English
All the various appearances are the magical displays that arise from the heart-essence of the dharmakāya Kunjed Gyalpo, manifesting in ways that tame beings according to their needs. Thus, the way in which the manifold appearances of existence manifest as various transformations is as follows: the external world, contained by the environment, appears as inanimate forms; the internal world appears as various forms of sentient beings. Similarly, there are shapes like squares and crescents, and colors like blue, yellow, white, and red. Furthermore, there are differences in size, goodness, and badness. Whatever appears, there is faith and devotion towards it. Through that faith, the Dharma is taught in accordance with the individual dispositions, faculties, inclinations, and preferences of those to be tamed. It is said that if one possesses the power of faith, then even from animals like birds and wild creatures, which belong to the realm of sentient beings, and from inanimate objects like trees, rivers, the sky, and so on, the sound of the Dharma can arise. As previously explained, it is said that the elements and so forth reveal the meaning of non-conceptual equality through symbolic means. Therefore, all the phenomena that appear in various ways, the external and internal objects of the environment and its inhabitants, are said to be manifestations of the compassionate power of the great spontaneously arisen wisdom. Thus, the various ways in which the magical displays manifest are, from the very moment of their appearance, inherently abiding in their own nature, the nature of reality, the state of bodhicitta, without ever moving even for an instant, and are said to be the nature of the single reality. It is said that all of existence is the nature of magical display, and since the three kāyas are primordially inseparable, they are also the nature of the dharmakāya and sambhogakāya. As it is said in the Longchen Nyingtik: "The six realms of beings, the four modes of birth, are the buddhas of manifestation, therefore there is no obstruction to bodhicitta. The four elements, earth, water, fire, and wind, perform the benefit of beings, manifesting the perfect enjoyment body, therefore there is no obstruction to bodhicitta. In the expanse of space, there is no sign, without an object, therefore the dharmakāya is the nature of bodhicitta." Thus it is said. Thirdly, the nature of the buddhas who have gone and come in the three times is also the nature of the uncompounded nature of reality, the all-creating bodhicitta, and since it abides in it without separation, from the state of that nature, from the very beginning, there is no movement, therefore it is the bodhicitta.
Chinese
此心乃是三世诸佛之法性，除此法性自生之智慧外，别无所谓的佛。同样，除了诸佛之外，也无所谓的众生。因此，众生相续中的自性心，那不分别之智慧，乃是诸佛之究竟密意。第四，轮回涅槃一切之自性，即是法性菩提心之故，轮回涅槃一切之总基，原始之基界大光明菩提心，乃是轮回涅槃一切之前，本来就自成不变地存在着。从那菩提心之界中，在无有作用止息之游舞生起之前，既无佛亦无众生。从最初之大光明基界中，无有止息之光芒，显现为作用基之显现游舞。由于认识与不认识之故，显现为轮回涅槃二者，除此之外，并无其他的轮回涅槃。因此，三世一切诸佛，皆赞叹称扬此自性心自生之智慧。如《深奥究竟》中云：众生未成佛未有，自性之身上有自生心，彼即本来之实相故，如是法身涅槃法，普贤自生智慧意。又如《龙钦》中云：自生智慧诸佛祖，三界众生一切父，三世诸佛众生母，瑜伽胜道生起藏，大乘地道行之基，断缚之索之利器，断烦恼之鬘之剑，逃离怖畏敌之堡，守护四魔边境人，摧毁六道城市军，诛杀三密仇敌剑，自心无为普贤者，一切之共祖不变异，三界众生由此生，无生普贤佛母界，三世诸佛由此生。等等。
English
This mind is the Dharmata of all Buddhas of the three times. Apart from this self-arisen wisdom of Dharmata, there is no such thing as a Buddha. Similarly, apart from the Buddhas, there is no such thing as sentient beings. Thus, the self-nature mind in the continuum of sentient beings, that non-conceptual wisdom, is the ultimate intention of the Buddhas. Fourth, because the nature of all Samsara and Nirvana is Dharmata Bodhicitta, the general basis of all Samsara and Nirvana, the great primordial basic sphere, the clear light Bodhicitta, is present as the self-perfected and unchanging nature from the