English
This is the thirty-eighth chapter. Then, the Mind of Enlightenment, the All-Creating King, spoke of this, that his own nature, without any fault or obscuration, is the essence of the Victorious Ones. O great Bodhisattva, listen! I am the Mind of Enlightenment of all, Therefore, I am said to be the essence of all. The three Kayas, the three teachers, And the Buddhas abiding in the three times, And all sentient beings of the three realms, And all of appearance and existence, vessel and essence, There is no essence of arising other than me. And how is that? From the non-conceptual sameness, The Dharmakaya of no birth arises. From the very nature of oneself, The Sambhogakaya of desire and enjoyment arises. From the great compassion of enlightenment, Emanations arise to accomplish the benefit of beings. All the Buddhas of the three times, And the Buddhas of the past, The self-arisen wisdom mind itself, Having realized non-conceptuality, attained Buddhahood in the past. Now they abide in the state of non-conceptuality. The Buddhas who now abide, The self-arisen wisdom mind itself, Through non-conceptuality, accomplish the benefit of beings. The Buddhas who will come in the future, That self-arisen wisdom of enlightenment, Through the prophecy of non-conceptuality, Will certainly arise for the benefit of beings. Vidyadharas and practitioners, That self-arisen mind of enlightenment, If it is not seen by looking, One will meet it in the essence of one's own mind. The self-arisen wisdom of all sentient beings of the three realms, Unobstructed, The clarity of awareness of the senses towards objects, The unfabricated mind of enlightenment, That itself is said to be the true essence. All of appearance and existence, vessel and essence, There is not a single thing that I have not created. There is nothing that has not arisen from me. Therefore, I am said to be the essence of all. I am victorious over all, I am victorious even over the three Kayas, I am victorious over the three Buddhas. Vidyadharas, Bodhisattvas, And sentient beings abiding in the three realms, And all of appearance and existence, vessel and essence, I am the doer, victorious over all. I, the All-Creating Mind of Enlightenment, Before all the teachings, Established the teaching of the Mind of Enlightenment. This teaching of the Mind of Enlightenment, Cannot be refuted by anyone, And how is it refuted? Because the Dharma has no horns, One enters through the gate of no seeking. Because there is nothing apart from the Mind of Enlightenment, It is the Mind of Enlightenment.
Chinese
法性中，因心不能修习之故，安立见解不能修习。于超离能取所取之法性中，安立誓言不能守护。因本自任运成就之故，安立事业不能寻觅。因菩提心周遍安住之故，安立地道不能修治。菩提心乃是行往之处，因于心之地道无有行往，故而显示道上无有行往。法性即是菩提心之故，不应于法性作其他之观待。智慧乃是自生智慧，而非于境生起分别之智慧。我，普作菩提心，胜过一切见行，且是所作之精华之故，故说为胜者之精华。如是说。出自《普作王菩提心》中，胜者精华品第三十九。之后，普作王菩提心宣说了此菩提心自性之教言。嗟！大菩萨谛听！我之此教言安立之后，三世一切诸佛，以及持明菩萨，和三界一切有情众生，不作勤作与修持，本自成佛而作授记，轮回之导师三种，勤作修持之三种稳固，因歧途障蔽而将毁坏。如是说。之后，菩萨金刚复又请问：嗟！导师普作王，您之教言菩提心，此菩提心若成佛，三界有情亦成佛耶？三界有情若成佛，三界之中为何流转？如是请问。之后，普作王菩提心复又说道：嗟！大菩萨谛听！从菩提心所生起之，所有显现之诸法，乃是法性现前显现，于如是性中唯一之，法性境乃显现五种，贪欲与不贪欲乃从五五中，说生起烦恼痛苦，而舍弃法性五境者，彼自生智慧之显现，三劫之中不舍弃故，于三界之中流转。于如是性中唯一之，法性境乃显现五种，贪欲与不贪欲五种显现，轮回
English
In the nature of reality, since the mind cannot meditate, it is stated that views cannot be meditated upon. In the nature of reality that transcends grasping and fixation, it is stated that vows cannot be kept. Since it is spontaneously accomplished from the beginning, it is stated that activities cannot be sought. Since the mind of enlightenment is all-pervasive, it is stated that the ground cannot be purified. The mind of enlightenment is the place to travel to. Since there is no traveling on the ground of the mind, it is shown that there is no traveling on the path. Since the nature of reality is the mind of enlightenment, one should not look to the nature of reality as something else. Wisdom is self-arisen wisdom, not wisdom that conceptualizes objects. I, the All-Creating Mind of Enlightenment, am