English
Thus it is said. In the chapter on showing whether there is meditation or not: All thoughts and reflections that flow in the mind, without exception, by not straying from the state of unbornness, however one thinks, if one knows it is meditation, however one does not meditate and abides, there is no distraction. Thus it is said. Then, gradually let them look at the state of earth, water, fire, wind, and space. Those elements should be directly introduced to the nature of non-conceptual essence. In the chapter on revealing one's own mind: Alas! All sentient beings in the three realms, their own Bodhicitta itself, if it is manifestly shown to be the teacher, for hundreds of thousands of eons, because they have not seen the manifestation of their own mind, I, the All-Creating King, have manifestly brought forth the manifestation of my own mind, so listen to the Dharma of manifesting one's own mind. I, the All-Creating King, from the all-ground Bodhicitta, have brought forth the five great elements, the essence of mind, the five teacher Bodhicittas. The body is the Sambhogakaya, the Dharma is explained by its own nature, the teacher reveals its own nature. That teacher, the Sambhogakaya, does not conceive of itself in its own intention, nor does it conceive of other objects of Dharma. The five teachers of Bodhicitta, all show the nature of reality in the same way. That wisdom of Bodhicitta, having brought forth the teacher as the body of earth, does not show with words and letters, but the one who shows its own nature, does not conceive of self, does not conceive of others, shows the intention of non-conceptual equality. All sentient beings in the three realms, if they realize that, are equal to all Buddhas. Without effort, the nature of reality is accomplished without seeking. That wisdom of Bodhicitta, having brought forth the teacher as the body of water, having brought forth the teacher as the body of fire, having brought forth the teacher as the body of wind, having brought forth the teacher as the body of space, does not show with words and letters, but the one who shows the Dharma with its own nature, without conceiving of self and other as two, shows the intention of non-duality. To all sentient beings in the three realms, those teachers who have manifestly brought forth, by explaining the Dharma with their own nature, may all understand this. Alas! All sentient beings in the three realms, I, the All-Creating King, because you have been made by me, are my sons and equal to me. Because I am non-dual with me, because I have definitely arisen for you, the five teachers are my essence.
Chinese
自性五种显为一，一乃遍作者我故，如是汝亦当信之。嗟！三界有情无余众，我若无有汝亦无，汝若无有之时际，导师我亦不出现，不思议法亦不宣。如是说故，此乃将显现认知为空性。此后无论显现何者，于其上不生执着，无有矫饰，当认知为自显自解脱。如是稍作休息。山等之地与水，灯等之火，风与虚空，云朵一一作介绍。以此，一切显有皆成为遍作者菩提心之修持大瑜伽。如是认知后，如今一切法皆安住于自性大圆满之中，过患本自清净，功德圆满具足皆任运成就，虽显现人身，然乃预言其意乃佛之法性。于名相总集品中云：于此无有不圆满，一圆满二圆满皆圆满，事业圆满故安乐，一圆满圆满于菩提心，二圆满圆满于心之所作，皆圆满圆满于圆满，以此一圆满之预言，佛之意即安住于此，以此皆圆满之义，一切皆成圆满，于此无作之中安住者，此身之人天亦，意乃法性佛，以此作有情利，不需勤作安乐住。如是解释其义。从今日起学佛之意。如是作预言。三、以行断除险阻有三，烦恼自解脱之行，显现自在之行，苦行道用之行。第一者，于无取舍品中云：五欲亦欲以心行。如是及于不灭幢相品中云：贪嗔痴，亦从大菩提道生，一切所行五妙欲，亦说乃法性界之庄严。如是及于无作圆满无修中
English
The five natures are shown as one. Since one is the all-creating I, likewise, you should also believe. O! All sentient beings of the three realms, without exception, if I am not, you are also not. At the time when you are not, the teacher, I, will also not appear. The inconceivable Dharma will also not be spoken. Thus it is said, this is to introduce appearance as emptiness. Hereafter, whatever appears, do not be attached to it, without artifice, recognize it as self-arising, self-liberating. Thus, rest a little. Introduce each of the mountains and so on, the earth and water, the fire of lamps and so on, the wind and sky, and the clouds one by one. By this, all appearances and existences will arise as the great posture of meditation on the all-creating Bodhicitta. Having recognized it in this way, now all dharmas abide in the state of self-nature, the Great Perfection. Since faults are primordially pure and all perfect qualities are spontaneously accomplished, although appearing as a human body, it is prophesied that its intention is the Dharma-nature of the Buddha. In the chapter on the collection of categories, it is said: In this, there is nothing unfulfilled. One fulfillment, two fulfillments, all are fulfilled. Happiness comes from the perfection of action. One fulfillment is fulfilled in Bodhicitta. Two fulfillments are fulfilled in the actions of the mind. All fulfillments are fulfilled in perfection. By this prophecy of one fulfillment, the Buddha's intention abides in this. By this meaning of all fulfillments, everything is made perfect. Whoever abides in this non-action, this body, whether human or divine, their intention is