Chinese
那位具有巨大精进的喇嘛，以三种智慧进行思考，认真禅修于三摩地的意义。三摩地的力量增长，智慧也随之增长。智慧显现，即是法身。从法身中，显现两种色身，如同日月的光芒和影像一般，毫无阻碍地迅速显现。他安排了所有的教法和乘，并驻留在适合的地方进行教导。果，是心的上师，是未经改造的原始觉知。果，是自显的三身之相。自性显现为法身，本体显现为报身，慈悲显现为化身。在一个心续的本体中，导师三身自然存在。自显的法性上师，是五大元素之上师，以及五种欲妙等上师。不以言语和文字来教导，而是以自己的本体来教导佛法，不执着于自他二元对立，以自显的本体来教导佛法。如是说。此处主要讲述的是，自显的法性上师显现为五大元素，它们如何示现法性平等性的意义。那是如何示现的呢？法身普贤王如来说：我，一切诸法所生之因，菩提心的力量无有止息，业，即是心的本体，显现之相，显现为五大元素。导师，即是菩提心显现为五种姓佛。那么，这五位导师是三身中的哪一身呢？身，是本体清晰而无有阻碍的报身。法，是不分别的伟大平等性之自性，五大元素各自以自己的本体为象征，以表意的语言来阐释其意。所要示现的意义是，五大元素自身的本性是空明、离戏论，广大遍布、远离偏颇，平等性远离取舍，超越有无、不可思议的不分别平等性之自性。第二部分有三点：简要说明了五大元素显现之时，即是不分别的平等性之导师。详细阐述了显现为地、水、火、风、空之相时，即是扩展为不分别的平等性。虽然从五大元素的自性中显现出各种各样的显现和存在，但其本体是
English
That lama with great diligence, contemplating with the three wisdoms, earnestly meditates on the meaning of samadhi. The power of samadhi increases, and wisdom also grows. When wisdom manifests, it is the Dharmakaya. From the Dharmakaya, two forms of Rupakaya manifest, like the light and reflection of the sun and moon, arising swiftly without obstruction. He arranges all the teachings and vehicles, and resides in suitable places to teach. The fruit is the guru of the mind, the unadulterated original awareness. The fruit is the self-manifestation of the three Kayas. The self-nature appears as the Dharmakaya, the essence appears as the Sambhogakaya, and compassion appears as the Nirmanakaya. In the essence of a single mind-stream, the teacher, the three Kayas, naturally reside. The self-manifested Dharma guru is the guru of the five great elements, and the gurus of the five desirable qualities, etc. Without teaching through words and letters, but teaching the Dharma through one's own essence, not clinging to the duality of self and other, teaching the Dharma through the self-manifested essence. Thus it is said. Here, the main point is how the self-manifested Dharma guru, appearing as the five great elements, demonstrates the meaning of the equality of Dharmata. How does it demonstrate? The Dharmakaya Kunjed Gyalpo says: I, the cause from which all phenomena arise, the power of Bodhicitta is without cessation, karma, which is the essence of the mind, the aspect of manifestation, appears as the five great elements. The teacher is the Bodhicitta manifesting as the five Buddha families. So, which of the three Kayas are these five teachers? The Kaya is the Sambhogakaya, whose essence is clear and unobstructed. The Dharma is the nature of non-discrimination, great equality, the five elements each symbolizing their own essence, explaining the meaning with symbolic language. The meaning to be shown is that the nature of the five elements themselves is emptiness and clarity, free from elaboration, vast and pervasive, free from bias, equality free from acceptance and rejection, and the nature of non-discriminating equality that transcends existence and non-existence, beyond comprehension. The second part has three points: Briefly stating that when the five elements appear, they are the teacher of non-discriminating equality. Elaborating that when appearing as earth, water, fire, wind, and space, it is expanding into non-discriminating equality. Although various appearances and existences manifest from the nature of the five elements, their essence is
Chinese
因此，未生者即是普作之义。第一，如上所示，以五种姓自性显现的圆满报身导师，如何示现不动的、大平等之意呢？即以不分别自性之体性，也不分别他者显现之法，以这种方式，五位菩提心导师示现一切显有轮回涅槃之法，皆是自他平等之自性，是超越思维、远离戏论的。依靠不分别法性如是之性的表诠之语来示现。第二，如上所述之五者中，第一，如此，菩提心之自性，光明、远离戏论之自性光芒，从智慧自明之部分的力量中，圆满报身导师显现为地之身。不以超越言语之法性大平等不分别之义，以词语和文字来示现，而是以显现诸法自性如是之方式来示现。如此，自之自性，本来就远离一切分别，因此不分别此为我，不执着于内在的自体或补特伽罗，也不分别此为他，不执着于外境，因此不分别任何戏论之边，从而示现法性平等的密意。三界所摄的一切有情，如实证悟不分别平等之义，因此与诸佛之意相同，下乘行者努力修持希望成就之法性，在此阿底大圆满道中，不需寻觅，自然成就，如是宣说。第二，如是，菩提心之体性，自生之智慧，以水之身显现来示现自之体性，不以法之义、词语和文字来示现，而是以水本身之体性来表示和示现。即不分别内在之我，也不分别外在之其他法，从而示现不分别平等之密意，三界之有情
English
