English
Then, the All-Creating King Bodhicitta, in order to show his own mind to the sentient beings of the three realms, spoke these words: "Hey! All sentient beings of the three realms, If it is clearly shown that it is one's own Bodhicitta, In hundreds of thousands of eons, Because you have not seen the showing of your own mind, I, the All-Creating King, Clearly extract the showing of my own mind, Listen to the Dharma of showing one's own mind! I, the All-Creating King, From the cause of all, Bodhicitta, The five great elements of the nature of mind, Extract the five Bodhicittas that are the showers. The body is the Sambhogakaya, The Dharma is explained by its own nature, The showing is showing its own nature. That Shower, the Sambhogakaya, Does not conceptualize itself in wisdom itself, Nor does it conceptualize other objects of Dharma. The five Showers of Bodhicitta, All show the Dharmata in the same way. The wisdom of Bodhicitta, As a Shower, appears as the body of earth, It does not show with words and letters, But becomes the one who shows its own nature. It does not cling to self, it does not cling to other, It shows the view of non-clinging equality. All sentient beings of the three realms, If they realize it, they are equal to all Buddhas, The Dharma of effortlessness is naturally accomplished. The wisdom of Bodhicitta, As a Shower, appears as the body of water, It does not show with words and letters, But shows with its own nature. It does not cling to self, it does not cling to other, It shows the view of non-clinging equality. All sentient beings of the three realms, If they realize it, they are equal to all Buddhas, The Dharma of effortlessness is naturally accomplished. The wisdom of Bodhicitta, As a Shower, appears as the body of fire, It does not show with words and letters, But shows the Dharma with its own nature. It does not cling to self, it does not cling to other, It shows the view of non-clinging equality. All sentient beings of the three realms, If they realize it, they are equal to all Buddhas, The Dharma of effortlessness is naturally accomplished. The wisdom of Bodhicitta, As a Shower, appears as the body of wind, It does not show with words and letters, But shows the Dharma with its own nature. It does not cling to self and other, It shows the view of non-clinging equality. All sentient beings of the three realms, If they realize it, they are equal to all Buddhas, The Dharma of effortlessness is naturally accomplished. The wisdom of Bodhicitta, As a Shower, appears as
Chinese
从虚空之身显现，不用言辞和文字来宣说，以自己的本性来宣说佛法，不执着于自和他者，宣说无分别的意旨。三界一切众生，由显现的导师们，以自己的本性来阐述佛法，请你们都理解这一点。 唉！三界一切众生，我，普作王，因为你们是我所造，所以你们是我的儿子，与我平等。我与非我，因为我就是，我为你们显现，我的五种本性，将五种自性合一显示。一个是普作王我，同样，你们也要相信。 唉！三界一切众生无余，没有我的时候，也没有你们。没有你们的时候，五位导师也不会出现，不思议之法也不会宣说。如是说。从菩提心普作王中，显现宣说自心的章节，即第五章。 然后，菩提心普作王，为了显示从心中生起的五种大法，作为未生菩提心的征兆，承诺宣说此： 唉！大菩萨请谛听！不可思议、不可言说的菩提心，成为宣说者的明灯，功德极被赞颂。成为佛法的精髓，即是文殊童子。无为任运，安住于安乐的自性之中。成为戒律等行为如大海的基础。开示了多少种解脱之道。成为如来之母，一切的共同之路。没有它就不会产生，因此它是解脱最殊胜的道路。 सूक्ष्म且难以理解，是所有道路，是超越思维的不思议。不住留，不执着，无所事事，远离一切思虑。言语无法表达，没有形状和颜色，没有行为的处所。难以指示和考察，没有一丝一毫可以言说。过去进入正道的仙人，被禅修执着的道路之疾病所束缚。如导师的预言，如果在言语的尽头看到行为的道路，那就是追随分别念的延续，如同追逐海市蜃楼。真正的道路无法用言语来表达。我所宣说的真实性是错误的。清净与不清净，无二无别，混合且相同。
English
Having arisen in the form of space, not showing with words and letters, teaching the Dharma with one's own nature, not clinging to self and other, showing the intention of non-duality. All sentient beings of the three realms, by those who reveal the manifest, explain the Dharma with their own nature, may you all understand this. Alas! All sentient beings of the three realms, I, the All-Creating King, because you are made by me, therefore you are my sons, equal to me. I and not-I, because I am, I reveal to you, my five natures, show the five natures as one. One is the All-Creating King, I am, likewise, you also believe. Alas! All sentient beings without exception, when there is no me, there is no you either. At the time when there is no you, the five teachers will not appear either, and the inconceivable Dharma will not be taught either. Thus it was said. From the Bodhicitta All-Creating King, the chapter on revealing one's own mind, that is, the fifth chapter. Then, the Bodhicitta All-Creating King, in order to show the five great Dharmas arising from the mind, as a sign of the unborn Bodhicitta, promised to speak this: Alas! Great Bodhisattva, listen! The inconceivable, inexpressible Bodhicitta, having become the lamp of the proclaimer, its qualities are highly praised. Having become the essence of the Dharma, it is the Youthful Manjushri. Effortlessly complete, abiding in the abundance of bliss. Having become the basis of conduct, such as ethics, like an ocean. Showing the path of as many forms of liberation as there are. Having become the mother of the Sugatas, the common path of all. Without it, it will not arise, therefore it is the supreme path of liberation. Subtle and difficult to understand, it is the path of all, the non-conceptual, beyond concept. Not abiding, not fixating, without elaboration, separated from all thoughts. Words cannot reach it, there is no place for form and color to act. Difficult to point out and examine, there is not a speck that can be spoken. Those of the past who entered the path of the sages, were seized by the disease of attachment to meditation. As the teacher's prophecy says, if one sees the path of action at the end of words, that is like following the continuation of conceptual thought, like chasing a mirage. The true path cannot be expressed by words. My declaration of the true nature is mistaken. Pure and impure, non-dual, mixed and the same.
