Chinese
所有显现的法，似乎都是您所创造。上师是一位还是多种？教法是一种还是多种？眷属是一个还是多个？如是请问。之后，菩提心普作王再次说道：奇！自生智慧是所有上师中的唯一。我的自性显现为三种。上师的数量显现为三种。我于如是性中是唯一的，所有法的法性即是如是性。我即是菩提心，此外别无他物。从我所生的上师三身，为眷属开示了三种教法。从我的体性中提炼出一个，为了开示我的自性是唯一的。普作我的眷属也都是唯一的。从我所生的上师三身，眷属的差别有三种。如是说。菩萨金刚请问：奇！上师的上师普作王啊！从您所生的上师三身，有去您那里的道路吗？如果没有，您是否去过您的处所？如果有，是行走后到达还是不行走到达？奇！大菩萨请听着！从我所生的上师三身，没有去往我之处所的道路。因为我开示的是自生智慧。三身上师的那些眷属们，有五种解脱道，是过去、现在、未来一切诸佛的道路。五种自生智慧的五条道路是：贪欲、嗔恨、愚痴、我慢和嫉妒这五种，是所有五种自生智慧的道路。如是说。上师的上师普作王啊！您所开示的五种自生智慧的道路，自生是如何产生的呢？智慧的根据是什么呢？道路的意义是什么呢？贪欲、嗔恨、愚痴、我慢和嫉妒等这五种，作为五条道路的意义请您解说。如是请问。奇！大菩萨！五种自生智慧的道路是，自生，无因无缘而生。智慧是无有止息而显现的。道路是无有因缘，所以不需要行走。不行走，自生五
English
All phenomena that appear, seem to be created by you, the maker. Is the teacher one or many? Is the teaching one or many? Is the retinue one or many? Thus he asked. Then, the King All-Creating Bodhicitta spoke again: O! Self-originated wisdom is the one teacher of all. From the appearance of my threefold nature, the number of teachers appears as three. I am one in suchness, the suchness of the nature of all phenomena is suchness. I am none other than Bodhicitta. The three kayas of the teacher who arose from me, taught the three teachings to the retinue. Having extracted one from my essence, in order to show that my nature is one. All who create are one in my retinue. The three kayas of the teacher who arose from me, have three kinds of retinue. Thus he spoke. The Bodhisattva Vajra asked: O! Teacher of teachers, King All-Creating! For the three kayas of the teacher who arose from you, is there a path to go to your place or not? If not, have you gone to your place? If so, did you go after walking or did you go without walking? O great Bodhisattva, listen! For the three kayas of the teacher who arose from me, there is no path to go to my place. Because I teach self-originated wisdom. For those retinues of the three kayas teacher, there are five paths of liberation, which are taught as the path of all Buddhas of the three times. The five paths of the five self-originated wisdoms are: desire, hatred, ignorance, pride, and jealousy, these five are the path of all five self-originated wisdoms. Thus he spoke. Teacher of teachers, King All-Creating! Those five paths of self-originated wisdom that you taught, how did self-origination arise? What is the reason for calling it wisdom? What is the meaning of calling it a path? Please explain the meaning of desire, hatred, ignorance, pride, and jealousy, etc., as the five paths. Thus he asked. O great Bodhisattva! The five paths of the five self-originated wisdoms are, self-originated, arising without cause or condition. Wisdom is clear without cessation. The path is without cause or condition, so there is no need to walk. Without walking, self-originated five
Chinese
有者说为五种道。贪欲是认为诸法为我所有。执着是对认为是我所有的那个产生执着。嗔恨对于无生之自性。憎恨对种种神通变化产生憎恨。愚痴以不作意的禅定。对于法性平等性没有分别。我乃是不错乱的菩提心。本来就在如是性中成佛。对于一切在如是性中为一，妄加是非诽谤而生嫉妒。这是所显示的无法行进的五种道。 嗟！大菩萨谛听！如何显现的诸法一切，皆从此自生智慧五道中产生。欲界也是自生智慧。色界也是自生智慧。无色界也是自生智慧。因为是我普作王所作。我所作的一切都说是智慧的体性。三界众生六道一切，我都未曾说不是自生智慧。除了那以外的菩提心，我未曾说是诸佛的祖父。 普作王我的自性中，显示了法性三种相，无生之法性实际不显现，那是在无色界中显示的。生之神变显现为色相，那是在色界中显示的。大悲智慧之体性显现出来后，为了以大悲止息苦乐之业，欲界是以大悲显现的。如是说。 从菩提心普作王，诸法一切由普作王所作，显示如何生起之根源的章节，即第三品。 之后，菩提心普作王宣说了自己的自性名称之法，如是说： 嗟！大菩萨金刚你谛听！我乃是本来就自生智慧，我乃是本来就是诸法之精华。我乃是普作王菩提心。我的这个名称，菩萨请证悟。我的这个名称，菩萨若能证悟，诸法一切无余皆能证悟。我名为之精华，是诸法一切的精华。自生名为之行为，是无因无缘的精华，是超越一切勤作修持的。
English
Some say there are five paths. Desire is to consider all phenomena as belonging to oneself. Attachment is to be attached to that which is considered as belonging to oneself. Hatred is towards the nature of non-arising. Aversion is to hate various miraculous manifestations. Ignorance, through the samadhi of non-conceptualization, has no distinction in the equality of dharmata. I am the unmistaken Bodhicitta. From the beginning, I am victorious in suchness. Jealousy arises towards those who falsely accuse and slander that which is one in suchness. These are the five paths that cannot be traversed. O great Bodhisattva, listen! All phenomena that appear arise from these five paths of self-arisen wisdom. The desire realm is also self-arisen wisdom. The form realm is also self-arisen wisdom. The formless realm is also self-arisen wisdom. Because I, the All-Creating King, have done it, I say that everything I have done is the essence of wisdom. I have not said that all beings in the three