Chinese
心的法性禅定加持后， 如净水映月般显现之后， 视彼为主供奉悦意之供， 期望由此成就所愿。 无水月，因未证悟自心， 故于七世之中，自生之 智慧不生，我未曾授记。 嗟！大菩萨谛听！ 自心加持，修持幻化之 禅定智慧，与菩萨友伴， 期望由此赐予我所欲之成就。 自生法性，于彼无欲取。 无为自心，三世不遇。 我，普作，未曾授记。 嗟！大菩萨谛听！ 将自性所生之法性视为天神， 以四手印与心要之放收， 修持不变化之法性为因。 以心之禅定力而得心者， 彼亦能得，我未曾授记。 嗟！大菩萨谛听！ 根本界无有变动之故， 彼界变动，我未曾授记。 于界自在之三身， 示现寻觅自眷属寂止之禅定， 故为引导之预言。 如是虚空无有变动， 自身以虚空不能成就虚空。 如是法性无有变动， 自身以法不能成就法性。 如是心性无有变动， 心性自以心性不能成就心性。 不改变而改变之禅定， 乃是寄托于时与愿望， 依赖于时，禅定誓言即变。 我，普作，未曾作决定之授记。 如是说。 《普作王菩提心》中，无为圆满，不变，不可寻觅之品，第八品竟。 之后，《普作王菩提心》宣说了此心如实安住之法。 嗟！大菩萨谛听！ 我乃普作菩提心， 诸法一切皆是我， 我之自性一切乃， 本初如实安住也。 我之自性之宣说， 当知有五种相。 导师、教法、眷属、处所、时， 五种自性如实安住。 导师之自性如是安住， 法身无为如实安住。
English
After the mind's dharmata samadhi is blessed, After it is cleared like a reflection of the moon in pure water, By offering pleasing offerings to it as the lord, Hoping to achieve the fulfillment of desires from it. Without the moon in the water, because one has not realized one's own mind, I have not prophesied that self-arisen Wisdom will not arise for seven lifetimes. O great Bodhisattva, listen! Hoping that the samadhi wisdom, the companion of the Bodhisattva, Who has blessed one's own mind and meditated on miracles, Will bestow the desired accomplishments. The self-arisen dharmata has no desire to take or give. The uncreated mind will not be encountered in three lifetimes. I, the All-Creating One, have not prophesied this. O great Bodhisattva, listen! Having made the dharmata that arises from within into a deity, With the four mudras and the essence of emanation and absorption, One cultivates the unchanging dharmata as the cause. One who thinks they have attained through the power of the mind's samadhi, I have not prophesied that they will attain it. O great Bodhisattva, listen! Because the fundamental realm is without change, I have not prophesied that that realm will change. The three kayas who wield power over the realm, Show the samadhi of seeking peace for their retinue. Therefore, it is prophesied as a guiding prophecy. Just as the sky is without change, The sky itself cannot accomplish the sky. Just as the dharmata is without change, The dharmata itself cannot accomplish the dharmata. Just as the mind-nature is without change, The mind-nature itself cannot accomplish the mind-nature. The samadhi that transforms the unchangeable, Is one that places hope in time and aspiration. Depending on time, the samadhi's vows will change. I, the All-Creating One, have not made a definitive prophecy. Thus it was said. The eighth chapter, "The Chapter on the Uncreated Perfection, the Unchanging, the Unfindable," from The All-Creating King Bodhicitta, is complete. Then, The All-Creating King Bodhicitta spoke this about settling the mind in its natural state. O great Bodhisattva, listen! I am the All-Creating Bodhicitta, All phenomena are me, All of my nature is Primordially settled in its natural state. The explanation of my nature Should be understood in five aspects: The teacher, the teaching, the retinue, the place, and the time. The five natures are settled in their natural state. The nature of the teacher is settled as follows: The Dharmakaya, uncreated, is settled in its natural state.
