Chinese
我，一切之作者，显现了眷属。 在根识对境的各种显现中， 烦恼不生，亦无分别念。 于自之菩提心性中， 对法与法性进行思索， 从初地至十地皆被遮蔽。 十地菩萨， 以及受用五种妙欲， 所见的两种导师眷属， 皆由我之自性显现。 如是，于真如自性中， 由意识之根识， 以分别而见之识， 有人见为常， 有人见为空性断灭。 以颠倒见因果， 受四种外道之加持， 宣说因与果之， 断恶行善四种， 于三大劫之间， 安住之眷属与导师， 亦由我所显现。 于智慧明觉之境中， 真实决定而显现。 嗟！大菩萨。 所谓显现者， 何者以何显现耶？ 何者以我而显现？ 何者显现耶？ 即是心性彼者显现。 为谁之义而显现耶？ 为各别观察诸境之， 眷属之义而显现。 于某些，为舍弃之义而显现， 于某些，为遮止之义而显现， 于某些，为行持之义而显现， 于某些，为清净之义而显现， 于某些，为取舍之义而显现， 于某些，为自性之义而显现。 于某些，见为舍弃之境， 于某些，见为遮止之境， 于某些，见为行持之境， 于某些，见为清净之境， 于某些，见为取舍之境， 于某些，见为摄受之境。 因与果之导师， 眷属众皆如是见。 菩萨大士，我之自性显现者， 对此请作真实之授记。 我乃汝之自性， 我之自性显现者， 即是汝之自性显现。 以汝之自性显现， 而知自之自性， 而知自之自性。 对因果眷属作授记。 如是说已。 其后，金刚萨埵对因果之眷属如是说： 嗟！因与果之导师眷属们， 导师之导师，一切作者， 已圆满成办一切。
English
I, the All-Creating One, manifest the retinue. In the various appearances of the sense faculties' objects, Afflictions do not arise, nor are there any conceptual thoughts. In the very nature of one's own Bodhi-mind, Those who contemplate Dharma and the nature of Dharma, Are obscured from the first to the tenth ground. The Bodhisattvas of the ten grounds, And the two kinds of teachers and retinues who see the five objects of enjoyment and desire, are also manifested from my essence. Likewise, in the nature of Suchness, That consciousness which is seen through investigation by the sense faculty of the mind, some see as permanent, some see as empty and nihilistic. Having been blessed by the four kinds of non-Buddhists, who see cause and effect in a distorted way, the four kinds of abandoning evil and doing good, who prophesy cause and effect, also the retinue and the teacher who remain for three great eons, are manifested by me. In the realm of wisdom and awareness, I manifest with true certainty. O Great Bodhisattva! What is called manifestation, By whom and what is manifested? By whom is it that I manifest? What is it that is manifested? It is that very mind that is manifested. For whose sake is it manifested? It is manifested for the sake of the retinue who see objects separately. For some, it is manifested for the sake of abandoning, for some, it is manifested for the sake of obstructing, for some, it is manifested for the sake of practicing, for some, it is manifested for the sake of purifying, for some, it is manifested for the sake of accepting and rejecting, for some, it is manifested for the sake of self-nature. Some see it as an object to be abandoned, some see it as an object to be obstructed, some see it as an object to be practiced, some see it as an object to be purified, some see it as an object to be accepted and rejected, some see it as an object to be controlled. The assemblies of the retinue of the teacher of cause and effect see it in that way. Great Bodhisattva, please give a definite prophecy about this manifestation of my nature. I am your essence, that manifestation of my nature is the manifestation of your nature. Through the manifestation of your nature, know your own nature, know your own essence. Give a prophecy to the retinue of cause and effect. Thus he spoke. Then, the Bodhisattva Vajra spoke thus to the retinue of cause and effect: O you retinues of the teacher of cause and effect! The teacher of teachers, the All-Creating One, has made all things perfectly complete.
