Chinese
听闻其义之声。说完之后，便不再说话，安住于一切法的体性之中。金刚萨埵从眷属中起身，面向菩提心普作王，以光芒照耀，普作王说道：‘大菩萨，你以光芒照耀我，你想要什么，请说吧。’于是金刚萨埵说道：‘至尊导师之导师，普作王啊！一切法都是您的自性，您的导师、教法、眷属是如何安立的呢？圆满的必要是什么呢？’说完之后，菩提心普作王这样说道：‘大菩萨，听着！诸法圆满安立，乃是我自身圆满的自性。我将向你展示我的自性。我的自性离戏无别，因此这法界处由我所造。除了菩提之外，没有其他存在。我的自性无遮普照，清净的虚空是智慧的宫殿。除了自生智慧之外，没有其他存在。我是一切生起之精华，五大、三界、六道，无不是我的身语意。我的自性由我所造。三世诸佛、三界众生，我也向你展示我的自性。我的自性不生离戏，不住于任何处，超越一切行境。超越不可见之禅定境界。我的自性对你来说虽不可见，但我已向你显现我的本体。三界、五大和六道，显现的自性源于五种菩提心。自生精华，五种智慧由此而生。五种智慧的五种境显现，生起五种欲望，生起五种贪执。五种贪执各自成熟的果实，显现为六道的种种差别。我已向你展示了这样的显现。展示了三身六乘，如果我展示了，你却看不见。那是因为我的每一个自性，都是我的每一个本体。每一个身、每一个语、每一个意，以及每个人所见的每一个本体。’
English
Having heard the sound of its meaning. Having said this, he remained silent, abiding in the essence of all dharmas. Vajrasattva arose from among the retinue and, facing the Bodhicitta Kunjed Gyalpo, shone with radiance, whereupon Kunjed Gyalpo said: 'Great Bodhisattva, you shine upon me with radiance, what do you desire, please tell me.' Then Vajrasattva said: 'O Supreme Teacher of teachers, Kunjed Gyalpo! If all dharmas are your own nature, what is your teacher, teaching, and retinue? What is the need for perfection?' Having said this, the Bodhicitta Kunjed Gyalpo spoke thus: 'O Great Bodhisattva, listen! The perfect arrangement of all dharmas is my own perfect nature. I shall show you my own nature. My own nature is free from elaboration and indivisible, therefore this Dharmadhatu realm is made by me. There is nothing else there besides enlightenment itself. My own nature is unobscured and all-pervading, the clear sky is the palace of wisdom. There is nothing else besides self-born wisdom. I am the essence from which all arises. The five great elements, the three realms, and the six lineages, are none other than my body, speech, and mind. My own nature is arranged by me. The Buddhas of the three times and the sentient beings of the three realms, I also show you my own nature. My own nature is unborn and free from elaboration, therefore it does not abide and is beyond all objects of experience. It is beyond the object of meditation in invisible samadhi. Although my own nature is invisible to you, I have made my own essence visible to you. The three realms, the five great elements, and the six lineages, the nature of appearance arises from the five Bodhicittas. The self-born essence, the five wisdoms arise from this. As the five objects of the five wisdoms become clear, the five desires arise, and the five attachments arise. The fruit of the five attachments maturing separately is the appearance of the separate distinctions of the six realms of beings. I have shown you this appearance. I have shown the three kayas and the six vehicles. If I show them, you do not see them. That is because each of my own natures is each of my own essences. Each body, each speech, each mind, and each essence seen by all.'
