Chinese
诸法圆满大圆满菩提心普作王释 俱生智庄严。利他光芒。 诸法圆满大圆满菩提心普作王释 俱生智庄严。利他光芒。 第三卷。 名为诸法圆满大圆满菩提心普作王释俱生智庄严者，敬礼。 第二总义，于后得思慧之教授有三：诸法无生，以菩提心普作王自性一味，故略示于法无所作之义。广说彼义于十自性无所修之差别。摄集显有轮涅一切法，普作无作之性而合，以无二义之大自性而计数赞叹，以此作结。初中有二：谓分别言说之基，五圆满自性法性如是安住于真如之意趣，及悟解自性引发言说，显示实事圆满之法性无生之界。初者：如是前续圆满之后，彼五圆满自性之菩提心普作王，乃一切法之体性，心性自生之智慧，本初无生，无境空阔，本来清净离基而悟解或知之，不言不语，远离言思议，安住于法性之意趣。其中，普作菩提心圆满一切圆满，且成彼自性之理亦为：菩提心之自性本初无生，法界离戏论，是为处圆满。彼之体性，明分心性自生之智慧，是为导师圆满。心性无灭之作用，由智慧之游舞而显现种种，一切是为眷属圆满。觉知一切法，于菩提心之自性中本来圆满且
English
An Explanation of the All-Accomplishing Great Perfection, the Mind of Enlightenment, the All-Creating King: The Ornament of Samantabhadra's Intentions. Rays of Benefit for Others. An Explanation of the All-Accomplishing Great Perfection, the Mind of Enlightenment, the All-Creating King: The Ornament of Samantabhadra's Intentions. Rays of Benefit for Others. Volume Three. Herein Resides the Explanation of the All-Accomplishing Great Perfection, the Mind of Enlightenment, the All-Creating King, Called "The Ornament of Samantabhadra's Intentions." The second general topic, the instructions on the wisdom arising from later thought, has three parts: Briefly showing that since all phenomena are unborn and of one taste with the Mind of Enlightenment, the All-Creating King himself, there is nothing to do with phenomena. Explaining in detail the distinctions of the ten natures in which there is nothing to meditate upon. Concluding by gathering all phenomena included in appearance and existence, samsara and nirvana, into the effortless state of the All-Creator, counting and praising them as the great nature of non-duality. The first has two parts: how conceptualization, the basis of discussion, the essence of the five perfections, abides in the intention of suchness, the nature of reality; and revealing the nature of realization, instigating discussion, the nature of the actual perfection, in the unborn realm. The first is: Thus, after the completion of the previous tantra, that Mind of Enlightenment, the All-Creating King, which has become the essence of the five perfections, abides in the intention of the nature of reality, without speaking, without speech, thought, or expression, from the state of realizing or knowing that the nature of all phenomena is the self-arisen wisdom of mind itself, primordially unborn, without object, vast emptiness, originally pure, and free from basis. Moreover, how all perfections are complete in the All-Creating Mind of Enlightenment and how it becomes its essence is also: The nature of the Mind of Enlightenment is primordially unborn, the dharmadhatu is free from elaboration, which is the perfection of place. The aspect of its essence, the self-arisen wisdom of mind itself, is the perfection of the teacher. All that appears as the various displays of wisdom from the unceasing activity of mind itself is the perfection of the retinue. Knowing that all phenomena are primordially complete in the nature of the Mind of Enlightenment and
Chinese
不依赖于作为的努力而证得佛果，是胜者教法大海的究竟密意，因此，这本身就是教法圆满。像这样，心性超越因缘，是自生、非造作的，它没有三时的分别，而是安住于四时法性的轮转中，这就是时间圆满。如《珍宝轮续》中所说：智慧遍主觉性身，自生觉性无碍明，不可说思之心性中，自生导师慈悲主。六道一切有情众，若不识自心为导师，则不能完全见到自生。因此，要知晓智慧圆满之义，在于自知自乐。自生国王导师胜，智慧无碍任运明，觉性圆满于法界轮，自心安乐而皆圆满。教法如海觉性界，清净自心无生故，不变法轮觉性处，智慧无勤安住胜。如是说。第二部分分为两点：一是眷属如何请问证悟之理，二是导师对此广为宣说。第一点是：如此，导师将意旨圆满的自性法性安住于如是之性中，之后，心子金刚从所有眷属中最为殊胜者，向导师普作如是请问： 唉！化身三身之导师，成为无余导师之法身普作国王，您已善说诸法皆为觉性菩提心之体性，无需勤作修持的甚深密意，已圆满五十七部经论。现在，您不再宣说任何内容，而是安住于证悟意旨的状态中，如是而住。那么，胜者三身之导师三者，一体或异体，显现或空性等等，导师普作您是如何证悟的？同样，他们所善说的三部教法的自性，您又是如何证悟的？以及三身导师的眷属们，所居住的处所和圆满的时间等等的自性
English
Attaining Buddhahood without relying on effort is the ultimate intent of the Victorious One's ocean of teachings; therefore, this itself is the perfection of the teachings. Like this, the nature of mind transcends conditions, is self-born, uncreated, and has no distinction of the three times, but abides in the wheel of the fourfold nature of reality, which is the perfection of time. As it is said in the "Precious Wheel Tantra": The wisdom pervading lord is the body of awareness, Self-born awareness is unceasingly clear, In the nature of the inexpressible mind, The self-born teacher is the lord of compassion. All sentient beings of the six realms, If they do not know their own mind as the teacher, Then they will not be able to fully see the self-born. Therefore, know that the meaning of perfect wisdom, Is to know oneself in bliss. The self-born king is the supreme teacher, Wisdom is unceasingly clear in every way, Awareness