Chinese
将正法教义安立为三：即安立为外、内、密三种。其中，以三种之三种而著称九种。化身以慈悲如何调伏，宣说三种。报身之行持，宣说外内三种。法身宣说秘密之三种现证。外、内、密三种，即身、语、意与身、语、意。由此散发而生起九种相。以九地、九道、九路行进，以一乘普作而行进于菩提地。普作无有行持，超越勤作修持。无有行进，而到达菩提地。如是说。从菩提心普作王中所出之圆满极其稀有之第十章。之后，菩提心普作王宣说了此汇集一切法之根本。嗟！大菩萨谛听。一切法之自性与根本是这样：我是一切法之自性，从我之自性中没有其他法。导师三身是我之自性。三时诸佛是我之自性。菩提萨埵是我之自性。四种瑜伽是我之自性。欲界、色界、无色界三界也是，普作我之自性所显示。五大种也是我之自性。六道众生是我之自性。一切显现是我之自性。一切存在是我之自性。总集器情是我之自性。从我之自性中没有其他，一切法之根本汇集于我。没有从我汇集者，一个也没有。未生者与生起之神变，以及慈悲之自性生起三种相，那是三位导师之自性。过去、现在、未来三时也是，我自身安住于一体之自性中，因为一切佛安住于一体之故，那也是我之自性所显示。我自身远离能取所取而清净，如虚空般周遍一切，并且成为一切法之精华之故，菩提心也是我之自性。普作我安住于一体中，我之自性如是真实，四种圆满真实地汇集于一体。
English
The establishment of the sacred Dharma teachings in three is: established as outer, inner, and secret three. Among them, it is known as nine kinds of three times three. The Nirmanakaya proclaims how to subdue with compassion in three ways. The Sambhogakaya proclaims actions and activities in outer and inner three ways. The Dharmakaya proclaims the three realizations of the secret. Those three, outer, inner, and secret, are body, speech, and mind, and body, speech, and mind. From that, emanating, nine aspects arise. By traversing nine grounds, nine paths, and nine roads, one traverses the Bodhi ground through the one vehicle, the All-Creating. The All-Creating transcends effort and accomplishment without action and activity. Without traversing, one goes to the Bodhi ground. Thus it is said. The tenth chapter, which is extremely rare and perfect, from the Mind of Enlightenment, the All-Creating King. Then, the Mind of Enlightenment, the All-Creating King, spoke this summary of the root of all phenomena. O Great Bodhisattva, listen! The nature and root of all phenomena are like this: I am the nature of all phenomena, and there is no other phenomenon apart from my nature. The three bodies of the teacher are my nature. The Buddhas of the three times are my nature. The Bodhisattvas are my nature. The four yogas are my nature. The three realms of desire, form, and formlessness are also shown to be the nature of the All-Creating me. The five great elements are also my nature. The six classes of beings are my nature. All appearances are my nature. All existences are my nature. The collected container and essence are my nature. Since there is nothing other than my nature, the root of all phenomena is gathered in me. There is not even one that is not gathered in me. The uncreated and the miracles of creation, and the three aspects arising from the nature of compassion, that is the nature of the three teachers. The past, present, and future three times are also, from the nature of myself abiding as one, because all Buddhas abide as one, that is also shown to be my nature. Because I myself am purified by being free from grasping and being grasped, and pervade all like the sky, and because I am the essence of all phenomena, the mind of enlightenment is also my nature. The All-Creating me abides as one, and my nature is truly like that, the four perfections truly gather as one.