Chinese
。那也是我之自性之显现。 真实一切之体性乃菩提我， 无戏论界之体性即是我， 一切佛陀之大处正是我， 轮涅三界六道由我而生。 乐与苦乃业力之差别， 真实无谬显现我之大悲。 对于具有因果乘之有情， 莫示昆杰我之此教言。 若定要开示我之此教言， 说善恶业有因果之报应， 如是即是对我作增损谤， 如是则永不能与我相遇。 我乃导师，昆杰菩提心， 菩提心乃昆杰之国王， 三时诸佛由菩提心所成， 三界有情由菩提心所成， 显有器情由菩提心所成， 因果譬喻理证皆令相符。 因之时作五大种， 果之时作三界有情， 譬喻之时作一切譬喻虚空， 意义之时作一切意义无生， 征相之时乃昆杰菩提心， 理证之时示现自生之智慧， 因果譬喻理证皆令相符。 菩提心作一切唯一之作者， 一切所作乃菩提之自性， 唯一作者本性无所作为。 未曾观察昆杰我之自性， 却于我所作之法作决定观察， 由贪执之势力而成办显现， 无常如幻之自性终将坏灭， 如无分盲者一般之自性。 不信昆杰国王所作者， 于六根显现六境之时， 见痛苦而欲遮止诸根， 彼不信昆杰之所作故， 彼无生灭之果。 于一决定生起二谛之后， 昆杰我所作之法性中， 生起胜义世俗二谛故， 二谛之因果皆不得有， 彼无超越因果之果。 于无中寻求清净之禅定， 及不生神变支分修习故， 无取舍之果亦不得证。 于一义禅定修习三种相， 次第修习能
English
That also is the teaching of my own nature. The essence of all that is truly real is enlightenment, I. The essence of the expanse without elaboration is me. The great abode of all Buddhas is me. Appearances, the three realms, and the six classes of beings arise from me. Joy and suffering are differences of karma, Truly and without error, they show my compassion. To those who possess the vehicle of cause and effect, Do not show this teaching of mine, the All-Creating One. If you definitely show this teaching of mine, Saying that virtue and evil have cause and effect, Then you are falsely accusing and slandering me, And you will never meet with me. I am the teacher, the All-Creating Bodhicitta. Bodhicitta is the king, the All-Creating One. The Buddhas of the three times are made by Bodhicitta. The sentient beings of the three realms are made by Bodhicitta. Appearances and existence, vessel and contents, are made by Bodhicitta. Cause and effect, example and meaning, reason and proof, are made to agree. At the time of cause, the five great elements are made. At the time of effect, the sentient beings of the three realms are made. At the time of example, the all-encompassing example, space, is made. At the time of meaning, the all-encompassing meaning, unborn, is made. At the time of the sign, the All-Creating Bodhicitta is made. At the time of reason, self-arisen wisdom is shown. Cause and effect, example and meaning, reason and proof, are made to agree. Bodhicitta makes all things as the single maker. All that is made is the very nature of Bodhicitta. Since the single maker has made it, there is no need to do anything. Without examining the nature of me, the All-Creating One, But definitely examining the dharmas made by me, Appearance is accomplished by the power of craving and attachment. The nature of impermanence and illusion will be destroyed. It is like the nature of a partless blind person. Without believing that it is made by the All-Creating King, When the six sense faculties perceive the six objects, Seeing suffering, they try to block the sense faculties. Because they do not believe that the All-Creating One has made it, They do not have the fruit of no birth and death. When two truths arise from one certainty, In the dharmata made by me, the All-Creating One, Because the two truths, ultimate and relative, arise, There is no cause and effect of the two truths. They do not have the fruit that transcends cause and effect. Because they seek purity in what is nonexistent, and meditate on the limbs of miraculous manifestation that do not arise, They do not obtain the fruit of no acceptance or rejection. Because they meditate on the three aspects of one-meaning samadhi, They gradually meditate on the four aspects of approach and accomplishment.
Chinese
