English
The king, in me, are gathered the general and specific intentions; in the general are gathered examples, meanings, and signs; in the specific are gathered five aspects. The gathering of the Dharmakaya's intention is the gathering of non-conceptual equality, capable of producing unwavering miracles. The gathering of the Sambhogakaya's intention is the gathering that manifests directly, naturally, and through the assembly of desires. The gathering of Samantabhadra's intention is that all appearances, without exception, are without good or bad, acceptance or rejection, manifesting the all-doer. The gathering of Vajrasattva's intention is the gathering of the intention of non-arising and non-ceasing. The seven generations of Shakyamuni, the thousand and two, and the number of atoms, all perform deeds through body, speech, and mind; even their arising comes from body, speech, and mind. In the nature of body, speech, and mind, the manner in which body, speech, and mind perform deeds is also gathered into the all-doer itself. In the palace of the Dharmadhatu, there is nothing that is not gathered into me. In the mandala of the realm of space, there is nothing that is not gathered into me. Having said this, the courageous being fainted in astonishment. After awakening from the faint, he asked: Hey! Listen, King of Gatherings! If all that is done is gathered, is that which is not done also gathered? Is that which has not arisen also gathered? The Dharmadhatu and the realm of space, the inverted views of the tirthikas, the views of permanence and annihilation, if you understand them without error, what is the difference between Buddhas and sentient beings? What is the difference between tirthikas and Buddhas? Thus he spoke. Then, the Bodhicitta, the all-creating king, the king of all gatherings, said: Hey! Great courageous being, listen! If you realize my nature, if you believe that all is gathered, then, great courageous being, you will not differ from realizing my nature; because of not differing in realization, you do not believe. Realize the all-creating Bodhicitta! If you realize the all-creating Bodhicitta, then with the self-arisen Bodhicitta, eliminate the extremes of permanence and annihilation; with the unborn, free from grasping and being grasped, eliminate the extreme of permanent entities; with the self-arisen, unchanging wisdom, also eliminate the extreme of annihilation. "Mu" means the Dharmadhatu; "Steg" means the place of realization. Seeing the two, Buddhas and sentient beings, is not seeing the all-creating Bodhicitta.
Chinese
索！从普贤菩提心之王所说之义汇集之教言品第三十四。之后，普贤菩提心之王宣说了自己的教法，这并非其他所行境，而是超越了因果勤作之大圆满正法。 嘿，大菩萨！我的行境是艰难的。门与见与誓言，事业与行道与住处，以及智慧法性这八种，三身五乘之，与其他乘及见行不相符。门是从无寻之门进入。见是开示为无修。誓言是开示为无守护。事业是开示为无寻。道是开示为无行。住处是开示为无修持。智慧是无分别无动摇。法性是如实无改造。嘿！大菩萨，此义若对因果乘者宣说，则如世间因与果之法，说因生果不合理。因是从三界有情中修成，果是欲求三时佛陀生起。因是做了见修行，想要得到所修之果，以修持彼者不得果。一切皆是如实之法，对如实者作改造，是以虚假欺骗真实，罪过极大。以见修誓言等勤作，从诸根于境之散乱中分离，以方便引导至寂静处，以无分别平等之方便开示。如是说。从普贤菩提心之王所说之大圆满教言品第三十五。之后，普贤菩提心之王宣说了将一切法之自性汇集于自身之身语意自性中。嘿，大菩萨！证悟我的自性。我乃菩提心之自性，菩提心乃普贤王。普贤王之自性是身语意。无有非身语意所作。三时佛陀
English
So! The thirty-fourth chapter, which is the section on the collection of meanings from the All-Creating King of Enlightenment Mind. Then, the All-Creating King of Enlightenment Mind taught his own doctrine, which is not the domain of others, the Great Perfection doctrine that transcends cause, effect, effort, and accomplishment. Hey, great Bodhisattva! My domain is difficult. These eight aspects: the gate, the view, the samaya, the activity, the path, the abode, the wisdom, and the nature of reality, of the three kayas and five vehicles, do not agree with other vehicles and views. The gate is entered through the gate of no seeking. The view is taught as no meditation. The samaya is taught as no guarding. The activity is taught as no seeking. The path is taught as no traversing. The abode