Chinese
因此，我被说成是自性。一切行为皆从我的身语意三门中产生，产生也从我的自性中产生。聚集也聚集于我的自性中。虽然如此，因为是我的本体，三界被说成是我的自性。一切行为的我的五种自性，是从我的五种本体中产生的，即虚空、风、水、地、火、光明这五种。一切行为的我的自性被显示。一切行为的我以慈悲显现，显示自生五智，六道众生显现也是一切行为的我的自性被显示。一切行为的国王我的自性中，所有显现世间器情，一切都包含在内。一切都是我所做，从我而生，因此，没有不包含于我的法。从我而生的三身导师，也显示一切行为的我的三种自性。过去、现在、未来三时，三种一体安住的佛，无有先后地安住于一切行为的自性中。远离能取所取的菩萨，也是一切行为的我的自性所化现的菩萨。如实安住四种瑜伽，也是安住于一切行为的我中。如一切行为的国王所做的一切，一切都包含在一切行为的国王之中。如是说。菩提心一切行为的国王，一切法的根本菩提心一切行为的国王，仅仅包含于此的第十一品。之后，菩提心一切行为的国王我宣说了这部一切法之源的经。嗟！大菩萨。我是一切的依据，所有显现的诸法，要知道一切都从我而生。听闻这法的总依据，如此宣说一切法。一切行为的国王菩提心我，是所有大依据的国王，因此，三位导师也首先从我而生。所谓依据，是指导师的教言。因为我是一切口诀的根本，除了心之外的法性，对于三时诸佛、三界众生，一切行为的我没有如实宣说。是所有续部和经部的总释。
English
Therefore, I am said to be the nature. All actions arise from my body, speech, and mind, and arising also arises from my nature. Gathering also gathers in my nature. Although it is so, because it is my essence, the three realms are said to be my nature. The five natures of all actions of mine are produced from my five essences, namely the five of space, wind, water, earth, fire, and light. The nature of all actions of mine is shown. All actions of mine manifest with compassion, showing the five self-born wisdoms, and the appearance of sentient beings in the six realms is also the nature of all actions of mine that is shown. From the nature of the king of all actions, all that is included in the appearance of the world and its contents, all are included. Everything is done by me and arises from me, therefore, there is not a single dharma that is not included in me. The three Kayas of the teacher that arise from me also show the three natures of all actions of mine. The Buddhas who abide as one in the three times of past, present, and future, abide in the nature of all actions without beginning or end. The Bodhisattvas who are free from grasping and being grasped are also Bodhisattvas manifested by the nature of all actions of mine. Even placing the four yogas properly is placing them in all actions of mine. Just as the king of all actions has done everything, everything is included in the king of all actions himself. Thus it is said. The eleventh chapter, which contains the essence of all dharmas, the Bodhicitta, the king of all actions, is contained solely within the Bodhicitta, the king of all actions. Then, I, the Bodhicitta, the king of all actions, spoke this sutra, the source of all dharmas. O great Bodhisattva! I am the source of all, know that all phenomena that appear arise from me. Listen to this great general source of dharma, and proclaim all dharmas in this way. I, the Bodhicitta, the king of all actions, am the king of all great sources, therefore, the three teachers also arose from me first. The term "source" refers to the teachings of the teacher. Because I am the root of all instructions, the nature of dharma apart from mind, for the Buddhas of the three times and the sentient beings of the three realms, I, the all-acting one, have not truly taught. It is the general commentary on all tantras and sutras.
Chinese
也是调伏者和经部的导师， 万有作者是我自性所生。 导师与教法二者相关联， 万有之王菩提心我， 被说是所有教法的顶峰。 从我所生的三身导师， 以教法的律藏、经部和论藏， 以及各自的怛特罗部，十万部， 生圆次第秘密等勤作， 一切勤作超越者都趋向于我。 仅凭勤作无法见到超越者我。 因此被说是所有教法的顶峰。 万有之王菩提心我， 被说是所有乘的精华。 三导师所安住的三乘， 必定安住的唯有一乘。 唯一是普摄一切的菩提心之地， 那被说是所有乘的精华。 唉！我能消除无明的黑暗， 使大智慧的光芒扩展。 那又是如何显现的呢？ 所有显现的诸法， 在菩提如是性中未被认知， 在无明分别的黑暗中变得浓厚。 所有显现的诸法， 因为是万有作者菩提心所造， 所以在认知为万有作者菩提心之后， 所有显现的诸法， 也消除了各自的分别黑暗， 自生大智慧的光芒扩展。 因此称为消除无明黑暗，光芒扩展。 唉！大菩萨， 从分别的网中解脱出来， 斩断烦恼的锁链。 对于所有这些显现的法， 具有因果乘的那些人， 有些人见到毒而产生舍弃的分别。 有些人见到贪恋的对象， 产生对二谛不执著的分别。 有些人见到清净的对境， 以三种清净和加持神变， 以主和仆的方式进行分别。 有些人对于自清净的自性， 以四种修法想要成就而进行分别。 所有这些万有作者菩提心我， 并非心外之物，从分别中解脱出来， 斩断各自的分别烦恼锁链。 如是说。 唉！大菩萨，万有之王菩提心我， 您以我的这种自性
