English
That. Teaching and explanation. First, it is taught that all dharmas are naturally enlightened in the mind of awareness and bodhi, without the need for alteration. Then, the Kun Byed rGyal Po, the mind of bodhi, is the teacher of all dharmas gathered by the three perfections, and is the Kun Byed himself. He himself promised that his nature transcends alteration, acceptance, and rejection, and is the teacher of all three kayas. This is what was said. Second, there are three parts to the detailed explanation: a brief explanation of the nature of the three perfections, a detailed explanation of their essence, and a summary of all meanings in self-arisen wisdom. The first is: Emaho! Great Bodhisattva, listen! The teacher, the Kun Byed rGyal Po, I am the teacher of all dharmas of samsara and nirvana, the essence of great self-arisen wisdom. From the three aspects of my nature as Kun Byed, the teacher of the three kayas is also shown in three ways. The outer, inner, and secret teachings of these three teachers are also arranged in three ways. All of this has been done and taught by me, the Kun Byed rGyal Po. The three kinds of assemblies of disciples who uphold these teachings have also arisen and been taught by me, the self-arisen wisdom teacher, from the three aspects of my nature. Second, there are three parts: a detailed explanation of the teacher's essence, a detailed explanation of the retinue's essence, and a detailed explanation of the teaching's essence. First, there is a general explanation of the teacher of the three kayas, a specific explanation of the teacher of the three kayas—Dharmakaya, Sambhogakaya, and Nirmanakaya—and a concluding summary. The first is: Thus, the three teachers appear from the nature of Kun Byed himself. What are they? Thus, the nature of all dharmas, the dharmata, the great emptiness, free from elaboration, the suchness, the teacher who shows this is the Dharmakaya. Likewise, the essence of all dharmas, how things appear, all forms, sounds, smells, tastes, etc., spontaneously arise as the enjoyment of great non-dual bliss, so the teacher who shows that there is nothing other than himself is the Sambhogakaya, the perfect enjoyment body. To tame beings according to their respective realms, faculties, and inclinations, the profound objects of meaning that teach the meaning of the three pitakas, the scriptures that represent
Chinese
应当知晓，以语词等方式，通过词句的组合等来开示的导师是化身，共有三种形态。第二，详细解说，分为法身、报身、化身三种。第一，如同法身佛，示现诸法自性本空，超越戏论之自性。从自性无生之界，无碍显现之诸法，于显现之时，亦从无生菩提心之状态，刹那亦不动摇地开示，加持之语，乃是殊胜法身，取出无生义之语。如何显现之轮涅诸法，皆是空性大解脱，诸法之实相，无生无作，开示本然如是之自性。如龙钦巴尊者所说：无生之法性，五大器情生之门，五大器情显现时，无生自是而非他生，才生之时即无生。无生之法性，男女二性生之因，男女二性取身后，无生自是而非他生，才生之时即无生。无生之法性，五毒三毒生之因，五烦恼显现时，无生自是而非他生，才生之时即无生。无生之法性，自生智慧生之因，无偏颇之觉性显现时，无生自是而非他生，才生之时即无生。如是所说，此等诸法，从何处显现之因，乃是从无生之界显现，以此理由，于现在显现之时，亦未曾脱离无生之自性，故开示其自性本自加持。譬如，于阳焰错认为水之时，亦未曾有异于阳焰之水产生，如是，于显现为水之自性之时，亦未曾动摇于无生之自性。第二，报身佛，示现诸法之体性，自明任运之显现。
English
It should be known that the teacher who reveals through the combination of words and phrases, etc., is the emanation body, and there are three forms. Second, to explain in detail, there are three: Dharmakaya, Sambhogakaya, and Nirmanakaya. First, like the Dharmakaya Buddha, he shows the nature of all dharmas as primordially empty, the nature beyond elaboration. From the realm of self-nature without birth, all dharmas appear unceasingly, and at the time of appearance, from the state of unborn Bodhicitta, without wavering for even a moment, he reveals the blessed speech, the sacred Dharmakaya, extracting the speech of the meaning of unborn. How all the phenomena of samsara and nirvana appear, all are emptiness, great liberation, the reality of all dharmas, unborn, unmade, revealing the nature of suchness as it is. As Longchenpa said: The nature of the unborn dharma, the gate of the five elements, vessel and essence, when the five elements, vessel and essence appear, the unborn is self-existent and not other-born, and at the moment of birth, it is unborn. The nature of the unborn, the cause of the birth of male and female, even if male and female take a body, the unborn is self-existent and not other-born, and at the moment of birth, it is unborn. The nature of the unborn, the cause of the birth of the five poisons and three poisons, when the five afflictions appear, the unborn is self-existent and not other-born, and at the moment of birth, it is unborn. The nature of the unborn, the cause of the birth of self-arisen wisdom, when impartial awareness appears, the unborn is self-existent and not other-born, and at the moment of birth, it is unborn. As it is said, all these dharmas, from where the cause of appearance arises, is from the realm of the unborn, for that very reason, even at the time of appearing now, it has not departed from the nature of the unborn, so it reveals that its nature is blessed from the beginning. For example, when mistaking a mirage for water, water other than the mirage has never been born, so in this way, at the time of appearing as the nature of water, it has not moved from the nature of the unborn. Second, the Sambhogakaya Buddha, showing the essence of all dharmas, the self-luminous and spontaneously accomplished appearance.
