English
Without showing the great teachings, only the cause and effect, the direct teachings, ultimate and conventional are shown. Being satisfied with the knowledge of the two truths and falsehoods, they remain in the two truths and falsehoods for a long time. Therefore, first show the unerroneous self-mind. By showing the unerroneous, the path is met without searching, and from now on, one abides in the effortless ground. The path that is not sought and its encounter, there is no need to meditate on samadhi and its encounter, one obtains by abiding in effortless bliss. If one definitely obtains the unerroneous self-mind, then the qualities of spontaneous accomplishment without seeking, there is no need to generate bodhicitta, no need to travel on the path, no need to train on the ground, no need to meditate on the view, no need to strictly maintain vows and discipline. O great bodhisattva, please prophesy! Just like practicing this phenomenal dharma of the world, in the activity of the body, one does not meditate on gods and humans, in the activity of speech, one does not recite mantras and words, in the activity of mind, one does not meditate on clear samadhi. Thus it was said. The fifty-fifth chapter of the All-Creating King of Bodhicitta, which states that all dharmas are not separate from the mind of bodhicitta. Then, the bodhisattva Vajra declared to all his retinue and offered the realization that the All-Creating King of Bodhicitta is the essence and the agent of all dharmas. O Teacher of Teachers, All-Creating King! I have realized your nature, all dharmas are your one nature. The palace of dharmata, the realm of dharma, is widely known as the All-Creating King. This celestial palace of the realm of space is also widely known as the All-Creating King. The teacher of the unborn dharmakaya is also widely known as the All-Creating King. This enjoyment of the enjoyment of the complete sambhogakaya is also widely known as the All-Creating King. This compassionate wisdom nirmanakaya is also widely known as the All-Creating King. This desire realm of the desire realm is also widely known as the All-Creating King. This pride realm of the form realm is also widely known as the All-Creating King. This mind body of the formless realm is also widely known as the All-Creating King. The one who abides in the past buddhas is also the All-Creating King.
Chinese
被认为是完全著名的。现在住世的佛陀行持事业，也被认为是普作王。未来出现的自性所生者，也被认为是普作王。观视四种瑜伽的自性，也被认为是普作王。包含显有世间器情五大，也被认为是普作王。除了普作王之外，佛陀、有情、显有世间器情以及被称为法的所摄的一切，除了普作王之外，没有其他显现。如是，金刚萨埵宣说了。从菩提心普作王中，金刚萨埵以通达普作之自性的方式宣说的章节，即第五十六品。之后，宣说了从菩提心普作王中，将教法托付于金刚萨埵的章节。奇哉！金刚萨埵，执持此！您是自生智慧，您是从我之精华所生。执持我之自性！从我之三种自性中，三身导师出现，您执持彼之自性！彼之三种教法，成为宣说教法的狮子！时间和处所眷属等，预言您已成办！普作我之自性，或者普作我之名号宣说，您执持我之自性！我是一切之自性，我是佛陀之祖父，成为一切佛陀之祖父！普作王我即是，三身导师之父，您成为三身之父母，成为三世佛陀之祖父，成为一切有情之曾祖父。宣说教法的狮子在宣说之时，所有显现之法，连同大菩萨您，以及普作王我，不要说成是其他！在三身教法之中，从因和果二者之中，在因上努力后希求果，给有情佛陀命名后，以心在佛陀上成办果，这不是我的教法！普作我的自性，超越因和果二者，有情佛陀无二，佛陀心
English
Is widely renowned. Even the Buddha who dwells now, performing deeds, is widely renowned as the All-Creating King. Also, what arises from the self-nature that will come in the future is widely renowned as the All-Creating King. Even looking at the four yogas themselves is widely renowned as the All-Creating King. The assembled five elements of appearance and existence, vessel and essence, are widely renowned as the All-Creating King. Apart from the All-Creating King, Buddhas, sentient beings, appearance and existence, vessel and essence, and everything included in what is known as Dharma, nothing other than the All-Creating King appears. Thus, Vajrasattva proclaimed. The fifty-sixth chapter, from the Mind of Enlightenment, the All-Creating King, in which