English
Thus spoke Samantabhadra, the King of All-Creating Mind, stating that in the Great Perfection, there is no need to seek activities. O Great Bodhisattva, listen! I, the All-Creating, am the Great Perfection. Because the Great Perfection is spontaneously accomplished, It is shown that there is no need to seek activities from the very beginning. Those who prophesy that activities can be sought are the three bodies of the teachers who arise from me. They each assign the task of seeking to their retinues. The task of seeking is assigned by each of them individually. The incarnate ones assign activities to the cause of seeking. After entering the immeasurable gates of body, speech, and mind, abstain from killing, stealing, and adultery, which are the vows of the body. Abstain from idle talk and harsh words, which are the vows of speech. Abstain from lying, slander, and so forth with the speech. With the mind, abstain from covetousness, malice, and wrong views. Having established the practice of the ten virtues as the cause, from the ten perfections of generosity, discipline, and so forth, those who desire to attain the bhumis and the All-Illuminating perform the actions of broken vows for three eons. However, this is not a prophecy given by me, the All-Creating. It is the Enjoyment Body that gives prophecies to the retinue, prophecies given through the door of cause and effect. The samadhi activities of sentient beings are as follows: Having purified the outer and inner through bathing and cleansing, and having blessed them through miraculous activities, and having observed both the wisdom mind and the samaya, they make offerings and supplications through samadhi activities. Through these activities, one's vows are broken for seven lifetimes. Having manifested the Enjoyment Body from the Dharma Body, prophecies are given to the retinue of great yogis, having prophesied that they are great masters. In those mandalas of pure self-continuum, after meditating on deities that are combined with colors and families, with peaceful deities, they perform peaceful activities, with increasing deities, they perform increasing activities, with subjugating deities, they also perform subjugating activities, with wrathful deities, they also perform destructive activities. They accomplish the vidyadharas of longevity and the mudras. Through the four activities, there is no accomplishment of broken vows. Uncontrived, effortless activities are not accomplished. Because the Great Perfection is primordially beyond cause and effect, through seeking and accomplishing, effortless accomplishment is not achieved. The prophecies made by the teachers who view cause and effect, after setting limits on the phenomenal dharmas of the world, seeking from the cause and accomplishing the result, there is no cause in the mind, and therefore no result from the very beginning, because there is no birth in the bodhicitta.
Chinese
从世间生起的规律中借鉴，不妄加断言生起之后就会坏灭。不考察自生因果的过去，而以世间有相之法来衡量，说从因中寻求才能产生果，这是因果乘的正确教言。 喂，大菩萨，请听着！所谓智慧、智慧，所显示的是，自生智慧不间断，与一切相同。那不是从因中产生、无与伦比的智慧，由于产生一切，所以没有从其他地方产生法。以世间因果之法来衡量，不寻求就无法产生结果。菩提心是无因无缘的，所以，不要以世间生灭之法来衡量。菩提心不是由因缘所生，所以，不要从世间因缘所生的法中借鉴。 喂，大菩萨！想要伟大而努力修习，通过修习寻求，那伟大是不会成就的。伟大是自生本来就伟大的。如果修习，那就是在改造佛的意念。如果有人改造佛的意念，那就是舍弃了一切佛。那不是舍弃了佛，而是舍弃了自己的菩提心，自己的自性在劫中也无法相遇。 喂，大菩萨！不要用心来修禅定，不要以智慧来分别对境，不需要用口念诵咒语和心咒，不需要用手结手印。不要用心在禅定中进行收放，安住于本性，无动自然成就。安住于自性，谁也无法改造。不寻求，安住于如是的状态，这显示了无为是行为中最殊胜的。通达那个意义，就不会造作诸业，不造作诸业，就安住于如如。谁安住于如如之中，他就能不错误、不改造地成就。那是不错误的状态，是不改造的状态。如如是不错误的，是对实性的称谓。在如如之中，没有佛法。 如是说。从普作王菩提心中，没有可以寻找事业的章节，这是第四十七品。 之后，普作王菩提心，承认一切法的基础就是普作，说了这些。 喂
English
Having taken examples from the laws of the world's arising, do not falsely assert that destruction arises from arising. Without examining the past of self-originated cause and effect, and measuring it by the laws of the world's characteristics, saying that results come from seeking in causes, that is the correct teaching of the causal vehicle. Hey, great Bodhisattva, listen! What is shown as wisdom, wisdom, is that self-originated wisdom is uninterrupted and the same as everything. That incomparable wisdom, which does not arise from causes, because it generates everything, no dharma arises from elsewhere. Measuring by the laws of worldly cause and effect, without seeking, results cannot arise. Since the mind of enlightenment is without cause or condition, do not measure it by the laws of worldly arising and ceasing. Since the mind of enlightenment is not generated by conditions, do not take examples from the laws of worldly conditioned generation. Hey, great Bodhisattva! Striving to meditate and practice, desiring greatness, that greatness will not be achieved by seeking through meditation and practice. Greatness is self-originated and inherently great. If you meditate, you are altering the Buddha's intention. Whoever alters the Buddha's