English
Do not seek the Dharma nature elsewhere. Self-originated wisdom is without conceptualization and unwavering. It is not of others; it is the prophecy of me, the All-Creating One. Transcending cause and effect, it does not engage in effort or accomplishment. Because it has not arisen, one does not meditate on objects. Because it is unborn, there is no fear of destruction. Because I am invisible, it is free from focus and meditation. In the midst of the expanse of great bliss, the self-nature of non-conceptual equality abides. In the self-nature of the Dharma nature without appearance, do not engage in non-conceptual samadhi with the mind. O Great Bodhisattva! If you meditate, what is there to meditate on? That is my disease. If the essence of all is Bodhicitta, Bodhicitta is free from grasping and being grasped, so there is not even a particle to be meditated upon. Just as the aforementioned meditation does not obtain the fruit, I also do not prophesy that it can be obtained through meditation. O Great Bodhisattva, look at me! I am the All-Creating Bodhicitta, and by doing all, it becomes all itself. "All" is explained as the word for "without remainder," and the heart essence of doing, it does everything. Purification is not something that can be grasped, and enlightenment is the essence of all, enlightened as the essence. Mind is self-originated wisdom, universally mind. Thus it was said. The Forty-fifth Chapter, "Without View and Meditation," from The All-Creating King Bodhicitta, is complete. Then, The All-Creating King Bodhicitta spoke of this Great Perfection's vow that needs no guarding. O Great Bodhisattva, listen! Explaining the Great Perfection's vow that needs no guarding, the self-nature of the All-Creating Bodhicitta, with the self-nature of unborn and free from elaboration, various emanations of birth arise in the realm, saying that the realm is its own self-nature. Regarding this, it is non-conceptual, transcending the realm of concepts, not clinging to the realm, without abandoning or accepting, nonexistent, vast, uniquely spontaneously accomplished, free from all vows and precepts that need to be guarded. Without guarding, the three teachings arising from me, with compassion, bless the four sectarian groups of non-Buddhists, and for the four groups of disciples who have been tamed, the precepts to be guarded are as follows: the number of roots and branches to be guarded, two hundred and fifty, five hundred, five hundred precepts. At the time of guarding, one does not know the number and meaning, therefore one cannot keep the vows, there is no way to guard them. How does the Great Perfection act? It transcends all concepts.
Chinese
萨！ 律仪如海无边数量众， 身语意三摄持诸行相， 根门对境生起诸痛苦， 身之行住足迹无遗处， 语出言词义理难为真， 意之所思与真理相违， 无谬诸念亦皆不能成。 身语律仪坚固之结缚， 欲与真谛之义理相合，极其难。 无护则不遇无损， 无护无损乃是普作之预言。 嗟！大心者谛听！ 由我所出之导师所授记， 星宿良辰吉日之时节， 内外以净水沐浴令清净， 律仪戒律饶益作是誓， 然彼所立誓言不能如法成， 誓言不成忏悔心不息， 无护与我长久远分离。 嗟！金刚秘密三之誓盟者， 根本三及支分五者是， 根本三者身语意之合， 身观为天身亦被系缚， 语非念诵亦非寂止之禅定， 意之禅定摄放执持者， 根本无分别誓盟离安乐。 支分五相是如下： 首先当知之誓盟者， 五蕴以及五大种， 五识根门对境等诸法， 当知是天及坛城自性。 若未见无所知能知者， 当行持之誓盟有五者， 他女嘎那未与取及， 不行梵行妄语而宣说， 五相乃以方便善巧行， 若不行持见损具分别而行。 彼亦远离无分别平等性。 当受取之誓盟有五者， 大便小便等五誓物， 说由此成五佛之身， 勇士以五物摄放已， 行持受取五佛之身者， 若不受取五身不能成，分别。 离取舍之分别超越彼不成。 不舍弃之誓物有五者， 贪欲嗔恚等五毒者， 于秘密金刚大誓盟中， 五烦恼转为五种智慧， 不舍五毒受取五智慧， 无取舍之安乐
English
