English
Therefore, with the ten prophecies of trust in Lador, it shows the meaning of accomplishing without effort, that is trust. It spoke nine truthful words without falsehood, from one core, nine visible realms appeared. We ourselves spoke nine truthful words that are visible. In order to perfect everything in me, the All-Creating King (kun byed nga), make the meaning of bodhicitta great. The root of all dharmas is the All-Creating bodhicitta. Whatever appears is my essence. Whatever happens is my manifestation. All the words and terms that arise, I have extracted my own meaning into words and terms. The bodies, wisdom, qualities of the Buddhas, and the bodies and habitual tendencies of sentient beings, etc., all that encompasses appearance, existence, vessel, and essence, are originally the essence of bodhicitta. Dharmas other than the mind, the Buddhas of the past who arose from me, the All-Creating King, I did not prophesy. For those who dwell now and those who will come in the future, the All-Creating King does not show the prophecy of bodhicitta. Thus it was said. The chapter on the identity of the root of bodhicitta with the All-Creating King, the sixth chapter. Then, the All-Creating King of bodhicitta spoke this classification of the dharmas that arise from what he himself has done. O Great Bodhisattva, the mind is the essence of suchness, in the great bliss of suchness non-duality, possessing all aspects, completely without aspects. Free from elaboration, abiding primordially like the sky, beyond the object of focus, uncountable as one. If bodhicitta is uncountable and unrepresentable, then the dharmas made by the mind have names. What are the things made by the mind? Appearance, existence, vessel, essence, Buddhas, sentient beings, are made from the essence of the mind's nature. Having made them, what is manifested and shown is that the five great elements and the six realms appear, and the two form bodies that accomplish their meaning are extracted from the mind's nature and counted. Thus he spoke. Then Vajrasattva asked: O All-Creating King, emaho! O Samantabhadra, emaho! O Bodhicitta, you emaho! Initially, having arisen bodhicitta, because I did not understand myself and the dharmas, I gathered in the retinue of you, the All-Knowing One. Because I do not understand the aim of asking, you, the All-Knowing One, spoke, the dharmas are gathered into one.
Chinese
当请问菩提心之精要时，如何理解将一分为二地展示的这些不同之处？之后，普作王菩提心开示道： 奇哉！我本自天成，我是所有佛陀天成之精髓。我乃大悲之本体，无论何时感到欢喜，为了成办所喜之事，我将展示我所做之事。金刚萨埵，谛听！对一之喜悦，乃因诸法汇聚为一之故，是菩提心之本体，展示了心之本体普作。对于喜好名相数字者，普作王所作之事，以各种言语亦无法尽述。那也是我的自性。一者，我即是精髓；二者，乃我所作之事；所作之法可计数。数字之义即一与二，数字之尽头不可言说，是不可言说之法的精髓，不可言说之精髓展示为一。一者，普作菩提心；所作之法有两种，即因与果两种。以胜义谛与世俗谛两种，在比喻、意义、标志与理由中，分为决定之教证与不了义之教证两种来阐述。因是五大元素，果是三界众生。以三界众生为因而，将果命名为佛陀，因果之比喻意义即在于此展示。因是三界众生，果是佛陀的授记，那是不了义的教证。应分为两种。因是五大元素，所作之法即是一切，是心性显现而出。除了如是性之外，因无明、邪念、能取所取，对六境之法进行确定考察，因此被称为六坏与六依，即是世间。依于六境之六执，因六执而痛苦悲伤，被称为哀哉哀哉。所谓哀哉哀哉已逝，乃因不对六境之法进行思虑，六生便不会在六处产生，因此从六苦中解脱，因此称之为哀哉已逝。如实从菩提之精要中，未经寻觅而自然显现的五大元素
English
When inquiring about the essence of Bodhicitta, how should one understand these differences that are shown as one divided into two? Then, the All-Creating King of Bodhicitta proclaimed: Oho! I am spontaneously accomplished from the beginning. I am the spontaneously accomplished essence of all Buddhas. I am the nature of great compassion. Whenever there is joy, in order to accomplish what is pleasing, I will show what I have done. Vajrasattva, listen! The joy in one is because all dharmas are gathered into one. It is the nature of Bodhicitta, showing the All-Creating nature of mind. For those who delight in names and numbers, the deeds of the All-Creating King cannot be fully described with various words. That is also my own nature. One is myself, the essence; two arise from what I have done; the created dharmas can be counted. The meaning of numbers is one and two. The end of numbers is inexpressible. It is the essence of inexpressible dharmas. The inexpressible essence is shown as one. One is the All-Creating Bodhicitta; the created dharmas are of two kinds, namely cause and effect. With two kinds, ultimate truth and conventional truth, in metaphors, meanings, signs, and reasons, they are explained as definitive and provisional teachings. The cause is the five great elements; the effect is the sentient beings of the three realms. By