Chinese
以三和五种仪轨，在自续清净的金刚身中，观修四种亲近和修持的本尊，将显现视为无自性。寻觅和修持后，将自心改造为本尊，但那样也无法见到自心无为。对于自性菩提心，宣说一切之王的导师也说，自心本来自性自解脱，未曾开示对三位导师进行观修的教言。如果寻觅观修，就是舍弃自心。如是说。 噫！大菩萨如果想要成就自心，因为无欲而能成就。不住于无分别的平等性，无取舍，境自性安住。于无动摇之状态中，自然安住。心之如是本性，一切法皆成就为如是。勿对如是作修饰，勿于自性之外作修持，勿于自身之外作寻觅。如果寻觅，则无法于胜者之界中寻得。因为先前已作，故现在无需再作。因为先前已成就，故现在无需再成就，不分别，不思虑，安住于平等。 噫！大菩萨谛听！过去诸佛亦未曾于自心之外寻觅法，未曾对如是作修饰，未曾修习禅定分别。自心以不分别而成就。现在安住和未来将至者，也将以无分别平等性而成就。如是说。菩提心普作王经中，无修之经教品第三十七竟。 之后，菩提心普作王开示了眷属导师的教法成为歧途和障碍之处。 噫！大菩萨谛听！眷属导师的三种教法是歧途和障碍。那又是如何呢？ 获得决定的六种乘，被说成是大圆满的歧途。那又是如何呢？ 菩萨的经部，认为一切光明地，以二谛的分别，认为法性空性如虚空。阿底瑜伽的大乐，是超越分别的菩提心。
English
With three and five kinds of rituals, in the Vajra body of pure self-continuum, having meditated on the deities of the four kinds of approach and accomplishment, one makes appearances to be without inherent existence. Having sought and practiced, transforming one's own mind into a deity, even that does not see one's own mind as uncreated. Regarding the nature of one's own Bodhicitta, even the teacher who teaches the All-Creating King said, one's own mind is primordially self-liberated in its nature, there is no prophecy of meditating on the three teachers. If one seeks meditation and practice, it is abandoning one's own mind. Thus it was said. O! Great Bodhisattva, if you wish to accomplish your own mind, it is accomplished by being without desire. One does not abide in non-conceptual equanimity, without acceptance or rejection, the nature of objects abides. In a state without movement, one naturally abides. The nature of mind as it is, all phenomena are accomplished as suchness. Do not adorn suchness, do not practice other than nature itself, do not seek other than yourself. If you seek, you will not find it in the realm of the Victorious Ones. Because it has already been done, there is no need to do it now. Because it has already been accomplished, there is no need to accomplish it now, do not conceptualize, do not think, rest in equanimity. O! Great Bodhisattva, listen! Even the Buddhas of the past did not seek Dharma other than their own minds, they never adorned suchness, they never meditated on conceptualizing Samadhi. One's own mind is accomplished by non-conceptualization. Those who dwell now and those who will come in the future will also be accomplished by non-conceptual equanimity. Thus it was said. The thirty-seventh chapter, the Sutra teaching of no meditation from the All-Creating King of Bodhicitta, is complete. Then, the All-Creating King of Bodhicitta taught that the teachings of the retinue's teachers have become deviations and obscurations. O! Great Bodhisattva, listen! The three teachings of the retinue's teachers are deviations and obscurations. How is that? The six vehicles of definite attainment are taught as deviations of the Great Perfection. How is that? The Sutras of the Bodhisattvas, who desire the ground of all-pervading light, with the discrimination of the two truths, consider the emptiness of Dharmata to be like space. The great bliss of Ati Yoga is the Bodhicitta that transcends discrimination.