Sa! The vows are like a vast and boundless ocean, The three aspects of body, speech, and mind are gathered. When suffering arises from the senses encountering objects, The body has no place where it has not walked or stood. Words spoken by the mouth are difficult to be true in meaning, The thoughts of the mind contradict all truths. All unerring thoughts cannot be accomplished. The strong knot of the vows of body and speech, It is extremely difficult to meet the meaning of truth. Without protection, one will not encounter the absence of deterioration, Without protection, the absence of deterioration is the prophecy of the all-doer. Alas! Great hero, listen! The prophecy given by the teacher who came from me, From the auspicious time of planets and stars, Having purified the inner and outer with clean water, The vows, ethics, and promises of benefiting beings, Whatever vows are made cannot be accomplished according to the Dharma, If the vows are not accomplished, confession will not calm the mind. Without protection, I am forever separated by a long distance. Alas! The samaya of the three secrets of Vajra, The three roots and five branches, The three roots are the union of body, speech, and mind, The body is meditated as the body of a deity, and the body is also bound. The speech is neither mantra recitation nor peaceful samadhi, The mind's samadhi, having grasped the gathering and dispersing, The root is non-conceptual, and the samaya is devoid of bliss. The five branches are as follows: First, the samaya to be known, The five aggregates and the five elements, The five consciousnesses, senses, objects, and so on, Know them to be the nature of deities and mandalas. If one does not see the absence of knowable and knower, The five samayas to be practiced are: Taking what is not given, such as other women and "gana", Not practicing celibacy and speaking falsely, The five aspects are practiced with skillful means, If one does not practice, one sees deterioration and practices with concepts. That is also separated from non-conceptual equality. The five samayas to be accepted are: The five samaya substances, such as feces and urine, Saying that the five bodies of the Victorious Ones are accomplished from this, The heroes, having gathered and dispersed with the five grains, Practicing the acceptance of the five bodies of the Victorious Ones, If one does not accept, the five bodies will not be accomplished, conceptualization. That transcendence of conceptualization, separated from acceptance and rejection, is not accomplished. The five samaya substances that are not abandoned are: The five poisons, such as desire and hatred, In the great samaya of the secret Vajra, The five afflictions are transformed into five wisdoms, Not abandoning the five poisons, accepting the five wisdoms, The bliss of non-acceptance and non-rejection.
Chinese
那没有成就。需要成就的五种誓言是：五蕴和五大，以及识的对境，是坛城成就的因素。通过圆满三种禅定和五种仪轨，成就五部佛的坛城。通过禅定和五种仪轨来努力。不寻思、不寻求，与任运成就相违背。观修的身是无分别的彩虹般。仪轨、念诵和 जप (jap) 也像是灰烬。通过努力、修持和行为，任运成就不会改变。通过否定来成就，是完全不可能成就的。对于普作我来说，没有需要守护的誓言。因为没有因和缘，所以不需要努力和成就。因为是任运成就，所以不需要实行。因为是智慧，所以不需要了解。因为是自生，所以不需要因和缘。因为没有好坏，所以不需要取舍。因为没有事物，所以说什么也没有。因为不实际实行，智慧不间断，所以称之为闲暇。在心中，一切被视为唯一。所有显现的法，都因为确信圆满于菩提心中，所以我说这是任运圆满。冷热、饥渴、愚笨、哑巴的法性，三身、眷属、逃避的六种仪轨，如前所述，不需要寻找和成就。因为因本身就是自生智慧。它不会受到业的因缘的影响。因为法性自性什么也不会改变，所以我没有预言通过寻找可以成就。因为自生智慧与一切都无与伦比，所以因缘和业不能成就自生。无法通过二谛来确定。对于一个确定，有两种真理。对于不确定和怀疑的预言，哪里会有确定性的指示呢？瑜伽士自诩为法，依赖于三世的因果和预言来说话，那需要二谛和四量。因为普作我做了所有的法，所以我所做的法不需要二谛。我所做的法需要二谛吗？我所做的一切都变成了菩提心。菩提心没有胜义谛和世俗谛。如是说。菩提心普作王中，没有需要守护誓言的章节，第四十六。
