Chinese
因此，觉性是菩提心。菩提心不被能取所取、相的法所遮蔽，安住于空明、无迁变之中。因此，显现的一切事物，都要了悟为心性自生的智慧，空明、无为，如虚空般的自性。从“生”这个声音来说，产生一切的五大也是菩提心的自性，因此，要了悟到这个觉性自生的智慧，是成为所有法不遗余力的生处之根本。如《十经》所说：“显现之法的因是五大，五大的因是菩提心，心使诸法显现，心不显现则法不显现。”就像这样。从“三界有情”这个声音来说，被三界所摄的一切，都是被心所遍及的自性。心是怎样的呢？如是说：“心无心，心的自性是光明。”如是所说，本来就自性光明的觉性，要知道并了悟这就是菩提心的声音和意义。像这样，因为如实地了知并了悟四种声音的意义，所以就能了知并了悟极其难以了悟的普作菩提心的实相之义。为什么呢？因为没有说四种声音的意义，是除了普作之外还有其他的法。如是说。第三，欢喜而作注释是：眷属请问如何了悟四种声音的意义之后，导师普作国王对觉性之王萨埵金刚再次说道：像这样，大心者你如果了知并了悟我普作的自性极其难以了悟的四种声音的意义，那么一切法都汇集于一个根本的菩提心，以及从法性之力的显现的支分，轮回涅槃所显现的一切自性都是觉性。因为这些理由，萨埵金刚你，对于一切法的如实安住之觉性之王，也安立了符合意义的名称。第二也有三，第一是了知四种声音的
English
Therefore, awareness is the mind of enlightenment (bodhicitta). That mind of enlightenment is not obscured by the dharmas of grasping and fixation, and abides in emptiness and clarity, free from change. Therefore, all things that appear in this way should be realized as the self-arisen wisdom of mind itself, empty and clear, uncompounded, like the nature of space. From the sound of "arising," the five great elements that generate everything are also the nature of bodhicitta. Therefore, realize that this self-arisen wisdom of awareness is the essence that becomes the source of all dharmas without exception. As it says in the Ten Sutras: "The cause of appearing phenomena is the five great elements. The cause of the five elements is bodhicitta. The mind makes the dharmas appear. When the mind does not appear, the dharmas do not appear." Like that. From the sound of "sentient beings of the three realms," all that is included in the three realms is entirely of the nature pervaded by mind. What is the mind like? As it is said: "Mind has no mind; the nature of mind is luminosity." As it is said, know and realize that awareness, which is naturally luminous, is the meaning of the sound of the mind of enlightenment. In this way, by truly knowing and realizing the meaning of the four sounds, one knows and realizes the meaning of the reality of the All-Creating Mind of Enlightenment, which is extremely difficult to realize. Why? Because it is not taught that the meaning of the four sounds is a dharma other than the All-Creating itself. Thus it is said. Third, commenting with joy: After the retinue asked how to realize the meaning of the four sounds, the teacher, the All-Creating King, spoke again to the King of Awareness, the Bodhisattva Vajra: In this way, great being, if you know and realize the meaning of the four sounds, which is extremely difficult to realize as the nature of me, the All-Creating, then all dharmas are gathered into one root, the mind of enlightenment, and the nature of all that appears as samsara and nirvana, the branches arising from the power of that dharmata, is awareness. For these reasons, Bodhisattva Vajra, you, the King of Awareness, who knows the reality of all dharmas as they are, are also given a name that is in accordance with its meaning. The second also has three parts; the first is knowing the four sounds.
