Chinese
并且完整地讲述了它，讲述了离言无字的道理，以及通过言语和文字的意义来讲述它。如果从报身的角度倒过来讲述，为了证悟它，一三二，通过颠倒，如实地趋入。如是说，一三二叠加为六，不是从源头上，而是从自性上讲述，不是从根本上，而是将一切都作为果来讲述，不是瑜伽，而是无杂圆满地讲述，不是无勤，而是通过努力而产生地讲述，不是离言，而是揭示具有名言，不是有言，而是揭示名言在意义上是空性的。关于化身以方便具足的方式讲述，五种象征和八个次第，具备圆满的精华，讲述的门有十四。如是说，法身和报身二者，化身有三，即五种象征。因果有八乘，阿底没有次第。示现三身是：在五种圆满中，法身以加持来讲述，报身以自己的体性来示现，化身将意义在语言中示现。如是说。其意义简而言之有七，从加持来讲述是：从自性法界宫殿中，导师普贤王如来，没有名相的三身，那法性无生者，在无好坏取舍中，作为普贤而加持，传递到金刚萨埵的心中，这就是通过加持来讲述。显现存在被加持的征象是，自显现无好坏。因此，示现为无取舍地聚集。以自己的体性讲述是：从无生虚空之宫殿中，导师金刚萨埵，没有名相的三身，那法性无生者，在无生灭的体性和金刚我的体性中，向化身有缘者，在明觉的色究竟天处讲述。这称为以自己的体性讲述。如此，显现存在法性自显现的征象是，从金刚萨埵的心间，金刚手出现，通过语句组合良好的方式讲述是：在此赡部洲六续之地，具有化身的人，那法性无生者。
English
And it is explained completely, explaining the principle of being beyond words and without letters, and explaining it through the meaning of words and letters. If explained in reverse from the perspective of the Sambhogakaya, in order to realize it, one, three, two, by reversing, one enters as it is. As it is said, one, three, two stacked is six, not from the source, but explained from the essence itself, not from the root, but explaining everything as the fruit, not yoga, but explaining it as unmixed and completely perfect, not effortless, but explaining that it arises through effort, not without words, but revealing that it possesses names and words, not with words, but revealing that names and words are empty in meaning. Regarding the Nirmanakaya being taught in a skillful way, five symbols and eight stages, possessing the essence of perfect completeness, the doors of teaching are fourteen. As it is said, the Dharmakaya and Sambhogakaya are two, the Nirmanakaya has three, namely five symbols. Cause and effect have eight vehicles, Ati has no stages. Showing the three bodies is: within the five perfections, the Dharmakaya teaches through blessing, the Sambhogakaya shows with its own nature, the Nirmanakaya shows the meanings in words. So it is said. The meaning of which is briefly seven, from teaching through blessing: From the palace of the self-nature Dharmadhatu, the teacher Samantabhadra, without the three bodies of characteristics, that unborn Dharmata, in the absence of good and bad, acceptance and rejection, as Samantabhadra, blesses and transmits to the heart of Vajrasattva, this is taught through blessing. The sign of phenomena and existence being blessed is that self-appearance has no good or bad. Therefore, it is shown to gather without acceptance or rejection. Explaining with one's own nature is: From the palace of unborn space, the teacher Vajrasattva, without the three bodies of characteristics, that unborn Dharmata, in the nature of no birth and death and the nature of Vajra I, to the Nirmanakaya fortunate ones, is taught in the Akanishta realm of awareness. This is called explaining with one's own nature. Thus, the sign of phenomena and existence, Dharmata, self-appearing is, from the heart of Vajrasattva, Vajrapani appears, and explaining through a well-composed combination of words is: In this Jambudvipa, the land of six lineages, that person who possesses the Nirmanakaya, that unborn Dharmata.