English
That is not accomplished. The five vows to be accomplished are: the five aggregates and the five elements, and the objects of consciousness, are the factors for accomplishing the mandala. Through perfecting the three samādhis and the five rituals, the mandala of the five buddha families is accomplished. Through samādhi and the five rituals, effort is made in the mind. Not thinking, not seeking, is contrary to spontaneous accomplishment. The body of meditation is like a non-conceptual rainbow. Rituals, recitations, and जप (jap) are also like ashes. Through effort, practice, and action, spontaneous accomplishment does not change. By accomplishing through negation, there is absolutely no accomplishment. For the All-Creating Self, there is no vow to be protected. Because there are no causes and conditions, there is no need to strive and accomplish. Because it is spontaneously accomplished, there is no need to practice. Because it is wisdom, there is no need to know. Because it is self-born, there is no need for causes and conditions. Because there is no good or bad, there is no need to accept or reject. Because there is no thing, what is there to say is non-existent? Because it is not actually practiced, wisdom is uninterrupted, therefore it is called leisure. In the mind, everything is regarded as one. All phenomena that appear, because of the confidence that they are perfected in the bodhicitta, I say that this is spontaneously perfect. Heat and cold, hunger and thirst, foolishness and muteness, the nature of phenomena, the three bodies, retinue, the six rituals of fleeing, as mentioned above, there is no need to seek and accomplish. Because the cause itself is self-born wisdom. It is not affected by the conditions of karma. Because the nature of phenomena does not change in any way, I have not prophesied that accomplishment can be achieved through seeking. Because self-born wisdom is incomparable to all, causes, conditions, and karma cannot accomplish the self-born. It cannot be determined by the two truths. For one certainty, there are two kinds of truth. For an uncertain and doubtful prophecy, where is there an indication of certainty? The yogi who boasts of the Dharma, relying on the causes and effects of the three times and prophecies to speak, that requires the two truths and the four valid cognitions. Because the All-Creating Self has made all the dharmas, the dharmas I have made do not need the two truths. Do the dharmas I have made need the two truths? Everything I have made has become bodhicitta. In bodhicitta, there is no ultimate truth or conventional truth. Thus it was said. The forty-sixth chapter from The All-Creating King of Bodhicitta, on not needing to protect vows. Then.
Chinese
如是菩提心普作王，宣说了大圆满中无须寻找事业。 嗟！大菩萨谛听！ 普作我乃大圆满， 以大圆满任运成就故， 示现本来无须寻找事业。 预言事业可寻者， 乃从我所出之三身导师， 彼等各自于眷属施以寻找之事业， 寻找之事业乃由各自施予。 化身于寻找之因上施以事业， 身语意三入于无量门后， 身之律仪断杀盗淫， 语之律仪断绮语、恶语， 妄语及离间语等语断之， 意断贪心、害心、邪见。 以行持十善业作为因， 从布施、持戒等十度中， 修持后欲求获得地与普光， 此等誓言衰损之业于三劫中行持。 彼亦非普作我所施之预言， 乃圆满受用身对眷属所施之预言， 从因与果之门所施之预言。 众生之三摩地业如下： 以沐浴与洁净净内外后， 以神变事业加持后， 观照智慧心与誓言二者后， 以三摩地业供养及祈请。 彼业使人于七世中誓言衰损。 从法身显现圆满受用身后， 对大瑜伽士之眷属所施之预言， 预言为大自在后， 于自续清净之坛城中， 观想与颜色种姓相合之本尊后， 以息灭本尊作息灭之事业， 以增益本尊作增益之事业， 以怀柔本尊亦作怀柔之事业， 以诛灭本尊亦作诛灭之事业， 获得寿命安住及手印之持明。 以四种事业亦无誓言衰损之成就， 不勤作无为之事业亦不成就， 以大圆满本已超离因果之故， 以寻觅与修成亦无无为之成就。 以因果见之导师所作之预言， 于世间有相之法上设立界限后， 从因上寻觅而成就果， 心本无因故本来无果， 以菩提心无生之故。