English
That which destroys the enemies of all endeavors, The teacher who shows cause and effect, and all the retinues, If this teaching of mine, the All-Creating One, is shown, Then it is falsely accused that the fruit comes from the cause. The yogi with samadhi who desires Buddhahood, Abandons the uncreated yoga that desires samadhi. The uncreated true nature is the nature of all dharmas, There is no Buddha apart from the nature of dharmas. That which is named Buddha is arrogance, The nature of dharmas is none other than one's own mind, One's own uncreated mind is said to be the Dharmakaya. Since the uncreated is primordially unborn, The meaning of the unborn is neither sought nor cultivated. Seeking and cultivating will not accomplish the uncreated. O great Bodhisattva, listen! The Dharmakaya and the Sambhogakaya, The Nirmanakaya and the teacher, these are three aspects. The teacher of the One Vehicle, Two Vehicles, and Three Vehicles, Is brought forth by me, the All-Creating King. I am the source of all teachers, My nature brings forth three aspects. To the retinues of joy, free from elaboration and unborn, From my nature, free from grasping and fixation, The Dharmakaya of non-conceptual equality arises. The retinue of the Dharmakaya is without separation, Showing the meaning of unborn equality, This is said to be the ultimate vehicle. In my nature, which appears everywhere, To the assemblies of retinues who enjoy pure desires, The essence of my being brings forth the Sambhogakaya. In that essence, the complete view and conduct are shown, This is the uncommon vehicle, Brought forth from the essence of my play. From my nature, which arises as compassion, Emanating to tame beings as needed, To the Nirmanakaya and the fourfold retinue, The compassion that accords with cause and effect is brought forth. O great Bodhisattva! In short, that which is called the "manifested teaching," Is so called because it shows my nature in this way, Therefore, it is said to be the "manifested teaching." In the single nature of me, the All-Creating One, The objects of appearance appear in three aspects, The dharmas that arise from this are as follows: Buddhas, sentient beings, existence, the universe, and all that it contains, Are the manifested nature of me, the All-Creating One. If one thinks that this is different from that, Then there is no opportunity to meet me, the All-Creating One, The first of the retinues is the teacher, the three kayas, In order
Chinese
是以清净的因果乘。 唉，大菩萨！我所显现的这个，不是其他所显现的。我自身显现了。法性显现了。自心显现了。无误显现了。决定显现了。如是显现了。唉，大菩萨！我显现的自性，显现了五大的佛。五大的佛是这样的：我显现的自性是，显现世间器情我之法性，对一切显现而显现。无需作为，本来就是佛。无需勤作，本来就说是大。说是显现成佛。我显现的自心，因为成为精华，是所有的一切之自性。无需作为，本来就是佛。没有勤作，本来就说是大。说是大自性，大佛。显现未生离戏的这个，本来就是离能取所取之法界。无需作为，本来就是佛。没有勤作，本来就说是大。说是法界佛大。我所决定的显现这个，显示了比喻、意义、表相三种。法性意义上显示了虚空的比喻。以菩提心的表相而决定。对于怀疑者而显现。以比喻、意义、表相显示了是佛。我的自性无误之这个，无论对谁显现也不可见。那是无误的自性。性是无造作的自性。自性是安立于本体自性上。于如是自性的自性上，不妄加安立三时有佛。不诽谤三界有情没有。因为没有任何的分别思念，我说没有佛是大。如是说。从菩提心普作王中，显现自性三种相的章节，第十五。之后，菩提心普作王对菩萨金刚所说的教诲是这样说的。唉！大菩萨金刚，听着。
English
It is the vehicle of cause and effect purified by. O great Bodhisattva! This that I have manifested, is not manifested by others. I myself have manifested. The nature of reality has manifested. Self-mind has manifested. The unerring has manifested. Certainty has manifested. Thusness has manifested. O great Bodhisattva! This manifestation of my own nature, manifests the Buddhas of the five great elements. The Buddhas of the five great elements are as follows: The manifestation of my own essence is, the manifestation of the nature of my reality of appearance and existence, vessel and essence, manifests to all. Since there is no need to do anything, it is Buddha from the beginning. Since there is no need for effort, it is said to be great from the beginning. It is said to be manifestly enlightened. This manifestation