is perfected in the wheel of the expanse, All are perfected in the bliss of one's own mind. The teachings are the ocean, the expanse of awareness, Because the pure self-mind is unborn, The unchanging wheel is the place of awareness, Wisdom is effortless, the supreme place of abiding. Thus it is said. The second part is divided into two points: first, how the retinue asks about the way of realization, and second, how the teacher extensively explains the answer. The first point is: Thus, the teacher, having placed the nature of reality, which is the perfection of intent, in the state of suchness, then the heart-son Vajra, the most excellent among all the retinue, asked the teacher Kunjed as follows: O teacher of the three kayas, Dharma-kaya Kunjed Gyalpo, who has become the teacher of all without exception, you have well explained the profound and unerring intent that all phenomena are enlightened from the beginning in the essence of awareness, bodhicitta, and that no effort or practice is necessary, and the fifty-seven sutras and treatises have been completed. Now, you do not speak anything, but remain in the state of equipoise in the realization of the intent, and abide in this way. So, how does the teacher Kunjed realize the three victorious ones, the teachers of the three kayas, whether they are one or different, appearance or emptiness, and so on? Similarly, how do you realize the nature of the three teachings that they have well taught? And the nature of the retinue of the teachers of the three kayas, the places where they reside, and the perfect times, and so on?
Chinese
又是如何领悟的呢？ 像这样，以三身的圆满所包含的诸法之自性，普作本身是如何领悟的意义，或者说思虑和观察的意义呢？ 请为我们聚集的眷属们无误且详尽地开示。 如是祈请。 第二部分分为两点：一是总的阐述所说之法，二是分别阐述如何领悟之法。 第一点是：如是，金刚萨埵请问导师普作本身是如何领悟一切圆满之法的甚深密意之后，菩提心普作王宣说了将要阐述之法，即导师普作本身是如何领悟诸法之义的阐述，这部根本后续经典。 第二部分分为三点：以圆满之自性，无生一体之体性，导师本身领悟之方式； 将此传授于他人的方式； 一切意义归纳于无生之法界。 第一部分分为两点：以圆满所象征的诸法； 从个别觉悟中，未领悟普作无生之自性而知晓的方式； 以及如同镜面上显现的各种影像，实则为一体，以圆满所象征的诸法，领悟为无生法性一体之方式的真实阐述。 第一点是： 嘿，金刚萨埵，好好听着将要讲述的意义。 又是如何领悟的呢？导师之导师，普作王，即从何处产生三身导师之源头，显示从普作我所生的三身导师，为了调伏所化众生而各自调伏的意义，所说之真实意义的诸法之意义是： 每一位宣说各种乘之名相的导师，以及他们所居住之处，以及聚集于彼等处的眷属，以及诸位胜者所宣说的教法，以及彼等各自的教言结集者，领悟到彼等各自安住于不同之处，并非领悟到普作我之自性为一体法性，而是普作王我所知晓的。 第二部分分为两点：一体法性之自性
English
And how is it realized? Like this, how does the very nature of the All-Creating One realize the meaning of the dharmas contained in the perfection of the three bodies, or the meaning of contemplating and observing? Please explain it to us, the assembled retinue, without error and in detail. Thus he requested. The second part has two points: first, a general explanation of the dharma to be explained; and second, a specific explanation of the dharma of how to realize it. The first point is: Thus, after Vajrasattva asked the teacher, the All-Creating One, how he realized all the perfect dharmas, the Bodhicitta All-Creating King declared the dharma to be explained, that is, the explanation of how the teacher, the All-Creating One, realized the meaning of the dharmas, this root tantra. The second part has three points: the way the teacher himself realizes the nature of perfection as the essence of the unborn; the way to impart it to others; and the way to gather all meanings into the unborn realm. The first part has two points: the dharmas symbolized by perfection; the way of knowing without realizing the unborn nature of the All-Creating One from individual realization; and the actual explanation of the way to realize the dharmas symbolized by perfection as one unborn dharmata, just as the various images appear on the surface of a mirror, but are actually one. The first point is: Hey, Vajrasattva, listen carefully to the meaning that will be explained. And how is it realized? The teacher of teachers, the All-Creating King, that is, the source from which the teachers of the three bodies arise, showing that the teachers of the three bodies born from me, the All-Creating One, each tame beings to be tamed, the meaning of the dharmas of the true meaning that are spoken is: Each teacher who proclaims the various names of the vehicles, and the place where they dwell, and the retinue gathered there, and the teachings proclaimed by the victorious ones, and the compilers of their respective teachings, realizing that they each abide in different places, not realizing that the nature of the All-Creating One is one dharmata, but is known by me, the All-Creating King. The second part has two points: the nature of one dharmata.
