English
There are five necessities of Na: In the Sutra-Agama that brings forth the nature of reality, There is the necessity of seeing the nature of reality. By seeing the nature of reality without error, There is no need to traverse the path of view, conduct, and samaya. In the Sutra-Agama that definitively shows without error, There is the necessity of believing definitively without error. By the manifestation of believing in the nature of mind without error, There is the necessity of not having to accomplish Buddhahood. In the Sutra-Agama that completely possesses all causes and conditions, There is the quality of not needing to exert effort and practice. Because exerting effort and practice is necessary, There is the necessity of abiding in ease without effort. In the Sutra-Agama that teaches the completion without action, There is the necessity of the completion of self-nature without action. By the necessity of the completion of self-nature without action, There is the necessity of being spontaneously perfect from the beginning. From the Sutra-Agama that teaches determination, All Buddhas of the three times, sentient beings of the three realms, and All phenomena, existence, containers, and contents that are gathered, Are without cause, certain, self-arisen, and without action. It is determined in accordance with the five Sutra-Agamas. The root of the Sutra-Agama that shows determination is: First, the prophecy of the Buddhas of the three times, In the nature of reality, which is like space, The sentient beings who view the past, present, and future, The later ones are without memory, and the earlier ones have their habitual tendencies cut off. Sentient beings do not know or see the nature of reality, which is like space. The definitive term called "Buddha, Buddha" is: In the self-nature of the nature of reality, Bodhicitta, The realm free from elaboration and the object of the senses are purified, It pervades and expands everywhere like space. I have not given the name of Buddha. The reason for the term "realm" is shown: The characteristic of being numerous and vast, Because the power of one sentient being of the three realms Cannot be measured, it is called "realm." The name of true certainty has not been given. The definitive term called "mind" is shown: That self-arisen wisdom without cause or condition, Unobstructed, manifests to all through the five sense gates, There it is clearly explained as "mind." All phenomena, existence, containers, and contents that are gathered, From the unborn, the magical manifestations appear, Because of the various existences, it is named phenomena and existence. The explanation of what is called "container" and "content" is: The five elements are within the container, and the six continuums are the content, Because they abide, it is named container and content. All remaining actions of the all-doer, Because they are gathered, it is the all-doer.
Chinese
现在是国王的五种自性。 从五十七部经和论中出现并汇集。 显示汇集为一切造者的五种自性。 显现精要的自性， 毫不错误地确定指示的自性， 超越自然因果的自性， 超越行为、作用、努力和成就的自性， 以及一致确定的自性，如是宣说。 奇哉！导师一切造者国王啊！ 金刚萨埵我以觉性， 知晓一切造者自生智慧为一。 五种圆满具足的必要显现， 从自生智慧法性精要中， 显现存在和世间的一切诸法， 能使不显现者显现， 深信是法性精要。 自生智慧一的体性， 在胜义、世俗、真、假无二中， 毫不错误地指示确定的菩提心， 深信无疑虑和犹豫。 自生智慧一的体性， 不依赖因，不造作缘， 以不依赖他者的自性， 深信是自生智慧。 自生智慧一的体性， 因无因缘而任运成就之故， 无需寻求事业，无需行为和造作， 深信不寻求亦任运成就。 自生智慧一的体性， 自生智慧本初未曾被遮蔽， 如其所显现的一切诸法皆明， 为了确定一切诸法， 深信是导师的明灯。 如是宣说。 从菩提心一切造者国王中，将一切经论汇集并显示为一切造者自性的章节，第五十四。 之后，菩提心一切造者国王宣说了这部经，即一切法无异于菩提心。 奇哉！大菩萨谛听！ 如何将显现、存在、器情世间汇集， 以及用意义和词语表达的一切， 都是菩提心，如下所示： 法界和虚空界， 也是无戏论、无遮蔽的菩提心。 我未曾说过有异于此者。 虚空、风、水、地、火、光明， 也是指示菩提心的体性。 欲界、色
English
Now, the five self-natures of the king. From the fifty-seven Sutras and Tantras, they arose and were gathered. It is shown that they are gathered into the five self-natures of the All-Creating One. The self-nature of manifesting the essence, The self-nature of unerringly and certainly indicating, The self-nature of transcending self-originated cause and effect, The self-nature of transcending action, doing, effort, and accomplishment, And the self-nature of establishing in accordance, these are the five, thus it was said. Alas! Teacher, All-Creating King! With the awareness of Vajrasattva, I, Know that the self-originated wisdom of the All-Creating One is one. Five perfectly complete necessities arise, From the essence of the Dharma of self-originated wisdom, All phenomena of appearance and existence, Being able to manifest the non-manifest, I deeply believe it is the essence of the Dharma. The nature of the one self-originated wisdom, In the absence of duality of ultimate and relative, true and false, By unerringly indicating the certain Bodhicitta, I deeply believe without doubt or hesitation. The nature of the one self-originated wisdom, Not relying on cause, not fabricating conditions, With the self-nature of not depending on others, I deeply believe it is self-originated wisdom. The nature of the one self-originated wisdom, Because it is spontaneously accomplished