Chinese
不以任何方式区分，智慧与愚痴， 无碍光明的灯，远离一切思虑。 自性不动摇，昏昧而安住于禅定之王。 以现量见，不见之现量见的眼。 因此，称其为一切智之眼。 无边无际广阔的心髓中， 不取不舍，安住于平等之王。 心与习气无二，混合且相同。 以执着而衡量，显现的诸法， 显现为自己的庄严，不舍弃不抛弃。 无需任何事物，以方便而享用它。 与一切不合，完全抛弃之法， 五毒与五无间罪的， 清净道中进入，获得平等之王。 不抛弃妇女等一切。 将历史与意义二者置于正量之智中， 稳固三种禅定后，行持成就之边。 说是违背无诤之教，是为错谬。 无为任运圆满，安住于安乐之任运。 智慧自生，伟大之心髓。 不动不摇，远离一切言说。 以所执之甘露，摧毁勤作之痛苦。 如实安住于无为所执之境。 嗟！大菩萨谛听！ 诸法一切皆为大明点之自性故， 无有戏论亦无有收摄。 无有生亦无有灭。 无有止息，如是安住。 此无分别之心髓， 如虚空般本然安住故， 超离思虑言说之境。 如是说。 《菩提心普作王》中，无作圆满无有可修之品，即第二十六品。 之后，菩提心普作王以与其窍诀相符之大教言次第开示：嗟！大菩萨谛听！ 诸法一切皆从我所生， 如何显现之诸法一切， 本然清净，于法界之教言中开示。 外与内一切本然法界， 本然清净之行境中， 无有佛与有情二者。 何来以道与对治而改造？ 无有修持，不费吹灰之力，无有希求故， 无作任运圆满，先前之彼即是义。 于分别行持清净无二之法界中，
English
Without distinguishing in any way, wisdom and ignorance, The unobstructed, clear lamp, free from all thoughts. Naturally unmoving, dull, and abiding as the king of samadhi. Seeing with direct perception, the unseen eye of direct perception. Therefore, it is called the eye of all-knowing. In the vast essence without end or center, Not taking, not abandoning, abiding as the king of equality. Mind and habitual tendencies are non-dual, mixed and the same. Things that appear, examined by grasping, Appear as one's own adornment, not abandoning, not rejecting. Needing nothing, enjoying it with skillful means. A dharma that is incompatible with everything, completely abandoned, Entering the pure path of the five poisons and the five inexpiable sins, Obtaining the king of equality. Not abandoning women and everything else. Having placed the two, history and meaning, in the mind of valid cognition, Practicing the extreme of accomplishment after stabilizing the three samadhis, Saying it deviates from the undisputed teachings is a mistake. Effortless, spontaneously perfect, abiding in the spontaneous bliss. The very essence of self-born wisdom, great. Unmoving, unchanging, free from all assertions. Destroying the suffering of effort with the nectar of grasping. Abiding as it is in the realm of effortless grasping. Alas! Great Bodhisattva, listen! Since all dharmas are of the nature of the great bindu, There is no elaboration and no contraction. There is no birth and no cessation. Without cessation, it abides as it is. This essence of non-discrimination, Since it naturally abides like the sky, It transcends the realm of discursive thought and speech. Thus it was said. From "The All-Creating King of Bodhicitta," the chapter on effortless perfection, which is not to be meditated upon, is the twenty-sixth chapter. Then, the All-Creating King of Bodhicitta gradually revealed the great teachings that were in accordance with his own instructions: Alas! Great Bodhisattva, listen! Since all dharmas arise from me, All the dharmas that appear, Are primordially pure, revealed in the teachings of the dharmadhatu. Outer and inner, all are primordially the dharmadhatu, In the realm of primordially pure activity, There is no duality of Buddha and sentient beings. How could there be alteration by path and antidote? Since there is no practice, no effort, and no aspiration, Effortless, spontaneously perfect, the former is the meaning itself. In the dharmadhatu of non-dual purity of thought and action,
Chinese
