English
Thinking with the mind is the benefactor, looking is arranging the assembly, appearing is accomplishment, that itself is perfect equanimity. Holding for a moment is union, joy is the samaya, moving with the dance of skillful means is offering non-dual union. Not holding and releasing is not releasing, they are actions without action, after non-conceptual wisdom removes obstacles, the unspoken equanimity is the mantra word. Offering to the lama and giving, and likewise all merit, if there is no power of non-attachment and non-movement, doing so will become a great bondage. Therefore, in that prophecy, adding that to that will become an obscuration. Thus, if one realizes that in that, that itself will not be accomplished in that. Thus it was said. From the chapter of the indestructible banner of the nature of Vajrasattva in the All-Creating King of Bodhicitta, the thirtieth. Then, the All-Creating King of Bodhicitta spoke of the nature of the All-Creating, the effortless perfection, spontaneously accomplished. O Great Bodhisattva, listen! The various natures are not two, the parts are free from elaboration, as it is, without discrimination, is Vairochana Samantabhadra. By grasping, the disease of effort is abandoned, and by spontaneously abiding, it is established. Thus it was said. From the chapter of the six vajra syllables in the All-Creating King of Bodhicitta, the thirty-first. Then, the All-Creating King of Bodhicitta spoke to Vajrasattva about the prophecy of the meaning accomplished without action, the chapter of the four definitive words. O Great Bodhisattva, thus understand the meaning, how it appears is just as it is, one. Let no one alter this, in that unaltered, equal king, abides the intention of the non-conceptual Dharmakaya. Thus it was said. From the chapter of the four definitive words in the All-Creating King of Bodhicitta, the thirty-second. Then, the All-Creating King of Bodhicitta taught that the nature of phenomena arising from itself, that is, the awareness-wisdom Vajrasattva of its own nature, called the king who knows all dharmas, for self-born wisdom, it is difficult to realize its own nature. O Great Bodhisattva, understand sound with the power of mind, the sound of
Chinese
了悟其义吧！如果一切的处所是法界，那么如何理解法界的词义？一切的观察对象是虚空界，那么如何理解虚空的词义？显现分明的是五大，那么如何理解显现的意义？从那之中产生的界三有情，那么如何理解它的意义？智慧之王啊，为了你自己请听我说。”如是说。 唉！导师的导师，普作王啊！您的自性极其难以了悟，我以开示四种的词语来领悟。以“界”的词语领悟到无有分别，以“虚空”的词语领悟到无有遮蔽而光明，以“五大”的词语领悟到一切的精华，以“有情”的心来理解词义。如此之类，普作极其难以了悟啊！没有开示说普作之外还有其他。如是说。 之后，普作王对智慧之王再次说道：“如果领悟我这难以了悟的自性，就能领悟一切佛法的经、根本和支分。也因此命名你为智慧之王。 唉！造作之王，普作菩提心啊！您的自性如此，此乃法性。心与智慧，法性即是觉性。我如此见到它的自性：心性离戏，其声乃法性之声；心性无蔽，其声乃虚空之界；心性本体精华，乃五大之声；觉性各自了别，乃有情之心。心的自性之外没有其他，普作王啊，心之外没有其他。”如是说。 唉！大菩萨，如果了悟我的自性，普作我的自性即是觉性。我悟即一悟，一悟即全悟，全悟即一切悟。大菩萨金刚你，因此被命名为智慧之王。 唉！智慧之王如果如是了悟，从我之中产生的导师三身，开示的法乘生出三种，从因到果，以三种希求，以行为的事业，以见行种种，三种果位成就何者？智慧之王如何了悟此法？如是说。智慧之王再次说道
English