Vajrasattva proclaimed through the gateway of realizing the nature of the All-Creating, is complete. Then, this chapter of entrusting the teachings to Vajrasattva from the Mind of Enlightenment, the All-Creating King, was spoken. O! Vajrasattva, hold this! You are self-arisen wisdom, you arise as the essence of me. Hold this nature of me! From my three natures, the teacher of the three bodies also arose. You hold that nature of it! Also, the three teachings of it, become the lion who speaks the teachings! Also, predict that time, place, retinue, and so forth, have been done by you! Or the nature of me, the All-Creating, or as the name of me, the All-Creating, is spoken, you hold the nature of me! I am the nature of all. I am the grandfather of the Buddhas. Become the grandfather of all the Buddhas! I myself, the All-Creating King, am the father who teaches the three bodies. You become the father and mother of the three bodies. Become the grandfather of the Buddhas of the three times. The great-grandfather of all sentient beings. When the lion of speech speaks, do not say that all the phenomena that appear, along with the great bodhisattva yourself, and me, the All-Creating King, are other! From within the teachings of the three bodies, from the two, cause and effect, striving on the cause, one desires the result. Having named sentient beings Buddhas, with the mind, one accomplishes the result in the Buddhas. This is not my teaching! The nature of me, the All-Creating, transcends the two, cause and effect. Since sentient beings and Buddhas are non-dual, the Buddha mind
Chinese
不要用土地来成就。我，普作王，是自生智慧的心性。如是说。菩提心普作王经中，所示教法交付之品，第五十七品。菩提心普作王经圆满。印度学者师子贤和西藏译师巴·郭·贝若扎那翻译、校订并确定。之后，菩提心普作王证悟自生智慧无生之后，便不作任何言语而安住。之后，彼菩萨金刚胜者如是请问： 唉！导师之导师，普作王啊！善说之经已至究竟，三位导师自己是如何证悟的？三种教法自己是如何证悟的？眷属处所时间的自性是如何证悟的？您自己是如何证悟的证悟之义，请为我等好好地开示。如是请问。之后，菩提心普作王宣说了名为“解释证悟”的后续续部。唉！菩萨金刚，好好听着这个意义。导师之导师普作王，从我这里生起的三位导师，为了各自调伏之义所说的一切，每一位导师和处所及眷属等，以及教法的汇集，证悟为各自安住。不是证悟我普作的自性。唉！开示我普作的证悟方式是，我即是无生的自性，从那之中生起的一切法，证悟为自生无生的法界。唉！大菩萨，现在好好听着。我证悟我自身为无生，三位导师也证悟为无生，三种教法也证悟为无生，眷属处所时间也证悟为无生。过去的佛陀证悟为无生，现在出现的佛陀安住也是，完全证悟为无生之性。未来将要出现的佛陀也，完全证悟为无生之性。唉！如导师普作自己所证悟的那样，菩萨金刚你也要证悟。如果菩萨金刚没有那样证悟，普作我
English
Do not accomplish with earth. I, the All-Creating King, am the self-arisen wisdom of mind itself. Thus it was said. The fifty-seventh chapter, the chapter on entrusting the teachings, from the Sutra of the All-Creating King of the Mind of Enlightenment. The Sutra of the All-Creating King of the Mind of Enlightenment is complete. Translated, edited, and finalized by the Indian scholar Shri Simha Prabha and the Tibetan translator Pa Gor Vairocana. Then, having realized that the All-Creating King of the Mind of Enlightenment is self-arisen wisdom, unborn, he remained without speaking. Then, the Bodhisattva Vajra the Noble One asked as follows: Alas! Teacher of teachers, All-Creating King! The well-spoken sutras have reached their end, how do the three teachers themselves realize? How do the three teachings themselves realize? How is the nature of the retinue, place, and time realized? The meaning of the realization of how you yourself realize, please explain well to us. Thus he asked. Then, the All-Creating King of the Mind of Enlightenment spoke this subsequent tantra called "Explanation of Realization." Alas! Bodhisattva Vajra, listen well to this meaning. The teacher of teachers, the All-Creating King, the three teachers who arose from me, whatever was said for the purpose of taming each individually, each teacher and place and retinue, and the collection of teachings, realize that they abide separately. It is not the realization of the nature of me, the All-Creating One. Alas! The teaching of how I, the All-Creating