very beginning, before all Samsara and Nirvana. From the expanse of that Bodhicitta itself, until the play of unceasing potential arises, there are neither Buddhas nor sentient beings. From that initial great clear light base, the unceasing radiance manifests as the play of the base of potential appearance. Due to recognizing and not recognizing, it appears as Samsara and Nirvana, but apart from that, there is no other Samsara and Nirvana. Therefore, all the Buddhas of the three times praise and extol this self-arisen wisdom of the self-nature mind. As it is said in 'Profound Perfection': Before sentient beings were formed and Buddhas existed, In the body of essence is the self-arisen mind. Because that itself is the original state, Thus, the Dharmakaya is the Dharma of Nirvana, Samantabhadra, the self-arisen wisdom mind. And as it is said in 'Longchen': Self-arisen wisdom, the ancestor of the Buddhas, The father of all sentient beings in the three realms, The mother of all Buddhas of the three times, The treasure from which the supreme path of yoga arises, The basis for traversing the great vehicle's grounds and paths, The weapon that cuts the bonds of bondage, The sword that severs the garland of afflictions, The fortress to escape from the fearful host of enemies, The person who guards the borders from the four Maras, The army that destroys the cities of the six realms, The sword that slays the three secret enemies, The unconditioned self-mind, Samantabhadra, The common ancestor of all, unchanging, The sentient beings of the three realms are born from that, The unborn realm of Samantabhadri, The Buddhas of the three times arise from that. And so on.
Chinese
如咒语所说。第五，如此这般的轮回涅槃一切之总纲，伟大的自性本觉，不为任何因缘所变，因为心性本身的体性是自生而非造作的，所以根本没有变化。因此，心之法性，觉性自生之智慧，不被道路修习等所改造和转变，没有丝毫的动摇，而是以法性虚空般的体性而存在，所以对于没有改造和分别等的心性，仅仅是那一个，为了与所化众生的根器和能力相适应，而宣说了九乘次第。三世诸佛之导师，分别开示了八万四千法门。对于所化众生，分别开示了这些乘次第和法门的道次第，即具有因果取舍。因此，不费力的阿底之意，自性本觉，法身独一明点的意义，是不会被领悟的，因为离弃取舍和勤作的智慧，不是因果勤作所能达到的境界。像这样，因为没有领悟独一明点大圆满不费力本来成佛的意义，所以一切法门的意义也不会被领悟。因此，所有这些法门和乘的类别，都汇集于一个菩提心的意义之中，所以应当彻底领悟菩提心。如拉卓所说：所有四方八隅涌出的水流，都从大海中涌出，又汇入大海。所有八万四千法，也从法性界中涌出，又归于法性界。如同大海深处没有丝毫的动摇，无生之义，三世没有迁变。如同波涛没有止息，过失和功德也必定显现。即使显现，也未曾离开无生之界，请如此领会。请为未能领悟的众生好好地开示。如是说，因此，一切法类的基础是此菩提心，所以也说它是诸法之根本。章节的名称是：一切行生王菩提心
English
As the mantra says. Fifth, the great common glory of all such samsara and nirvana, the self-arisen wisdom of mind itself, is not changed by any cause or condition, because the nature of mind itself is self-born and uncreated, so there is no change at all. Therefore, the Dharma nature of mind, the self-arisen wisdom of awareness, is not modified or transformed by the practice of the path, etc., without the slightest movement, but exists in the nature of Dharma nature like the sky, so for the mind itself without modification and distinction, etc., only that one, in order to be compatible with the faculties and abilities of the beings to be tamed, the nine vehicles are taught in sequence. The teacher of the Buddhas of the three times separately opened and spoke of the eighty-four thousand gates of Dharma. For the beings to be tamed, these vehicle stages and the path stages of the Dharma gates are separately shown as having cause and effect, acceptance and rejection. Therefore, the effortless Ati's intention, the self-arisen wisdom of mind itself, the meaning of the Dharmakaya single bindu, is not understood, because the wisdom that is free from acceptance and rejection and effort is not the realm that can be achieved by cause and effect effort. In this way, because the meaning of the great perfection of the single bindu, the effortless original enlightenment, is not understood, the meaning of all the Dharma gates will not be understood either. Therefore, all these categories of Dharma gates and vehicles are gathered into the meaning of