Chinese
从无生之语说起，那无生之义的本体，在珍贵黄金的贝叶经上，用青金石的汁液亲自书写，词语和字母组合起来，是为了外续瑜伽之义而说。因词语组合良好，故称善说。因此，词语组合即是善说。 也就是，天子提婆善护自己化身为金翅野鹅，波罗奈的王子，导师喜金刚化身，他从须弥山顶迎请金刚手，金刚萨埵所说，喜金刚所集结。 对此广说，三身各自也有五种，即导师、教法、眷属、处所、时间。 导师三身的意义广说，在《普作续》第十章中说： “法身的自性显示，处于无生、离能取所取的自性中。” 因此，导师法身的自性是，自己的心性，不作整饰的本来面目，平等性本身就是法身的本体。 又是那部续中说：“不住于不分别的平等性中，离戏论即是法身的本体。” 又如《虚空大续》中说：“无分别平等性，即是法身。” 又是第十五章中说：“成佛没有其他，就是自己的心，对自己的心不作整饰，即说是法身。” 又是《十品经》中说：“普贤胜者的本尊，是菩提胜义的精华，一切的导师是菩提心。” 又说：“菩提心的自性，安住于不住的法身中。” 《普作续》中说：“导师法身的教法是这样的：秘密生起和秘密圆满，以及秘密圆满大之自性这三种，不是一切的行境，说是秘密。” 因此，生起是玛哈瑜伽，圆满是阿努瑜伽，大圆满是阿底瑜伽这三种，是所说的法身教法。 又是《十品经》中说：“导师法身的自性，显示为远离能取所取。” 又是《大圆满秘密续》中说：“说是离戏论、离勤作。” 又是《普作续》中说：“导师法身的眷属所说，我所作的眷属们都是。”
English
Speaking from the words of the unborn, that essence of the unborn meaning, on the precious golden book, with lapis lazuli essence personally inscribed, words and letters combined, are explained for the meaning of outer yoga. Because the combination of words is good, it is called well-spoken. Therefore, the combination of words is well-spoken. That is, the son of the gods, Deva Good Protector himself, transformed into a golden-winged goose, the son of Princess Paranai, the teacher Garab Dorje incarnated, he invited Vajrapani from the top of Mount Meru, spoken by Vajrasattva, and compiled by Garab Dorje. To explain this in detail, each of the three bodies also has five aspects: teacher, teaching, retinue, place, and time. To explain the meaning of the three bodies of the teacher in detail, in the tenth chapter of the Kunjed Gyalpo Tantra: "The nature of the Dharmakaya is shown to reside in the unborn nature, free from grasping and being grasped." Therefore, the nature of the teacher's Dharmakaya is that one's own mind, the unaltered natural state, equality itself is the essence of the Dharmakaya. Again, in the same tantra, it says: "Remaining in non-conceptual equality, freedom from elaboration is the essence of the Dharmakaya." And also in the Great Sky Tantra, it says: "Non-conceptual equality is the Dharmakaya." Again, in the fifteenth chapter, it says: "There is no other Buddhahood, it is one's own mind, not altering one's own mind is said to be the Dharmakaya." Again, in the Tenth Chapter Sutra, it says: "The supreme deity of Kunsang Gyalwa, is the essence of supreme Bodhi, the teacher of all is Bodhicitta." And it also says: "The nature of Bodhicitta resides in the non-abiding Dharmakaya." In the Kunjed Gyalpo Tantra, it says: "The teaching of the teacher's Dharmakaya is like this: secret generation and secret completion, and the three natures of secret great completion, are not the object of all, it is said to be secret." Therefore, generation is Mahayoga, completion is Anuyoga, and great completion is Atiyoga, these three are the teachings of the Dharmakaya. Again, in the Tenth Chapter Sutra, it says: "The nature of the teacher's Dharmakaya is shown to be free from grasping and being grasped." Again, in the Great Perfection Secret Tantra, it says: "It is said to be free from elaboration and free from effort." Again, in the Kunjed Gyalpo Tantra, it says: "The retinue of the teacher's Dharmakaya is taught, all the retinues made by me are."
