English
I manifest enlightenment as a Buddha in the mind of Bodhi. By entering the gate of the path of delusion, I act foolishly in the realm of animals. This is the practice of subtle wisdom, the ripening of past karma, experiencing foolishness and dullness. However, this essence of the mind of Bodhi is not moved by the experience of foolishness and dullness. Therefore, delusion does not abide in emptiness. I manifest enlightenment as a Buddha in the mind of Bodhi. By entering the gate of the path of jealousy, I engage in virtuous and non-virtuous actions in the realm of humans. Although there are virtuous and non-virtuous karmic actions, due to the ripening of slightly less non-virtuous actions, I experience the impermanent and changing state. However, this essence of the mind of Bodhi is not moved by the impermanent state. Therefore, jealousy does not abide in emptiness. I manifest enlightenment as a Buddha in the mind of Bodhi. By entering the gate of the path of pride, I experience the suffering of ignorance and downfall through the pleasures and enjoyments of the realm of gods. Although there is the practice of dharma accomplished through thought, due to the ripening of ignorance and laziness, I experience the suffering of downfall. However, this essence of the mind of Bodhi is not moved by the state of downfall. Therefore, pride does not abide in emptiness. I manifest enlightenment as a Buddha in the mind of Bodhi. As it is said, therefore, the cause of adornment arising from the five self-born wisdoms, such as hatred, beings with bodies of the five elements, appearing as sentient beings of the five paths, are in reality primordially unborn, the play or adornment of the self-born wisdom of the Dharmata, the All-Creating King Bodhicitta. Therefore, all that appears as the phenomena of samsara is without arising, ceasing, going, or coming, and is shown to be enlightened as the nature of one self-born wisdom. From that very text: From the five aggregates, the five elements are completed. From the five elements, the self-born arises. The phenomena of appearances and the phenomena of existence, through the causes and conditions of non-conceptualization, although they arise and occur in whatever way, in ultimate truth there is no birth, therefore it is taught as the meaning of non-elaboration. Thus it is said. Fourthly, thus the three bodies, the five wisdoms, the three realms, the containers and contents, and so forth, arranged in various pure and impure ways, from the very moment of appearance, what arranges them is the mind of Bodhi, the All-Creating King. That itself is also the nature of the teacher, the various appearances of samsara and nirvana, the nature of all these phenomena is free from elaboration, primordial emptiness.
Chinese
从无生之自性中，刹那也不动摇，由彼所安立的诸法也同样安住，如是显示法性无生，从离戏、自生的智慧中不动摇。第三，以问答的方式讲述其义分三：询问如是安立之义，以及谁所安立，广释名之义。第一，如是安立圆满的诸法后，彼菩萨金刚再次以恭敬顶礼，于宣说菩提心之导师普作金刚前，安住而请问： 噫！导师之导师，普作金刚，您的唯一心，从离戏、自生、无为的智慧，不变的法界中，自生的五种智慧无勤而生，从彼生起庄严之因五大后，依于彼，五智之族类取五身，或此安立，导师普作金刚的事业，事业的必要是什么大，或有什么必要呢？第二，菩萨金刚询问安立圆满之必要为何后，导师菩提心普作金刚再次回答说： 噫！觉性之本体，王子大菩萨，如是安立圆满之必要是，如是显有轮回寂灭所摄之诸法，都是普作金刚作者我所作，除此之外没有其他的作者，如是显示诸法是法性菩提心之自性，从无基、离根大界中显现的无有显现空色而已，没有真实成立的实有之物。因此，诸法的法性、实相，无为、遍布虚空般的自性，作者也是导师我的自性，从本初即是如是安住，除此之外没有其他的，三身三导师也是安立者我的自性与体性及大悲三者的力量显现，除此之外没有其他的作者，胜者三身聚集的眷属之众也是安立者之前
English
From the nature of non-origination, not even a moment wavers, and the dharmas established by it also abide in the same way, thus showing that the nature of dharma is non-origination, unwavering from the wisdom of non-proliferation and self-origination. Third, explaining its meaning in the form of questions and answers is threefold: asking the meaning of such establishment, and who established it, extensively explaining the meaning of the name. First, after establishing such perfect dharmas, that Bodhisattva Vajra again with reverence and prostration, in front of the teacher Samantabhadra, who teaches the mind of enlightenment, remained and asked: O teacher of teachers, Samantabhadra, your one mind, from the wisdom of non-proliferation, self-origination, unconditioned, and the unchanging realm, the five self-originated wisdoms arise effortlessly, and from that, after the five great elements, the cause of adornment, arise, relying on that, the five wisdom families take five bodies, or this establishment, what is the great need or what is the need of the activity and deeds of the teacher Samantabhadra? Second, after the Bodhisattva Vajra asked what is the need for establishing perfection, the teacher, the mind of enlightenment, Samantabhadra, again answered: O essence of awareness, prince, great Bodhisattva, the need for establishing such perfection is, like this, all the dharmas included in appearance and existence, samsara and nirvana, are all done by me, the maker Samantabhadra, and there is no other maker besides me, thus showing that all dharmas are the nature of the mind of enlightenment, the nature of dharma, and there is nothing truly established as a real object, only the appearance of emptiness arising from the groundless, rootless great realm. Therefore, the nature and reality of dharmas, the unconditioned, all-pervading, sky-like nature, the maker is also the nature of the teacher, me, which has been abiding as such from the beginning, and there is nothing else. The three bodies and three teachers are also the manifestation of the power of my nature, essence, and compassion, and there is no other maker besides that. The assembly of retinues gathered by the Victorious Ones of the three bodies is also the establisher before.