English
Zhak! My own nature is to abide. Enjoy the uncreated essence and abide. My own nature is to abide. The uncreated compassion of the emanation abides. My own nature is to abide. Self-arisen wisdom abides. The place is the place where one abides, and that too abides in its natural state. Time is when the past and future gather, gathering at the time of natural abiding. Kye! Great Bodhisattva, listen now! The five perfections, from the uncreated natural abiding, there is no other thing called Dharma. Kye! Great Bodhisattva, it is not said that there is even one Dharma that is not included in the perfections. Kye! I, through natural abiding, all are liberated in the nature of reality. The teacher, without contrivance, is liberated in the nature of reality. The teaching, without contrivance, is liberated in the nature of reality. The retinue, too, without contrivance, is liberated in the nature of reality. Kye! Since it is said that all are liberated, do not meditate on deities by not contriving your own body. Do not contrive words and speech. Do not meditate, do not contrive the mind. Because contrivance lacks natural yoga, without natural yoga, there is no liberation. Without liberation, one does not attain the equality of reality. Kye! Great Bodhisattva, like this, the all-creating king of the mind of enlightenment, in the natural abiding that has passed from the beginning, the views do not know how to establish natural abiding. The Great Perfection, the all-creating, in the natural abiding from the beginning, if the Shravakas and Pratyekabuddhas hear and see it, they will say it produces poison and abandon and obstruct their own minds. Even they do not know how to establish natural abiding. They abide in not knowing how to establish it for countless eons. When the Sutras of the Great Vehicle hear the Great Perfection, they do not realize their own mind as suchness, they do not know how to establish it as it is, and they abide in practice and training for three eons. Afterwards, when a yogi bodhisattva hears it, like this, the dharmas that appear as such, without realizing their own mind as suchness, because they do not know how to establish it as it is, with the limbs of enlightenment, various miracles, they bless the mind and abide for seven lifetimes. When great yogis hear it, because it is the nature of cause and effect, from the beginning, they strive to practice with initial effort. In two thousand six hundred, they do not know how to establish it as it is, and they abide in the ground of the three samadhis. When complete yogis hear it, from the beginning
Chinese
因为是地却安立因果之名， 却不知如实安住之法。 因是清净法界成就， 果是清净智慧坛城成就。 无有间断，一生之中安住， 若为极其瑜伽者所听闻， 则从本初安住于佛地， 以此无作大乐获得。 无需修持，本初成佛获得。 天人有情根器不相同， 有些是根器串习的余留， 有些是根器本初即已决断。 因此宣说了需要目的之义。 名为阿底瑜伽大圆满。 阿底是指示声音之词， 阿是不生，如实安住法性。 底是不寻，任运成就而指示。 于瑜伽极瑜伽大圆满中， 说有因和果，作此宣说者， 彼不具足大圆满证悟之义。 若说胜义世俗二者， 则是诽谤和妄语之语， 彼不能证悟无二。 三时诸佛之证悟亦是， 不于二见，认为唯是如实安住。 如是说。 《菩提心普作王》中如实安住意之品第九。 之后，菩提心普作王对自己的心髓金刚萨埵宣说了金刚萨埵自己的自性，无作圆满之教，不灭之法幢。 “奇哉！金刚萨埵，汝谛听。 金刚萨埵，于汝自身， 将宣说自身之自性。 汝乃普作即是我， 我乃本初菩提心。 菩提心即是如此。 ” 因此，菩提心普作王宣说了不灭之法幢，广大虚空： “金刚萨埵，广大虚空。 普贤广阔法界。 为令清净大道普度一切， 不生不灭，有何不可思议？ 为以慈爱清净实义， 为何不作大悲？ 以大胜大的深奥， 功德无可赞颂。 诸义如是不可动摇， 无作而解脱，以解脱而解脱。 自生智慧，无需寻觅， 若解脱，亦示解脱之道。 大种摧
English