of my own mind, because it has become the essence, is the self-nature of all. Since there is no need to do anything, it is Buddha from the beginning. Since there is no effort, it is said to be great from the beginning. It is said to be the great self-nature, the great Buddha. This manifestation of the unborn, free from elaboration, is the Dharmadhatu, free from grasping and being grasped from the beginning. Since there is no need to do anything, it is Buddha from the beginning. Since there is no effort, it is said to be great from the beginning. It is said that the Dharmadhatu Buddha is great. This that I have certainly manifested, shows three aspects: example, meaning, and sign. In the meaning of the nature of reality, the example of space is shown. With the sign of the mind of enlightenment, it is certain. To those who doubt, it is manifest. With example, meaning, and sign, it is shown that it is Buddha. This my own nature, which is unerring, is invisible no matter to whom it is manifested. That is the nature of being unerring. Nature is the unconditioned nature. Self is attributed to the essence of self. On that very nature of Thusness, one does not falsely impute that there are Buddhas of the three times. One does not slander that there are no sentient beings in the three realms. Since there is no contemplation of any kind of thought or judgment, I say that the greatness of no Buddha is great. Thus he spoke. The fifteenth chapter, Manifesting the Three Aspects of Self-Nature, from The All-Creating King of the Mind of Enlightenment. Then, The All-Creating King of the Mind of Enlightenment spoke this instruction to the Bodhisattva Vajra. O great Bodhisattva Vajra, listen.
Chinese
那吉！我本來就是普作王。我做了導師、教法、眷屬之時，我也是導師的導師。我宣說教法是我的自性，我也顯現眷屬是我的本質，在時間和處所是我的自性之中，除了宣說普作我的自性之外，沒有宣說過一個不是我的法。大菩薩金剛，您也是為了宣說普作我的自性，您也是我從我之中顯現出來的。普作我安住於法的精要之中。普作我本來就已經做完了，不要對所有的人說現在才要做。如果對眷屬說現在才要做，那麼眷屬們會被勤作的疾病所控制，會變成沒有自生智慧的過失，會變成在菩提心上修飾的過失，會變成在如是性上修飾的過失，過失會勝過功德的特點，因為虛假欺騙了真實，被蒙蔽了，以不是的勤作不能成就無事，不是真實。菩薩您要知道普作我，我所做的一切法，本來就是自生智慧，如是。三導師是我的自生智慧，三教法也是我的如是性，所有的眷屬也是菩薩金剛的形象，所有時間和處所的圓滿，普作王我就是菩提心。如是說。從菩提心普作王那裡，向菩薩金剛給予教誡的第十六品。然後，菩提心普作王說自己的身體要永遠守護。奇哉！大菩薩，永遠守護這個，如果恆常持有舍利子，就與諸佛的太爺爺普作我相同。如是說。然後菩薩金剛請問道：奇哉！三世諸佛的太爺爺，導師的導師普作王，請您永遠守護的舍利子，這個身體是哪位佛的身體？這個舍利是哪位佛的舍利？舍利子是怎樣做的？如是請問。奇哉！大菩薩，請聽好！身體是我之子三位佛的身體，舍利是三世諸佛我的心，無時
English
Nachi! I am originally the All-Creating King. When I made the teacher, the teaching, and the retinue, I am also the teacher of the teacher. I declare that the teaching is my own nature, and I also manifest the retinue as my essence. In the time and place that is my own nature, apart from declaring the All-Creating, my own nature, there is not a single dharma that is not me that has been declared. Great Bodhisattva Vajra, you too, for the sake of declaring the All-Creating, my own nature, you too are manifested by me from myself. May the All-Creating me abide in the essence of the Dharma. The All-Creating me has already done it from the beginning, do not tell everyone that it needs to be done now. If you tell the retinue that it needs to be done now, then the retinues will be seized by the disease of effort, it will become the fault of not having self-born wisdom, it will become the fault of embellishing the Bodhicitta, it will become the fault of embellishing Suchness, faults will overcome the qualities, because falsehood deceives the truth, being obscured, with non-effort, one cannot accomplish nothing, not the truth. Bodhisattva, you should know the All-Creating me, all the dharmas that I have done, are originally self-born wisdom, thus. The three teachers are my self-born wisdom, the three teachings are also my Suchness, all the retinues are also in the form of Bodhisattva Vajra, all the perfections of time and place, the All-Creating King, I am the Bodhicitta. Thus he spoke. From the Bodhicitta, the