因此，努力所获得的果实并不存在。 自然成就，远离一切作为和行动。 无生、无相、不可言说，当这样说时， 就能领悟远离增损的不可言说之境。 一切法皆是菩提心，例如， 一切譬喻如同虚空般的自性。 菩提心的意义也是如此。 虚空、风、水、地、火，五大元素， 从菩提心中奇妙地显现成佛。 三有、五道、六趣的显现也是， 由异熟业所致，不动地显现成佛。 三界本来就是菩提的身体、语言和意。 因此，显现的世间和器情万物， 如同在虚空中不驻留、不存在一样， 菩提心的广大虚空中，领域广大， 佛、众生、器情万物都存在。 一切皆在完全清净的法性中， 无二，远离一切增损。 谁没有见到这无有的心之精髓， 纵经多劫也无法与意义相遇。 一切法的根本在于菩提心。 佛、众生、显现的世间和器情万物， 一切都从生起的菩提心精髓中， 从唯一无有中数起，也无法穷尽。 佛的身体、语言，众生的身语， 都是菩提心，本来就远离能取所取。 远离能取所取，由何而成就？ 由此成就一切，成就法的根本。 在菩提心的唯一根本经文中， 因为喜欢思虑分别而加以分别。 我喜欢二和数字，所以我这样说。 如实的自性、法性，唯一的心， 心中显现自性三种相， 三种自性是庄严的三种殊胜， 那是圆满具足的法性。 无二唯一的自性相互关联， 真实的唯一具有四种功德， 在四种瑜伽的境界中开示。 心性唯一，开示五种伟大， 心的自性具有五种功德， 因此五种自性被命名为五大。 在唯一的确定中，产生了是与非的说法， 迷途、遮蔽、怀疑、分别、无量思， 能断除能作、勤作、超脱的证悟。 为了消除有无增损的怀疑， 以如实性的菩提无分别， 确定无误的教言。 那确信的显现
English
Therefore, the fruit of past effort and accomplishment does not exist. Spontaneously accomplished, it is separate from all actions and deeds. Unborn, without characteristics, unnameable, when saying that, One realizes the unspeakable state free from exaggeration and denigration. All dharmas are Bodhicitta, for example, All examples are like the nature of space. The meaning of Bodhicitta is also the same. Space, wind, water, earth, fire, the five elements, From Bodhicitta, miraculously manifest as enlightenment. The three realms, five paths, six realms of beings also, Due to the ripening of karma, immovably manifest as enlightenment. The three realms are primordially the body, speech, and mind of Bodhi. Therefore, all of appearance and existence, containers and contents, Like not abiding and not existing in space, The great expanse of Bodhicitta, the field is vast, Buddhas, sentient beings, containers and contents all exist. Everything is in the nature of complete purity, Non-dual, free from all exaggeration and denigration. Whoever has not seen the essence of this non-existent mind, Will not encounter meaning for many kalpas. The root of all dharmas is one in Bodhicitta. Buddhas, sentient beings, appearance and existence, containers and contents, Everything arises from the essence of Bodhicitta, From the one non-existence, if counted, it cannot be expressed. The body and speech of Buddhas, the body and speech of sentient beings, Are Bodhicitta, primordially free from grasping and being grasped. That which is free from grasping and being grasped, by what is it accomplished? By that, everything is accomplished, the root of dharma is accomplished. In the single root text of Bodhicitta, Because of delighting in mind and thought, it is differentiated. I like two and numbers, so I teach it. As it is, the nature, the dharmata, the one mind, In the mind, three aspects of nature appear, The three natures are the three supreme arrangements, That is the nature of perfect completeness. The non-dual one's nature is interconnected, The real one has four attainments, It is shown in the realm of the four yogas. The mind itself is one, showing five greatnesses, The nature of mind possesses five qualities, Therefore, the five natures are named as five greatnesses. In the one certainty, the talk of yes and no arises, Mistakes, obscurations, doubts, thoughts, immeasurable thoughts, Eliminate the doer, the effort, the transcendence of realization. In order to eliminate the doubts of existence and non-existence, exaggeration and denigration, With the non-conceptual Bodhi of Suchness, The unerring and certain teachings are established. That very faith is manifested
Chinese
因此，以对拉多（la dor）的信任的十句预言，显示了无须努力即可成就的意义，那是信任。说了九句没有虚假的真话，从一个核心中出现了九个可见的境地。我们自己说了九句可见的真话。为了使一切在我——普作王（kun byed nga）这里圆满，使菩提心的意义变得伟大。一切佛法的根本是普作菩提心。显现的一切都是我的自性。发生的一切都是我的神变。所有出现的言语和词句，都是我将自己的意义提取为言语和词句。诸佛的身、智慧、功德，以及众生的身体和习气等等，所有包含显现、存在、器和精华的事物，原本都是菩提心的自性。除了心之外的法，从我这里出现的过去诸佛，普作王我没有授记。对于现在安住和未来将要出现的，普作王不显示菩提心的授记。如是说。菩提心与普作王根本相同之品，第六品。然后，菩提心的普作王宣说了自己所作而生的法的分类。大菩萨，心是如实之自性，在如实无二的大乐中，具足一切相，完全没有相。远离戏论，如虚空般本来存在，超越所缘境，不可计数为一。如果菩提心不可计数和表示，那么由心所作的法就有了名目。由心所作的是什么呢？显现、存在、器、精华、诸佛、众生，都是由心的自性本质所作。作了之后，显现出来并显示的是，五大和六道显现，以及成就其意义的两种色身，都是从心的自性中提取出来并计数的。如是宣说。然后金刚萨埵请问：奇哉！普作王！奇哉！普贤！奇哉！菩提心！最初生起菩提心，因为不了解自己和诸法，聚集在全知您的眷属中。因为不了解请问的目标，全知您宣说了，诸法聚集为一。