བྱེད་) himself, therefore, all things arise from him alone, and he spoke these words. The second part has three points: briefly explaining how the self-born wisdom of mind itself surpasses all, transcending cause, effect, effort, and accomplishment; elaborating on how it transcends through five reasons; and summarizing the meaning that mind itself is free from elaboration, beyond expression, and does not require cause, effect, or action. The first part has two points: all perfections abide as primordially inherent and spontaneously accomplished, therefore, there is no reliance on seeking cause and effect from the outside; and mind itself is liberated from the three states of arising, ceasing, and abiding, therefore, it is explained that the three Kayas are spontaneously perfect and possess five reasons. The first point is: Alas, great Bodhisattva Vajradhara, listen, and I shall explain how the source of all dharmas is the All-Creating Bodhicitta. So, how is it that I, the All-Creating, am the king who makes all the perfect dharmas spontaneously accomplished without seeking? Like this, I am the very parent from whom the teachers of the three Kayas arose. The grandfather of all Buddhas of the three times, who arose from the teachers of the three Kayas, is also the teacher, myself. The nature of their retinue, places, and times is perfect, and the lamp that clearly reveals and teaches the vehicles taught by the three Kayas is also made by me. Thus, from the three natures of me, the All-Creating, the teachers of the three Kayas arose from my power like a rain of compassion appearing outwardly, and for that reason. All perfect dharmas are spontaneously accomplished in Bodhicitta from the beginning, therefore, there is no need to newly strive or rely on cause and effect. Therefore, the various causal vehicles taught by the teachers of the three Kayas are distinguished by three modes of explanation, such as the explanation blessed by the Dharmakaya, and these also reveal the three modes of explanation of the dharmas, and there is no other revealer than I, the All-Creating, who alone reveals them. The second point is: The All-Creating
Chinese
唉！国王，我的自性，原本就远离生、灭、住三者，是自生、非造作的体性，超越一切因、果、勤作，因此比其他一切导师更为殊胜。因为三身圆满、自生大者，不需要因、果、勤作，以五种理证方式，如实确定无误地阐释普作菩提心的意义，普作我已阐述了这些理证的来源。以上。 第二部分有五点：历史意义的阐释方式、根本意义的阐释方式、瑜伽意义的阐释方式、必要意义的阐释方式、词语意义的阐释方式。第一部分有两点：简要地展示两种阐释方式，以及普作菩提心由三身三位导师详细阐释的两种方式。 第一点是：唉！大菩萨，所谓“普作国王”，就是指这菩提心。觉性菩提心，一切轮回涅槃之法原本就圆满具足于其中，并且是五大的自性，已经成佛，因此是圆满大者或伟大者。如此的自性，即圆满大者自生之智慧，原本就超越因、果、勤作。因此，展示了超越因、果、行为之境的阐释方式，以及从普作菩提心的自性、任运成就的三种方式中，诸佛三身导师显现，并宣说了因果乘的阐释方式，以及两种方式的阐释。 第二点是：那么，什么是普作菩提心的阐释方式呢？如此，菩提心超越一切因、果、勤作，因此以五种理证意义的阐释方式来阐释。三身三位导师的阐释方式，是归纳在各自的五种圆满中来阐释的。如此，导师法身，依靠无生意义之语，向并非异体的眷属智慧海众，以意自生智慧的五大传承，无二之加持来阐释。
English
Alas! King, my very nature is originally free from the three—arising, ceasing, and abiding. It is self-originated, uncompounded in its essence, transcending all causes, effects, and efforts. Therefore, it is far superior to all other teachers. Because the three kayas are spontaneously perfect and naturally great, there is no need for causes, effects, or effort. Through five modes of reasoning, the meaning of the All-Creating Bodhicitta is ascertained without error, just as it is. I, the All-Creating One, have also revealed the sources of these reasons. That is it. The second has five aspects: the mode of explanation of historical meaning; the mode of explanation of fundamental meaning; the mode of explanation of yoga meaning; the mode of explanation of the meaning of necessity; and the mode of explanation of the meaning of words. The first has two aspects: briefly presenting the two modes of explanation; and the two modes of explanation of the All-Creating Bodhicitta by the three kayas and three teachers, explained in detail. The first is: O Great Bodhisattva, what is called the All-Creating King is none other than this Bodhicitta. In that awareness, Bodhicitta, all phenomena of samsara and nirvana are originally complete, and because it is the nature of the five great elements, it is enlightened, and therefore it is the Great Perfection or the Great One. Such a nature, the Great Perfection, the self-originated wisdom, is originally beyond causes, effects, and efforts. Therefore, it demonstrates the mode of explanation that transcends the realm of causes, effects, and actions, and from the nature of the All-Creating Bodhicitta, the three modes of spontaneous accomplishment, the teachers of the three kayas of the Victorious Ones arise, and the mode of explanation of the causal vehicle is spoken, and the explanation of the two modes. The second is: So, what is the mode of explanation of the All-Creating Bodhicitta? Thus, because Bodhicitta transcends all causes, effects, and efforts, it is explained by the five modes of explanation of reasoned meaning. The mode of explanation of the three kayas and three teachers is explained by summarizing them within their respective five perfections. Thus, the Teacher, the Dharmakaya, relying on the speech of unborn meaning, to the assembly of the ocean of wisdom, which is not different from himself, explains through the five great streams of mind, self-originated wisdom, with the blessings of non-duality.
