English
There is no wavering. Since the Buddha's nature does not waver in the Dharma, it is the Dharma-nature of the Buddhas of the three times. From Dharma-nature, there is no separation between Buddha and sentient beings. Sentient beings not thinking is the intention of the Buddha. Until the mind of enlightenment has not arisen, both Buddha and sentient beings do not exist. Therefore, the mind-nature is praised above all Buddhas. Mind-nature is unchanging, change is originally non-existent. The transformation of Dharma-nature, wavering without a speck of dust. For one dharma, dividing into nine stages and eighty thousand, the teacher who divides does not understand the meaning of one dharma. Not understanding one, one will not understand the meaning of all. Therefore, thoroughly understand the meaning of that one mind. Thus it is said. From the All-Creating King Bodhicitta, the chapter on not wavering and without desire, this is the twenty-fifth. Then, the All-Creating King Bodhicitta spoke of this principle that all dharmas do not waver. Alas! Great Bodhisattva, now awaken! Awaken me, awaken the Dharma, there is no wavering. The All-Creating King, the teacher, myself, for the Bodhicitta there is no wavering. Everything does not waver from the Bodhicitta, self-born wisdom without cause and condition, surpassing all causes and effects. For those with the vehicle of cause and effect, this is very secret. Unborn Vajra is superior in the Dharma realm. For those with cause and effect, not speaking is very secret. Mind-nature is unceasing, superior in the space realm. For those with cause and effect, not speaking is very secret. Manifestation of the world, vessel and essence, unmade Dharma-nature is superior. For those with cause and effect, not speaking is very secret. Space, wind, water, earth, fire, the five appearances, are very superior in the nature of Bodhicitta. For those with cause and effect, not speaking is very secret. The three realms, three times, compassion and wisdom are superior. For those with cause and effect, not speaking is very secret. In the nature of Bodhicitta, the All-Creating, it does not disappear nor pacify, the nature is without pacification. The Dharma-realm nature is without elaboration, pacified, it does not disappear nor pacify, the nature is without elaboration. Self-born wisdom, unobscured, clear, in space it does not disappear nor pacify, there is no pacification. Manifestation of the world, vessel and essence, Dharma-nature nature, it does not disappear nor pacify, the nature is without pacification. All dharmas do not disappear nor pacify, the nature is clear, the essence does not waver. For the unwavering Dharma, establishing cause and effect, that is me
Chinese
不是语言的语言是语言。我因无欲而一切成就，不欲而无欲，自性成就。成就之说，我未曾说。是欲求成就因果者之语。我乃增损之语。有与无，成与未成，增损安立一切，因无分别而住于平等性。除了平等性之外，诸佛之父我未曾说。未说之意，诸佛皆不示。所说一切，皆说我之体性。体性即自性，一切诸法是。自性清净，平等之王，不变自性，离一切染著。无所取之境，亦无心之所住。于此，谁欲现前获得？欲求即是染著之所住。于此，无分别平等之意，法性本来自性安住。以寻伺思惟欲求成办者，是于他处寻觅自心。彼虽能坏法界与虚空界，三界处所与有之法，然不能寻得自心自性安住。自心乃虚空之自性，以无边际故，于界无减损。自心虚空自性不可量。一切法之自性亦如是，于如是者，一切皆无造作。无论如何修饰嬉戏之三摩地，于如是者，体性无有改变。若改变而增益一分之力，则一三摩地能令轮回无余。虽说亦不改变如是之性。自性住于自性广大之境。自性是无造作之名，广大无造作名为道。诸佛之身语意，与有情之身语意三者，未曾说有善恶大小之差别。无分别法性住于平等性。以平等故，法与非法亦无一。有情无因，佛陀无果。宣说因果，宣说者之语即错谬。因此，从我所生之法平等，从我所生无有善恶，平等唯一。如是说。一切菩提心普作王中，一切法自性不动摇品，第五。
English
Language that is not language is language. I am all-accomplished by being without desire; without desire, the nature is accomplished. The term 'accomplished,' I have not spoken. It is the word of those who desire to accomplish cause and effect. I am the sound of exaggeration and denigration. Existence and non-existence, accomplishment and non-accomplishment, all exaggerations and denigrations, abide in equality because of non-conceptualization. Other than equality, I have not spoken of the father of all Buddhas. The unspoken intention, all Buddhas do not show. All that is spoken is the essence of myself. Essence is nature, all dharmas are. The nature is utterly pure, the king of equality, the unchanging nature, free from all attachments. There is no object to be grasped, nor is there a place for the mind to dwell. Who desires to attain that manifestly? That desire is the place of attachment. Therein, the intention of non-conceptual equality, the nature of reality has always abided as its own nature. To seek it and accomplish desire through thought is to seek one's own mind elsewhere. Though one may destroy the realm of dharma and the realm of space, the three realms and the dharmas of existence, one will not find one's own mind abiding in its own nature. One's own mind is the nature of space; because it is without end, there is no diminution in the realm. One's own mind, the nature of space, is immeasurable. The nature of all dharmas is also like that; in what is as it is, there is no fabrication at all. No matter what one does with the samadhi of embellishment and play, in what is as it is, the essence does not change. If it changes and increases one part of strength, then one samadhi can make samsara without remainder. Even speaking does not change what is as it is. Nature abides in the realm of great nature. Nature is the name of what is unmade, and great unmade is called the path. The body, speech, and mind of the Buddhas, and the body, speech, and mind of sentient beings, it has not been said that there are differences of good and bad, great and small. Non-conceptual dharma-nature abides in equality. Because of equality, there is not even one dharma or non-dharma. Sentient beings have no cause, and Buddhas have no result. To teach cause and effect, the words of the teacher are mistaken. Therefore, the dharmas that arise from me are equal; what arises from me is without good or bad, equal and one. Thus it was said. The chapter on the unwavering nature of all dharmas from The All-Creating King of Enlightenment Mind, the fifth.
