Chinese
《普贤行愿菩提心经》中，通过寻觅而不得成就之品第十八。之后，普贤行愿菩提心经宣说了不寻觅而成就之品。 唉！大菩萨，谛听！ 从我所生的导师三身， 宣说的教法三乘， 三位导师不赐予授记。 普贤我宣说一乘， 我未曾开示通过寻觅而成就的授记。 唉！大菩萨，谛听！ 普贤菩提我之自性中， 不寻觅自性任运成就者， 乃是诸佛之精华三身， 我之自性不作而成法身成就。 我之体性不作而成报身圆满， 我之大悲显现化身三身。 未曾开示通过寻觅而成就之果。 如是宣说。 唉！大菩萨，谛听！ 三身普贤汇聚于我， 无论显现的诸法全部， 自性、体性、大悲不作而三者， 三身开示为我之如是性。 从我和我之如是性中， 甚至没有名为佛的功德词句， 没有名为众生的过患之相， 安住于不分别平等性中。 除此之外别无他物， 诸佛未曾从我普贤处， 领受更超胜的决定性授记。 造作者普贤王我亦是， 从不分别平等性如是性中， 自己对自己开示也毫无微尘。 如是宣说。《普贤行愿菩提心经》中，不寻觅任运成就之品第十九。 之后，普贤行愿菩提心经宣说了诸法之源从自身所生。 唉！ 谛听汇集诸法的金刚！ 普贤王菩提心， 我乃诸法之精华， 我乃诸法之种子， 我亦乃诸法之因， 我乃诸法之树干， 我乃诸法之根本， 我乃诸法之根源。 无论显现的诸法全部， 因汇集之故说为精华， 无论显现的诸法全部， 因生起之故说为种子， 无论显现的诸法全部， 因产生
English
The Eighteenth Chapter of "The All-Creating King of Awareness: The Chapter on Non-Achievement Through Seeking." Then, "The All-Creating King of Awareness" spoke this chapter on achievement without seeking. O Great Bodhisattva, listen! The three Kayas of the teacher arising from me, Having taught the three vehicles of the teachings, The three teachers do not bestow predictions. I, the All-Creating One, teach the one vehicle, I have not taught a prediction of achievement through seeking. O Great Bodhisattva, listen! From the nature of me, the All-Creating Awareness, The spontaneously accomplished nature without seeking, Is the essence of all the Victorious Ones, the three Kayas, My nature is the unmade Dharmakaya accomplished. My essence is the unmade Sambhogakaya complete. My compassion is the Nirmanakaya, the three Kayas manifested. There is no teaching of a result achieved through seeking. Thus he spoke. O Great Bodhisattva, listen! The three Kayas are gathered into me, the All-Creating One, All phenomena that appear, The three, nature, essence, and compassion, are unmade. The three Kayas are taught as my Suchness. From me and my Suchness, There is not even a phrase of the qualities called "Buddha." There is no aspect of the faults called "sentient beings." It abides in non-conceptual equality. Since there is nothing other than this, The Buddhas have not received from me, the All-Creating One, A more definitive prediction than this. I, the All-Creating King, the maker, Also, from this non-conceptual equality, this Suchness, There is not even a particle of teaching of oneself to oneself. Thus he spoke. The Nineteenth Chapter of "The All-Creating King of Awareness: The Chapter on Spontaneous Accomplishment Without Seeking." Then, "The All-Creating King of Awareness" spoke this on the source of all phenomena arising from itself. O! Listen, Vajra who gathers all dharmas! The All-Creating King, Bodhicitta, I am the essence of all dharmas, I am the seed of all dharmas, I am also the cause of all dharmas, I am the trunk of all dharmas, I am the basis of all dharmas, I am the root of all dharmas. All phenomena that appear, Are said to be the essence because they are gathered, All phenomena that appear, Are the seed because they arise, All phenomena that appear, Because of arising
Chinese
因此也是因。 如何显现的诸法之， 支分生出是树干。 如何显现的诸法都， 住于我处是根本。 如何显现的诸法都， 是我之故说是根。 唉，大菩萨金刚谛听！ 普作菩提心我乃， 自性无为三种中， 仅名三身生起之理示。 决定三身示现者， 亦不离于如是性。 普作菩提心我乃， 无生离能所取执中， 法身无生仅名生。 决定法身仅是名， 不离于如是性。 普作菩提心我乃， 自性仅名现证者， 报身圆满仅名相。 决定报身圆满者， 不离于如是性。 普作菩提心我乃， 大悲化身现证者， 大悲无为自性中， 仅名化身之理生。 决定化身之身亦， 不离于如是性。 如是性之自性中， 如同三身不离般， 三身所诠之诸法与， 三身聚集之眷属等， 诸法一切亦不离。 于不离之法性中， 施设因与果之后， 勤作修持之后而， 欲求因生出果者， 普作我所作之事， 因果即是离彼者。 如是说。 唉！大菩萨汝谛听！ 我所生起之三身示现与， 我所生起之三世佛陀与， 我所生起之眷属处及时等， 一切皆是我之菩提心， 菩萨金刚于彼莫分别， 菩萨金刚于彼莫分别。 我乃本来普作王菩提心， 我所作事一切皆菩提心， 我之自性本来极清净， 我之遍及一切本来觉， 我以自性明亮故本来心， 我乃如虚空般之自性以， 本来即是之菩提心乃， 如同世间幻化显现之法般， 三身示现三世诸佛等， 子与孙眷属之相生， 无谬
English