Chinese
方式是，从《明点普照》中说：导师不变法身，教法是不灭的胜幢，秘密觉性五大续部，聚集的眷属不是其他，五部如来光芒万丈，所居之处是不生无灭离戏论的法界，时间是过去和未来之前，无分别的导师以加持而宣说。不是其他，五身各自的，大续部以加持而理解。如是说。导师圆满报身，五部如来之众，为诸佛子菩萨眷属们，以身语意功德事业的摄集之五大续部，导师各自的身体的自性以显现的方式，以表示意义的语言来宣说的情形也是，同样，导师五部如来五，教法秘密的大续部五，聚集的眷属是勇士勇母之众，所居之处是智慧无量光之界，时间是这些觉性在对境显现之时，不用词句和文字的方式来说明，而是以身体的姿态来宣说。如是等等所说。导师化身金刚萨埵，以上面所说的五大秘密续部为代表的内外秘密续部不可思议，以七佛等眷属们，以六十支分之语，将意义用声音和词语表达，并以组合良好的方式来讲述的方式也是，从那里说：导师金刚萨埵我，所教的精华秘密五大续部，这些内外秘密所摄的一切，在心中以大智慧来解开，在歌唱的宝瓶中用智慧之风来调和，在口舌上无杂染地清晰地展开，从牙齿的间隙中将词义分别解说，以六十支分的组合来完美地讲述，如大鹏展翅般地确立意义的总体框架，如母虎跳跃般地切断经文的段落，如乌龟爬行般地粉碎词语的音节，如狮子吼叫般地压倒八乘，如老鹰俯冲般地收摄意义的诀窍，聚集的眷属是七佛等，天处三。
English
The way is, from "Thigle Kunsel": The teacher, the unchanging Dharmakaya, the teaching is the imperishable victory banner, the five great tantras of secret awareness, the assembled retinue is not other than itself, the five Sugatas of the five families blaze with light, the place of dwelling is the unborn, unceasing, non-dual Dharmadhatu, the time is before the past and the future, the non-conceptual teacher explains with blessings. Not other than itself, the five bodies each, the great tantra is understood through blessings. Thus it is said. The teacher, the Sambhogakaya, the assembly of the five Sugata families, for the retinues of the sons and daughters of the Buddhas, the five great tantras that gather the body, speech, mind, qualities, and activities, the way in which the teacher manifests the nature of his own body, and speaks with words that express meaning, is also, similarly, the teacher, the five Sugatas of the five families, the teaching, the five great secret tantras, the assembled retinue is the assembly of heroes and heroines, the place of dwelling is the realm of immeasurable light of wisdom, the time is when these awarenesses arise in the object, without explaining in terms of words and letters, but showing through the posture of the body. Thus and so on it is said. The teacher, the Nirmanakaya Vajrasattva, represented by the five great secret tantras mentioned above, the inner and outer secret tantras are inconceivable, with the seven Buddhas and other retinues, with the speech of sixty branches, expressing the meanings in sounds and words, and also the way of speaking in a well-composed manner, from there it says: The teacher Vajrasattva I, the essence of the teaching, the five great secret tantras, all that is gathered by these inner and outer secrets, in the heart, unfold with great wisdom, in the vase of song, harmonize with the wind of wisdom, on the tongue of the mouth, unfold clearly without impurity, from the gaps of the teeth, explain the meanings of the words separately, perfectly explain with the composition of sixty branches, like the soaring of a great garuda, establish the overall framework of meaning, like the leaping of a tigress, cut off the sections of the text, like the crawling of a turtle, crush the syllables of the words, like the roar of a lion, overwhelm the eight vehicles, like the swoop of an eagle, gather the essential instructions of meaning, the assembled retinue is the seven Buddhas and others, the three heavenly abodes.
Chinese
降下了甘露大雨。 是莲花堆积的三处殊胜之地。 如是说。此外，导师释迦牟尼佛等所转的三藏法轮，都善妙地宣说了化身的组合。如《积山续》中说： 在殊胜的殿堂处，化身导师， 为具信的阿难陀，宣说了三藏。 化身以词句组合而宣说之时。 如是说。这些是三身导师所开示的诸法的三种宣说方式，就意义而言，除了普作我之自性三种之外，没有其他的三身导师，因此这是对它的宣说方式的开示。 同样，超越因果的宣说方式是怎样的呢？普作菩提心我，本来是自生、非造作，是三身圆满大自在的自性，因此超越了一切因果。 如是超越因果，因此身体的作为、语言的言说、以及心意的思辨等，超越了一切三门的作用范围。如是超越一切因果勤作之境的法性，如虚空般，那就是菩提心，因此菩提心普作王本身，是汇集了三身圆满的，成为一切诸法的生处之精华。如是开示了一切诸法所生之精华，也通过历史意义的门径，开示了对所生之理的信赖之源。如《宝藏幻钥》中说： 一切皆从心所生， 因此也确信是万物之源。 以及， 非从因生亦非缘所造， 因此也确信是自生智慧。 如是说。第二，是这样，菩提心是一切轮回涅槃诸法所显现之基础或根本。如是作为根本，因此内外情器的一切诸法之义，也都汇集于菩提心中。如《法界藏》中说： 一切皆汇集于菩提心中， 除了菩提心之外没有其他法， 因此一切法皆是菩提心的自性。