Understand that meaning! If the abode of all is the Dharmadhatu, then how does one understand the meaning of the word 'Dhatu'? The object of observation for all is this realm of space, then how does one understand the meaning of the word 'space'? What is manifestly clear is the five elements, then how does one understand the meaning of what appears manifestly? The three realms of sentient beings that arise from that, then how does one understand its meaning? King of Awareness, listen to me for your own sake.” Thus he spoke. O Master of Masters, All-Creating King! Your nature is extremely difficult to understand, I understand through the words that reveal the four aspects. With the word 'Dhatu', I understand that there is no separation. With the word 'space', I understand that it is unobscured and clear. With the word 'elements', I understand that it is the essence of all. Sentient beings understand the meaning of the word through the mind. Thus, All-Creating is extremely difficult to understand! There is no teaching that says there is anything other than All-Creating. Thus he spoke. Then, the All-Creating King spoke again to the King of Awareness: "If you understand this difficult-to-understand nature of mine, you will understand all the Sutras, root, and branches of the Dharma. And thus, you are named the King of Awareness. O King of Action, All-Creating Bodhicitta! Your nature is like this, this is the nature of Dharma. Mind and wisdom, the nature of Dharma is awareness. I see its nature in this way: The nature of mind is free from elaboration, its sound is the sound of Dharma nature; the nature of mind is unobscured, its sound is the realm of space; the nature of mind is essence, the essence is the sound of the elements; awareness individually distinguishes, it is the mind of sentient beings. There is nothing other than the nature of mind, O All-Creating King, there is nothing other than mind.” Thus he spoke. O Great Bodhisattva, if you understand my nature, All-Creating, my nature is awareness. My understanding is one understanding, one understanding is all understanding, all understanding is understanding everything. Great Bodhisattva Vajra, you are therefore named the King of Awareness. O King of Awareness, if you understand in this way, the three Kayas of the Teacher that arise from me, the three vehicles of the teachings arise, from cause to effect, with three desires, with the actions of deeds, with various views and practices, which of the three fruits are accomplished? How does the King of Awareness understand this Dharma? Thus he spoke. The King of Awareness spoke again
Chinese
啊！具作王，从你之中所生起， 三身导师乃你之三种体性。 此三之教示，三种乃你之隐秘意趣， 于各种觉性之心，示现隐秘意趣。 彼等以何意趣而示现隐秘？ 为寻觅不散乱之寂止而设。 我等应于何种境界安住？ 三身导师，正直之教示者， 有者示现地道之果， 有者示现非实如幻之果， 有者示现自性成就之果。 三身之教示，乃隐秘意趣之预言， 非决定之教示，乃正直之预言， 为寻觅不散乱寂止之定。 因果大乘，乃正直之教示。 如是说。 啊！觉性之王，菩萨金刚谛听。 所谓胜义决定之教示， 觉性之王无觉亦无示， 非住，非可执持之境， 非思，超越思虑之自性。 无定，离于思虑之境， 无欲念之心，无所取之果。 不作意，如实安住者， 不需行道，即至佛地， 不需修习觉性，即得自生智慧， 不需勤作事业，自性任运成就。 不需守护誓言，自性清净。 境与根，如实显现， 不视佛与众生为二， 如实见一切为一。 于如实性中，无一亦无多。 于未生未成之精华中， 以名言所系缚之词语又何在？ 啊！大菩萨，觉性之王， 佛陀、众生、显有、有情世间、器世间一切， 具作乃我之自性，离于增损。 我之自性，于如实性一味中， 三身导师虽个别示现， 亦是于如实性中正直之教示。 如是说。 菩提心具作王所出之决定与正直教示之品第三十三竟。 之后，菩提心具作王宣说了此汇集一切佛陀意趣之经。 啊！证悟之王，谛听语声。 具作王我， 过去现在未来一切佛陀之， 意趣。
Chinese
我的意义是从我这里聚集的。我的自性中，包含了身聚集、语聚集、意聚集。听我的声音，做意的聚集。如是说。 唉！造作一切之王啊！法身和圆满受用身，普贤金刚萨埵和，遍视顶髻等等，七世释迦牟尼和，一千零二尊佛和，任运成就和微尘数般的，意都聚集在您这里了吗？如是问。 之后，普作王说出了“是”的声音。 唉！觉悟之王，现在听着。 吼吼，说出了“是”的声音，以比喻、意义和征相三者，显示了意聚集的意义。 我的自性如同虚空。 我的意义是法性。 我的本体是菩提心。 唉！我没有被遮蔽，没有分别念。 无分别念的虚空是法身。 我没有分别，没有取舍。 没有取舍，如同虚空。 虚空没有取舍一样，普贤没有取舍。 没有取舍是从我这里聚集的。 唉！大菩萨，听着。 唉！我没有生，如同虚空。 没有生的虚空一样，金刚萨埵没有生。 无生的意聚集在我这里。 遍视、七世释迦牟尼，一千零二和微尘数般的，任运成就一切佛，意都是虚空的自性，无生、无分别、没有取舍。 以比喻显示聚集在我这里。 唉！大菩萨，听着。 唉！上面所说的一切佛的，意以意义聚集的是，普作王的自性是，如显示没有生一样。 一切佛都没有生，因此显示无生法性聚集。 在普作王的自性中，法性没有止息一样，上面所说的一切佛的，法性是没有止息的。 因此显示法性聚集。 唉！大菩萨，听着。 以征相显示聚集的是，征相是总征相菩提心。 普作王以心，法身和普贤，金刚萨埵等等的，三世一切佛的，心髓征相是聚集在心中。 因此以比喻意义三者聚集。 唉！普作