Chinese
因此，所有被轮回、涅槃和道路三者所涵盖的法，都由智慧所知。因此，伟大的菩萨金刚持，您的名字被命名为智慧之王。不像眼睛认识事物那样有局限性，而是所有法都以法性自明的本质完全、完整地被认识，因此在一切智慧中被尊为至高无上或国王。第二，询问如何认识三身的教法：唉！智慧之王，我，普作佛的自性，四音的意义，就是那样被认识的。那么，从我普作佛所生的眷属之导师，三身为了适应各自所化眷属的根器，而显现的三种乘。或者，认为从积累二资粮等因，会产生果二身；或者，认为从众生之因的阶段，会产生佛陀之果。这外内密的三个乘，各自所要成就的事业，就是通过各乘的见、修、行等各种方法所成就的三种果，智慧之王是如何认识这些要成就之果的？第三，关于隐义的问答。之后，智慧之王再次讲述了如何通过三身导师的意义来认识的方式：唉！导师普作王，从您那里以眷属的方式出现的三身导师，哪些导师以普作佛您的体性、自性、大悲三者来显现？那三位导师的教法，外内密的三个乘中，有为的八个乘，并没有如实地宣说普作菩提心您的自性，而是以其他意义委婉地表达。因为有各种不同根器的所化众生，为了使他们各自的心都能接受，所以将词义转变为其他意义，以委婉的方式来宣说。那么，这些是考虑到哪些所化众生而委婉或以委婉的词语来宣说的呢？例如，声闻乘从修习四谛的意义开始，到内续下二部通过有相生圆次第的修
English
Thus, all the dharmas encompassed by the three paths of samsara, nirvana, and the path are known by wisdom. Therefore, the great Bodhisattva Vajradhara, your name is named as the King of Wisdom. It is not limited like the eye knowing objects, but all dharmas are known completely and fully as the self-illuminating essence of Dharmata, therefore it is revered as the supreme or king among all wisdoms. Second, the question of how to know the teachings of the three bodies: Alas! King of Wisdom, the meaning of the four sounds of my, the All-Creating Buddha's nature, is thus known. Then, the three Kayas, the teachers of the retinue born from me, the All-Creating Buddha, manifested the three vehicles to suit the minds of their respective retinues to be tamed. Or, it is believed that the two bodies of the result will arise from the accumulation of the two accumulations of causes, etc.; or, it is believed that the result of Buddhahood itself will arise from the state of the cause of sentient beings. These three vehicles of outer, inner, and secret, the work to be accomplished by each, are the three fruits accomplished by various methods such as the view, meditation, and conduct of each vehicle. How does the King of Wisdom know these fruits to be accomplished? Third, the answer to the question of the definitive meaning. After that, the King of Wisdom again explained how to know through the meaning of the three Kayas: Alas! Teacher, All-Creating King, which of the three Kayas teachers who appeared from you as a retinue, which teachers manifested with the three of your essence, nature, and great compassion, the All-Creating Buddha? The teachings of those three teachers, among the three vehicles of outer, inner, and secret, the eight vehicles with effort, did not truly proclaim your nature, the All-Creating Bodhicitta, but expressed it euphemistically in other meanings. Because there are various disciples of different capacities, in order to make them acceptable to their respective minds, the meaning of the words is transformed into other meanings and proclaimed in a euphemistic way. So, for which disciples are these spoken euphemistically or in euphemistic words? For example, the Shravakas begin by meditating on the meaning of the Four Noble Truths, and the two lower inner tantras meditate on the generation and completion stages with signs.