is taught as no practice. Wisdom is non-conceptual and without movement. The nature of reality is as it is, without alteration. Hey! Great Bodhisattva, if this meaning is taught to those of the causal vehicle, it is said to be unreasonable, like the worldly law of cause and effect, that the effect arises from the cause. It is desired that the cause is accomplished from the sentient beings of the three realms, and the result is the Buddhas of the three times arise. The cause is doing view and meditation, wanting to obtain the result of what is meditated upon, but the result is not obtained by meditating on that. Since everything is the Dharma of suchness, to alter suchness is to deceive truth with falsehood, which is a great sin. By effort and accomplishment such as view, meditation, and samaya, separating the senses from being distracted by objects, leading them to a solitary place by skillful means, it is taught by the skillful means of non-conceptual equality. Thus he spoke. The thirty-fifth chapter, which is the chapter on the prophecy of the Great Perfection from the All-Creating King of Enlightenment Mind. Then, the All-Creating King of Enlightenment Mind spoke of this gathering of the nature of all dharmas into the nature of his own body, speech, and mind. Hey, great Bodhisattva! Realize my nature. I am the nature of the mind of enlightenment, the mind of enlightenment is the All-Creating King. The nature of the All-Creating King is body, speech, and mind. There is nothing that is not done by body, speech, and mind. Buddhas of the three times
Chinese
身语意所作。 三界有情身语意， 皆由我昆杰的身语意所作。 显有器情所摄的一切， 如实不作意的法性中， 皆由我昆杰的身语意所作。 如是说已，金刚萨埵复又请问： “奇哉！昆杰国王的作者主尊， 未明未悟，请您解说此义。 如何所作，请您为我解说。” 如是请问时， “奇哉！大菩萨谛听， 我乃身语意的自性， 身乃显现法性， 已作普贤游戏稀有之事。 语之声词显现宣说后， 以词语开示通达意义之法性。 意乃自生无碍之智慧， 以导师智慧灯作已， 无谬开示法性意义之体性。 奇哉！大菩萨请您证悟此义， 显有器情如是显现故， 我无其他身之体性， 以自之体性解说开示。 大菩萨您也， 于未悟者，您当开示。 奇哉！大菩萨谛听， 地水火风空之声响， 以及六道有情之声词， 无有不是我昆杰之语， 词声以意义组合解说即是。 奇哉！金刚萨埵您也， 于未悟者，您当开示。 奇哉！大菩萨谛听， 三界六道一切有情， 以及五大之不分别平等性， 法性不生不分别不灭， 我昆杰之意即是如此。 大菩萨金刚您也， 于未悟者，您当开示。 大菩萨若不开示此， 则极难证悟我之自性， 若未悟而不能与我相遇， 则三世诸佛之种姓者， 安住三界的一切有情， 以及超越九边九顶之十地， 以及寿命自在成就之手印， 以及三明等之种姓者， 则永不能与我昆杰相遇， 与我昆杰永
English
Done by body, speech, and mind. The body, speech, and mind of sentient beings in the three realms, Are also done by my, the All-Creating One's, body, speech, and mind. All that is included in appearance and existence, vessel and essence, In the suchness of unaltered reality, Is done by my, the All-Creating One's, body, speech, and mind. Thus he spoke. Then Vajra Sattva asked again: "O, All-Creating King, Lord of Action, I beg you to explain this meaning that is ignorant and uncomprehending. I beg you to explain to me how it is done." When he had asked this, "O, great Bodhisattva, listen! I am the nature of body, speech, and mind. Body is the manifestation of reality itself, And has done the wondrous play of Samantabhadra. Having manifestly proclaimed the sound and words of speech, It shows that the reality of meaning is understood through words. Mind is the unobstructed, self-born wisdom, And having made the teacher the lamp of wisdom, It unerringly shows the essence of the meaning of reality itself. O, great Bodhisattva, may you realize this meaning! Since appearance and existence, vessel and essence, appear in that way, I have no other nature of body, And I explain and show it with my own nature. Great Bodhisattva, you also, Explain to others what you do not understand." "O, great Bodhisattva, listen! The sound and resonance of earth, water, fire, wind, and space, And the sound and words of the six kinds of sentient beings, Are none other than the speech of me, the All-Creating One, And the combination and explanation of word, sound, and meaning is that. O, Vajra Sattva, you also, Explain to others what you do not understand." "O, great Bodhisattva, listen! All sentient beings of the three realms