Chinese
唉！菩提心即是法身，微尘许亦无人为造作。因此，佛不在心外。圆满报身即是菩提心，菩提心即是圆满报身。从心所生的诸色相中，没有比圆满报身更殊胜的。化身即是菩提心，从菩提心的化现中，利益众生，此外别无他法。过去、现在、未来一切诸佛，皆不离菩提心。过去诸佛，早已证悟未加造作的自心。现在安住的诸佛，也以未加造作的自心，如实证悟，现在也在利益众生。未来将出现的诸佛，对于这自生心性，未曾授记说要事先造作。现在禅定的心不造作，进入不造作的道而出现。对于显现的诸法，若不证悟为菩提心，造作和修持也不会成就。不证悟而造作，则会认为可以成就。即使数尽无数劫，也不会遇到不费力的安乐。唉！三身不从心外造作，因此，在宣说三身的经论中，出现造作之义，那也不是导师三身，不是自性的导师。因此，造作的导师所开示的真理，不是决定性的，而是引导性的。如是说。菩提心普作王中，无造作品第四十二竟。之后，菩提心普作王亲口承诺自己是诸法之导师，说了以下内容： 唉！大菩萨，谛听！我乃诸法之导师，从我的三种自性中，也开示了三种导师。我也开示了三种教法，我也开示了执持教法的三种眷属。三种导师是哪些呢？即是开示法之自性的导师，开示法之体性的导师，以及开示义之名句的导师。开示法之自性的导师，是从无生中加持而生起，所有显现的诸法
English
Alas! The Dharmakaya is none other than the Bodhicitta. No one has ever fabricated even a particle of it. Therefore, the Buddha is not apart from the mind. The Sambhogakaya is the Bodhicitta. From the Bodhicitta arises the Sambhogakaya. Among all the forms that arise from the mind, there is no other kaya more supreme than the Sambhogakaya. The Nirmanakaya is the Bodhicitta. From the emanation of the Bodhicitta, the benefit of beings is accomplished; there is no other way. All the Buddhas of the three times are none other than the Bodhicitta. The Buddhas of the past have already realized and seen their own unfabricated mind. The Buddhas who are presently abiding also realize their own unfabricated mind as it is, and are now benefiting beings. The Buddhas who will appear in the future have not been prophesied to fabricate this self-arisen mind beforehand. The mind in meditation is not fabricated now; they appear by entering the path of non-fabrication. If one does not realize all the phenomena that appear as the Bodhicitta, fabrication and practice will not be accomplished. Fabricating without realization leads one to believe that it can be accomplished. Even if one counts countless eons, one will not encounter effortless bliss. Alas! Since the three kayas are not fabricated apart from the mind, therefore, in the sutras and treatises that explain the three kayas, if the meaning of fabrication arises, that is not the three kayas of the teacher, not the teacher of self-nature. Therefore, even if the truth is taught by the teacher who fabricates, it is not definitive but provisional. Thus it was said. The Forty-Second Chapter, "No Fabrication," from The All-Creating King, the Mind of Enlightenment, is complete. Then, The All-Creating King, the Mind of Enlightenment, promised that he himself is the teacher of all dharmas, and spoke the following: O Great Bodhisattva, listen! I am the teacher of all dharmas. From my three natures, three teachers are also taught. I have also taught three teachings, and I have also taught three retinues who uphold the teachings. What are the three teachers? They are the teacher who teaches the self-nature of dharma, the teacher who teaches the essence of dharma, and the teacher who teaches the words and phrases of meaning. The teacher who teaches the self-nature of dharma arises from the blessing from the unborn, all the phenomena that appear
Chinese