Chinese
因此，由于所有这些都是为了寻求一种寂止，即在所有母有之间，心识的分别念不散乱到其他地方，而是专注于一境。因此，所化众生，也就是各自适合进入的各个乘的道路上灵活地安住。那是如何呢？三身之导师宣说需要诠释的教法，这三者是：有些，也就是化身导师，认为依靠积累二资粮，次第经历十地和五道，最终在许多劫之后获得圆满的果位，这宣说了因果乘。有些，也就是圆满报身，认为内外显有的一切法并非实有，其自性是胜义无相，显现部分是本尊身相的游舞，显现而无自性，如同水中月影般，通过修习这样的等持，各自在七世等中获得果位，这宣说了外续部三部的密咒。有些，也就是法身导师，宣说自身的蕴、界、处一切本来就安住于本尊和坛城的体性中，通过道生圆次第的努力来成就，以自己成就自己的方式获得果位，这宣说了内续下二部。如此，三身导师的一切教法，都是从普作意菩提心的如实状态出发，以其他方式，以需要诠释的语句来授记。因此，没有宣说无需勤作、本来成佛的如实意义的决定性授记，而是仅仅宣说了引导所化众生次第进入道的需要诠释的授记。他们不将分别念散乱到其他地方，而是将专注一境地投向各自所修之义，因此，通过修习寂止，使一切分别念寂灭，从而寻求寂止。因此，这些因果乘仅仅是宣说了次第引导至大圆满之义的需要诠释的授记。如是说。第三，心性如实无有改造，是决定性的意义，因此功德任运成就。此后，导师普作意本身如实无有改造，是决定性的意义，因此功德任运成就。
English
Therefore, since all of these are spoken with the intention of seeking a state of tranquility where, between all mothers, the mind's conceptual thoughts do not scatter to other places, but remain focused on one point. Therefore, the beings to be tamed, that is, each dwells flexibly on the path of the respective vehicles that are suitable for them. How is that? The three teachers of the three bodies proclaim teachings that need interpretation. These three are: Some, that is, the emanation body teacher, believe that by relying on accumulating the two accumulations, one gradually traverses the ten bhumis and five paths, and finally obtains the complete result after many eons, this teaches the causal vehicle. Some, that is, the perfect enjoyment body, believe that all these phenomena of outer and inner appearances and existence are not established as real entities, their nature is ultimate reality without characteristics, the appearing part is the play of the deity's form and mudras, appearing but without inherent existence, like a reflection of the moon in water, by meditating on such samadhi, each obtains the result in seven lifetimes, etc., this teaches the three sections of the outer tantras. Some, that is, the Dharma body teacher, proclaim that one's own aggregates, elements, and sense bases all dwell from the beginning in the nature of deities and mandalas, and that one achieves this through the effort of the path of generation and completion stages, obtaining the result by the manner of oneself achieving oneself, this teaches the two lower inner tantras. Thus, all the teachings of the teachers of the three bodies are only prophecies in words that need interpretation, departing from the actual state of the all-creating bodhicitta. Therefore, without teaching the definitive prophecy of the actual meaning of being enlightened from the beginning without effort, it only teaches the provisional prophecy that leads the beings to be tamed gradually onto the path. They do not scatter conceptual thoughts to other places, but direct their one-pointed focus to the meaning of what they are to meditate on, therefore, by meditating on samadhi that seeks tranquility, all conceptual thoughts are pacified. Therefore, these causal vehicles are only taught as provisional prophecies that gradually lead to the meaning of the Great Perfection. Thus it is said. Third, the nature of mind as it is, without alteration or adulteration, is the definitive meaning, therefore qualities are spontaneously accomplished. Then, the teacher, the All-Creating One himself, as he is, without alteration or adulteration, is the definitive meaning, therefore qualities are spontaneously accomplished.
Chinese
然后，全作佛宣说了决定义。 唉！理智之王，金刚萨埵谛听！ 如此这般，诸法之实相，胜义菩提心，不作修饰如实显现，故名为了义无上之教言，那是怎样的呢？ 那就是理智之王，也就是理智之王金刚萨埵您自己，自己觉知或者说觉知也即是证悟。 对于其他人，无法用言语来指示。 如此这般，心性如实之义，不住于任何戏论之边，亦非能取之心所能缘之境。 无有能取所取之戏论，故法性自性乃是不分别之自性，并且是超越能取所取之分别与思辨之境的自性，因此，对于它没有任何修饰改造的方式。 金刚萨埵，等同虚空之续部中说： “无思无缘法界中， 自明智慧理智之界， 无散光明理智而安住， 无整本觉自性之界。” 如是，安住于无作本来之见地中，不像下乘那样修持专注于一境之禅定。 为什么呢？因为远离了所修与能修之思维境。 如此这般，因为是远离了相、特征、戏论之自性，因此，也没有想要获得果位成佛之心。 也没有需要接受的果，因为，本来俱生自生之心性，安住于不分别之如实状态，是决定义功德任运成就之自性。 彼经中说： “理智自明任运成， 非由因缘所生故， 自生果位智慧界。” 因此，在未经历地道之际，就已经到达了果位佛地。 同样，对于理智自生之智慧，在未新净除遮蔽之垢染之际，就已经获得了本来安住之自生智慧之义，因此不会超越究竟无学道。 因此，轮回本来就是佛。