the Dharma-nature, the Buddha. If one benefits sentient beings with this, there is no need for effort, and one abides in bliss. Thus explain its meaning. From today onwards, learn the intention of the Buddha. Thus, make the prophecy. Third, there are three ways to clear obstacles through conduct: the conduct of self-liberation of afflictions, the conduct of mastering appearances, and the conduct of using asceticism as a path. The first is: In the chapter on non-acceptance and rejection, it is said: The five desires are also desired to be practiced by the mind. And in the chapter on the indestructible banner, it is said: Attachment, hatred, and ignorance also arise from the path of great Bodhi. All actions, the five objects of desire, are also said to be the adornment of the Dharma-nature realm. Thus, and in the non-action, perfect, non-meditation
Chinese
我，与一切相异，为世间所弃之法。 五种烦恼，五种无间罪， 若入清净道，得平等之王。 不舍弃妇女等一切。 如是说。此有二：烦恼生起之境，欲妙庄严之行，以及不执著于彼之取舍，烦恼自解脱之行。第一者，无论显现何种悦意的色、声、香、味、触，显现之彼本身，就法性而言，如梦如幻，显现空，声空，香空，味空，触空，无有真实的虚幻显现，轻飘飘，松散散，灵活运用。就法性而言，如自心之导师所说之章节，于显现之上，放大观看，放下，则无有任何执着的觉性，显现为无二自解脱。如是之行，以显现为法性之庄严，故称欲妙界之庄严。第二者，无论生起贪欲、嗔恨、愚痴、我慢、嫉妒任何一种，皆令其力量圆满，于未积业之时，于第一刹那认清，于第二刹那，于其上放大观看而放下，则五毒无论生起何者，皆不舍弃，于自处解脱之觉性，显现为乐明无分别之大智慧。彼亦贪欲显现为乐空各别觉知之智慧，嗔恨显现为明空如镜之智慧，愚痴显现为显空法界之智慧，我慢显现为觉空平等性之智慧，嫉妒显现为觉空成所作之智慧。不似声闻缘觉般舍弃，不似菩萨般调伏，不似密咒般转化，烦恼之分别念彼本身于自处清净，一切行自在生起之觉性之王任运成就，故称胜于一切乘。彼乃内烦恼生起解脱显现为智慧，故如今有接触佛陀任运成就之意之必要。
English
I, different from all, a dharma abandoned by the whole world. The five afflictions, the five inexpiable sins, If one enters that pure path, one obtains the king of equality. One does not abandon women and all others. Thus it is said. This has two aspects: the realm where afflictions arise, the conduct of desirable adornments, and not clinging to their acceptance or rejection, the conduct of self-liberation of afflictions. The first is: whatever pleasing forms, sounds, smells, tastes, and tactile sensations appear, that appearance itself, from the perspective of the nature of phenomena, is like a dream, like an illusion, appearing empty, sound empty, smell empty, taste empty, touch empty, the unreal appearance is flimsy, loose, and used flexibly. From the perspective of the nature of reality, like the chapter spoken by the teacher of one's own mind, one looks greatly upon the appearance itself, and by letting go, the awareness without any clinging arises as non-dual self-liberation. Such conduct makes appearance the adornment of the nature of reality, hence it is called the adornment of the realm of desirable qualities. The second is that whatever arises, whether it is desire, hatred, delusion, pride, or jealousy, one allows its power to be perfected, and at the moment before karma is accumulated, one recognizes it in the first instant, and in the second instant, one looks greatly upon it and lets go, so that whatever of the five poisons arises, without abandoning it, the awareness that is liberated in its own place arises as the great wisdom of bliss, clarity, and non-conceptuality. That is, desire arises as the wisdom of discerning bliss and emptiness separately, hatred arises as the wisdom of clarity and emptiness like a mirror, delusion arises as the wisdom of appearance and emptiness, the wisdom of the sphere of reality, pride arises as the wisdom of awareness and emptiness, the wisdom of equality, and jealousy arises as the wisdom of awareness and emptiness, the wisdom of accomplishing activities. Without abandoning like the Hearers and Solitary Realizers, without taming like the Bodhisattvas, without transforming like the Secret Mantras, the conceptual thoughts of the afflictions themselves are purified in their own place, and the king of awareness, the self-arisen All-Creating, is spontaneously accomplished, hence it is called superior to all vehicles. That is, the arising and liberation of inner afflictions arise as wisdom, so now there is a need to touch the spontaneously accomplished great intention of the Buddhas. The second is the conduct of mastering appearances, from the chapter of the pure realm: Knowing the nature of vastness without end or center, Not accepting, not rejecting, abiding in the king of equality, Mind and habitual tendencies mixed and alike, The phenomena of appearance examined by grasping
Chinese
是。显现为自己的庄严，所以不舍弃不抛弃。如《不没胜幢》中所说：不作自和他，于幻化任运之境受用。如《安住于心要义品》中所说：噫！明朗自在的智慧之王啊！心要超越勤作之自性，以证悟殊胜智慧而取之。此乃普作王之坛城。噫！导师之导师普作王，如何安立心要身之坛城呢？所有显现和存在的诸法，皆安立于无生法界之自性中。心要之义无有取舍之故，这也是普作我之安立。噫！导师之导师普作王，如何安立心要语之坛城呢？所有声响和显现的诸法，皆以言词安立于无生界中。心要汇集于不可言说之语中，这也是普作王之安立。噫！导师之导师普作王，如何安立心要明之坛城呢？所有忆念觉知分别，皆知为无生普作我之义。普作自身之身语意自性，乃无造作大安住之三坛城。不作意同时圆满之义，以证悟任运心要之义而趣入。如是说，色相、声相、香相、忆念觉知意之分别，所有显现之时即安住于无生之三坛城中。于彼之上，不作任何思辨，而行持自性大平等。因此，证悟显有坛城之自性，则能于自性中解脱取舍和取舍对治之必要。第三、以苦行道引生的行持是：乐不乐、苦乐、净不净、怖不怖、病不病、敌友、贪嗔等等，于一切二取法取舍之执着境上，皆味平等，乃是进行压制、遮返之修持。如《不摇无欲品》中所说：嗟！大菩萨，莫将一分为二，乐与苦，菩提一，佛与有情，心一。