All-Creating King, the sixteenth chapter of giving instructions to Bodhisattva Vajra. Then, the Bodhicitta, the All-Creating King, said that his body should be protected forever. How wonderful! Great Bodhisattva, protect this forever, if you always hold the relics, you will be the same as the great-grandfather of the Buddhas, the All-Creating me. Thus he spoke. Then Bodhisattva Vajra asked: How wonderful! Great-grandfather of the Buddhas of the three times, teacher of the teachers, All-Creating King, please protect the relics forever, whose body is this body of the Buddha? Whose relics are these relics of the Buddha? How are the relics made? Thus he asked. How wonderful! Great Bodhisattva, listen! The body is the body of my son, the three Buddhas, the relics are the mind of me, the Buddhas of the three times, timeless
Chinese
何处菩萨持此身，三世佛陀之供养处，彼即名为舍利子。 噫！导师之导师，普作王！ 舍利子既是如此，然则如何供养彼处之三世佛？供养又有何功德？ 如是请问。 噫！大菩萨，汝谛听！ 我之舍利子处，三世佛陀恒以心观而供养。 获得彼不离之功德后，能成诸法普作王。 如是说。 菩提心普作王之舍利子付嘱品第十七竟。 之后，菩提心普作王宣说了此一切法之法性即我之预言。 噫！大菩萨谛听！ 显现世间器情一切，显现乃我之自性显现，清净乃法性界清净，示现调伏种种相，三身种种生起后，亦示现三乘之体性，具因果者以此满足。 逝者不依赖于境，故不修因，不欲果。 无欲之意趣与，自性任运而成就。 本来如是，无需造作。 诸义如是无动摇，如是者无需修证。 诸法自性任运故，三世佛陀成就亦，不降勤作修证之预言。 若寻觅，寻觅何物？以彼禅定，不成就，禅定成大病。 噫！大菩萨！ 非我之导师一切，所作事业种种与，思维之禅定次第与，放射之光芒种种与，所观之境为何所缘亦，如是者无有动摇。 所作事业无有成就，思维之禅定将消逝，放射之光芒若寂灭，所观之境任何亦不见。 是故莫作寻觅之业。 噫！大菩萨！ 由境寻觅而成就之预言，乃示现具因与果之乘。 具因与果之乘法性，于法与法性分二后，以法寻觅法性无有得之预言。 如是说。
English
Where a Bodhisattva holds this body, it is a support for the offerings of the Buddhas of the three times, and is called a relic. O King Who Creates All, the teacher of teachers! If the relics are like that, how do the Buddhas of the three times make offerings there? What are the qualities of making offerings? Thus he asked. O Great Bodhisattva, listen! The Buddhas of the three times always worship my relics with mindful contemplation. Having obtained the inseparable qualities of that, one will be able to become the King Who Creates All Dharmas. Thus he spoke. The seventeenth chapter, Entrusting the Relics, from the Bodhicitta, the King Who Creates All, is complete. Then, the Bodhicitta, the King Who Creates All, spoke this prophecy that the nature of all dharmas is myself. O Great Bodhisattva, listen! All that appears in existence, the container and its contents, appears as the essence of myself. Purity is pure in the realm of the dharmata. It shows various ways of taming. After the three kayas arise in various ways, it also shows the nature of the three vehicles. It satisfies those with cause and effect. The past does not depend on objects, so it does not cultivate causes or desire results. The intention without desire and the self-arisen nature will be accomplished. It is already so, there is no need to do anything. Since things are as they are without moving, there is no need to accomplish what is as it is. Because all dharmas are self-arisen, even the Buddhas of the three times do not utter prophecies of striving and accomplishment. If you search, what do you search for? With that samadhi, it will not be accomplished, and samadhi will become a great disease. O Great Bodhisattva! All the teachers who are not me, with various activities, the stages of meditative concentration, various radiating rays, and whatever object of observation they focus on, do not move from what is as it is. There is no accomplishment through actions. Meditative concentration will disappear. If the radiating rays subside, nothing will be seen in the object of observation. Therefore, do not engage in the activity of searching. O Great Bodhisattva! The prophecy of accomplishment through searching from objects shows the vehicle with cause and effect. The nature of the vehicle with cause and effect, after separating dharma and dharmata into two, there is no prophecy of finding dharmata by searching for it with dharma. Thus he spoke.