Chinese
我的自性是法身眷属。所有佛陀、众生、显有、世间器情，没有不包括在导师法身眷属中的。如是说。导师法身的眷属是：三时诸佛，以及三界众生，六道一切有情都是眷属。如《十经》所说：导师法身眷属是，三时诸佛安住处，三界六道诸有情，宣说具足三殊胜之关联。又如《普作续》所说：导师法身之所在是这样的，彼无上法界宫殿，宣说即是真实义之无上处。如是说。自己的心性无边无际犹如虚空，这即是导师法身的安住处。如《十经》所说：导师安住于法身时，虚空无垠法界中，无边无际胜妙处，无戏论处周遍一切，普贤法身大处所。又如《普作续》所说：我所教示的眷属中摄集你，无二之义即是我的三教言，聚集故，时间处所自性即是圆满。如是说。导师法身调伏之时，没有过去、未来、现在这三者，三时导师行事业。如《十经》所说：过去未来及现在，开示此无差别义，无有三时唯一异，普贤智慧胜意中，过去不灭未来不生。又如《普作续》所说：导师法身调伏之刹土，法界无边无际，如虚空界所遍及，即是法身调伏之刹土。如是说。如同虚空所遍及的程度，即是导师法身调伏的刹土。不能确定说这一个界限是法身调伏的刹土。又如《普作续》所说：宣说导师法身的加持。如是说。从上面的胜者普贤王如来，到下面的微小昆虫，不分好坏取舍，都加持为普贤。如是宣说。如《十经》之《七品经》所说：以加持而宣说者，自性法身
English
My own nature is the retinue of the Dharmakaya. All Buddhas, sentient beings, appearances, existence, and the contents of the world are not excluded from the retinue of the Teacher's Dharmakaya. Thus it is said. The retinue of the Teacher's Dharmakaya is: the Buddhas of the three times, as well as the sentient beings of the three realms, all sentient beings of the six realms are the retinue. As it is said in the "Ten Sutras": The retinue of the Teacher's Dharmakaya is, the dwelling place of the Buddhas of the three times, sentient beings of the three realms and six realms, it is taught that the connection of the three perfections is assembled. And as it is said in the "All-Creating King": The place of the Teacher's Dharmakaya is like this, that palace of the ultimate Dharmadhatu, it is taught as the ultimate place of true meaning. Thus it is said. One's own mind, without beginning or end, like the sky, is the dwelling place of the Teacher's Dharmakaya. As it is said in the "Ten Sutras": When the Teacher dwells in the Dharmakaya, in the boundless Dharmadhatu of the sky, the supreme place without beginning or end, the unobstructed place pervades everything, the great place of the Dharmakaya of Kuntuzangpo. And again, as it is said in the "All-Creating King": Among the retinue I have taught, I gather you, the meaning of non-duality is my three teachings, because they are assembled, time, place, and nature are complete. Thus it is said. When the Teacher's Dharmakaya tames, there is no past, future, or present, the Teacher of the three times performs activities. As it is said in the "Ten Sutras": Past, future, and present, this meaning of no difference is shown, there are no three times, only one difference, in the supreme mind of Kuntuzangpo's wisdom, the past does not cease, the future does not diminish. And again, as it is said in the "All-Creating King": In the realm of the Teacher's Dharmakaya's taming, the Dharmadhatu is boundless and limitless, as the realm of the sky pervades, that is the realm of the Dharmakaya's taming. Thus it is said. The extent to which the sky pervades, that is the realm of the Teacher's Dharmakaya's taming. It cannot be determined that this one limit is the realm of the Dharmakaya's taming. And again, as it is said in the "All-Creating King": The blessing of the Teacher's Dharmakaya is explained. Thus it is said. From the victorious Kuntuzangpo above, to the tiny insect below, without taking or rejecting good or bad, all are blessed as Kuntuzangpo. Thus it is explained. As it is said in the "Seven Chapter Sutra" of the "Ten Sutras": What is explained by blessing is, the self-nature Dharmakaya
Chinese
从……的宫殿中，导师普贤王如来，虽没有具相的三身，但法性无生，于无取舍善恶之中，被加持为普贤本身，经由金刚萨埵的心意传承，说是通过加持而宣说。又，《总集经》中说：“报身自性，如所愿般圆满受用而住。”因此，五大清净，以及五种欲妙的受用，显示了受用的程度，被称为报身。如《总集经》中说：“自性五大生起的奇妙变化，是欲妙生起的报身。”又，《十经》中说：“导师报身，以智慧身的自性，如水中月、影像、明镜般，于无遮蔽的体性中。”又说：“自生智慧的自性，安住于报身。”又，《总集经》中说：“导师报身的教法，是行事的外道三类。”因此，克里亚的乘、邬波耶的乘、瑜伽的乘三种，说是导师报身的教法。无戏论的金刚，秘密自传承清净，也说是无戏论的金刚。又，《总集经》中说：“导师报身示现的眷属，超越四种信行地，从初地极喜地开始，十地被法云覆盖者，是导师报身示现的眷属。”因此，十地的菩萨全部是导师报身的眷属。又，《十经》中说：“导师报身的眷属，通过修习十种无分别禅定，于安住地的菩提，烦恼不生，所知清净，与智慧聚和慈悲相连。”又，《总集经》中说：“导师报身所显示的处所，是超越一切世间相的，处所的色究竟天，是楼阁堆叠的，那宫殿说是处所的色究竟天。”因此，是六道处所的色究竟天，三十三天之上的珍宝楼阁