intention, abandons all Buddhas. It is not abandoning the Buddhas, but abandoning one's own mind of enlightenment, and one's own nature will not be encountered for an eon. Hey, great Bodhisattva! Do not meditate on samadhi with the mind, do not conceptualize objects with wisdom, there is no need to recite mantras and heart mantras with the mouth, and there is no need to make hand gestures with the hands. Do not engage in gathering and scattering in samadhi with the mind, abiding in its natural state, it is spontaneously accomplished without movement. Abiding in its own nature, no one can alter it. Without seeking, abiding in the state as it is, this shows that non-action is the most supreme of actions. Understanding that meaning, one does not perform actions, and by not performing actions, one abides in suchness. Whoever abides in suchness, he will accomplish without error or alteration. That is the state of non-error, the state of non-alteration. Suchness is non-error, it is a term for reality. In suchness, there is no Buddha or Dharma. Thus it was said. From the Mind of Enlightenment, the All-Creating King, there is no chapter on seeking activities, this is the forty-seventh chapter. Then, the Mind of Enlightenment, the All-Creating King, acknowledging that the basis of all dharmas is the All-Creating itself, spoke these words. Hey
Chinese
大菩萨，请听！ 普作我乃一切之菩提心。 菩提心乃诸法之根本。 普作我之自性有三种， 圆满具足一切之所需。 当知三种自性如下： 无生与无灭， 不灭生之神变有三种。 三种乃圆满之宣说。 从无生无灭之自性中， 宣说诸法之根本，圆满具足。 从无障无碍之自性中， 宣说三导师之自性，圆满具足。 从无生生起之神变体性中， 眷属之三种自性，圆满具足。 大菩萨，请听！ 我之自性，唯一法性中， 我无灭之三导师， 生之神变所生三眷属， 我之法性，唯一真如中， 有六种了悟之方法根本。 见乃法性，是见之根本。 此乃见之方法， 无生，无所缘之境， 观视亦不见真如。 誓言乃遣除自过之根本。 此乃无有障碍之方法， 真如中，无所守护之境， 守护亦不能损真如。 业乃成办之根本。 寻觅乃成办之方法， 真如中，无所寻觅之境， 真如中，无有业之成办。 道乃行进趋往之根本。 此乃趋至处所之方法， 真如中，无有道可行， 行进亦不能至真如。 地乃安住之根本。 此乃无需修习之方法， 真如中，一切皆安住， 安住之处无需修习。 智慧乃了悟之根本。 此乃觉知法性之方法， 真如中，无有了悟之境， 自生智慧不缘于境。 大菩萨，请听！ 菩提心乃诸法之根本， 以各别乘之六六见行， 于因果相依之轮中宣说， 彼等各自随己意， 见行之根本
English
Great Bodhisattva, listen! I, the All-Creating One, am the Bodhicitta of all. Bodhicitta is the root of all dharmas. From the three natures of me, the All-Creating One, All the necessary perfections are complete. Know the three natures as follows: Unborn and unceasing, The three miraculous manifestations of non-cessation and birth. The three are taught as perfect. From the unborn, unceasing nature, The root of dharmas is taught as perfect. From the unclouded, unobstructed nature, The nature of the three teachers is perfect. From the essence of the miraculous manifestation of the unborn birth, The three natures of the retinue are perfect. O Great Bodhisattva, listen! In my nature, the single Dharmata, By the three teachers of my non-cessation, From the three retinues arising from the miraculous manifestation of birth, In my Dharmata, the single Suchness, There are six fundamental methods to be realized. The view is Dharmata, the basis for seeing. This is the method to be seen, Since there is no object to be aimed at in the unborn, There is no seeing of Suchness by looking. Vow is the basis for eliminating one's own faults. This is the method without obstacles, Since there is no object to be protected in Suchness, There is no overcoming Suchness by protecting. Action is the basis for accomplishing. Searching is the method for accomplishing, Since there is no object to be searched for in Suchness, There is no accomplishment of action in Suchness. The path is the basis for going by traversing. This is the method for going to the place, Since there is no traversing by the path in Suchness, Going by traversing is not Suchness. The ground is the basis for abiding. This is the method of not needing to be purified, Since everything abides in Suchness, There is no need to purify the ground to abide in. Wisdom is the basis for realizing. This is the method of knowing Dharmata, Since there is no object to be realized in Suchness, Self-arisen wisdom does not conceptualize objects. O Great Bodhisattva, listen! Since Bodhicitta is the root of all dharmas, With the six-six views and practices of each vehicle, It is taught in the wheel of dependent origination of cause and effect, Each of them with their own satisfactory thought, The root of views and practices
Chinese
即使寻找六次，也找不到如是的处所。 因为寻找会改变如是， 所以无法遇到未被改变的自心本基。 嘿！大菩萨，请听着！ 说没有观修， 是因为法的根本不在自身之外。 因为无法用自身来看自身， 我没有指示无自性的处所。 因此说没有观修。 说没有必要守护誓言， 是因为守护无法控制，无法压制自心。 因为是自生智慧，所以无法守护。 嘿！说没有必要寻找事业， 是因为大圆满超越了因果。 事业从因中成就，并期望果。 大圆满没有期望果， 因此没有必要寻找事业。 说没有必要寻找事业。 说没有必要行走于道， 嘿！三时诸佛，三界有情， 行走于菩提心之道。 心中没有佛与有情的分别， 因此心不需行走于心之道。 说没有必要在地上修习， 因为法界菩提心的这块地， 期望通过修习获得是具有因果的。 法性菩提心的这块地， 我没有指示通过修习和改变而成就的教言。 说智慧的对境是无分别的， 因为对境本来就是自生智慧， 智慧没有智慧的对境。 如是说。 从《普贤王心咒》中，开示了一切法的根本是普贤王本身，这是第四十八章。 之后，普贤王心咒开示了万法安住于我的这个处所。 嘿！大菩萨！ 普贤王我本身， 安住于一切的菩提心髓中。 菩提心的自性， 是法界的宫殿。 三时一切诸佛， 以及三界一切有情， 都在广大的心之所， 没有一个不住于此。 是一切的处所和地基， 无有分离地安住于此。 无需于此修习和行走。 如果于此修习和行走， 那就是在改变自己的心， 改变无法使自心成熟。 那是共同的地基，一切