Chinese
在原始基础时期，显示了轮回涅槃无名大之自性。同样，在我，导师不存在之前，没有统治一切法的国王；在我不存在之前，那位普作王要统治谁呢？名为导师三身者也根本不存在；在我不存在之前，指示三身导师的圣法也根本不存在；在我不存在之前，那些法要向谁宣说的聚集之眷属也全部不存在。因此，心子金刚，你不要生起对诸法的好坏取舍等是如何的思虑。如是，其他诸法在有无等戏论的任何边都不成立，而且大心子您也不是仅仅存在，而是从导师普作我的体性中光芒四射的化身。因此，普作王我乃是原始的基础界，安住于法性如是性之状态中，无有动摇。如是说。又如《十经》中说：菩提心之大乐中，于极清净之法性中，显现与有二者皆无，器与情亦无二，佛与有情亦无二，善与恶亦无二，内外所说之法亦无。于无之义之精华上，不应安立有之虚妄。如是说。第二，从显现觉性所生的法的问答有二：五圆满一异之问答和行道如是性之问答。第一者有二：眷属之提问和诸法虽显现为各异，然法性如是性未曾超出唯一之显示。初者：在导师开示了自身状态之后，心子金刚又向导师菩提心普作王请教：唉！导师普作王，菩提心自生智慧的觉性您，从原始之初就是轮回涅槃一切法的总基础，如同法界大虚空一般，以及三身导师和他们的教法及眷属等。
English
In the primordial ground state, the nature of samsara and nirvana as the great nameless is shown. Similarly, before I, the teacher, existed, there was no king who ruled over all dharmas; before I existed, whom would that All-Creating King rule? The so-called Teacher of the Three Kayas also did not exist at all; before I existed, the holy Dharma that indicates the Teacher of the Three Kayas also did not exist at all; before I existed, all those assemblies of disciples to whom those dharmas would be taught did not exist at all. Therefore, Vajra, son of mind, do not give rise to thoughts about what the nature of things is like, such as existence and non-existence, good and bad, acceptance and rejection. Thus, not only are other dharmas not established in any extreme of elaboration such as existence and non-existence, but you, great son of mind, are not merely existent, but are an emanation that radiates from the essence of me, the teacher, the All-Creating One. Therefore, I, the All-Creating King, am the primordial ground, abiding unmoving in the state of suchness of the Dharma nature. Thus it is said. Moreover, in the Ten Sutras it says: In the great bliss of bodhicitta, in the completely pure Dharma nature, there is no duality of appearance and existence, there is no duality of container and contents, there is no duality of Buddha and sentient beings, there is no duality of virtue and evil, there is no Dharma spoken of as inner and outer. On the essence of the meaning of non-existence, one should not impose the false imputation of existence. Thus it is said. Secondly, the questions and answers about the Dharma arising from the wisdom of appearance-judgment are twofold: the questions and answers about the five perfections, one and different, and the questions and answers about the path of suchness. The first has two parts: the question of the retinue and the teaching that although phenomena appear to be different, the Dharma nature, suchness, does not go beyond the one. The first is: After the teacher revealed his own state, the mind-son Vajra again asked the teacher, the Bodhicitta All-Creating King: Alas! Teacher, All-Creating King, you, the Bodhicitta, the awareness of self-arisen wisdom, are from the very beginning the general basis of all the dharmas of samsara and nirvana, like the great sky of the Dharmadhatu, as well as the Teacher of the Three Kayas and their teachings and retinue, etc.