那。于法之如实性中示现。示现法之体性的示现者，如何显现之诸法全部，从示现者自身之身中取出后，示现法之体性无有超出彼者。以法之名相示现的示现者，将诸法全部之义归纳于名相中，对于无明不识之三界有情，以名相和词句结合来示现此义。因此宣说了示现者之自性。执持彼者之眷属宣说了三种，即极其瑜伽勤奋修持超越之眷属，入门信解安住于佛地的眷属，明觉持明地和初地至十地之眷属，未得临近修习禅定的眷属，发心信乐行持之眷属，安住于因善果灭毒之地的眷属。此为示现三者之眷属。嗟！示现者之示现者，普作王尊。示现者三者和眷属如是，如何示现三种教法？如是请问。嗟！大菩萨谛听。法身之教法示现如实性，于如实性中无有分别。如何显现之诸法全部，以是心之体性故为如实性。于彼者中，何人修习和改造，彼者之法身教法无有证悟。于无有显现之法性菩提中，未错乱地未证悟如实性，于彼者中，何人改造和修习，彼者不能认识自心之无为。显有法无有菩提心，心之如实性生起即是如实性，于如实性中未证悟而各自见，于如实性中从法界中寻求，三世诸佛寻觅亦不可得。嗟！大菩萨谛听。圆满受用之教法即是受用，五种受用是法性受用一种，于色等五种受用中，一种亦有五五二十五种受用，二十五种受用即是五身之相，相即是法性意义之体性而宣说。于佛陀有情一切之受用中，报身我之形相不可受用，我为明觉持明十地者示现。如是宣说。嗟！大菩萨谛听。幻
English
Na. It shows in the suchness of Dharma. The shower who shows the nature of Dharma, how all the phenomena appear, after taking them out from the body of the shower himself, shows that the nature of Dharma does not exist beyond that. The shower who shows the sound and words of Dharma, after summarizing the meaning of all the Dharmas in the sound, shows this meaning to the ignorant sentient beings of the three realms by combining sound and words. Therefore, the nature of the shower is said to be shown. The retinue that holds it is shown in three ways: the retinue of those who have passed beyond the extremely yogic effort, those who have entered the gate and have faith and abide on the Buddha's ground, the retinue of vidyadharas and the first ten bhumis, those who have not attained and are close to the ground of meditation, and the retinue of those who practice bodhicitta and aspiration, who abide on the ground of destroying the cause of virtue and the fruit of poison. This is shown as the retinue of the three showers. Alas! Shower of the showers, All-Creating King. If the three showers and the retinue are like that, how should the three teachings be shown? Thus he asked. Alas! Great Bodhisattva, listen. The teaching of the Dharmakaya shows suchness, and there is no distinction in suchness. How all the phenomena appear, because it is the nature of mind, it is suchness. In that, whoever meditates and modifies, that person's Dharmakaya teaching has no realization. In the unborn Dharmata bodhi, without error, suchness is not realized, in that, whoever modifies and meditates, that person cannot recognize the uncreated nature of his own mind. Appearance and existence, without Dharma, is bodhicitta. The suchness of mind arising is suchness. Not realizing suchness, they see separately. In suchness, seeking from the Dharmadhatu, even if the Buddhas of the three times seek, they will not find it. Alas! Great Bodhisattva, listen. The teaching of perfect enjoyment is enjoyment. The five enjoyments are one Dharmata enjoyment. In the five enjoyments such as form, one also enjoys five fives, twenty-five. The twenty-five enjoyments are the manner of the five kayas. The manner is said to be the nature of the meaning of Dharmata. In the enjoyment of all Buddhas and sentient beings, the form of my Sambhogakaya cannot be enjoyed. I have shown it to the vidyadharas of the ten bhumis. Thus he spoke. Alas! Great Bodhisattva, listen. Illusion.