Chinese
如前所说，除了我之外没有导师，同样，三身佛所教导的法理，也都是从我普作的功用中自然显现，除此之外没有其他的，因此，一切法没有好坏之分，都以菩提心一味的自性来说明，这显示了本来就没有超出普作金刚萨埵的意境。第三，因为一切法都是普作菩提心的自性，因此，金刚萨埵，导师普作我将如实地为你展示我的自性或实相，通过展示它，你将证悟一切法的自性。那么，如何展示呢？普作菩提心的我具有三种未被改变的自性意义。我的三种自性是什么呢？是清净的自性、觉悟的自性和心之自性这三种。其中，展示清净的自性，即是展示导师、眷属和教法，这三种圆满的自性，安住于法性本初清净、无垢的体性之中，这就是清净的意义。展示觉悟的自性，即是所有需求都圆满，导师、眷属和教法这三种，导师的显现具有使所化众生辨别取舍之目的，眷属的存在具有使所教导的道路不会变得毫无意义之目的，教法的存在具有使导师和眷属的聚集不会变得毫无意义，从而圆满所化众生之目的这三种需求，因此这样说。这样的三种圆满，如同虚空界一般，周遍安住于所有所化众生的界中，从显现的自性光明清澈的方面来说，是觉悟的意义。展示被称为“心”的自性，即是菩提心的功用，大悲的游舞不间断地显现，所有显现、有无、轮回和涅槃的法，都是普作金刚萨埵的大悲游舞的功用，从这个方面来说，被称为“心”。这样，清净、觉悟和心这三者，实际上是分别安立于自性空性的法身、本体光明的报身和
English
As mentioned before, there is no teacher other than me, and similarly, the Dharma principles taught by the three bodies of the Buddha are all naturally manifested from my, the All-Creating One's, function; there is nothing else besides that. Therefore, all dharmas have no distinction of good or bad, and are explained as being of the single nature of Bodhicitta. This shows that it has never gone beyond the intention of the All-Creating Samantabhadra. Thirdly, because all dharmas are the nature of the All-Creating Bodhicitta, therefore, Vajrasattva, the teacher, the All-Creating One, will truly show you my nature or reality as it is. By showing it, you will realize the nature of all dharmas. So, how to show it? I, the All-Creating Bodhicitta, have three kinds of unaltered meanings of self-nature. What are my three self-natures? They are the nature of purification, the nature of enlightenment, and the nature of mind, these three. Among them, showing the nature of purification is showing the teacher, retinue, and teaching. These three perfections of nature abide in the essence of the Dharma-nature, primordially pure and stainless. This itself is the meaning of purification. Showing the nature of enlightenment is that all needs are fulfilled. The teacher, retinue, and teaching, these three, the appearance of the teacher has the purpose of enabling sentient beings to distinguish what to adopt and abandon; the existence of the retinue has the purpose of ensuring that the path taught does not become meaningless; and the existence of the teaching has the purpose of ensuring that the gathering of the teacher and retinue does not become meaningless, thereby fulfilling the purpose of the beings to be tamed. Therefore, it is said so. Such three perfections, like the realm of space, pervade and abide in all the realms of sentient beings to be tamed. From the aspect of the self-nature of appearance being clear light, it is the meaning of enlightenment. Showing the nature called "mind" is the function of Bodhicitta, the play of great compassion manifests unceasingly, and all phenomena of appearance, existence, samsara, and nirvana are the function of the great compassion play of the All-Creating King. From this aspect, it is called "mind." Thus, these three, purification, enlightenment, and mind, are actually established respectively upon the Dharmakaya which is the emptiness of self-nature, the Sambhogakaya which is the clarity of essence, and
Chinese