Chinese
第三（品）。然后，普贤菩提心即是其自性，自生之智慧。自生之智慧具有五种意义的体性，是哪五种呢？即：一切法产生的精髓；不谬误、确定的体性；超越因果的体性；无为的体性；以及决断一切法的体性。因此，关于自生智慧，总摄的经文有五部，展开的经文有五十七部，就是这些。 唉！大菩萨，听着这个意义！ 普贤王如来菩提心我， 对于一个伟大的自生智慧， 从五个总摄的自生智慧中， 分出了五十七部经文。 我的体性就是五十七。 那么，它的体性是怎样的呢？ 从智慧的体性，法的精髓中， 也阐述了显现的十部经文。 从智慧不谬误、确定的体性中， 也阐述了不谬误、确定的十部经文。 从智慧超越因果的体性中， 也产生了超越因果的十部经文。 从智慧无为的体性中， 也产生了无为圆满的十部经文。 从智慧决断的体性中， 也阐述了决断的十部经文。 从心性智慧的五种体性中， 产生了五组十部经文， 这就是阐述了自性体性的五种确信。 七部是确定阐述的章节， 一部阐述了基础，一部阐述了教诲， 五部阐述了各自的五种必要。 为了使根基能够见到法的本性， 阐述了显现的十部经文。 为了消除是否正确的疑惑， 阐述了不谬误、确定的十部经文。 普贤王如来的自生智慧， 因为不依赖于因缘， 阐述了超越因果的十部经文。 普贤王如来的自生智慧， 因为不需要行为、造作、努力和成就， 阐述了无为圆满的十部经文。 普贤王如来的自生智慧， 为了决断其自性， 阐述了决断的十部经文。 在那
English
Third. Then, the mind of enlightenment, the All-Creating King, is its own nature, the self-arisen wisdom. That self-arisen wisdom possesses five aspects of meaning. What are they? They are: the essence from which all phenomena arise; the nature of being unerring and certain; the nature of transcending cause and effect; the nature of being without action; and the nature of definitively establishing all phenomena. Thus, regarding that self-arisen wisdom, there are five condensed sutras and fifty-seven expanded sutras that were taught. O great bodhisattva, listen to this meaning! I, the All-Creating King, the mind of enlightenment, From one great self-arisen wisdom, From the five condensed self-arisen wisdoms, Emanated fifty-seven expanded sutras. My nature is fifty-seven. So, what is its nature like? From the nature of wisdom, the essence of dharma, Ten sutras of manifestation were also taught. From the nature of wisdom being unerring and certain, Ten sutras of unerring certainty were also taught. From the nature of wisdom transcending cause and effect, Ten sutras transcending cause and effect also arise. From the nature of wisdom being without action, Ten sutras of actionless perfection also arise. From the nature of wisdom definitively establishing, Ten sutras of definitive establishment also arise. From the five natures of mind-essence wisdom, Five sets of ten sutras arose, These are the five assurances that explain the nature of self. Seven are the seven chapters that definitively explain. One explains the basis, one explains the instruction. Five explain the five individual necessities. To show the distinctions of its meaning: In order to see the nature of the faculties and dharmas, Ten sutras of manifestation were also taught. In order to dispel doubts about what is and is not, Ten sutras of unerring certainty were also taught. That self-arisen wisdom of the All-Creating King, Because it does not depend on causes and conditions, Ten sutras transcending cause and effect were also taught. That self-arisen wisdom of the All-Creating King, Because it does not require action, effort, or accomplishment, Ten sutras of actionless perfection were also taught. That self-arisen wisdom of the All-Creating King, In order to definitively establish its own nature, Ten sutras of definitive establishment were also taught. In that
Chinese
那的必要有五种： 于显现法性的经文中， 有显现法性的必要。 以不错误的显现而见法性， 则不需行于见行誓言道。 于不错误而确定显示的经文中， 有不错误而确信的必要。 以心性不错误而确信的显现， 则有不需修成佛的必要。 于无余具足因缘的经文中， 有不需勤作修持的功德。 以勤作修持是必要的缘故， 则有安住于不勤作安乐的必要。 于显示无作圆满的经文中， 有无作自性圆满的必要。 以无作自性圆满的必要， 则有本来自性任运圆满的必要。 于显示决定的经文中， 三世诸佛、三界有情和， 所摄一切显有情器， 皆为无因决定、自生无作。 与五种经文相符而作决定。 显示决定的经根本是： 首先预言三世诸佛， 于如虚空法性的自性中， 前后三世观视的有情们， 后则无忆，前则习气断绝， 有情不知见虚空之法性。 所谓佛佛的能诠之词是： 于法性菩提心之自性中， 离戏论之界与根之行境清净， 如虚空般周遍广大。 我未曾安立佛之名。 显示所谓“界”之理是： 众多广大的体性， 三界有情一根所， 无法衡量故名为“界”。 未曾安立真实决定之名。 显示所谓“心”之能诠之词是： 无因之自生智慧， 无碍于一切五根门显现， 彼处明示称为“心”。 所摄一切显有情器， 从无生中显现神变， 以种种有而立名为显有。 显示所谓“器”与“情”是： 五大位于器之内，六续为情， 安住故立名为器情。 总摄一切所作之事， 总摄故为一切作者。