Chinese
威严身语意，以慈悲应时。 三界众生心各异， 以身语意之三种， 转变各异之心，以身语意之慈悲。 转变根识对境之执着后， 指示适合之寂静处。 因此，我之慈悲引生教导。 嗟！大菩萨，谛听！ 我乃诸法之导师， 于佛亦示我之自性， 于众生亦示我之自性， 以示自性而承诺为导师。 如是认知我之自性。 导师与教法及眷属等， 无非我之三种自性。 导师乃自生之无碍智慧， 教法乃我之无造作自性， 执持彼者之眷属以我之体性执持。 如是说。 《一切造作之王》之菩提心，其中承诺为导师之章节，即第四十三章节。 其后，《一切造作之王》之菩提心宣说了自身无所作为之义。 嗟！大菩萨！此无所作为之义， 乃一切造作之我之自性。 我无所作为， 因我本已成就， 故为无所作为之法性。 法性乃我之自性， 于彼自性无所作为。 自性，自性，彼作为， 乃不可改造之自性。 于彼无造作之菩提， 菩萨金刚汝勿改造。 菩萨金刚若改造彼， 即是对一切造作之我之改造。 所有显现之诸法， 皆为一切造作之我之自性。 嗟！大菩萨汝谛听！ 我之自性不可变， 若修则成改造与转变。 我本自俱生， 若修成则成对我之改造。 于我无行进之到达， 于我无寻觅之成就， 于我无修习之清净， 于我不观，因无境。 于我无行进，因无道。 于我无修习，因无垢。 不住，离于所缘之境， 无戏论，超越思虑之境。 以执着而衡量之诸法， 乃我之体性之指示。 于彼作舍弃与遮止， 于三劫之中， 永不与一切造作之我相遇。 彼应舍弃之法， 被说为是自身之体性。 嗟！
English
The majestic body, speech, and mind, with compassion meeting the purpose. The minds of sentient beings in the three realms are diverse, With the three aspects of body, speech, and mind, Transforming diverse minds, with the compassion of body, speech, and mind. Having reversed the attachment of the senses to objects, Having shown the suitable solitary place, Therefore, my compassion guides and teaches. O great Bodhisattva, listen! I am the teacher of all phenomena, I have shown my own nature even to the Buddhas, I have shown my own nature even to sentient beings, Having shown the nature, I have promised to be the teacher. Understand my nature in this way. The teacher, the teachings, and the retinue, Are none other than my three natures. The teacher is self-arisen, unobstructed wisdom, The teachings are my unconditioned nature, The retinue that holds them holds with my essence. Thus he spoke. The forty-third chapter, which is the chapter on promising to be the teacher, from the All-Creating King of the Mind of Enlightenment. Then, the All-Creating King of the Mind of Enlightenment spoke of the meaning of having no action for himself. O great Bodhisattva! This meaning of having no action, is the nature of me, the All-Creating. That I have no action, is because I have already been accomplished from the beginning, Therefore, it is the nature of having no action. The nature of phenomena is my nature, In that nature, there is no action. Nature, nature, that action, is the unchangeable nature. To that uncreated enlightenment, Bodhisattva Vajra, do not alter it. If Bodhisattva Vajra alters it, It is altering me, the All-Creating. All the phenomena that appear, are the nature of me, the All-Creating. O great Bodhisattva, listen! My nature is immutable, If meditated upon, it is altered and transformed. I am spontaneously accomplished from the beginning, If accomplished, it is altering me. In me, there is no reaching by going, In me, there is no accomplishment by searching, In me, there is no purification by training, In me, there is no object to see, because there is no object. In me, there is no going, because there is no path. In me, there is no training, because there is no obscuration. Non-abiding, separated from the object of focus, Without elaboration, beyond the object of thought. The phenomena that are measured by grasping, are the indication of my essence. To make abandonment and prevention of that, For three eons, Will never meet me, the All-Creating. That which is to be abandoned, is said to be one's own essence. O!
Chinese
玛（母亲之意）大勇士！菩提心乃普作王，普作菩提心所作之事，无有菩提心之外所作之事。菩提心本初即无错谬，本初即是故，本初即无错谬。无错谬则真假虚妄皆不着。真因果，超越一切勤作。已作、勤作、超越，从无明而起。若视勤作、所作、修行而得成就，则无有比此更大的菩提障碍。不住、不思，于任何皆无所念，故于不思平等之境，自性安住。本初已作，不生勤作之心。于彼大乐之中，何人安住，彼即转为一切法之精华。彼不作自他一切之义，一聚、一切聚之精华，不观亦明了三时诸佛之心，不蔽亦显现一切有情之心。嗟！大菩萨谛听！普作我已作有情之义，我已作义，不需他人作。依赖于他者之法，非我之教。于我，一切圆满，本初已作即圆满。本初已作，不需观修。本初即清净，不需守护誓言。本初于菩提地一切安住故，不需修习持明地与十地。不需寻觅，本初即任运成就故，寻觅之事业，本初即不需作。自生智慧不思于境故，觉性之智慧不需境所断除。大乐法身，以心为一故，无有先后三时，彼即唯一差别。圆满具足与时处一切皆一，一切皆一故，于我一切圆满，大圆满于我一切圆满故，见行事业誓言地道，如上所说，不需寻觅与修习。如是，若以无明而勤作，则与超越因果之义相违，不得与无作大乐相遇，勤作之病将抓住无明。是故，对于超越因果之大圆满，非无缘者之行境，应行于因与果之法。如是说。菩提心普作王中，大圆满无缘无义品第四十