Therefore, the unborn is the meaning of the All-Creating One. Firstly, how do the teachers of the Sambhogakaya, who appear as the nature of the five families as shown above, demonstrate the intention of immovability and great equality? That is, by not discriminating the nature of one's own essence, and also not discriminating other phenomena of appearance, in this way, the five Bodhicitta teachers show that all phenomena of existence, samsara, and nirvana are the nature of self-other equality, beyond thought and free from elaboration. They teach based on the symbolic speech that does not discriminate the suchness of Dharma-nature. Secondly, among the five as mentioned above, the first is: Thus, the nature of Bodhicitta, the self-radiance of luminosity and freedom from elaboration, from the power of the self-illuminating aspect of wisdom, the Sambhogakaya teacher manifests as the body of earth. The meaning of the great equality of Dharma-nature, which transcends words, is not shown by words and letters, but is shown by the way things appear as they are in their own nature. Thus, one's own nature is originally free from all discriminations, so one does not discriminate this as 'I,' and does not cling to the inner self or person, nor does one discriminate this as 'other,' and does not cling to external objects, so one does not discriminate any extreme of elaboration, thereby showing the intention of equality of Dharma-nature. All sentient beings included in the three realms, by realizing the meaning of non-discrimination and equality as it is, therefore become equal in intention with all Buddhas, and the Dharma-nature that practitioners of the lower vehicles hope to achieve through effort and practice, in this Ati Dzogchen path, will be spontaneously accomplished without searching, so it is said. Secondly, similarly, the essence of Bodhicitta, the self-born wisdom, manifests as the body of water to show its own essence, not by the meaning of Dharma, words, and letters, but by the essence of the water itself to represent and show. That is, not discriminating the inner self, nor discriminating other external phenomena, thereby showing the intention of non-discrimination and equality, sentient beings of the three realms
Chinese
所有众生都如此理解这个意义，与诸佛的意旨融为一体，无需刻意寻求，一切努力的法门都将自然成就。第三是，觉性菩提心的自性，自生大智慧，化现为导师火焰之身，不以言辞和文字来宣说佛法，而是火焰以其自身本性来宣说佛法的方式是：不执着于内在的我，也不执着于外在的法为他者。以无分别的本性，法性平等的意旨，以其自身本性来宣说，三界一切众生都如此理解，与诸佛平等，无需刻意寻求，努力的法性自然成就。第四是，导师菩提心的智慧，化现为导师圆满报身风之身，不以声音、言辞和文字来宣说佛法，而是以其自身本性来象征，以此方式宣说佛法：不执着于自他二元，对任何事物都不执着，宣说平等的意旨，三界一切众生仅仅理解这个意义，就与诸佛的意旨融为一体，无需刻意寻求，一切努力的法门都将不费力气地自然成就。第五是，普作菩提心的智慧，化现为导师虚空之身，不以言辞和文字来宣说意义，而是虚空以其自身本性，依赖于象征来宣说法性的意义，不宣说执着于自他二元的法，不对自他、轮回涅槃、善恶取舍等任何事物进行区分，唯一远离戏论，宣说无分别大平等的意旨。如此，三界一切众生如实理解这个意义，就与过去、现在、未来诸佛的意旨无有分别，成为平等性，无需下乘道所努力追求的一切佛地功德都将自然成就。因此，从普作菩提心中显现的导师圆满报身，以各自的本性来阐释佛法，这阐释了一切法的意义，即远离能取所取、相的戏论的无分别平等性的自性，法性如是。
English
When all beings understand this meaning in this way, they become one with the intention of all Buddhas, and without seeking deliberately, all the Dharma of effort will be naturally accomplished. The third is that the nature of awareness, Bodhicitta, the great self-born wisdom, appears as the teacher in the form of a body of fire, and does not teach the Dharma with words and letters. Rather, the way in which fire teaches the Dharma with its own nature is: not clinging to the inner self, nor clinging to the outer Dharma as other. With the nature of non-discrimination, the intention of equality of Dharmata, it teaches with its own nature, and when all beings in the three realms understand in this way, they become equal to all Buddhas, and without deliberately seeking the nature of effort, it is naturally accomplished. The fourth is that the wisdom of the teacher Bodhicitta appears as the teacher, the Sambhogakaya, the body of wind, and does not teach the Dharma with sound, words, and letters, but symbolizes it with its own nature, and the way in which it teaches the Dharma is: not clinging to the duality of self and other, not clinging to anything, it teaches the intention of equality, and when all beings in the three realms merely understand this meaning, they become one with the intention of all Buddhas, and without deliberately seeking, all the Dharma of effort