Chinese
所有显现为五种欲妙自性的诸法，都从昆图桑波（藏文：ཀུན་སྟོན་པ་，梵文天城体：Samantabhadra，梵文罗马拟音：萨曼达巴德拉，汉语字面意思：普贤）本尊的身相中显现，除了诸法的自性，即显现的自性之外，没有其他的报身可显示，而是显示自性。第三，对于共同的所化众生，以声音和文字等方式来显示佛法的本尊，也就是化身佛，将三藏所包含的一切佛法之义，都归纳为语言文字的声音，对于不了解胜义谛的实相，以及不了解世俗谛显现的三界众生，以无误的方式，用表达真谛的语言和文字的组合，善巧地显示这二谛的意义。第三是总结：因此，据说诸佛三身的本尊自性，都是从昆图桑波（藏文：ཀུན་སྟོན་པ་，梵文天城体：Samantabhadra，梵文罗马拟音：萨曼达巴德拉，汉语字面意思：普贤）本尊的觉性菩提心中显现而宣说的。第二，详细解释眷属的性质，分为教义、解释和总结三部分。第一，简要说明：像这样，诸佛三身所宣说的一切教义，首先是本尊的境，最后是不退转的护持者，也就是眷属的集合，也以三种性质来显示，为了引用下面详细的解释，所以加上了省略的词语。第二，详细解释：其中，本尊法身显示了超越瑜伽因果勤作的意义，而眷属则是如实地显示觉性菩提心的意义，进入阿底瑜伽大圆满无为任运成就之门，并对此深信不疑，从而无误地证悟自性心髓的智慧，安住于圆满正等觉的果位，包括三世诸佛，以及其他自性任运成就的诸佛和三界众生。如《十经》所说：本尊法身的眷属是，三世诸佛安住之处，三界六道众生，以圣者的慈悲心对待众生。
English
All phenomena that appear as the nature of the five desirable qualities are manifested from the very body of the Kuntuzangpo (藏文：ཀུན་སྟོན་པ་，梵文天城体：Samantabhadra，梵文罗马拟音：萨曼达巴德拉，汉语字面意思：All-Good) itself, and there is no other Sambhogakaya to show other than the nature of the dharmas, that is, the nature that appears, but shows the nature itself. Third, the teacher who shows the meaning of the Dharma to the common disciples through sounds and words, etc., that is, the Nirmanakaya Buddha, summarizes the meaning of all the Dharmas contained in the Tripitaka into the sound of words, and for the beings of the three realms who do not understand the true nature of the ultimate truth and the appearance of the conventional truth, in an unmistakable way, the combination of sounds and words expressing the truth is skillfully used to show the meaning of these two truths. The third is the conclusion: Therefore, it is said that the nature of the teachers of the three bodies of the Buddhas is manifested and declared from the awakened Bodhicitta of the Kuntuzangpo (藏文：ཀུན་སྟོན་པ་，梵文天城体：Samantabhadra，梵文罗马拟音：萨曼达巴德拉，汉语字面意思：All-Good). Secondly, the nature of the retinue is explained in detail, divided into three parts: doctrine, explanation, and summary. First, a brief explanation: In this way, all the teachings spoken by the three bodies of the Buddhas, first the object of the teacher, and finally the protectors who do not degenerate, that is, the assembly of the retinue, are also shown in three natures, in order to quote the detailed explanation below, so the omitted words are added. Second, a detailed explanation: Among them, the Dharmakaya Buddha shows the meaning beyond the cause and effect of yoga, and the retinue shows the meaning of the awakened Bodhicitta as it is, entering the gate of Atiyoga Mahasandhi, which is uncreated and spontaneously accomplished, and believing in it deeply, thereby realizing the wisdom of the self-existing heart essence without error, abiding in the state of perfect and complete enlightenment, including the Buddhas of the three times, as well as other self-existing and spontaneously accomplished Buddhas and sentient beings of the three realms. As stated in the Ten Sutras: The retinue of the Dharmakaya Buddha is the place where the Buddhas of the three times reside, the sentient beings of the three realms and the six realms, treat sentient beings with the compassion of the noble ones.