Chinese
显示无生，以及显示各种法无生的自性。第一部分是：唉！我，一切的创造者，召唤所有自显的眷属，我将展示如何证悟诸法。我自己的本质，菩提心的精华，从一开始就是无生的，是离戏、超越思维的自性。因此，从作为基础的智慧，菩提心的无生自性中显现和产生的轮回和涅槃的诸法，所有显现的一切，都无因无缘，在自生的智慧无生界中无有差别，证悟为唯一的法性。如龙钦巴所说：虽然显现为不同，但因为没有产生，所以在无生界中没有分别。因为唯一的龙钦巴是所有，所以一切都显现为一切的基础。第二部分是：唉！大菩萨，善哉！以恭敬的态度，现在我，将要展示圆满自性的诸法，请听我如何证悟，我将详细解释。因此，我，从任何因缘中都没有产生，证悟到一切的创造者是空性、离戏的大空性，不可言说、不可思议。因为是无生一者的自性，所以我证悟到从我这里产生的化身三身也是无生的。并且，我也证悟到三身的导师所说的三种教法也是无生的。以及，对他们宣讲的对象，眷属和导师眷属所居住的地方和聚集的时间，也从一开始就是无生的，与离戏的大清净，智慧菩提心无有差别，证悟为无二法身的体性。同样，我也证悟到过去的所有佛陀，因为是一切创造者菩提心的自性，与法性相同，所以从一开始就是无生的。并且，现在显现的所有真实活着和住世的佛陀，也完全证悟到是无生菩提心的自性。以及，所有过去没有来临，未来将要来临的所有佛陀，也完全证悟到是法性无生，心性一切创造者的自性本身。
English
Showing the unborn, and showing the nature of various dharmas as unborn. The first part is: Alas! I, the all-creating one, summon all the self-appearing retinues, and I will show how I realize all dharmas. My own essence, the heart essence of bodhicitta, is unborn from the very beginning, it is the nature of being free from elaboration and beyond mind. Therefore, the dharmas of samsara and nirvana that arise and appear from the power of the ground of awareness, the unborn nature of bodhicitta, all that appears, without any cause or condition, are without difference in the unborn realm of self-arisen wisdom, and are realized as the sole nature of dharmata. As Longchenpa said: Although appearing as different, because they are unborn, there is no distinction in the unborn realm. Because the single Longchenpa is all, everything appears as the basis of everything. The second part is: Alas! Great Bodhisattvas, well done! With an attitude of reverence, now I, who will show the dharmas of perfect nature, listen to how I realize them, and I will explain in detail. Therefore, I, who have not arisen from any cause or condition, realize that the all-creator is emptiness, the great emptiness free from elaboration, inexpressible and inconceivable. Because it is the self-nature of the unborn one, I also realize that the three kayas of the teacher that arise from me are also unborn. And, I also realize that the three teachings spoken by the teachers of the three kayas are also unborn. And, the objects to whom they are taught, the retinue and the places where the teacher and retinue reside, and the times of gathering, are also unborn from the very beginning, without difference from the great purity free from elaboration, the wisdom bodhicitta, and are realized as the nature of the non-dual dharmakaya. Similarly, I also realize that all the Buddhas of the past, because they are the nature of the all-creator bodhicitta, are the same as dharmata, and therefore unborn from the very beginning. And, all the Buddhas who are now appearing, truly living and abiding, are also fully realized as the nature of the unborn bodhicitta. And, all the Buddhas who have not come in the past and will come in the future are also fully realized as the very nature of dharmata unborn, the mind itself, the all-creating king.