victorious over all views and practices, and because I am the essence of action, I am said to be the essence of the Victorious Ones. Thus it is said. This is the thirty-ninth chapter, the Essence of the Victorious Ones, from the All-Creating King of the Mind of Enlightenment. Then, the All-Creating King of the Mind of Enlightenment spoke this teaching on the nature of the Mind of Enlightenment itself. O Great Bodhisattva, listen! By establishing this teaching of mine, all the Buddhas of the three times, as well as the Vidyadharas and Bodhisattvas, and all sentient beings of the three realms, without effort or practice, are prophesied to be enlightened from the beginning. The three kinds of guides of cyclic existence, the three stabilities of effort and practice, will be destroyed by the obscuration of wrong paths. Thus it is said. Then, the Bodhisattva Vajra asked again: O Teacher, All-Creating King, your teaching is the Mind of Enlightenment. If this Mind of Enlightenment becomes enlightened, will the sentient beings of the three realms also become enlightened? If the sentient beings of the three realms become enlightened, why do they wander in the three realms? Thus he asked. Then, the All-Creating King of the Mind of Enlightenment spoke again: O Great Bodhisattva, listen to this! All phenomena that arise from the Mind of Enlightenment are the manifest appearance of the nature of reality. In this oneness of suchness, the nature of reality, the five objects appear. Saying that desire and non-desire arise from the five fives, and abandoning the five objects of the nature of reality, that appearance of self-arisen wisdom is not abandoned for three kalpas, therefore one wanders in the three realms. In this oneness of suchness, the nature of reality, the five objects appear. Desire and non-desire, the five appearances, cyclic existence
Chinese
说是成为…之因，从而阻碍五种自性。那自生俱生智之显现，由于无数劫不能阻碍，所以在三界处轮回。在如是性中是一体的，五种自性境显现，生起五种欲求与不欲求之境。说是成为贪执之处，从而修治五种自性。那自生俱生智之显现，由于永时不能享用，所以在三界处轮回。自性显现的，在如是性中是一体的，五种自性境显现，由于生起五种欲求与不欲求，说是成为加持之处，从而清净内外而加持，清净五种自性。那自生俱生智之显现，七世中不加持，所以在三界处轮回。从菩提心生起的，自性显现的，从如是性中是一体的，从五种自性境显现，生起五种欲求与不欲求，说是高低之因，从而对如是性取舍。那自生俱生智之显现，不能因自缘而舍弃，由于不能舍弃而作舍弃，所以轮回。从菩提心生起的，显现的自性，从如是性中是一体的，五种自性境显现，五种欲求与不欲求之境，知晓为身语意之后，最初成办身语意，由于本来是而作修成，所以仅以修成而轮回。奇哉！大菩萨因此，在舍弃菩提心之彼岸，本来没有自生俱生智。在舍弃轮回之彼岸，没有名为寂灭。在舍弃有法之彼岸，本来没有名为自性。一切在如是性中是一体。在如是性中是一体的，对如是性作修饰则错谬。那是无错谬之名，如是不作修饰之义，性表示自己的体性。不要对如是性作修饰，对如是性作修饰，谁对菩提心作修饰？彼则成办轮回之精要。如是说。从普作王菩提心论中，开示菩提心自性之品第四十完毕。之后，普
English
Saying it is the cause of..., one obstructs the five natures. That appearance of self-originated wisdom, since it cannot be obstructed for many eons, one revolves in the three realms. In suchness, being one, the field of five natures appears, and five objects of desire and non-desire arise. Saying it is the place of attachment, one purifies the five natures. That appearance of self-originated wisdom, since it is not used for a long time, one revolves in the three realms. The nature that has manifestly arisen, being one in suchness, the field of five natures appears, and since five desires and non-desires arise, saying it is the place of blessing, one blesses by purifying the outer and inner, purifying the five natures. That appearance of self-originated wisdom, one does not bless for seven lifetimes, one revolves in the three realms. Arising from the mind of enlightenment, the nature that has manifestly emerged, from being one in suchness, from the field of five natures appearing, five desires and non-desires arise, saying it is the cause of higher realms and lower realms, one accepts and rejects suchness. That appearance of self-originated wisdom, one cannot abandon it due to one's own conditions, since one abandons what cannot be abandoned, one revolves. Arising from the mind of enlightenment, the nature that has emerged manifestly, from being one in suchness, the field of five natures appears, five objects of desire and non-desire, knowing them as body, speech, and