English
My meaning is gathered from me. In my nature, the body aggregate, speech aggregate, and mind aggregate are contained. Listen to my sound, make the mind aggregate. Thus he spoke. O All-Creating King! The Dharmakaya and the Sambhogakaya, Kuntuzangpo Vajrasattva and, Omniscient Crown and so on, The Seven Buddhas Shakyamuni and, The thousand and two Buddhas and, Spontaneously Accomplished and atom-like, Are their minds gathered in you? Thus he asked. Then, the All-Creating King spoke the sound of "is." O King of Realization, listen now. Ho ho, speaking the sound of "is," With the three of example, meaning, and sign, He showed the meaning of the mind being gathered. My nature is like the sky. My meaning is the nature of reality. My essence is bodhichitta. O! I am unobscured, without conceptualization. The sky without conceptualization is the Dharmakaya. I am non-conceptual, without acceptance or rejection. Without acceptance or rejection, like the sky. Just as the sky has no acceptance or rejection, Kuntuzangpo has no acceptance or rejection. Without acceptance or rejection, it is gathered from me. O Great Bodhisattva, listen. O! I am unborn, like the sky. Like the unborn sky, Vajrasattva has no birth. The unborn mind is gathered in me. Omniscient, the Seven Buddhas Shakyamuni, The thousand and two and atom-like, All the spontaneously accomplished Buddhas, Their minds are the nature of the sky, Unborn, non-conceptual, without acceptance or rejection. He showed that they are gathered in me by example. O Great Bodhisattva, listen. O! The minds of all the Buddhas mentioned above, Gathered by meaning, The nature of the All-Creating King is, Like showing that there is no birth. Since all Buddhas have no birth, He showed that the unborn nature of reality is gathered. In the nature of the All-Creating King, Just as the nature of reality has no cessation, The nature of reality of all the Buddhas mentioned above, Has no cessation. Therefore, he showed that the nature of reality is gathered. O Great Bodhisattva, listen. What is shown to be gathered by sign is, The sign is the all-sign bodhichitta. The All-Creating King with mind, The Dharmakaya and Kuntuzangpo, Vajrasattva and so on, Of all the Buddhas of the three times, The essence sign is gathered in the mind. Therefore, it is gathered by the three of example and meaning. O! All-Creat
Chinese
国王我这里，总集别集意念集，总集例证意义征象集，别集五种形态集。法身意念集者，无分别平等性集，能不摇动而显神通。报身意的集者，显现自性显现和，欲乐众会而显现集。普贤意念集者，所有显现的一切，好坏取舍皆无，显现一切作者。金刚心意念集者，不生不灭意念集，七世释迦牟尼和，千零二和微尘数和，以身语意作利乐事，出现也是从身语意中出现。身语意的法性上，身语意作利乐事之方式，那也集于一切作者本身。法界宫殿中，没有不集于我的。虚空界之坛城中，没有不集于我的。如是说后，彼处心勇士惊吓而昏厥。彼处昏厥醒来后请问：喂！集之国王请听，做了之法与一切集，未做之法也一切集吗？未生之法也一切集吗？法界和虚空界，外道颠倒见，常见断见二者也，您若无误解悟，佛与有情有何差别？外道与佛有何差别？如是说。之后菩提心一切作者国王，一切集之国王彼说：喂！大心勇士请听，若能证悟我的自性，若能确信一切皆集，大心勇士您，不异于证悟我的自性，因证悟不异而不能确信。证悟一切作者菩提心，若证悟一切作者菩提心，以自生菩提心，断除常断二边，以不生离能取所取，断除常有之事物边，以自生不变智慧，也断除无有断灭之边。所谓“穆”是法界，所谓“斯德”是证悟之境，若见佛与有情二者，是不见一切作者菩提心。