taking the sentient beings of the three realms as the cause, the effect is named Buddha. The metaphor of cause and effect is shown there. The cause is the sentient beings of the three realms; the effect is the prophecy of Buddhahood. That is explained as a provisional teaching. It should be divided into two kinds. The cause is the five great elements. The created dharma is all of everything. It is the manifestation of mind itself. Apart from suchness, due to ignorance, wrong thoughts, grasping and being grasped, by definitely examining the six objects of dharma, it is said to be six destructions and six dependencies, which is the world. Relying on the six attachments to the six objects, due to the six attachments, there is painful suffering, which is called alas, alas. What is called alas, alas, has passed away, because not thinking about the six objects of dharma, the six births will not arise in the six places. Therefore, having passed beyond the six sufferings, it is called alas, has passed away. Just like the essence of Bodhi, the five great elements that arise naturally without seeking
Chinese
这五者也是，各自的体性各自执持，一切心之精髓菩提心，也执持无所缘的自性。体性即是所谓的体性。自性显现的五大，是生起一切法的精髓。由它所生的众生们，不认为这是自生的，而是把修行的道路看作是因，想要从因中产生果，因此才命名为“因”。无论获得什么果，都被称为乘，被展示为舍弃、阻断、清净等等。之所以命名为“果”，是因为精髓是从因中产生的结果。对于精髓的自性来说，对于无生无灭的自性来说，被称为金刚。这金刚，外道和内道两种，身语意智慧，通过取舍的方式，认为像是水中的月亮一样显现。没有取舍的内道，通过次第三者和精髓，视自身为法界和智慧。不依赖任何事物，无所作为的这个，因为成为一切的精髓，所以超越了无为的行。舍弃无为的安乐，阐述了不勤作安乐的预言。三劫和七世，六个月一年十六个月，是勤作的乘。通过展示这无为的自性，安住于不勤作任运自成的状态。对于这个，没有什么是不圆满的。因为一个圆满、两个圆满、一切圆满，所以事业圆满安乐。一个圆满是圆满于菩提心，两个圆满是圆满于心所造作，一切圆满是圆满于功德圆满。通过这一个圆满的预言，佛陀的意趣安住于此。通过一切圆满的意义，使一切都功德圆满。安住于这无为之中的，这个身体，无论是人还是天，意趣都是法性佛。如果通过这个来利益众生，不勤作修持，也会变得安乐。如是说。菩提心普作王中所摄集的名相品第七（终）。之后，菩提心普作王所作的一切法，从其本性同一的真如中，真如显现三种自性，这三种自性各自显现，如是宣说。大菩萨啊！我的真如一，功德圆
English
These five also, each holding its own characteristic, the essence of all, the Bodhicitta, also holds the nature of being without an object of focus. Characteristic is what is said to be characteristic. The five great ones arising from self-nature are the essence of generating all phenomena. Those sentient beings generated by it, not realizing that this is self-born, but regarding the path of practice as a cause, desiring the result to arise from the cause, therefore it is named "cause." Whatever result is obtained is said to be a vehicle, and is shown as abandoning, blocking, purifying, and so on. The reason for naming it "result" is that the essence is the result arising from the cause. For the self-nature of the essence, for the self-nature of no birth and no death, it is called Vajra. This Vajra, the two types of outsiders and insiders, body, speech, mind, and wisdom, through the means of taking and abandoning, are thought to appear like the moon in water. The inner path without taking and abandoning, through the three stages and the essence, views oneself as the Dharmadhatu and wisdom. Not relying on anything, this without action, because it becomes the essence of everything, therefore it transcends actionless activity. Abandoning actionless bliss, it sets forth the prophecy of effortless bliss. Three eons and seven lifetimes, six months, one year, sixteen months, are vehicles of effort. By showing this actionless nature, it abides in the state of effortless spontaneous accomplishment. For this, there is nothing that is not complete. Because one is complete, two are complete, all are complete, therefore activity is complete and blissful. One completion is completion in Bodhicitta, two completions are completion in what is made by the mind, all completions are completion in perfect merit. Through this prophecy of one completion, the Buddha's intention abides in this. Through the meaning of all completion, it makes everything perfectly meritorious. Abiding in this actionless state, this body, whether human or divine, the intention is the Dharma-nature Buddha. If one benefits sentient beings through this, without effort or practice, one will also become blissful. Thus it is said. The seventh chapter, the chapter on collecting categories from the All-Creating King Bodhicitta (ends). Then, all the phenomena made by the All-Creating King Bodhicitta, from the Suchness that is one in its nature, the Suchness manifests three self-natures, these three self-natures appear separately, thus it is proclaimed. Great Bodhisattva! My Suchness one, perfect in merit.