Chinese
据说这是非常圆满的。如前所述。报身的眷属是安住于自然成就和大手印等持明者之地的那些人，以及安住于从第一地极喜地到第十地法云地之间的眷属，虽然没有实际获得佛地，但安住于修习接近它的道路之地上的人们，以及化身佛的眷属是各自乘中发起菩提心，仅仅通过信仰就在道路上修行的人们。他们是安住于行善因获得乐果，并摧毁不善和五毒之地上的人。这是以上的内容。第三，总结要点是：像这样的三种眷属的分类，是按照上面的顺序，被阐述为三身佛的三种眷属。第三，详细阐述教义的本质分为两部分：眷属的提问和导师回答的方式来详细阐述教义的本质。第一部分是：这样阐述了导师和眷属之后，金刚萨埵再次请问：唉！导师的导师，普作金刚！诸佛三身的导师三位，以及他们的眷属的集合，如上所说。那么，他们的三种教义是如何阐述的呢？这样请问，这是连接上下文。第二，对此的回答分为三部分：将心性阐述为如来藏的本质；通过人为造作和修饰无法理解它；一切显现存在都无法在唯一的法界心性如来藏之外找到，这三点解释了法身的回答。将五境显现于五根识中，阐述为离分别的如来藏的本质；在此基础上，不作任何人为造作和二取执着，从而阐述了五境以执着的方式，无法成立能取所取，这是报身的回答。随后的显现、分别念、对境的分析各不相同，众生用思想来表达，并且将它分为显空、声空、觉空等六种，用比喻、意义、特征三种来表达诸佛的身语意，这是对化身教义的广泛回答。第一部分是：菩萨
English
It is said to be very complete. As mentioned before. The retinue of the Sambhogakaya are those who abide in the land of the Vidyadharas, such as natural accomplishment and Mahamudra, and the retinue who abide from the first bhumi, the Joyful, to the tenth bhumi, the Cloud of Dharma, who, although they have not actually attained the Buddha-bhumi, abide in the land of cultivating the path that is close to it, and the retinue of the Nirmanakaya Buddha are those who generate Bodhicitta in their respective vehicles and practice the path through mere faith. They are those who abide in the land of performing good deeds to achieve the fruit of happiness and destroying evil and the five poisons. This is the above content. Third, the summary of the points is: Such a classification of the three types of retinues is explained as the three retinues of the three Kayas Buddhas in the order above. Third, elaborating on the essence of the teachings is divided into two parts: the question of the retinue and the way the teacher answers to elaborate on the essence of the teachings. The first part is: After explaining the two, the teacher and the retinue, Vajrasattva asked again: Alas! Teacher of the teachers, All-Creating King! The three teachers of the three Kayas of the Buddhas, and the assembly of their retinues, are as mentioned above. So, how are their three teachings explained? Thus asked, this is to connect the context. Second, the answer to this is divided into three parts: explaining the nature of mind as the essence of Suchness; it cannot be understood through artificial fabrication and embellishment; all appearances and existence cannot be found outside the single Dharmadhatu, the essence of mind, Suchness, these three points explain the answer of the Dharmakaya. Explaining the appearance of the five objects in the five sense consciousnesses as the essence of non-conceptual Suchness; on this basis, without any artificial fabrication and dualistic clinging, thereby explaining that the five objects in the manner of clinging, cannot establish the taker and the taken, this is the answer of the Sambhogakaya. Subsequent appearances, conceptual thoughts, and analysis of objects are different, sentient beings express it with thoughts, and divide it into six such as appearance emptiness, sound emptiness, awareness emptiness, etc., using the three of metaphor, meaning, and characteristics to express the body, speech, and mind of the Buddhas, this is the extensive answer to the Nirmanakaya teachings. The first part is: Bodhisattva