Chinese
显现圆满。 显现自之自性。 了知是自之自性。 了知是自之体性。 于此未了知为他， 众人皆了知为自己。 未了知是自己， 未了知彼境为自己， 彼境视为敌与刺， 舍弃自之自性后， 百千劫长久时， 不见法性自心。 若不见自心法性， 百千劫长久时， 将舍弃自之菩提。 不得无为大乐。 未了知彼境为自己， 彼境因缘视为敌， 遮止自之自性后， 百千劫长久时， 不见法性自心。 若不见自心法性， 百千劫长久时， 阻碍自之菩提， 不得无为大乐。 于彼境未了知为自己， 彼境见为所净之境后， 若净自之自性， 三大劫之间， 不见法性自心。 未见自心法性， 自心无净离信解。 于彼境菩提自清净， 见有所取执垢染后， 以外内分别三者， 沐浴与洁净作净化， 未见清净之自心， 远离清净之自心。 于人身七世中， 不见自心之法性。 于无取舍之菩提， 见有取舍之境后， 于自生性作取舍， 自于自作取舍。 无间断故三世中， 不见自心之无二。 于任运成就之菩提， 见有寻觅修证之境后， 以发心禅定三种， 一切摄为己有。 于自之菩提无须寻， 以寻觅而成就之故， 以十六月之吉日， 以千百六十年之久， 受用圆满报身相， 自心任运成辨别宽忍。 此自心法性之显现， 对于分别因与果者， 勤作修持者无利益， 然对于具业与福分者， 为所需之义而显现。 如是勇士金刚说。
English
Manifesting perfection. By manifesting one's own nature, Knowing it to be one's own nature. Knowing it to be one's own essence. Without realizing it as other than that, Everyone realizes it as oneself. Not realizing it as oneself, Not realizing that place as oneself, Considering that place as an enemy and a thorn, Having abandoned one's own nature, For hundreds of thousands of eons, One does not see the Dharma nature of one's own mind. If one does not see the Dharma nature of one's own mind, For hundreds of thousands of eons, One will abandon one's own Bodhi. One will not attain effortless great bliss. Without realizing that place as oneself, Considering that place as an enemy due to circumstances, Having blocked one's own nature, For hundreds of thousands of eons, One does not see the Dharma nature of one's own mind. If one does not see the Dharma nature of one's own mind, For hundreds of thousands of eons, One obstructs one's own Bodhi, One will not attain effortless great bliss. Without realizing that place as oneself, Seeing that place as a place to be purified, If one purifies one's own nature, For three great eons, One does not see the Dharma nature of one's own mind. Not seeing the Dharma nature of one's own mind, One's own mind is without purification and devoid of confidence. In that place, Bodhi is self-pure, Seeing that there is the impurity of grasping and clinging, With the three kinds of outer and inner thoughts, Performing purification through bathing and cleansing, Not seeing the pure self-mind, One is separated from the pure self-mind. In seven lifetimes of human existence, One does not see the Dharma nature of one's own mind. In Bodhi, which is without acceptance or rejection, Seeing a place of acceptance and rejection, One accepts and rejects one's own nature, One accepts and rejects oneself. Without interruption, in three lifetimes, One does not see the non-duality of one's own mind. In spontaneously accomplished Bodhi, Seeing a place of searching and accomplishing, With the three kinds of generation of mind and Samadhi, One subjugates and possesses everything as one's own. In one's own Bodhi, there is no need to search, Because it is desired to be accomplished by searching, With the auspicious day of the sixteenth month, For a thousand and one hundred and sixty years, Having assumed the form of the Sambhogakaya, One distinguishes between tolerance and thought in one's own spontaneously accomplished mind. This manifestation of the Dharma nature of one's own mind, Although it is of no benefit to those who discriminate between cause and effect, And to those who strive and practice, It is manifested for the sake of the meaning of what is needed by those who have karma and fortune. Thus spoke the hero Vajra.