realms and six classes are not self-arisen wisdom. Other than that, I have not said that Bodhicitta is the grandfather of all Buddhas. In the nature of me, the All-Creating King, the three aspects of dharmata are shown: the nature of the unborn does not actually appear; that is shown in the formless realm. The miraculous manifestations of birth appear as form; that is shown in the form realm. Having manifested the essence of compassion and wisdom, in order to exhaust the karma of happiness and suffering through compassion, the desire realm is manifested through compassion. Thus it was said. This is the third chapter, which shows the origin of how all phenomena arise from the Bodhicitta All-Creating King, made by the All-Creating King. Then, the Bodhicitta All-Creating King spoke this teaching on the nature and names of himself: O great Bodhisattva Vajra, listen! I am self-arisen wisdom from the beginning. I am the essence of all dharmas from the beginning. I am the All-Creating King, Bodhicitta. May Bodhisattvas realize this name of mine. If Bodhisattvas realize this name of mine, they will realize all dharmas without exception. The essence called "I" is the essence of all dharmas. The action called "self-arisen" is the essence without cause or condition, transcending all effort and practice.
Chinese
智慧之名为，无有止息且无遮蔽，示现一切诸法无余。我即是菩提心。本初之名为，从初始即安住之义。诸法之名为，一切导师皆是法性，一切教法亦是法性，眷属处所时间亦是法性，无有非是法性者。心髓之义为，一切生起之心髓，从菩提心之自性中，三导师亦由此而生，三教法亦由此而生，眷属处所时间亦由此而生，是为一切生起之心髓。我乃心髓心性，一切诸法皆能成办，一切名为诸法者，一切诸法为何？即导师与教法，眷属处所时间乃一切。成办之义为工巧者，导师与教法，眷属处所时间皆成办，故自生智慧是工巧者。国王之名为，心髓自生智慧者，胜过一切成办之工巧者，胜过一切成办诸法者。清净之义如下，心髓菩提心者，自生本初即清净，故普作国王所作一切，皆为普贤之性而清净，故名为清净。证悟之义如下，心髓自生智慧者，显现与有，以及器与情所摄，三时一切诸佛，三界六道众生，以及如是性，于一切，皆证悟而周遍安住，故名为证悟。心之义如下，心髓自生智慧者，于显有器情一切，入而自在，明晰决断，故名为心。无有因缘之心髓者，于一切自在，成办一切。大哉菩萨！若能证悟我之自性，亦将证悟一切导师，亦将证悟一切教法，亦将明了眷属之意念，亦将通达一切时处合一。一切诸法皆是我，若能明了我之自性，亦将明了一切诸法，故当行之。
English
The name of wisdom is that which, without cessation and without obscuration, shows all phenomena without remainder. I am the Bodhicitta. The meaning of 'primordial' is that which abides from the very beginning. The name of 'all phenomena' is that all teachers are the nature of reality, all teachings are also the nature of reality, retinue, place, and time are also the nature of reality; there is nothing that is not the nature of reality. The meaning of 'essence' is the essence from which all arise; from the nature of Bodhicitta, the three teachers also arise from it, the three teachings also arise from it, retinue, place, and time also arise from it; it is taught as the essence from which all arise. I am the essence, the nature of mind, which accomplishes all phenomena without exception. All phenomena that are called 'all,' what are all phenomena? They are the teacher and the teaching, retinue, place, and time, all of them. 'Accomplishing' means the craftsman; the teacher and the teaching, retinue, place, and time, all accomplish, therefore self-arisen wisdom is the craftsman. The name of 'king' is that the essence, self-arisen wisdom, surpasses all accomplishing craftsmen, surpasses all who accomplish phenomena. The meaning of 'purified' is as follows: the essence, Bodhicitta, is self-arisen and primordially pure; therefore, all that is done by the All-Creating King is pure in the nature of Samantabhadra; therefore, it is called 'purified.' The meaning of 'enlightened' is as follows: the essence, self-arisen wisdom, pervades and abides in all—appearances and existence, and that which is contained by the vessel and its contents, all Buddhas of the three times, sentient beings of the three realms and six classes, and suchness itself—enlightening all. Therefore, it is called 'enlightened.' The meaning of 'mind' is as follows: the essence, self-arisen wisdom, enters into and masters all appearances, existence, the vessel, and its contents, clearly deciding. Therefore, it is called 'mind.' That essence, without cause or condition, masters all and accomplishes all. O great hero! If you realize my nature, you will also realize all teachers, you will also realize all teachings, you will understand the thoughts of the retinue, and you will realize that all times and places are one. Since all phenomena are me, if you understand this my nature, you will also understand all phenomena. Therefore, act accordingly.
