Chinese
显示本来成佛，并将其自性分为二十五种，显示了有基、显有、轮回的世间不超出自然本智。第一，如此显现轮回器情世间的一切自性，五大也是普作菩提心的自性，本来成佛。又是如何呢？显现轮回器情所摄的一切法，都成为我的自性，而其以五大的自性成佛之理，也是器情一切依赖于自生本智，力量不息灭而显现于自我的角度，即是五大的自性。如此之外内器情的一切显现，普作我本来就是如此显现，因此远离生灭、迁变，以金刚部和如镜智的自性成佛。菩提心我，轮回涅槃一切融入无二大平等一味的角度，显现为水。自力不息灭的功德一切，无需寻觅，以任运成就的方式聚集和执持，因此菩提心显现为水，这些都是功德宝生部和平等性智中成佛。普作我自身是能取所取二者显现的一切法，以法性平等性的状态趋入，具有热量，因此轮回涅槃一切无好无坏地平等，是火的自性。如此法性清净的法界中，一切法普遍显现，部分不杂乱，而自性平等安住，没有能取所取相的过失染污，因此火即是莲花部，于妙观察智的自性中成佛。我自身普作菩提心的自性，对于任何法都没有阻碍，因此轻盈，力量显现不灭，显现任何事物，是变动的风的自性。如此无碍地轻盈变动，显现为风，即是于成所作智中现前成佛。导师普作我的自性是本空，无为法不遮蔽，周遍一切且不灭，是光明的自性，因此名为虚空，即是如来佛种的自
English
Showing the original enlightenment, and dividing its nature into twenty-five, it shows that the world of basis, appearance, and existence does not go beyond the natural innate wisdom. First, like this, the nature of all the vessel and essence of appearance and existence, the five elements are also the nature of the all-creating Bodhicitta, originally enlightened. And how is it that all the dharmas gathered by appearance and existence, vessel and essence, appear as my nature, and the way in which it is enlightened as the nature of the five elements is also that all vessels and essences rely on self-arising innate wisdom, and the power does not cease to appear to oneself, which is the nature of the five elements. Like that, all the appearances of the outer and inner vessel and essence, the all-creating I am originally appearing like that, therefore it is separated from birth and death, change, and is enlightened in the nature of the Vajra family and mirror-like wisdom. Bodhicitta I, all of samsara and nirvana merge into the aspect of non-duality, great equality, one taste, appearing as water. All the qualities of self-power without ceasing, without searching, gather and hold in the way of spontaneous accomplishment, therefore Bodhicitta appears as water, these are all enlightened in the qualities of the Ratnasambhava family and the wisdom of equality. The all-creating I myself is all the dharmas that appear as the apprehended and the apprehender, approaching in the state of the equality of dharmata, having heat, therefore all of samsara and nirvana are equal without good or bad, it is the nature of fire. In such a pure realm of dharmata, all dharmas universally appear, parts are not mixed, and the nature is equally abiding, without the fault of being stained by the apprehended and the apprehender, therefore fire is the Padma family, enlightened in the nature of discriminating wisdom. My own nature of all-creating Bodhicitta, there is no obstacle to any dharma, therefore it is light, the appearance of power does not cease, and it appears in anything, it is the nature of the moving wind. Like that, unobstructed, light and moving, appearing as wind, that is, manifestly enlightened in the wisdom of accomplishing activities. The teacher, the nature of the all-creating I, is originally empty, unconditioned dharma does not obscure, pervades everything and does not cease, it is the nature of luminosity, therefore it is named space, which is the nature of the Sugata Buddha family.