without cause or conditions, There is no need to seek activity, no need for action or doing, I deeply believe it is spontaneously accomplished without seeking. The nature of the one self-originated wisdom, Because self-originated wisdom is primordially unobscured, All phenomena that appear are clear, In order to ascertain all phenomena, I deeply believe it is the lamp of the teacher. Thus it was said. Chapter fifty-four, which shows how all Sutras and Tantras from the Bodhicitta All-Creating King are gathered and shown as the self-nature of the All-Creating One. Then, the Bodhicitta All-Creating King spoke this Sutra, that all phenomena are not other than Bodhicitta. Alas! Great Bodhisattva, listen! How appearance, existence, and the gathered container and contents of the world, And all that is expressed in meaning and words, Are Bodhicitta, is as follows: The Dharmadhatu and this realm of space, Are also the Bodhicitta that is unelaborated and unobscured. I have not said that there is anything other than this. Space, wind, water, earth, fire, and light, Also indicate the nature of Bodhicitta. The desire realm, the form
Chinese
色界无色界三界亦是，菩提心之体性三显现。彼示现者之示现者三身亦是，菩提心之自性三种类。心性智慧无灭欲界显现，心性体性显现色之界，心之自性无生无色界，自性无生离戏法身。心性于自性自用圆满受用身，心由心化心之义利作化身。地狱等六道之，寒热饥渴愚哑堕落变异等，不思平等如是法性解脱。自生智慧于境不思故，业之习气过失功德皆远离。功德不取过失不舍故，安乐不作痛苦亦无舍。如是者于本初无动摇，如是转变亦无转变之法，欲求取者亦无获得之法。诸法自性生起之相者，心由自生智慧生起相似。名言安立相似乃是自生智慧，自生智慧法性一境上，见他法已舍弃彼智慧。自生智慧彼与不遇合，舍弃阻碍有境者不名声。胜义世俗二谛，勤修亦于三劫之间止息。三清净行与无相门入已，菩提支分一切之门入已，仪轨圆满之等持次第以，自生智慧七世之间舍弃。方便智慧二无门入已，无生智慧由方便转动已，显现无自性自修习已，仪轨五种与资具支分与，誓言轨则与精进修习若，持明地乃于千六百年，受用身欲之等持无散乱。获得受用身后自心忍寻觅，千数之中不思平等忍获得。嗟！大心勇士金刚汝亦，我语无谬汝今示现之。嗟！有情天人等乃知识粗，根门于境散乱之自性故，有情不识何示现满足于，无谬决定。
English
The three realms, including the Form Realm and the Formless Realm, are also the three appearances of the essence of Bodhicitta. The three Kayas, which are the teachers of those who teach it, are also the three aspects of the nature of Bodhicitta. The unceasing wisdom of mind-essence manifests as the Desire Realm. The essence of mind-essence manifests as the Form Realm. The unborn nature of mind is the Formless Realm. The unborn nature is the Dharmakaya, free from elaboration. Mind-essence itself uses itself as the Sambhogakaya. Emanations from mind accomplish the purpose of mind as the Nirmanakaya. The heat, cold, hunger, thirst, foolishness, muteness, and changes of falling into the six realms of beings, such as hells, are liberated into the nature of reality as they are, through non-conceptual equanimity. Because self-arisen wisdom does not conceptualize objects, it is free from all karmic imprints, faults, and virtues. Because virtues are not taken and faults are not abandoned, happiness is not pursued, and suffering is not abandoned. In suchness, there is no movement from the beginning. Likewise, there is no dharma that changes by being transformed. There is also no dharma that is obtained by taking with desire. The characteristic of the arising of the nature of all dharmas is like the arising of self-arisen wisdom from the mind. Naming it 'similar' is self-arisen wisdom. On the single ground of self-arisen wisdom and the nature of reality, having seen other dharmas, one abandons that wisdom. One will not encounter that self-arisen wisdom. Those who have objects of abandonment and obstruction are not named. Even if one practices the two truths, ultimate and conventional, it will be stopped for three kalpas. Having entered the door of the three purities and the formless, having entered the door of all the limbs of enlightenment, with the stages of samadhi that complete the ritual, self-arisen wisdom is abandoned for seven lifetimes. Having entered the door of the non-duality of skillful means and wisdom, having moved unborn wisdom by skillful means, having meditated on appearances as being without inherent existence, if one diligently practices the five rituals, the limbs of equipment, the rules of vows, then in the stage of Vidyadhara, for sixteen hundred years, one will be without distraction in the samadhi of desiring the Sambhogakaya. Having attained the Sambhogakaya, look for tolerance in your own mind. In one thousand, one will find non-conceptual equanimity and tolerance. Alas! Great-hearted Vajra hero, you too, show me now your unerring words. Alas! Beings, gods, and humans have coarse knowledge. Because of the nature of the senses being distracted by objects, beings do not know, and whatever is shown satisfies them, with unerring certainty.
Chinese
未示广大之教言，仅示因果正理、胜义世俗。以真假二者而知足，长久安住于真假二者。因此，首先示以无谬之自心。示以无谬，不寻而遇道，当下安住于无作之地。不寻之道路及其相遇，无需修禅定及其相遇，安住于无作之乐即能获得。若能确定获得无谬之自心，则不寻而任运成就之功德，无需发心，无需行道，无需于地修习，无需观修见解，无需严持律仪戒律。嗟！大菩萨，请您开示吧！如是修持世间有相之法，身体之业不作诸事，不修天人，语言之业不诵咒语和词句，意之业不修明观之禅定。如是说。一切法皆无离菩提心之《普作王》第五十五品。之后，金刚萨埵向其所有眷属宣说并献上证悟之词，即菩提心普作王是一切法之体性和作者。嗟！导师之导师普作王啊！我已证悟您的自性，一切诸法皆是您的自性。法性、法界之宫殿，广为人知是普作王。此虚空界之宫殿，广为人知是普作王。无生法身之导师，广为人知是普作王。欲乐受用圆满报身，广为人知是普作王。大悲智慧之化身，广为人知是普作王。欲界之贪欲界，广为人知是普作王。色界之我慢界，广为人知是普作王。无色界之意身，广为人知是普作王。安住于往昔已逝诸佛之境者，也是普作王。