Chinese
从那时起，普作王亲自授记说： 唉，大菩萨！证悟法性是自心。具有因果乘的人们，未能证悟自心，通过舍弃和阻碍，安住漫长的劫。通过净化和修行，安住三个劫。通过净化的沐浴和洁净，经历七世。具有加持取舍者，经历三世。掌控欲和自我贪恋，经历千百六十年。享受身相者证悟其自心。何时证悟之时，不勤作而获得大乐。 唉，大菩萨，谛听！不要像因果大乘那样。务必谨记普作我的这个授记。正如显现的一切诸法，与自心法性本来就是一体，不要像因果规律那样对此进行分别。不要分别自心如来藏。应当考察自心如来藏。自之菩提的体性是显现。从此不证悟而各自命名，将世俗显现称为胜义不显现。胜义世俗无二，真谛唯一。真谛并非真实存在。执着真实，我也是迷惑。贪求安乐是贪恋的疾病，因此无欲才能获得安乐。成佛并非通过修行而成就，而是不寻觅，安住自性而任运成就。不寻觅，安住自性，不要分别。对于名为佛陀意义的标签，我不说存在真实的佛陀。谁若认为存在佛陀，就无法从法性界中找到佛陀，不要观待佛陀，证悟自心无为。若考察则无有，自心本来清明。不显现于事物，自心遍及一切。是存在的体性，此乃显现。若认为不是此，则在因果大乘中，通过舍弃、阻碍、净化、加持等各种方式，偏离了自心法性无为。安住于自身，不要向远处寻求他者。欣然接受无为的安乐，除此之外没有断绝的疾病。不要散乱，禅定是执持的橛。本来就是如此，不会散乱迷失。不要散乱，禅定是希望的欺骗者。这是引导因果大乘的授记。本来就是如此，没有散乱，没有迷失。
English
From then on, the Primordial King himself prophesied: Alas, great Bodhisattva! Realizing the nature of reality is one's own mind. Those with the vehicle of cause and effect do not realize their own mind, and through abandoning and obstructing, they remain for long kalpas. Through purification and practice, they remain for three kalpas. Through purifying baths and cleanliness, they experience seven lifetimes. Those with blessings of acceptance and rejection experience three lifetimes. Controlling desire and self-attachment, they experience a thousand six hundred years. Those who enjoy the Sambhogakaya realize their own mind. When they realize it, they attain great bliss without effort. Alas, great Bodhisattva, listen! Do not be like the Great Vehicle of cause and effect. Be sure to remember this prophecy of me, the Primordial One. Just as all phenomena that appear, and the nature of one's own mind are primordially one, do not conceptualize about this like the law of cause and effect. Do not conceptualize about the thusness of one's own mind. One should examine the thusness of one's own mind. The essence of one's own enlightenment is appearance. From this, without realization, each gives names, calling the conventional appearance the ultimate non-appearance. Ultimate and conventional are non-dual, the truth is one. The true truth is not necessarily existent. Attaching to truth, I am also deluded. Desiring happiness is the disease of attachment, therefore, being without desire, one takes happiness. Buddhahood is not attained through practice, but spontaneously accomplished by abiding in the natural state without seeking. Do not conceptualize about abiding in the natural state without seeking. For this label of the meaning of Buddha, I do not show that a true Buddha exists. Whoever sees that a Buddha exists, will not find a Buddha from the realm of Dharma-nature, do not look for a Buddha, realize your own mind as non-action. If examined, it does not exist, but one's own mind is primordially clear. Not appearing as an object, one's own mind pervades all. This is the essence of being, this is appearance. If one thinks it is not this, then in the Great Vehicle of cause and effect, through abandoning, obstructing, purifying, blessings, and various means, one deviates from the non-action of one's own mind's Dharma-nature. Abiding in oneself, do not seek others far away. Gladly accept the effortless bliss, there is no disease of cessation other than that. Do not be distracted, meditation is the peg of holding. It is primordially so, there is no straying into distraction. Do not be distracted, meditation is the deceiver of hope. This is the prophecy that guides the Great Vehicle of cause and effect. It is primordially so, there is no distraction, no straying.
Chinese
断灭勤作诸般之敌者， 示现因果导师及眷属众， 若示现我普作之此教言， 则妄称因生果之说辞。 欲求成佛之瑜伽禅定者， 舍弃欲求禅定之无作瑜伽， 无作真如乃诸法之本性， 佛陀非于本性之外寻。 所谓佛陀之名乃增上慢， 本性无他即是自心性， 自心无作即说为法身。 无作本然无生故， 无生之义无寻亦无修， 寻修亦不成无为。 嗟！大菩萨谛听！ 法身与报身， 化身与导师，此乃三种。 一乘二乘及三乘之， 导师普作王我所出。 我乃诸导师之生处， 我之自性生出三种。 于离戏无生喜乐之眷属众， 由我自性离能所执中， 生出无分别平等性法身。 法身之眷属无分别， 示现不生平等性之义， 此说为无上之乘。 于我自性周遍显现中， 于受用清净之眷属众， 我之体性生出圆满报身。 于彼体性示现圆满见修行， 此乃不共之乘， 乃我游戏之体性所生。 由我自性生出大悲中， 如应调伏而化现利众之， 化身与四众眷属， 生出因果相应之大悲。 嗟！大菩萨！ 总而言之，所谓显现教言者， 乃谓如是示现我之自性， 故说为显现教言。 普作我之唯一自性中， 显现之境乃显现三种相， 由此所生之法如下： 佛陀有情显有情器世间一切， 乃普作我之自性显现。 若有认为此与彼不同者， 则无与普作我相遇之机缘， 眷属之初乃导师三身之， 次第