《那萨尔》中说：法身觉，圆满报身觉，意化身觉。如此说。因此，显有轮回涅槃的一切法，都是从这三者的音声中显现的，所以是普作王所作。这样，轮回涅槃一切，从显现之时起，自性、本体、大悲，也就是三身的状态中没有超出，所以不需要取舍、去除、安立的任何努力，而是恒常安住于未作、本来、原样的意境中，并且不超出它，这就是法性菩提心的状态，是做完轮回涅槃一切法的必要。如此说。章节的名称是，从菩提心普作王中，显现法性的自光而宣说的章节，也就是第二章的注释。第二个意义是讲述产生的方式。第三章所宣说的也有两个方面：简要地说明进入章节的原因，以及详细地解释这两者。第一是：如此，从宣说如何安置以圆满所摄的一切轮回涅槃法之后，菩提心普作王在包括轮回寂灭二者的一切法之前，作为它们一切的作者，自生智慧觉性菩提心普作我，已经产生的这种方式宣说了。第二有三个方面：导师自身从一切之前安住于基础本然状态的方式，从显现分别智慧中散发出的法的问答，一切都显示为自生智慧唯一的游舞。第一是：唉！大菩萨，被称为觉性空明无碍的意，进入并专注于耳根。请用智慧的耳根去理解所说之词的意义，我将要讲述。如此劝请听闻。唉！大菩萨，导师我就是普作王，如此将一切法的作者显示为至高无上，我就是普作菩提心，如此将一切法的精华或状态显示出来。像这样，在导师普贤王如来自生智慧我没有出现或不存在之前，显有世间器情等三身的诸法产生的精华是没有的，并且没有成立。
English
In "Na Sal," it says: "The Dharma-kaya enlightenment, the Sambhoga-kaya enlightenment, and the Nirmana-kaya enlightenment." Thus it is said. Therefore, all the dharmas of samsara and nirvana arise from the resonance of these three, and thus are made by the All-Creating King. In this way, all of samsara and nirvana, from the very moment of appearance, do not go beyond their own nature, essence, and compassion, which are the three kayas. Therefore, there is no need for any effort of acceptance, rejection, elimination, or establishment. Instead, one should always abide in the intention of the unmade, natural, and original state, and not go beyond it. This is the state of Dharma-nature Bodhicitta, which is the necessity of having accomplished all the dharmas of samsara and nirvana. Thus it is said. The title of the chapter is: "The chapter that reveals the self-radiance of Dharma-nature from the Bodhicitta All-Creating King," which is the commentary on the second chapter. The second meaning is to explain the manner of arising. The third chapter also has two aspects: a brief explanation of the reason for entering the chapter, and a detailed explanation of these two. The first is: Thus, after explaining how all the dharmas of samsara and nirvana, which are gathered by perfection, are arranged, the Bodhicitta All-Creating King, before all the dharmas that encompass both samsara and peace, as the creator of all of them, the self-born wisdom awareness, the Bodhicitta All-Creating I, has spoken of this manner of arising. The second has three aspects: the way in which the teacher himself abides in the basic Suchness from before all, the questions and answers about the Dharma that emanate from the appearance-contemplation wisdom, and the demonstration that everything is a play of the one self-born wisdom. The first is: "O Great Bodhisattva, that which is called mind, empty-clear and unceasing, enter and focus on the ear faculty. Please understand the meaning of the words spoken by the wisdom ear faculty, and I shall explain." Thus, he urges listening. "O Great Bodhisattva, the teacher, I am the All-Creating King," thus showing the creator of all dharmas as supreme, and "I am the All-Creating Bodhicitta," thus showing the essence or state of all dharmas. Like that, before the teacher Samantabhadra, the self-born wisdom, I, had not appeared or did not exist, the essence of the three kayas and other dharmas, such as the world and its contents, was non-existent and not established.