One, realize is that I myself am the nature of unborn, and all the dharmas that arise from that, realize them as the realm of self-arisen unborn. Alas! Great Bodhisattva, now listen well. Because I realize myself as unborn, the three teachers also realize as unborn, the three teachings also realize as unborn, the retinue, place, and time also realize as unborn. The Buddhas of the past realize as unborn, and the Buddhas who appear now also abide, completely realizing as the nature of unborn. The Buddhas who will appear in the future also, completely realize as the nature of unborn. Alas! As the teacher, the All-Creating One, himself realizes, Bodhisattva Vajra, may you also realize. If Bodhisattva Vajra does not realize in that way, I, the All-Creating One
Chinese
亦不证悟自性。若汝未证悟我之自性，则十真如之自性亦不证悟。因迷于十自性之义，如何证悟无修之十教言？ 噫！如我所说之诸法，金刚萨埵汝应证悟。如证悟我之无生自性，如是证悟一切之无生自性。三世佛亦证悟为无生。三世教亦证悟为无生。轮涅时亦证悟为无生。三时佛陀亦证悟为无生。六道有情亦证悟为无生。地水火风空五者亦，于无生之性中善为证悟。三界三有亦证悟为无生。五欲五境亦证悟为无生。是故一切法即菩提心性，菩提心即普作王。普作王亦证悟为无生。一切法之根本即我普作，以证悟我之无生界，一切亦将证悟为无生界。如是说。从菩提心普作王处证悟之开端品，即第五十八品。之后，菩提心普作王宣说了此无修之见之证悟。噫！金刚萨埵，善为证悟。一切法之根本普作处，无有能见与所见。于何处无有能见，证悟何真如，即是证悟我普作之自性。噫！如何显现之一切诸法，普作无生而安住一切，谁欲证悟真如之义，应证悟我普作之自性。噫！未证悟我普作之自性，而信顺各自所说之教言，且行于宣说三身之义，则与我普作之义极相违背。噫！未证悟导师普作我，此见之自性一切智无生，过去现在未来诸佛，不说未证悟、不证悟、证悟之教言。无生无有生之佛陀亦，与我普作之教言相遇后，彼
English
Also, one will not realize the nature of oneself. If you do not realize my nature, then you will not realize the ten suchnesses of essence. Because of being deluded about the meaning of the ten natures, how will you realize the ten instructions that are beyond meditation? Alas! Just as I have taught the dharmas, Vajrasattva, may you realize them. Just as you realize my unborn nature, so realize the unborn nature of all. Also realize the three teachers as unborn. Also realize the three teachings as unborn. Also realize the wheel of existence and time as unborn. Also realize the Buddhas of the three times as unborn. Also realize the six classes of sentient beings as unborn. Also, the five elements of earth, water, fire, wind, and space, thoroughly realize them in the state of unbornness. Also realize the three realms and three existences as unborn. Also realize the five desires and five objects as unborn. Therefore, all dharmas are the nature of bodhicitta, and bodhicitta is the All-Creating King. Also realize the All-Creating King as unborn. The root of all dharmas is myself, the All-Creating One. Since you realize my own unoriginated realm, everything will also be realized as the unoriginated realm. Thus it was said. The fifty-eighth chapter, the beginning of realization from the Bodhicitta All-Creating King. Then, the Bodhicitta All-Creating King spoke this realization of the view that is beyond meditation. Alas! Vajrasattva, now realize well. In the All-Creating One, the root of all dharmas, there is no seeing or being seen. Wherever there is no seeing, whatever essence is realized, that is the realization of my, the All-Creating One's, nature. Alas! All the dharmas that appear, all abide in the All-Creating One as unborn. Whoever wishes to realize the meaning of essence, realize my, the All-Creating One's, nature. Alas! Without realizing my, the All-Creating One's, nature, being pleased with the individually taught instructions and engaging in the meaning of teaching the three bodies, is extremely contradictory to my, the All-Creating One's, meaning. Alas! Without realizing the teacher, myself, the All-Creating One, this all-knowing, unborn nature of view, the Buddhas of the past, present, and future do not teach instructions of not realizing, not realizing, or realizing. Even the unborn Buddha without birth, after encountering my, the All-Creating One's, instructions, that