Chinese
由于证悟于大空性法界智慧之中，因此，从普作我中没有做或没有产生的内外情器之法，一个也没有。因此，证悟为普作菩提心自性之一，对于显现和存在所包含的诸法，一个也没有。如《宝藏幻钥》中所说：依于菩提心，菩提心如地显现。以菩提心摄集一切，菩提心如水显现。对一切平等且成熟，菩提心如火显现。无色于空中运行之故，菩提心如风显现。无有显现而周遍一切之故，菩提心如虚空显现。如是所说，心髓菩提心不间断地，自性任运成就的功用中，五大显现之故，本来就是圆满受用身佛的自性。如龙钦巴所说：地水火风四大，为利众生事业故，显现为圆满受用身，菩提心无可否认。如是说。第二，如是显现为五大之体性的一切，是显示普作我之自性如此显现和指示。因此，五大实际上是菩提心一个自性显现为五大，并且，它们每一个又分为五个，具足二十五种自性。也就是说，像地大一样，一个的体性不间断地显现为地的自性，并且不让它分离成其他，具有聚集的作用，是水的自性。同样，对于一切平等和均衡的部分是火的自性。显现为动摇和运行是风的自性，以及不遮蔽体性而显明是虚空的自性。同样，其他的四个也分为五个，具有二十五种，所有这些实际上是一个心性的自性具足二十五种，并且，它们也安住于果法二十五和智慧二十五的自性中，这是显示明觉菩提心之伟大的功德。
English
Since it is enlightened in the great emptiness, the wisdom of the Dharmadhatu, therefore, there is not a single phenomenon of the outer and inner world that has not been made or arisen from the All-Creating Self. Therefore, even one who is enlightened as the nature of the All-Creating Bodhicitta, there is not a single one among the phenomena encompassed by appearance and existence. As it is said in the "Treasure Key of Magical Power": Because of relying on Bodhicitta, Bodhicitta appears like earth. Because Bodhicitta gathers everything, Bodhicitta appears like water. Because it is equal and ripens all, Bodhicitta appears like fire. Because it moves in the formless sky, Bodhicitta appears like wind. Because it pervades all that is invisible, Bodhicitta appears like space. As it is said, these qualities of the heart essence, Bodhicitta, are uninterruptedly and spontaneously present as its inherent qualities. Because the five elements appear from its power, it is said to be the nature of the Sambhogakaya Buddha from the beginning. As Longchenpa said: The four elements of earth, water, fire, and wind, for the sake of benefiting beings, manifest as the Sambhogakaya, and there is no denial of Bodhicitta. So it is said. Secondly, all that appears as the essence of the five elements is the nature of the All-Creating Self, which appears and is shown as such. Therefore, these five elements are actually the nature of one Bodhicitta appearing as the five elements, and each of them is divided into five subdivisions, complete with twenty-five natures. That is to say, even one element like earth, its essence appears uninterruptedly as the nature of earth, and it does not allow separation into others, but has the function of gathering, which is the nature of water. Similarly, the part that is equal and balanced to all is the nature of fire. Appearing as moving and operating is clear as the nature of wind, and because it is clear without obscuring the essence, it is shown as the nature of space. Similarly, the other four are also divided into five, having twenty-five, all of which are actually the nature of one mind, complete with twenty-five, and they also abide in the nature of the twenty-five results and the twenty-five wisdoms, which is shown as the great quality of the awareness, Bodhicitta.
Chinese
是故，对于诸法，轮回涅槃、自他等二者，成为法的微尘许也不存在，无二智融入菩提心中。一个菩提心成就轮回涅槃的一切法，因此，一切法都是法身普作王所作。如是说。章节的名称是：从菩提心普作王中，显示轮回涅槃和显有的一切体性，都是普作王一个菩提心的自性之第四十一品释。༈。第二义，确立自心从根本上清净的佛陀，是超越改造、取舍的体性的第四十二品，分为二：教和释。初者：如是，轮回涅槃一切都融入自生智慧的体性中，在无别一体地显示之后，菩提心普作王将轮回涅槃一切法的自性，唯是菩提心，即唯是其自性，无二地成佛。因此，宣说了不需由其他任何人改造的此理。二、广释分二：三身不在心外，三时佛不在心外，以及现在的心性无有改造，三者显示为精华菩提，以及不能以改造而成办之实事，和显示其过患，以及显示一切改造之法相皆是不了义，以此三者安立心性不可改造之理。初者分三，初、三身不在心外： 唉！大菩萨谛听。唉！所谓的佛法身，就是自己的觉性菩提心，是任何事物和相状都不成立的，无生离戏的此者。从精华菩提心之外，所谓的法身，微尘许也是任何人无法改造和成就的，因此，佛法身不在自己的心外。同样，圆满报身也是自己的觉性菩提心，菩提心的自力欲乐
English
Therefore, for all phenomena, samsara and nirvana, self and other, etc., the slightest bit of duality as dharma does not exist; non-dual awareness merges into the Bodhi-mind. A single Bodhi-mind accomplishes all the dharmas of samsara and nirvana; therefore, all dharmas are made by the Dharmakaya Kunjed Gyalpo. Thus it is said. The title of the chapter is: From the Bodhi-mind Kunjed Gyalpo, the nature of all of samsara, nirvana, and existence is shown to be the nature of the single Bodhi-mind Kunjed Gyalpo—the commentary on the forty-first chapter. ༈. The second meaning: establishing that the Buddha, whose own mind is pure from the beginning, is the nature beyond alteration, transformation, acceptance, and rejection—the forty-second chapter—has two parts: the teaching and the explanation. First: Thus, after all of samsara and nirvana have merged into the nature of self-arisen wisdom and have been shown to be indivisible and one, the Bodhi-mind Kunjed Gyalpo makes the nature of all the dharmas of samsara and nirvana to be only the Bodhi-mind, that is, only its nature, and attains Buddhahood in a non-dual way. Therefore, this principle that no one else needs to alter or transform is taught. Second, the detailed explanation has two parts: the three kayas are not other than the mind; the Buddhas of the three times are not other than the mind; and the present mind itself, without alteration or corruption, is shown to be the essence of Bodhi; and establishing the reason why the mind itself cannot be altered by three points: the fact that it cannot be accomplished by alteration, the faults thereof, and the teaching that all the ways of dharma that are altered are provisional. The first has three parts. First, the three kayas are not other than the mind: O great Bodhisattva, listen! O so-called Buddha Dharmakaya, this is your own awareness, the Bodhi-mind, unborn and free from elaboration, in which no thing or characteristic is established in any way. Other than this essence, the Bodhi-mind, the so-called Dharmakaya is not altered or accomplished by anyone, not even a particle. Therefore, the Buddha Dharmakaya is not other than your own mind. Similarly, the Sambhogakaya is also your own awareness, the Bodhi-mind. The self-power of the Bodhi-mind is enjoyment.