Chinese
现在努力修行超越一切，不努力自然成就，如是说。出自《菩提心普作王》中讲述我自身之名的章节，即第四章。然后，《菩提心普作王》向金刚萨埵开示了汇集了自身本性的续部的意义。 喂，大菩萨，请听！我的自性是这样的：存在是唯一，不存在；开示是开示为两种；生起是生起为九乘；汇集是汇集为大圆满；是，即是菩提心；住，即住在法性界；明，即智慧在虚空中明澈；遍，即遍布于器情万物；生起，即生起于显有世间；开示为没有相的实物；见为远离所缘的境；知为无法用言语表达；此不由因所生的精华，远离一切文字的诠释。如果想要确定地领悟此义，譬如观察虚空一般。意义是法性无生；征相是心性不灭。对于如虚空般的法性，用如虚空般的比喻来象征。对于无所缘的法性，以无所缘来象征而开示。对于无法用言语表达的，说出无法表达的言语，开示为无所缘之义的体性。归纳起来开示的这个意义，是意义的体性的解释，以此请领悟我的意义！以此请领悟我的意义！如果不能以此领悟我的意义，那么无论开示意义的词语是什么，也不会与我相遇，因为偏离了我，遮蔽了我，所以无法见到法的精髓。如是说。出自《菩提心普作王》中意义的解释的章节，即第五章。然后，菩提心普作王以所有法皆圆满于自身本性中的大圆满，宣说了这些话。喂！金刚萨埵，听着这些话。普作王我，首先陈述我的诸法，我的诸法显现出来，我的体性向你开示，开示我的自性之后，用词语和声音也象征意义，因为开示了体性，所以你看见了，因为开示了自性，所以啊你觉知了，因为用言语表达了
English
Now, striving in practice transcends all efforts; without effort, it will naturally be accomplished, so it is said. This is from the fourth chapter, which is the chapter on explaining my own name, from "The All-Creating King of Bodhicitta." Then, "The All-Creating King of Bodhicitta" revealed to the Vajra Sattva the meaning of the tantra that gathers the essence of his own nature. O great Bodhisattva, listen! My own nature is like this: Existence is only one, non-existent; teaching is taught as two aspects; arising is arising as nine vehicles; gathering is gathered as the Great Perfection; is, is the mind of enlightenment; abides, abides in the realm of the nature of reality; clear, wisdom is clear in the sky; pervades, pervades all containers and contents; arising, arising in all phenomenal existence; taught as there is no object of characteristics; seeing is separated from the object of focus; knowing is inexpressible in words; this essence, not born from causes, is separated from all verbal constructions. If you wish to definitely realize this meaning, contemplate it as an example like the sky. The meaning is that the nature of reality is unborn; the sign is that the nature of mind is unceasing. For the nature of reality like the sky, it is symbolized by an example like the sky. For the nature of reality without focus, it is symbolized and taught as without focus. For that which cannot be expressed in words, inexpressible words are spoken, taught as the essence of the meaning of no focus. This meaning, which is taught in brief, is the explanation of the essence of meaning, with this, please realize my meaning! With this, please realize my meaning! If you do not realize my meaning with this, then no matter what words are taught about the meaning, you will not encounter me, because you have deviated from me and obscured me, so you will not see the essence of the Dharma. So it is said. This is from the fifth chapter, which is the chapter on the explanation of meaning, from "The All-Creating King of Bodhicitta." Then, the All-Creating King of Bodhicitta spoke these words, with all dharmas being complete in his own nature, the Great Perfection. O! Vajra Sattva, listen to these words. I, the All-Creating King, first state my dharmas, my dharmas manifest, my essence is revealed to you, after revealing my own nature, with words and sounds also symbolizing the meaning, because the essence is revealed, so you see, because the own nature is revealed, so ah you realize, because it is expressed in words