Chinese
从聚集的根源，时间和地点无一遗漏，也是诸法之作者的导师菩提心，因为是你所造作的。既然没有未被五种圆满所包含的法，那么所有显现的诸法，其作者，一切作者之王，都显现为你所造作。你所造作的导师三身，是自性一还是形态多？同样，这些导师的教法是一还是形态多？眷属们是一还是形态多？如是请问。此时，经文中虽未阐述五种圆满，但全知上师在章节中说到了五种圆满的一与异之问答，因此时间和地点也被认为是暗示。二是：如是请问之后，菩提心普作王对金刚萨埵再次说道：金刚萨埵，如此，从法性层面，自生之智慧光明，如来藏，法界与智慧双运，这本身显现为轮回涅槃一切之导师，除了唯一之外没有其他的差别。然而，从有法显现的层面，导师我的自性或习性，自性，体性，大悲，这三种作用显现为导师的数量，即法身、报身、化身，显现为三种。我乃诸法之法性，即如是性之自性，安住于无分别的唯一自性中，没有差别。同样，所有显现的诸法之法性，即如是性，也无异于我之自性，觉性菩提心。即使如此，从我所生的导师三身，为了逐步引导所化众生，在各自的眷属集会中，示现了引导一切生起的乘、苦行明咒之乘、自在方便之乘，即示现了三种教法。导师三身的眷属集会，也是从普作我之法界无生唯一的自性中显现出来的，因此在如此显现之时，也显示了我之自性光明之显现为一的方式。
English
From the source of gathering, without omitting any time or place, also the teacher, the mind of enlightenment, who is the maker of all dharmas, because it is made by you. Since there is no dharma that is not encompassed by the five perfections, then all the dharmas that appear, their maker, the king of all makers, appear to be made by you. These three bodies of the teacher that you made, are they one in nature or many in form? Likewise, are the teachings of these teachers one or many in form? And are the retinues one or many? Thus he asked. At this time, although the text does not explain the five perfections, the Omniscient Lama, in the chapter, spoke of the question and answer of the one and the different of the five perfections, so time and place are also considered to be implied. Secondly: After asking in this way, the mind of enlightenment, the All-Creating King, spoke again to the Vajra Sattva: O Vajra Sattva, thus, from the perspective of the nature of reality, the self-born wisdom light, the essence of the Sugata, the union of the realm of reality and wisdom, this itself appears as the teacher of all of samsara and nirvana, and there is no difference other than the one. However, from the perspective of the appearance of phenomena, the nature or habit of the teacher, my own nature, essence, and compassion, these three functions appear as the number of teachers, namely the Dharmakaya, Sambhogakaya, and Nirmanakaya, appearing as three forms. I am the nature of reality of all dharmas, the nature of suchness, abiding in the non-differentiated, single nature, without any difference. Likewise, the nature of reality of all dharmas that appear, that is, suchness, is also no different from my own nature, the mind of awareness, the mind of enlightenment. Even so, the three bodies of the teacher, born from me, in order to gradually guide the beings to be tamed, in their respective assemblies of retinues, showed the vehicle of leading to all arising, the vehicle of asceticism and knowledge, the vehicle of empowerment and means, that is, they showed three kinds of teachings. The retinue assembly of the three bodies of the teacher also arises from the unborn, single nature of the realm of reality of the All-Creating Me, and therefore, at the very time of such appearance, it also shows the way in which the appearance of the light of my own nature is shown as one.
Chinese
因此，在没有差别的分别中，一切在我——普作的眷属中都是一样的。从显现上来说，由我所生的三身导师，有三种应调伏的眷属差别。如是说。第二，关于趋入之道——如是的问答分二：关于趋入如来藏普作王处的道是否存在的问答；宣说趋入三身导师处的道。第一分二：提问和宣说体性上没有道。第一，金刚萨埵也向导师普作请问如下：顶礼导师之导师普作王！从导师您所生的三身导师的教法中，有趋往法身普作王您那里的道吗？如果没有，那么三界的一切有情会到达普作您那里，或者说会到达普贤法身处吗？或者不会到达？如果存在趋入之道，那么是通过趋入那条道而到达果位，还是不通过趋入而到达？如是提问。第二，如是提问后，导师回答说：大菩萨，谛听！从普作我所生的三身导师的教法中，没有趋往普贤原始怙主我之处的道。为什么呢？因为一切法都已显现为我那自生智慧光明、无为、本来任运大圆满的自性，除此之外没有其他可趋入之处。第二分三：宣说五道；提问其定义；回答。第一，如是，因为没有自生智慧之外的道，因此，聚集在三身导师眷属中的那些人，在体性法性无为的层面上，自生智慧的自性本来就安住于无垢清净的体性中，所以解脱道不是其他，而是这五种智慧。唯有此五者被宣说为过去、现在、未来一切佛的道。那么，什么是那五种自生无为智慧的五道呢？即：从法性中永不迁变的
English
Therefore, in the absence of different distinctions, everything in my—the All-Creating's—entourage is the same. From the perspective of appearance, the three Kayas of teachers who arise from me have three kinds of retinues to be tamed. Thus it was said. Second, regarding the question and answer about the path of Suchness, there are two parts: the question and answer about whether there is a path to the place of the All-Creating King of Suchness; and the explanation of the path to the place of the three Kayas of teachers. The first has two parts: the question and the explanation that there is no path in the essence. First, Vajrasattva also asked the teacher, the All-Creating, as follows: Homage to the teacher of teachers, the All-Creating King! In the teachings of the three Kayas of teachers who arise from you, is there a path to the Dharmakaya, the All-Creating King, yourself? If not, will all sentient beings of the three