Since it is the ground, names of cause and effect are assigned, But the way to truly settle is not known. The cause is the accomplishment of pure Dharmadhatu, The effect is the accomplishment of the pure wisdom mandala. Without interruption, abiding in a single lifetime, If heard by those who are extremely yogic, Then they will abide in the Buddha-ground from the beginning. With this effortless great bliss, it is attained. Without practice, Buddhahood is attained from the beginning. The faculties of gods, humans, and sentient beings are not the same, Some have the remnants of faculties that have been trained, Some have faculties that are decisively cut off from the beginning. Therefore, it is taught that there is a need for purpose and meaning. It is called Atiyoga Great Perfection. Ati is indicated as a word of sound, A is unborn, truly abiding in the nature of reality. Ti is unsearched, indicating spontaneous accomplishment. In Yoga, the extremely yogic Great Perfection, Those who say there is cause and effect, making such pronouncements, They do not possess the meaning of realizing Great Perfection. If they speak of the two, ultimate and conventional, Then it is a word of slander and false accusation, They do not realize non-duality with that. The realization of the Buddhas of the three times is also, Not seeing duality, they consider it to be only true abiding. Thus it is said. The ninth chapter, "Truly Abiding the Intent," from The All-Creating King of Bodhicitta. Then, the All-Creating King of Bodhicitta spoke this indestructible victory banner, the teaching of effortless perfection, the nature of Vajrasattva himself, to Vajrasattva, the essence of himself. "Kye! Vajrasattva, listen! Vajrasattva, to yourself, I will explain the nature of yourself. You are the All-Creating, that is me, I am the Bodhicitta from the beginning. Bodhicitta is like this." Therefore, the All-Creating King of Bodhicitta spoke this indestructible victory banner, the great sky: "Vajrasattva, great sky. Samantabhadra, vast Dharmadhatu. In order to liberate all through the pure great path, Unborn, unceasing, what is there to not contemplate? In order to purify the true meaning with love, Why not act with great compassion? With the profoundness of the great surpassing the great, Qualities are beyond praise. The meanings are unmoving as they are, Liberated by non-action, liberated by liberation. Self-born wisdom, without searching, If liberated, it also shows the path of liberation. The great elements des
Chinese
调伏者啊！一切众生皆具自性，即使颠倒错乱地分别思量，解脱也是自然而生，并非来自他处。伟大的智慧难以获得，依靠智慧方便才能成就。仅仅是名称上似乎依赖于他者，但显现的安乐却源于自身。伟大的神变并非难事，一切功德和力量，通过如实了悟细微之处，当下便能从自身产生。无有显现的法性，不寻觅而安住便是修习。如果在此处和彼处分别寻觅，从中便不会如是产生。最为秘密的法性，无法从他人的耳根听闻。同样，舌根也无法用言语表达丝毫。众生的痛苦即是菩提心，完全领悟便能尽情享受。虽然其中没有动摇，却如虚空般平等安住。在任何方面都相同的情况下，却分别思量这是业。如果被业所支配，那么自生智慧便不存在。因如同金刚，缘如同助缘，因为不生，所以没有坏灭。从一开始，菩提的精华，便不会因寻觅的念头而动摇法界。伟大功德的禅定，因为是禅定本身，所以无法思量。不思不修，如法一般，从分别念中产生智慧。在细微的门上安立名称，寻找心的寂静之路，在寂静的传承中执持寂静，如果思量，便会变成分别念的修习。在因和果上安立名称，完全消除善与恶。在这个世间产生，对于取舍产生极大的欢喜。执着与不执着是言语的道路，如同中观一样，如同悬崖一般。众生的怙主菩萨说，安乐和痛苦的因相同。贪欲、嗔恨、愚痴，也从菩提萨埵的道中产生。五种行持功德，也被称为法性虚空的庄严。虚空分别念无生，分别念本身如同虚空。不执着虚空的布施，从中产生伟大的自利虚空。无分别平等法身，无法把握，如同水中的月亮。通过普贤的嬉戏，甚深地显示了ཨཱ་ལི་（藏文，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利）ཀཱ་ལི་（藏文，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：嘎利）。这是阿和美丽的达，如同帕和肢体的四种显现。世界万物