English
Also the teacher who teaches discipline and sutras, The All-Creating is born from my own nature. The teacher and the teachings are both related, The All-Creating King, Bodhicitta, I, Am said to be the pinnacle of all teachings. The three bodies of the teacher who arose from me, With the Vinaya, Sutra, and Abhidharma of the teachings, And the respective Tantra sections, the hundred thousand sections, The generation and completion stages, secrets, etc., are diligent, All diligent practitioners proceed to me, the transcendent. By diligence alone, they do not see me, the transcendent. Therefore, it is said to be the pinnacle of all teachings. The All-Creating King, Bodhicitta, I, Am said to be the essence of all vehicles. The three vehicles in which the three teachers abide, There is definitely only one vehicle in which to abide. The one is the ground of the all-encompassing Bodhicitta, That is said to be the essence of all vehicles. Alas! I dispel the darkness of ignorance, And cause the light of great wisdom to spread. How is that shown? All phenomena that appear, Are not recognized as the Suchness of Bodhi, And become dense in the darkness of ignorance's conceptualization. All phenomena that appear, Because they are made by the All-Creating Bodhicitta, After recognizing them as the All-Creating Bodhicitta, All phenomena that appear, Also eliminate the darkness of individual conceptualizations, The light of self-arisen great wisdom spreads. Therefore, it is called dispelling the darkness of ignorance, spreading the light. Alas! Great Bodhisattva, Having broken free from the net of conceptualization, Cut the chain of afflictions. For all these phenomena that appear, Those who possess the vehicle of cause and effect, Some see poison and create the conceptualization of abandoning it. Some see an object of attachment, And create the conceptualization of non-attachment to the two truths. Some see an object to be purified, With the three purities and blessings of miracles, They conceptualize in the manner of lord and servant. Some, for the self-nature of self-purity, Create the conceptualization of wanting to accomplish with the four approaches and accomplishments. All these All-Creating Bodhicitta I, Are not other than the mind, having broken free from conceptualization, Cut the chain of individual conceptualization afflictions. Thus it was said. Alas! Great Bodhisattva, the All-Creating King, Bodhicitta, I, You with this nature of mine
Chinese
领悟吧！所有显现的诸法，都请你宣说没有我之外的其他。 如果你将我的这个预言收录在《丹珠尔》中，所有聚集在你周围的眷属，都能领悟到普作我的自性，一切都将变成我的自性。 当一切都变成我的自性时，对于所有显现的诸法，一切都不进行舍弃和取舍，不进行真假二谛的修习，不以洁净来加持清净三者，不进行禅定、发心、努力和修持。因为一切都已成为普作我，一切在普作我中都是平等的。 平等我不需要做平等之事，不需要做平等之事，这是以前就预言过的。 如是说。从菩提心普作王中明确指出预言出处的第十二章。 然后，因为菩提心普作王是所有预言之王，所以宣说了讲述一切佛法总纲的这种讲述方式。 嘿！大菩萨，谛听！因为我是佛法的总纲，所以有五种解释理由的方式：用五种总义来解释，即讲述历史意义的解释方式，讲述根本意义的解释方式，讲述瑜伽意义的解释方式，讲述必要意义的解释方式，以及讲述词句意义的解释方式。 首先，为了揭示信仰的来源，将讲述历史意义的解释方式。因为一切佛法的根本都包含在心中，因此将揭示根本的意义。为了区分各乘的差别，将揭示瑜伽意义的根本。为了揭示不需要努力修持，将在必要意义中揭示必要性。为了使不理解的意义得以理解，将用声音来表达词句的意义。 嘿！大菩萨。揭示历史意义的必要性是：首先，为了揭示信仰的来源，讲述历史意义的解释方式是：自性加持的解释方式，揭示自身本质的解释方式，以及组合意义的词句的解释方式。在普作我的三种自性中，从我这里产生的教义