realms reach you, the All-Creating, or will they reach the place of Samantabhadra Dharmakaya? Or will they not reach it? If there is a path to be traversed, is it through traversing that path that one reaches the fruit, or does one reach it without traversing? Thus he asked. Second, having asked thus, the teacher answered: Great Bodhisattva, listen! In the teachings of the three Kayas of teachers who arise from me, the All-Creating, there is no path to the place of me, Samantabhadra, the primordial protector. Why? Because all dharmas have been shown to be my self-arisen wisdom, clear light, unconditioned, and naturally perfect great nature from the beginning, and there is no other place to go besides that. The second has three parts: showing the five paths; asking for their definitions; and giving the answers. First, since there is no path other than self-arisen wisdom, therefore, for those gathered in the retinue of the three Kayas of Victorious Ones, on the level of the unconditioned nature of reality, the nature of self-arisen wisdom has always abided in the essence of primordial purity, free from obscurations. Therefore, the path of liberation is none other than these five wisdoms. Only these five are taught as the path of all Buddhas who have gone, are going, and will go in the three times. So, what are those five paths of the five self-arisen, unconditioned wisdoms? They are as follows: never deviating from the state of reality,
Chinese
贪欲和，不住于能取所取之法故嗔恨和，无取舍之分别故愚痴和，心性自生之智慧较诸法皆殊胜故我慢和，法性之肩上不住名相之法之嫉妒等五种。如是之自生智慧五种，乃三身导师之眷属众生之道路。如是说。其次，眷属复问：三身导师之导师普贤王如来，如是自生智慧之五道，是为三身导师之眷属众生所开示，然则，所谓自生者，是依何种方式生起而如是称谓？如是，智慧之名之称谓，是基于何种理由或原因而安立？所谓道，或名之意义或原因，是依于何种考量而如是开示？请以广为分别之方式，从贪欲、嗔恨、愚痴、我慢、嫉妒等之根源，彼五者之力量所生之八万四千种分别念，实则未离心性自生之智慧，故皆摄集。彼等一切若摄集于此，则汇集于自生之五智慧，故五种乃五道之意义，请导师亲自解说。如是请问。再次，导师普贤王如来应允所问之义：奇哉！大菩萨，彼自生智慧五种之道的决定之词乃是，如是所谓自生者，乃无任何因缘新造，而是本来即自生，无为，觉性菩提心之力量无碍显现生起，如是乃从本体无生之角度开示。所谓智慧者，乃从原始即无灭，自性光明，无作任运大成就之角度开示。因此，明空无别之自生大智慧，安住于离戏无相之自性中。彼五者立为道之理由是，所行所作一切皆非因缘新造。
English
Attachment and, not abiding in the Dharma of grasping and being grasped, hence hatred and, without the discrimination of acceptance and rejection, hence ignorance and, the wisdom of self-originated mind is superior to all Dharmas, hence pride and, jealousy where the Dharma of characteristics does not fit on the shoulder of Dharma-nature, these are the five aspects. Such five aspects of self-originated wisdom are the path for all the retinues of the teachers of the three bodies. Thus it was said. Secondly, the retinue asked again: O Kunzang Gyalpo, the teacher of the teachers of the three bodies, since you have shown the five paths of self-originated wisdom to the retinues of the teachers of the three bodies, then, how does the term 'self-originated' come about, and in what manner is it spoken of? Similarly, upon what grounds or reasons is the name 'wisdom' established? And upon what consideration is the meaning or reason of what is called 'path' shown in that way? Please explain in detail how all the eighty-four thousand conceptualizations that arise from the power of those five—attachment, hatred, ignorance, pride, and jealousy, etc.—do not, in essence, go beyond the self-originated wisdom of mind, and are therefore all included. If all of these are gathered together, they converge into the five self-originated wisdoms, and therefore the meaning of the five aspects being the five paths, please explain this yourself, O Teacher. Thus they requested. Thirdly, the Teacher Kunzang himself, in response to the meaning of the question, bestowed his words: O great Bodhisattva, the definitive words for the path of those five aspects of self-originated wisdom are as follows: The term 'self-originated' means that it is not newly created by any cause or condition, but is primordially self-originated, uncompounded, and the power of awareness, Bodhicitta, arises and manifests without obstruction. This is shown from the aspect of the unborn essence. 'Wisdom' means that from the very beginning it is without cessation, naturally clear light, spontaneously perfect as the great accomplishment. This is shown from the aspect of unobstructed radiance. Therefore, the great self-originated wisdom, indivisible clarity and emptiness, abides in the nature of being free from elaboration and without characteristics. The reason why these five are established as paths is that all that is to be traversed and all that traverses are not newly created by causes and conditions.