mind, one initially accomplishes body, speech, and mind, since it is originally so, one makes accomplishment, so one revolves merely by accomplishment. Alas! Great Bodhisattva, therefore, beyond abandoning the mind of enlightenment, there is no self-originated wisdom from the beginning. Beyond abandoning samsara, there is no such thing as nirvana. Beyond abandoning phenomena, there is no such thing as nature from the beginning. Everything is one in suchness. Being one in suchness, to modify suchness is a mistake. That is the name of non-mistake, suchness is the meaning of non-modification, nature shows one's own essence. Do not modify suchness, whoever modifies suchness, who modifies the mind of enlightenment? He accomplishes the essence of samsara. Thus it was said. The fortieth chapter, showing the nature of the mind of enlightenment, from the All-Creating King Mind of Enlightenment, is complete. Then, the All-
Chinese
造作之王显示了一切法的自性即是我。 嘿！ 具誓的勇士金刚， 如此了知我的自性。 我是导师的明灯菩提心， 是三世诸佛的心髓。 是三界一切有情众生的父母， 也是显有世间器情一切的因。 没有不是从我产生的。 我不住留，因为我周遍一切。 我本就是三世诸佛。 我安住于无分别的平等中， 无分别的平等性法身本自成佛。 我的体性是周遍受用， 我即是受用圆满报身本自成佛。 我即是自生智慧显现， 我即是慈悲化身显现成佛。 因此说是三世诸佛的心髓。 我的智慧菩提心显现， 自生五智六续心。 因此，三界有情众生的父母， 显有世间器情一切的体性也是， 从我的体性中产生的显现是地。 我本就是显现佛。 我是无二合一的水， 因为摄集，心性即是水。 我是一切平等，温暖适中的火。 因为平等安住于一切，火是佛。 我是无碍轻盈且变动的。 因为无碍变动，显现成风而成佛。 我是无遮遍满且明亮的， 因此命名为空界是佛。 从我之外未造作的佛， 在为大种所摄的法中没有。 显示五大是我的自性， 一个具足二十五的自性。 显现摄集于地是水， 平等是火，变动是风中显现。 无遮明亮是空界的自性， 一个具足二十五， 这是菩提心的伟大功德。 法无二，一于菩提心。 一作一切，一切由造作之王所作。 如是说。 菩提心普作王中体性为一的章节，第四十一。 之后，菩提心普作王宣说了，一切法的唯独菩提心成佛。 嘿！大菩萨谛听！ 嘿！法身是菩提
English
The King of Creation showed that the nature of all dharmas is me. Hey! Noble hero Vajra, Know my nature in this way. I am the lamp of the teacher, the Bodhicitta, I am the essence of all Buddhas of the three times. I am the father and mother of all sentient beings in the three realms, And also the cause of all that appears, existence, vessel and essence. There is nothing that has not arisen from me. I do not abide, because I pervade everywhere. I am primordially the Buddhas of the three times. I abide in non-conceptual equanimity, Non-conceptual equality, the Dharmakaya, is primordially enlightened. My essence is all-pervading enjoyment, I myself, the Enjoyment Body, is primordially enlightened. I myself, the self-arisen wisdom, appear, I myself, through compassion, manifestly awaken as the Nirmanakaya. Therefore, it is said to be the essence of all Buddhas of the three times. My wisdom, the appearance of Bodhicitta, The five self-arisen wisdoms, the six-continuum mind. Therefore, the father and mother of sentient beings in the three realms, The essence of all that appears, existence, vessel and essence, Is also the appearance of earth arising from my essence. I myself am primordially the appearance Buddha. I am the non-dual, united as one, water, Because it gathers, the nature of mind is water. I am all equal, warm and temperate fire. Because it equally abides in all, fire is Buddha. I am unobstructed, light, and moving. Because of unobstructed movement, it manifestly awakens as wind. I am unobscured, all-pervading, and clear, Therefore, the name "space" is designated as Buddha. The Buddha that is uncreated apart from me, Does not exist in the dharma encompassed by the great elements. Showing that the five elements are my nature, One possesses the complete nature of twenty-five. Appearance gathers into earth as water, Equality is clear as fire, movement as wind. Unobscured clarity is the nature of space, One possessing the complete twenty-five, This shows the great qualities of Bodhicitta. In dharma, non-duality is one in Bodhicitta. One does all, all is done by the King of Creation. Thus it was said. The chapter on the essence being one with the Bodhicitta, the All-Creating King, the forty-first. Then, the Bodhicitta, the All-Creating King, spoke of how only the Bodhicitta of all dharmas is enlightened. Hey! Great Bodhisattva, listen! Hey! The Dharmakaya is Bodhi