Therefore, it is also the cause. Of all phenomena that appear, Branches arise, it is the trunk. All phenomena that appear, Abide in me, it is the base. All phenomena that appear, Because it is me, it is said to be the root. O great Bodhisattva Vajra, listen! The all-creating Bodhicitta, I am, From the unconditioned nature of the three, Only in name, the manner of the three bodies arising is shown. Surely, the one who shows the three bodies, Does not move from Suchness. The all-creating Bodhicitta, I am, From the unborn, free from grasping and clinging, The Dharmakaya, unborn, only in name, arises. Surely, the Dharmakaya is only a name, It does not move from Suchness. The all-creating Bodhicitta, I am, The essence, only in name, the manifest, The Sambhogakaya, complete, only in name, the manner. Surely, that Sambhogakaya, It does not move from Suchness. The all-creating Bodhicitta, I am, The compassion, the Nirmanakaya, the manifest, From the unconditioned nature of compassion, Only in name, the manner of the Nirmanakaya arises. Surely, that Nirmanakaya, too, Does not move from Suchness. From the nature of Suchness, Like the three bodies not moving, The phenomena taught by the three bodies, And the retinues gathered by the three bodies, All phenomena also do not move. In the nature of the unmoving, After designating cause and effect, After striving and accomplishing, Wanting the effect to arise from the cause, The cause and effect done by the all-creating me, Is separate from that. Thus it is said. O! Great Bodhisattva, you listen! The showing of the three bodies arising from me, And the Buddhas of the three times arising from me, And the retinue, place, time, etc., arising from me, All are my Bodhicitta, Bodhisattva Vajra, do not conceptualize that, Bodhisattva Vajra, do not conceptualize that. I am the primordial all-creating king Bodhicitta, All that is done by me is Bodhicitta, My nature is primordially completely pure, My pervasion of all is primordially awakened, Because my nature is clear, it is primordially mind, I am, with the nature like space, With the Bodhicitta that is primordially, Like the phenomena appearing as illusion in the world, The showing of the three bodies, the Buddhas of the three times, etc., Arise in the manner of sons and grandsons, retinues, Without error.
Chinese
如倾注真实之诀窍，如虚空般开示菩提心，如虚空般开示普作之生起方式。如是说。菩提心普作王经中，一切法皆从菩提心普作中生起之源头品第二十。之后，以菩提心普作王是诸法之源头王之故，宣说了从自身生起的此语。奇哉！大心者金刚汝谛听！我乃诸法之普作王，是示现三身之父母，是三世诸佛之祖父，作轮处时之导师明灯。普作我之自性有三种，以从我生出示现三身者之故，以彼三身之解说方式有三种，也开示了法的解说方式有三种。那也是由普作我所开示。普作王我之此自性，以胜于一切导师之故，以五种理证意义之解说方式，开示了无误确定的理证源头。奇哉大心者！普作王菩提心，菩提心是本来圆满大，圆满大超越因果，开示超越因果之解说方式，以及从普作菩提心之自性中，示现三身生起之解说方式，开示两种解说方式。普作菩提心之解说方式是，以菩提心超越因果之故，以五种理证意义之解说方式解说。三身导师三者之解说方式是，在五种圆满中，法身以加持解说，报身显示自己之体性，化身将意义编排成词句。示现三身之解说方式有三种，我乃三种自性之解说方式。普作我乃超越因果者，以超越因果故，超越一切行境。超越一切之法性菩提心，菩提心乃一切之精华，以是精华故，也开示了信赖之源头。菩提心乃一切法之根本，以是根本故，一切
English
Like pouring out the essential instructions of truth, having shown the Bodhicitta to be like the sky, having shown the arising of the All-Creating to be like the sky. Thus it was said. The twentieth chapter, the source of all dharmas arising from the All-Creating Bodhicitta, from the Sutra of the All-Creating King Bodhicitta. Then, because the All-Creating King Bodhicitta is the king of the source of all dharmas, these words arising from himself were spoken. O, great-hearted Vajra, listen! I am the All-Creating King of all dharmas, I am the father and mother who shows the three bodies, I am the grandfather of all Buddhas of the three times, I make the lamp of the teacher of the wheel of existence and time. From the three aspects of my All-Creating nature, since the one who shows the three bodies arises from me, with the three ways of explaining those three bodies, the three ways of explaining the Dharma are also shown. That too is shown by me, the All-Creating. This nature of me, the All-Creating King, because it is superior to all teachers, with five ways of explaining the meaning of reason, the source of unerring certainty is shown. O great-hearted one! The All-Creating King is the Bodhicitta. The Bodhicitta is greatly complete from the beginning. The Great Perfection transcends cause and effect. And the way of explaining the arising of the three bodies from the nature of the All-Creating Bodhicitta, and the way of explaining the two aspects are shown. The way of explaining the All-Creating Bodhicitta is, because the Bodhicitta transcends cause and effect, it is