and the six kinds, And the non-conceptual equality of the five great elements, And the reality itself that is unborn, non-conceptual, and unceasing, Is none other than the mind of me, the All-Creating One. Great Bodhisattva, Vajra, you also, Explain to others what you do not understand." If the great Bodhisattva does not explain this, Then my nature will be very difficult to understand, And if one does not understand and does not meet me, Then the lineage of the Buddhas of the three times, All the sentient beings abiding in the three realms, And the ten bhumis that have transcended the nine limits and nine peaks, And the spontaneously accomplished mudra that controls life, And the lineage of the three vidyadharas and so forth, Will never meet me, the All-Creating One, Will eternally
Chinese
如果（自性）不相遇，三界六道安住的众生，自己不能认识自己的自性。十地安住的菩萨，即使数无数的三大阿僧祇劫，也不会与普作我相遇。那样也无法认识自己的自性。以身体自在的三位持明者，以身体受用佛的色身，如同意识的根不见到自心一样。那样也无法见到普作王我和自己的自性无二无别。在没有见到之前，会被衰损的疾病所困扰。因此，请宣说我的自性。如是说。菩提心普作王中身语意合一品第三十六。 此后，菩提心普作王宣说了大圆满的法性无修之理。 唉！大菩萨金刚等，安住于持明者的地，以及安住于地的菩萨，和三界有情时机成熟者，一切的大义就是普作我，我的自性法性菩提心，请证悟法性心无修。以显示因果的三身显示，我的自性法性无修，世间因果与法和意义相符，从因产生果而作授记，修行的授记如此分别显示。法性菩提心一个体性上，以痛苦的集起四种谛相，说痛苦的集起是恶趣之因，从而舍弃法性菩提心。那样就不能见到法性而被舍弃。法性菩提心的体性上，以胜义世俗二谛，布施和戒律十度波罗蜜多，在十地道上修习而行，不能见到法性而安住于修习之地。法性菩提心的体性上，从星宿和时辰良辰吉日，以五种菩提和四大神变，对于如此显现的一切诸法，加持后观想为天神之身，那样也不能见到自心无修。一法菩提心的体性上，禅定
English
If (the self-nature) is not encountered, sentient beings abiding in the three realms and six destinies will not recognize their own self-nature. Even if a Bodhisattva abiding on the ten bhumis counts countless three great kalpas, they will not encounter the All-Creating I. Even then, they will not be able to know their own self-nature. Even the three vidyadharas who have mastery over the body, having taken the enjoyment body of the Buddha with their body, are like the root of consciousness not seeing its own mind. Even then, they will not see the All-Creating King I and their own self-nature as non-dual. Until they see it, they will be afflicted by the disease of decline. Therefore, please proclaim my self-nature. Thus it was said. This is the thirty-sixth chapter, the chapter on the union of body, speech, and mind from the All-Creating King of Bodhicitta. Thereafter, the All-Creating King of Bodhicitta taught this non-meditation of the dharmata of the Great Perfection. Alas! Great Bodhisattvas, Vajra and others, those abiding on the ground of vidyadharas, and Bodhisattvas abiding on the ground, and sentient beings of the three realms whose time has come, the great meaning of all is the All-Creating I. My self-nature is the dharmata Bodhicitta. Please realize that the dharmata mind is without meditation. By showing the three kayas that show cause and effect, my self-nature, the dharmata, is without meditation. In accordance with the dharma and meaning of worldly cause and effect, having prophesied that the fruit arises from the cause, the prophecies of meditation are shown separately in this way. On the nature of one dharmata Bodhicitta, with the four truths of suffering and its origin, saying that the origin of suffering is the cause of the lower realms, thereby abandoning the dharmata Bodhicitta. In that way, one does not see the dharmata and is abandoned. On the nature of the dharmata Bodhicitta, with the two truths of ultimate and conventional, the ten perfections of generosity and discipline, practicing and proceeding on the ten bhumi paths, one does not see the dharmata and abides on the ground of practice. On the nature of the dharmata Bodhicitta, from the planets and stars, auspicious times and good days, with the five enlightenments and the four great miracles, having blessed all the phenomena that appear in this way, and meditating on them as the bodies of deities, even then one does not see the non-meditation of one's own mind. On the nature of one dharma Bodhicitta, samadhi