Chinese
因此，在显现为五种形象时，觉性自身无二地受用，这被称为报身。像这样，从自明觉性菩提心所生的所取等五种功德，从受用的角度安立为受用圆满报身，除此以外，没有从其他地方可以成就的报身。如此这般的胜者报身的功用所散发出来的佛化身，也就是这菩提心。为什么呢？因为自性任运调伏的各种化身，没有一个不是从菩提心的功用中显现的，因此，除了菩提心之化身以外，没有其他的能成办三界众生之利乐，全知上师说：无而显现种种是化身，自于自身受用是报身，于彼无有实体是法身，果位三身任运成就之界。如是所说，所有佛之三身，不在觉性菩提心之界中寻觅，而是任运成就圆满的。第二，开示过去、现在、未来三世之佛，不是在心之外的。如是胜者三身不是在心之外，同样，过去、现在、未来三世所出世之所有佛，也不是在觉性菩提心之外。如何呢？往昔过去诸佛，已经现见和证悟了这未曾造作的自心，因此从往昔过去之时就已经成佛了。同样，现在居住在十方刹土的诸佛，也以安住于本然未造作之自性的自心，也就是自生智慧，或者说是从他处所说的自生智慧之明灯，觉性如实通达了未造作的自性，从而现证菩提成佛，现在也在真实地成办众生之利乐。未来将要出世的诸佛也是如此。导师普作王开示说，觉性自生智慧之精华菩提心，本来就未曾作任何的改造、取舍而成佛的。在尚未成佛之前
English
Therefore, when appearing as five forms, awareness itself enjoys without duality, which is called the Sambhogakaya. Like this, the five qualities such as the apprehended arising from self-awareness Bodhicitta, from the aspect of enjoyment, are established as the Sambhogakaya, and other than that, there is no Sambhogakaya that can be accomplished from elsewhere. The emanated Buddha Nirmanakaya from the power of such a Victorious One's Sambhogakaya is also this Bodhicitta. Why? Because all kinds of emanations that are naturally and spontaneously tamed, there is not one that does not arise from the power of Bodhicitta, therefore, other than the emanation of the essence of Bodhicitta, there is no other that can accomplish the benefit and happiness of beings in the three realms, the Omniscient Lama said: Appearing from nothing is the Nirmanakaya, enjoying oneself in oneself is the Sambhogakaya, in that there is no entity is the Dharmakaya, the realm where the three Kayas are spontaneously accomplished as the result. As it is said, all the three Kayas of the Buddha are not to be sought in the realm of awareness Bodhicitta, but are spontaneously accomplished and complete. Secondly, showing that the Buddhas of the three times are not other than the mind. As such, the three Kayas of the Victorious One are not other than the mind, similarly, all the Buddhas who have gone and come in the three times are also not other than this awareness Bodhicitta. How is it? The Buddhas of the past have already seen and realized this uncreated mind of their own, therefore they have already become Buddhas from the past. Similarly, the Buddhas who are now residing in the ten directions also, with the nature of their own mind, which is the essence of the uncreated state, which is self-born wisdom, or what is said from elsewhere as the lamp of self-born wisdom, awareness has truly understood the uncreated nature, and thus have attained complete enlightenment and become Buddhas, and are now actually accomplishing the benefit and happiness of beings. The Buddhas who will appear in the future are also like that. The teacher Kunjed Gyalpo taught that the essence of awareness, the self-born wisdom, the Bodhicitta itself, is originally enlightened without any modification, acceptance, or rejection. Before becoming a Buddha