Chinese
被超越被经部遮蔽，大圆满的分别念与考察，据说在经部中迷失。如果想要持有克里亚金刚，进入清净三门之后，安住于所取能取清净的境地。阿底瑜伽的大乐，是超越所取能取的菩提心。超越所取能取被克里亚遮蔽，大圆满的能取与所取，据说在克里亚中迷失。邬波瑜伽的见行，行持克里亚并修持瑜伽，由于见行没有关联的意义，因此没有证悟无二的意义。阿底瑜伽的大乐，是无二的菩提心。无二被邬波遮蔽，大圆满分别二者，据说在邬波瑜伽中迷失。想要安排稠密的瑜伽，进入有相无相之门后，主要实行四手印，不能进入无取舍。阿底瑜伽的大乐，是无取舍的菩提心。无取舍被瑜伽遮蔽，大圆满取舍，据说在瑜伽中迷失。想要成为嘛哈金刚持，进入方便与智慧之门后，在自续清净的坛城中，以四种次第修持。阿底瑜伽的大乐，是超越勤作修持的菩提心。超越勤作修持被嘛哈遮蔽，大圆满勤作修持，据说在嘛哈瑜伽中迷失。阿努想要无分别地，进入界与智慧之门后，对于如此显现的诸法，视原因为清净的界，视结果为智慧的坛城。阿底瑜伽的大乐，是超越因果的菩提心。超越因果被阿努遮蔽，大圆满视因果二者，据说在阿努瑜伽中迷失。显示了见行二者的迷失与遮蔽。嗟！大菩萨，大圆满的见行，与因果修持不同，见行菩提心，是如同虚空的自性，对于虚空而言，已超越分别念与考察。任何进行分别念与考察的人，菩提将如虚空般成就。生起分别念与考察二者而迷失遮蔽，对于见行虚空的自性，任何进行能取与所取的人，菩提虚空将不会成就。生起能取与所取二者
English
That which is beyond is obscured by the Sutra Pitaka. The conceptualization and analysis of Dzogchen, it is said, are lost in the Sutra Pitakas. If one wishes to hold the Kriya Vajra, having entered the gate of the three purities, one abides in the realm of pure grasping and being grasped. The great bliss of Ati Yoga is the Bodhicitta that transcends grasping and being grasped. Transcending grasping and being grasped is obscured by Kriya. The grasping and being grasped of Dzogchen, it is said, are lost in Kriya. The view and conduct of Upa Yoga, one practices Kriya and accomplishes Yoga. Since there is no meaning in the connection of view and conduct, one does not realize the meaning of non-duality. The great bliss of Ati Yoga is the non-dual Bodhicitta. Non-duality is obscured by Upa. The division into two of Dzogchen, it is said, is lost in Upa Yoga. If one wishes to arrange dense Yoga, having entered the gate of existence and non-existence, one mainly practices the four mudras, but cannot enter into non-acceptance and rejection. The great bliss of Ati Yoga is the Bodhicitta without acceptance and rejection. Non-acceptance and rejection is obscured by Yoga. The acceptance and rejection of Dzogchen, it is said, are lost in Yoga. If one wishes to become Maha Vajradhara, having entered the gate of means and wisdom, in the mandala of one's own pure lineage, one practices with the four stages of approach and accomplishment. The great bliss of Ati Yoga is the Bodhicitta that transcends effort and accomplishment. Transcending effort and accomplishment is obscured by Maha. The effort and accomplishment of Dzogchen, it is said, are lost in Maha Yoga. Anu, wishing for the undifferentiated ground, having entered the gate of space and wisdom, for all phenomena that appear in this way, one sees the cause as the pure space, and one sees the result as the mandala of wisdom. The great bliss of Ati Yoga is the Bodhicitta that transcends cause and effect. Transcending cause and effect is obscured by Anu. If Dzogchen sees the two of cause and effect, it is said, it is lost in Anu Yoga. The loss and obscuration of the two, view and conduct, are shown. O Great Bodhisattva, the view and conduct of Dzogchen, are not the same as the practice of cause and effect, that view and conduct, Bodhicitta, is the nature like the sky, for the sky, conceptualization and analysis are transcended. Whoever conceptualizes and analyzes, enlightenment will be accomplished like the sky. The arising of the two, conceptualization and analysis, causes loss and obscuration, for the nature of view and conduct, the sky, whoever grasps and is grasped, that enlightenment, the sky, will not be accomplished. The arising of the two, grasping and being grasped
Chinese