will be effortlessly and naturally accomplished. The fifth is that the wisdom of the All-Creating Bodhicitta appears as the teacher, the body of space, and does not teach the meaning with words and letters, but space itself, with its own nature, relies on symbols to teach the meaning of Dharmata, not teaching the Dharma of clinging to the duality of self and other, not distinguishing between self and other, samsara and nirvana, good and bad, acceptance and rejection, etc., but uniquely free from elaboration, it teaches the intention of non-discrimination, great equality. In this way, when all beings in the three realms truly understand this meaning, they become inseparable from the intention of all Buddhas of the past, present, and future, becoming equality, and all the qualities of the Buddha-ground, which the lower vehicles strive to achieve, will be naturally accomplished without seeking. Therefore, the teacher, the Sambhogakaya, manifested from the All-Creating Bodhicitta, explains the Dharma with their respective natures, which explains the meaning of all Dharmas, that is, the nature of non-discrimination, equality, which is free from all elaborations of the object and subject, and characteristics. Such is Dharmata.
Chinese
教导说，要认识到自身已脱离一切改造、取舍。因此，显现为五大元素及其衍生物的外内情器的一切法，原本就已显现证悟为菩提心的自性，并安住于五部佛的形态。奇妙的是，五大本身就是五身圆满的坛城。如是说，过去、未来、现在所生之诸法，以及时间与时间各自的变异，三世的一切善逝，一切生，一切众生，一切有情，五大和由四大所生的诸法，没有一样不是从五身清净中产生的。所有这些都是从五身中产生的，因此，从一切方面来说，没有一样不是五身。因此，没有一样不是佛。如是说。第三，唉！三界中的一切众生，我，一切法的本源——普作王，宣说菩提心之精华，从无有穷尽的自力中化现并显现一切轮回与涅槃，因此，你们一切众生都是我所造。因此，你们一切有情都是普作王我的儿子，在意义上没有差别，所以与我平等，并且与普作王我本体无二，实际上就是我本身。因此，为了向你们展示这样的道理，从普作菩提心中显现的自性，实际上显现为我的本体的导师五大元素，以坚硬稳固和湿润潮湿等方式显现的这五种自性，被揭示为不可思议的平等性，法性菩提心。像这样的法性平等性，超越勤作修持的唯一自性，就是普作王我本身，而不是其他，同样，处于三界六道中的你们这些众生，也请相信，除了这唯一的法性之外，别无其他。如是教导。第三，唉！三界的一切众生
English
It is taught to recognize that oneself is free from all transformation, acceptance, and rejection. Therefore, all phenomena that appear as the outer and inner containers and contents, including the five elements and their derivatives, are originally manifest and enlightened as the nature of Bodhicitta, and abide in the form of the five families of Buddhas. Wonderfully, the five great elements themselves are the mandala of the spontaneously perfect five bodies. It is said, "The five great elements themselves are the mandala of the spontaneously perfect five bodies." And, all that has arisen in the past, future, and present, and the variations of time and time, all the Sugatas of the three times, all births, all beings, all sentient beings, the five great elements, and all phenomena arising from the four elements, there is nothing that does not arise from the purity of the five bodies. All of these arise from the five bodies, therefore, in all respects, there is nothing that is not the five bodies. Therefore, there is nothing that is not a Buddha. Thus it is said. Thirdly, O all sentient beings dwelling in the three realms, I, the All-Creating King, who reveals the essence of Bodhicitta, the source of all dharmas, emanate and manifest all samsara and nirvana from my own unceasing power, therefore, all you sentient beings are made by me. Therefore, all you beings are sons of me, the All-Creating King, and are equal to me because there is no difference in meaning, and are non-dual in essence with me, the All-Creating King, and are actually myself. Therefore, in order to show you such a truth, the five great elements, the teachers who actually appear as my essence, manifested from the All-Creating Bodhicitta, these five natures appearing as hard and stable, and moist and wet, are revealed as the inconceivable equality, the Dharmata Bodhicitta. Such Dharmata equality, the one nature that transcends effort and practice, is myself, the All-Creating King, and not other than that. Likewise, please believe that you sentient beings dwelling in the three realms and six classes are not other than that one Dharmata. Thus it is taught. Thirdly, O all sentient beings of the three realms