English
Your nature is extremely difficult to understand; I understand through the sound of the four manifestations. Through the sound of the expanse, I understand that there is no separation. Having answered in this way, it shows understanding meaning through sound, and meaning becoming sound. The second part is divided into two parts. The self-testimony is: Alas! All-Creating King, arising from you, the three-bodied teacher, are your three essences. Those three teachers, the three are your illusory intent, showing illusory intent in the minds of individual awarenesses. It shows in this way. The second part is the definitive testimony: Alas! King of Awareness, listen, Vajra Mind. What is taught as the definitive testimony of ultimate meaning is that the King of Awareness cannot be shown by awareness. It shows in this way. The third part is: In that very text, it says: In order to certainly understand that testimony, the testimony that certainly explains the nature of mind is also shown. Therefore, the thirteenth chapter, the way of explaining the mind, is shown. This is divided into two parts: briefly showing the way of explaining through numbers and names, and explaining its meaning in detail. The first part is: Alas! Great Bodhisattva, listen! Because I am the testimony of the realm of Dharma, the five ways of explaining the meaning are explained through five general meanings, namely, showing the way of explaining historical meaning, showing the testimony of fundamental meaning, the way of explaining the meaning of complete yoga, showing the explanation of necessary meaning, and showing the explanation of the meaning of words. Like this. The second part is divided into three parts: determining the order of the five general meanings, necessity, and etymology. That is: First, in order to show the source of faith, the way of explaining historical meaning will be shown. It shows in this way. The fourth part is: In that very text, it says: In order to have faith in that explanation, the testimony that certainly shows the source of the testimony is also shown. Therefore, the twelfth chapter, which certainly shows the source of the testimony, is shown. This is divided into three parts: briefly showing the greatness together with the instructions, explaining that in detail, and concluding with the instructions together with the benefits. The first part is: Alas! Great-minded one! I am the source of all testimonies; know that all phenomena that appear, everything arises from me. Listen to this great general source of all phenomena; all phenomena
Chinese
如是预言。总共有七种，列举如下： 也就是，普作王菩提心我，我是所有伟大预言之王，三位导师最初也从我这里出现。所谓预言，是指导师的教诲。如上等等阐述。第三是： 喂！大菩萨普作王菩提心我，你应证悟我的这种自性。如上等等阐述。第五是： 在那之中，因为它将意义确定下来，所以也宣说了确定解释意义的预言。因此，第五宣说意义解释之品，这有三种： 宣说自身之自性，确定那自性的方法，以及宣说方法的伟大。也就是： 喂！大菩萨，我的自性是这样的： 存在不是从一而来，宣说显现为两种，生起显现为九乘，汇集汇集于大圆满，是菩提心。如上等等。譬如虚空，意义是法性，征相是法性不灭，通过这三者可以证悟菩提心，宣说其他无法到达。第六是： 在那之中，因为获得确定意义解释的把握，所以也宣说了确定四句的预言。因此，第三十二品宣说确定四句，这有三种： 将显现的一切法性如实宣说，劝诫不要对此进行改造，以及宣说不改造的本身即是法身的密意。也就是： 喂！大菩萨，像这样理解意义： 显现的一切如实为一，不要有人对此进行改造，不改造的平等之王，就安住在不思议法身的密意之中。如是阐述。第七是： 在那之中，因为确定是身语意三者之集合，所以也宣说了确定身语意的预言。因此，第三十六品宣说身语意三者之集合，这有三种： 导师宣说一切法都是由自身的身语意所作，眷属请问那是如何所作之方式，以及导师回答。喂！大菩萨，证悟我的这种自性！我就是菩提心的自性，即菩提
English
Thus prophesies. There are seven in total, enumerated as follows: That is, the All-Creating King, Bodhicitta, I am the king of all great prophecies, and the three teachers also arose from me in the beginning. The so-called prophecy refers to the teachings of the teacher. The above and so on explain. The third is: Hey! Great Bodhisattva, All-Creating King, Bodhicitta, you should realize this nature of mine. The above and so on explain. The fifth is: In that, because it establishes the meaning itself, it also proclaims the prophecy of definitely explaining the meaning. Therefore, the fifth proclaims the chapter of explaining the meaning, which has three aspects: Explaining one's own nature, the method of establishing that nature, and explaining the greatness of the method. That is: Hey! Great Bodhisattva, my nature is like this: Existence does not come from