explained with five ways of explaining the meaning of reason. The way of explaining the three teachers of the three bodies is, within the five perfections, the Dharmakaya is explained by blessing, the Sambhogakaya shows its own essence, the Nirmanakaya arranges the meanings into words. There are three ways of explaining the three bodies, I am the way of explaining the three natures. I, the All-Creating, am the one who transcends cause and effect, because of transcending cause and effect, it transcends all objects of experience. The Dharma-nature that transcends all is Bodhicitta. Bodhicitta is the essence of all. Because it is the essence, it also shows the source of trust. Bodhicitta is the root of all dharmas, because it is the root, all
Chinese
一切意义皆包含于此。菩提心胜过一切殊胜之处，因其殊胜而区分乘之差别。证悟菩提心，一切法性皆成佛。因此，为有缘者宣说此必要。心之自性无法用言语表达，若不表达，心之自性则不显现。若不表达，则说无以表示，一切众生皆因未见自心而勤奋努力。因此，也宣说了不可言说之词的意义。因此，以五种推理方式，毫不错误地确定了普作王菩提心的意义。已确定为无因果。一切皆是菩提心，对此深信不疑。因确信一切皆是菩提心，故无需于心中寻觅，对此深信不疑。因确信本无需寻觅，故安住于不勤奋的大乐之中。普作我之自性即如是安住。除普作我之外，别无他佛。如是说。菩提心普作王之推理阐释品第二十一。此后，为使菩提心普作王安住于心，宣说了此无为圆满之大教言。嗟！大心者金刚，汝谛听。嗟！无为之境如不住之虚空。不住无所缘之境，无分别之法道。乃是回向之微细分之境。分别禅修之法身，因无特殊意义，故自生智慧无分别，如是安住。离戏之境不住，无对治可修饰。以支分法之力量，寻觅心要之境。于一切形象皆不分别，以方便而享用之。心要自性生起，法身不在他处。于一微尘中受苦，远离十方一切。不住之义即是善妙之智慧自生。于一切显现皆无分别，于广阔之心要中。进入清净道，获得平等之王位。不变异，因无变异故无执着之处。如是，无所执之境，亦无心之所住。若欲获得现量，则恒常禅修于因。若执着于禅修，则彼安乐不生平等之义。一身体遍一切，增益之
English
All meanings are included herein. The Bodhicitta is superior to all distinctions. Because of its superiority, it differentiates the vehicles. Realizing the Bodhicitta, all dharmata becomes Buddha. Therefore, it is taught for the sake of the fortunate. The nature of mind is inexpressible in words. If not expressed, the nature of mind does not appear. If not expressed as 'unrepresentable,' then all strive and toil without seeing their own mind. Therefore, the meaning of the inexpressible word is also explained. Therefore, through five modes of reasoning, the meaning of the All-Creating King Bodhicitta is definitively established without error. It is established as without cause and effect. Everything is Bodhicitta, and there is great faith in this. Because there is faith that everything is Bodhicitta, there is also faith that there is no need to search for it in the mind. Because there is faith that there is no need to search for it at all, one abides in a state of effortless great bliss. The nature of the All-Creating 'I' abides in that way. There is no other Buddha than the All-Creating 'I.' Thus it was said. The twenty-first chapter, Explanation of Reasoning from the All-Creating King of Bodhicitta. Then, in order to settle the mind, the All-Creating King of Bodhicitta spoke this great source of scripture on effortless perfection. O noble-minded Vajra, listen! O the realm of effortlessness is like the un abiding sky. Un abiding, without an object of focus, the path of non-conceptual dharma. It arises in the realm of the subtle part of dedication. Because the form body of conceptual meditation is without special meaning, self-arisen wisdom abides naturally without conception. The realm of freedom from action does not abide and cannot be altered by antidotes. By the power of the limbs of dharma, one seeks the realm of the essence. Without conceiving of any form, one enjoys it through skillful means. Because the essence arises from its own nature, the dharmakaya is not elsewhere. It torments a single atom and is separate from all ten directions. The meaning of non-abiding is self-arisen, excellent wisdom. Without conception in all that is manifest, in the vast essence. Having entered that pure path, one obtains the kingdom of equality. Unchanging, because there is no change, there is no place for attachment. Likewise, there is no object to be grasped, and there is no place for the mind. Desiring to obtain direct perception, one always meditates on the cause. If one is attached to meditation, the meaning of equality does not arise in that bliss. Because one body pervades all, the addition of