我迷失了方向。观点和行为出现了两种形式，就像天空没有二元性一样，菩提心也没有二元性。那些将它二元化的人，无法成就菩提心的天空。观点和行为的二元性使人迷失方向。菩提心天空的自性，天空没有取舍。那些进行取舍的人，无法成就菩提心的天空。取舍使人迷失方向。菩提心天空的自性，天空没有勤奋和成就。那些进行勤奋和成就的人，无法成就菩提心的天空。勤奋和成就使人迷失方向。菩提心天空的自性，天空没有因果。那些以因果二元观看的人，无法成就菩提心的天空。以因果观看使人迷失方向。 伟大的菩萨啊！一切法皆是天空的自性，天空没有自性，天空没有例子，天空也没有尺度。所有这些法，没有遗漏，都应如此理解。 伟大的菩萨啊！请理解这一点。每个乘都有一个观点，观点的对象没有其他，就在这法性菩提心中。因为没有其他可观看的对象，所以观看被称为错误的观看。每个乘都有一个誓言，它护送着菩提心的道路。因为菩提心没有执取，所以没有其他需要守护的，誓言也没有需要守护的。每个乘都有一个事业，它帮助空性成就菩提心的道路。因为菩提心是自然成就的，所以不需要寻找事业。事业不能使自然成就发生。每个乘都有一个处所，它作为菩提心道路的基础。在圆满大菩提心地上，三世诸佛全部，三身导师安住，三界众生无余，以及显有器情都安住其中。所以，在这地上没有需要修习和行进的。每个乘都有一个法性，圆满大法性就是菩提心。因为除了心之外没有其他法，所以所有乘的法都是菩提心。圆满大自然本智，不将对象视为概念，它是无概念、不动的智慧。如是说。出自《菩提心普贤王如来》中，关于观点和行为的迷失的章节。
English
I am lost in delusion. View and conduct arise as two forms, just as the sky has no duality, so too, bodhichitta has no duality. Those who make it dual, do not accomplish the sky of bodhichitta. The arising of view and conduct as two is delusion. The nature of the sky of bodhichitta, the sky has no acceptance or rejection. Those who engage in acceptance and rejection, do not accomplish the sky of bodhichitta. Accepting and rejecting is delusion. The nature of the sky of bodhichitta, the sky has no effort or accomplishment. Those who engage in effort and accomplishment, do not accomplish the sky of bodhichitta. Effort and accomplishment is delusion. The nature of the sky of bodhichitta, the sky has no cause and effect. Those who view with cause and effect as two, do not accomplish the sky of bodhichitta. Viewing with cause and effect is delusion. O great bodhisattva! All dharmas are the nature of the sky, the sky has no nature, the sky has no example, the sky has no measure. All these dharmas, without exception, should be understood in this way. O great bodhisattva! Realize this. Each vehicle has a view, the object of view is not other, it is in this dharmata bodhichitta. Because there is no other object to view, viewing is said to be mistaken viewing. Each vehicle has a samaya, it escorts the path of bodhichitta. Because bodhichitta has no grasping, there is nothing else to protect, and the samaya also has nothing to protect. Each vehicle has an activity, it helps emptiness accomplish the path of bodhichitta. Because bodhichitta is spontaneously accomplished, there is no need to seek activity. Activity cannot make spontaneous accomplishment happen. Each vehicle has a place, it serves as the basis for the path of bodhichitta. On the ground of the great perfection bodhichitta, all the buddhas of the three times, the teachers of the three kayas reside, all sentient beings of the three realms, and all phenomena and existence, container and contents, reside there. Therefore, on this ground there is nothing to practice or traverse. Each vehicle has a dharmata, the great perfection dharmata is bodhichitta. Because there is no dharma other than mind, all the dharmas of the vehicles are bodhichitta. The great perfection self-arisen wisdom, does not conceptualize objects, it is non-conceptual, unmoving wisdom. Thus it is said. From the chapter on the delusion of view and conduct in the *All-Creating King Bodhichitta*.
Chinese
是为第三十八品。然后，普贤菩提心王宣说了这个道理，即他自己的本性，没有任何过失和障碍，是如来的精华。 伟大的菩萨啊，请听我说！ 我是万物的菩提心， 因此被称为万物的精华。 三身导师和三种化身， 以及安住于三时的诸佛， 还有三界的一切众生， 以及显现、存在、器世界和有情， 其生起的精华都源于我。 那又是怎样的呢？ 从不可思议的平等中， 产生了无生的法身。 从自己的本性中， 产生了欲望和受用圆满的报身。 从大悲菩提心中， 通过化身利益众生。 三时的一切诸佛， 以及过去诸佛， 都是因为证悟了自生智慧心性， 证悟了不可思议而成就佛果。 现在安住于不可思议之境， 现在安住的诸佛， 也是因为自生智慧心性， 通过不可思议而利益众生。 未来将要出现的诸佛， 都是因为菩提自生智慧， 通过不可思议的预言， 必定会为了利益众生而出现。 持明者和修行者们， 如果不去看那自生菩提心， 就会在自心精华中相遇。 三界一切众生的， 自生智慧无有阻碍， 根识对境清晰明了， 未经造作的菩提心， 那就是真实的精华。 显现、存在、器世界和有情， 没有一样不是我所创造的。 没有一样不是从我这里产生的。 因此被称为万物的精华。 我是胜过一切的， 胜过三身， 胜过三佛。 持明者、菩提萨埵， 以及安住于三界的众生， 还有显现、存在、器世界和有情， 都是我所创造，我胜过一切。 普贤菩提心我， 在一切教法之前， 阐述了菩提心的教法。 这个菩提心的教法， 谁也无法驳倒， 那又是如何驳倒的呢？ 因为法没有对立面， 通过无所求的门径进入。 因为没有离开菩提心， 所以是菩提心的