Chinese
显现为三种聚会。 如是无生自性， 如是真如显现为境。 彼境乃一切之真如。 于彼一切皆考察后， 能观真如者， 无障自生智慧者， 显现因果导师三身。 有些显现为因之导师， 有些显现为缘之导师， 有些显现为果之导师。 大悲显现之， 自生智慧五种中， 所生之佛与有情众， 显现为所教之境与眷属。 如是之眷属众， 以因果导师三身， 于真如之唯一境上， 眷属之见解各异。 于有些示现为舍弃遮止之境， 于有些示现为调伏且行进， 于有些示现为加持清净， 于有些示现为以取舍而成就， 于有些示现为自续清净， 示现为可寻且可修。 如是导师三身， 观待因与果而示现。 因与果二者， 亦不离于真如。 普作我已作授记。 真如是如此， 普作我也是真如。 我所作一切也是真如。 六境是我所作， 六根是我的觉性， 诸识之集合， 是我的自生智慧。 五大亦是五因， 一切之五因是真如。 大悲自生智慧五， 生出三界六道， 亦说为真如之体性。 真如之自性， 体性无二， 于自性一处安住， 生出四种瑜伽。 由四种瑜伽生出。 嗟！大菩萨谛听！ 一切之精华菩提心， 乃诸法之真实体性， 如是本来安住于真如。 极瑜伽、总瑜伽， 大瑜伽、菩萨瑜伽四者， 于精华义之无作真实上， 观视所见之境有四种。 菩萨瑜伽见为境与根。 以五菩提与四神变， 加持后如二菩萨天。 不见精华义之真实。
English
Appears as three gatherings. Likewise, the unborn nature, That suchness appears as an object. That object is the suchness of all. Having examined everything in that, One who contemplates suchness, The unobscured, self-arisen wisdom, Appears as the three bodies, the teacher of cause and effect. Some appear as the teacher of the cause, Some appear as the teacher of the connection, Some appear as the teacher of the result. From the five self-arisen wisdoms, Which manifest compassion, The Buddhas and sentient beings that arise, Appear as the object of teaching and the retinue. To such a retinue, With the three bodies, the teacher of cause and effect, On the single object of suchness, The retinue's views are different. To some, it is shown as an object to be abandoned and prevented. To some, it is shown as being tamed and progressed. To some, it is shown as blessing and purifying. To some, it is shown as accomplished by taking and discarding. To some, it is shown as the purity of one's own continuum, It is shown as being sought and accomplished. Thus, the three bodies of the teacher, Show with regard to cause and result. Both cause and result, Do not move away from suchness. The All-Creating One, I have prophesied. Suchness is like this, The All-Creating One, I am also suchness. Everything I have done is also suchness. The six objects are made by me, The six faculties are my awareness, The collections of consciousnesses, Are my self-arisen wisdom. The five great elements are also five causes, The five causes of all are suchness. The five self-arisen wisdoms of compassion, Also, bringing forth the three realms and six lineages, Are explained as the essence of suchness. The nature of suchness, The essence is non-dual, In the state of abiding as one nature, Four established yogas are brought forth. Arising from the four aspects of yoga. O great Bodhisattva, listen! This Bodhicitta, the essence of all, Is the true essence of all phenomena, As it is, it has always existed in suchness. The four, utmost yoga, complete yoga, great yoga and bodhisattva yoga, On the uncreated reality of the essential meaning, The object seen by looking is fourfold. The Bodhisattva Yoga sees as object and faculty. With the five enlightenments and the four miracles, Having blessed, like two Bodhisattva deities. The reality of the essential meaning is not seen.