以虚假孩童的行为欺骗了什么？无二大乐，一切有情众生的行为，也是以错觉视为错误的道路。对于以上所展示的伟大道路，因为没有第二种，以平等之智而知晓，是诸佛之主。执着于我和我所，是外道错谬的道路。被孩童欺骗，将修行引入虚妄的道路，因为没有过去之时，也没有证悟之时，自性寻法又怎能寻得？未成量士，如猴子般的上师之语，教法和道路皆错谬，被虚妄所控制。因此，将黑铁混入黄金中，如是上师，是真实教导的珍宝库藏，因其价值无法估量，故应赎买。如是说。菩提心普作王中，无为圆满清净法界之授记品，第七品完毕。之后，菩提心普作王宣说了自己的不变自性。喂！大菩萨谛听！我的自性于法界中无有变异。我的智慧虚空无有变异。我的法性自性无有变异。我心法之精髓无有变异。如是，一切无有变异之中，从我所生的导师三身，于因与果上，对法命名，以化身授记，根将舍弃境。对于持有自缘五法的有情，未曾授记为自生法性。授记说堕恶趣罪障大，身语意三舍弃罪恶，行持十善。为了对自生法取舍而行持，自生智慧多劫亦难遇。喂！大菩萨谛听！对于从化身自身聚集的眷属众，极度舍弃了自生五智，授记说舍弃五智，摧灭五敌。五敌未证悟自生智慧，我未曾授记说将舍弃自心。喂！大菩萨谛听！对于从自心所生的法性，以胜义世俗二谛，修习后说从因生果，于三劫之中修习，以律仪和十度亦不能改变自性。我未曾授记说心性会改变。喂！大菩萨谛听！自
English
What has been deceived by the actions of a foolish child? The actions of all sentient beings in the indivisible great bliss, even considering delusion as a mistaken path, because there is no second to the great path shown above, knowing equally is the lord of all Buddhas. Grasping at "I" and "mine" is the mistaken path of non-Buddhists. Being deceived by a child and placing Dharma practice on the path of delusion, because there is no time of going and no time of realization, how can one find the Dharma nature by seeking Dharma? The words of a teacher who is not a valid authority, like a monkey, are teachings and paths that are mistaken and seized by delusion. Therefore, one should exchange black iron for gold. Such a teacher is a precious treasury of true teachings, and because its value is immeasurable, it is worthy of being redeemed. Thus it was said. The seventh chapter, the prophecy of the pure realm of no-action completion, from the All-Creating King of Bodhicitta, is complete. Then, the All-Creating King of Bodhicitta spoke of his own unchanging nature. O great Bodhisattva, listen! My nature in the Dharmadhatu is without change. My wisdom, the sky, is without change. My Dharma nature, self-nature, is without change. My mind, the essence of Dharma, is without change. Likewise, in all that is without change, the three bodies of the teacher arising from me, naming Dharma as cause and effect, prophesy through emanation that the senses will abandon their objects. For sentient beings holding the five self-caused Dharmas, it is not prophesied that they are self-born Dharma nature. Prophesying that the suffering of lower realms and obscurations are great, abandon sins with body, speech, and mind, and practice the ten virtues. Because of practicing acceptance and rejection towards self-born Dharma, self-born wisdom will not be encountered for many eons. O great Bodhisattva, listen! For the assembly of retinues gathered from the emanation itself, having greatly abandoned the five self-born wisdoms, it is prophesied to abandon the five wisdoms and destroy the five enemies. The five enemies do not realize self-born wisdom, and I have not prophesied that they will abandon their own minds. O great Bodhisattva, listen! For the Dharma nature arising from one's own mind, with the two truths of ultimate and conventional, after practicing, saying that the result comes from the cause, practicing for three kalpas, one's nature will not change with vows and the ten perfections. I have not prophesied that the nature of mind will change. O great Bodhisattva, listen! Self-