one Bodhicitta, so Bodhicitta should be thoroughly understood. As Lawo said: All the water streams that emerge from the four directions and eight corners emerge from the ocean and converge into the ocean. All eighty-four thousand dharmas also arise from the Dharmadhatu and return to the Dharmadhatu. Just as there is no movement in the depths of the ocean, the meaning of non-birth, the three times have no change. Just as the waves have no cessation, faults and virtues will surely appear. Even if it appears, it has not left the realm of non-birth, please understand it like this. Please explain well to other sentient beings who have not understood. It is said that, therefore, the basis of all kinds of dharmas is this Bodhicitta, so it is also said to be the root of all dharmas. The title of the chapter is: All-Creating King Bodhicitta
Chinese
所有法皆未从普作菩提心之界限中动摇，故而宣说无须于他处寻求佛陀之章节，即为吾之第二释。༈。第三义，自法性如是性中未动摇之自性，基始初即清净之第三十三章有二，即开示与解说。初者，如是心性自生之智慧，彼即是始初即已成佛之体性，故不依赖于成办之欲求与作为而开示之后，菩提心普作王彼者，以诸法皆未从菩提心之界限中动摇之故，远离成立破除转变，因此宣说了离作任运大圆满之密意。二者，广说分三，心性自生之智慧，如来心意之甚深秘密总说，彼之自性无二，远离矫饰错乱而广说，一切皆于心性中清净，故无轮回涅槃好坏而收摄意义。初者有二，即开示诸法皆未从菩提心中动摇，以及彼即是胜者之自性，故开示信解秘密。初者，噫！大心士，如今先前轮回涅槃之诸法，未于菩提心之自性中证悟，执著好坏与取舍等差别，故三界之有情皆如此行于种种错乱显现中，故我如此显现有寂之诸法，皆于普作菩提心之自性中证悟为无二平等性，亦为三界之有情宣说。又当如何证悟之理耶？心要菩提心之自性普作王我自身如实证悟，则轮回涅槃之诸法自性亦将证悟也，如是宣说。彼为何耶？以诸法皆未从菩提心之体性中动摇丝毫，于彼之自性中本即安住之故。又如是普作王，成为三身之导师，彼即非于他处，乃以自之觉性即是此菩提心，而此菩提心
English
Since all dharmas do not move from the expanse of the All-Creating Bodhicitta, this is the chapter that teaches that there is no need to seek the Buddha elsewhere, which is my second commentary. ༈. The third meaning, the nature that does not move from the suchness of dharmata, the nature that is primordially pure from the beginning, the thirty-third chapter, has two parts: the teaching and the explanation. The first is: Thus, since that very self-arisen wisdom of mind itself is spontaneously accomplished as the essence of primordial Buddhahood, after showing that it does not depend on the desire to accomplish and effort, that Bodhicitta, the All-Creating King, because all dharmas have never moved from the expanse of Bodhicitta, is free from establishment, refutation, and transformation, therefore, he spoke this intention of the great spontaneously perfect effortless accomplishment. The second, the extensive explanation, has three parts: generally showing the profound secret of the mind of the Sugata, the self-arisen wisdom of mind itself; extensively explaining its non-dual nature, free from fabrication and corruption; and summarizing the meaning because everything is pure in mind itself, so there is no samsara, nirvana, good or bad. The first has two parts: showing that all dharmas are not moved from Bodhicitta, and showing that it is the nature of the Victorious One, so it is the secret of faith. The first is: O Great Bodhisattva, now, previously, all the dharmas of samsara and nirvana, not realizing the nature of Bodhicitta, grasping differences such as good and bad, acceptance and rejection, therefore all sentient beings of the three realms thus engage in various confused appearances, so I realize all the dharmas of appearance and existence in this way as non-dual equality in the nature of the All-Creating Bodhicitta, and also prophesy the same to the sentient beings of the three realms. And how should one realize the way? Realize the essence, the nature of Bodhicitta, the All-Creating King, just as I am, and you will also realize the nature of all the dharmas of samsara and nirvana, he said. Why is that? Because all dharmas do not move even a particle from the state of Bodhicitta, but abide in its nature from the beginning. And thus, the All-Creating King, who became the teacher of the three kayas, is not elsewhere, but the Bodhicitta itself is one's own awareness, and this Bodhicitta