one, it is proclaimed as appearing in two forms, arising appears as nine vehicles, gathering gathers into the Great Perfection, it is Bodhicitta. The above and so on. For example, space, the meaning is dharmata, the sign is the unceasing dharmata, through these three one can realize Bodhicitta, it is proclaimed that others cannot reach it. The sixth is: In that, because one obtains the confidence of definitely establishing the explanation of meaning, one also proclaims the prophecy of definitely stating the four phrases. Therefore, the thirty-second chapter proclaims the definite four phrases, which has three aspects: Explaining all phenomena as they appear as suchness, advising not to modify it, and explaining that the unmodified itself is the intention of the Dharmakaya. That is: Hey! Great Bodhisattva, understand the meaning like this: All that appears is truly one, let no one modify it, the unmodified king of equality dwells in the inconceivable intention of the Dharmakaya. Thus it is explained. The seventh is: In that, because it is definitely the collection of body, speech, and mind, it also proclaims the prophecy of definitely body, speech, and mind. Therefore, the thirty-sixth chapter proclaims the collection of body, speech, and mind, which has three aspects: The teacher proclaims that all phenomena are made by one's own body, speech, and mind, the retinue asks how that is done, and the teacher answers. Hey! Great Bodhisattva, realize this nature of mine! I am the nature of Bodhicitta, that is, Bodhi
Chinese
心即是普作王。普作王的自性是身语意。没有不是身语意所造作的。如是等等，一切显现都显示为心性自显的身，一切声响都显示为普作自显的语，一切忆念觉知都显示为普作自显的意。第八，出自同一处：为了身语意融为一体，也宣说了证悟意合一之理。因此，第三十四品宣说意合一之品。此品有五：导师承诺一切佛的意都汇集于我，金刚萨埵请求汇集之理，导师回答后金刚萨埵昏厥，从昏厥中醒来后提出疑问，导师消除疑问。其中：喂！觉悟之王谛听！对于普作王，意的意义汇集于我。我的自性中，身汇集、语汇集、意汇集。谛听我的声音，通过意汇集。如是等等，通过总汇集、三门、五门汇集之门，显示一切佛的意都汇集于自身。第九，出自同一处：因为意汇集不需寻觅，自然安住，也宣说了确定安住意的道理。因此，第二十九品宣说意之安立品。此品有六：显示心的自性本初即是自然安住，自然安住的功德，因此自然安住的教诲以及不安住的过患，显示知与不知如何自然安住的过患与功德，在阿底瑜伽中以因果和二谛看待而不能证悟无二，证悟自然安住即是三世诸佛的意。其中：喂！大心者谛听！我即是普作菩提心。一切法皆是我，我的自性一切都是，本初即是自然安住。显示我的自性，应知有五种方式。导师、教法、眷属、处所、时间，五种自性自然安住。如是等等，显示三门无有造作地自然安住。第十，出自同一处：因为不离于确定的教义之义，此为受持身语确定的教言
English
The mind is the all-creating king. The nature of the all-creating king is body, speech, and mind. There is nothing that is not made by body, speech, and mind. Thus, all appearances are shown as the self-manifest body of mind itself, all sounds are shown as the self-manifest speech of the all-creator, and all memories and awareness are shown as the self-manifest mind of the all-creator. Eighth, from the same source: Because body, speech, and mind are unified, it also proclaims the reason for recognizing the unification of intention. Therefore, the thirty-fourth chapter reveals the chapter on the unification of intention. This has five parts: the teacher's promise that the intention of all Buddhas is gathered in me, Vajrasattva's request for the reason for gathering, the teacher's answer causing Vajrasattva to faint, Vajrasattva asking questions after recovering from fainting, and the teacher dispelling doubts. Among them: Hey! King of realization, listen to the sound! For the all-creating king, the meaning of intention is gathered in me. In my nature, body is gathered, speech is gathered, and mind is gathered. Listen to my sound, through the gathering of intention. Thus, through the gates of general gathering, the three gates, and the five gates of gathering, it shows that the intention of all Buddhas is gathered in itself. Ninth, from the same source: Because the gathering of intention is not sought, but naturally abides, it also proclaims the reason for definitely establishing intention. Therefore, the twenty-ninth chapter reveals the chapter on the establishment of intention. This has six parts: showing that the nature of mind is naturally abiding from the beginning, the qualities of naturally abiding, therefore the advice to naturally abide, along with the faults of not abiding, showing the faults and qualities of knowing and not knowing how to naturally abide, not realizing non-duality by viewing cause and effect and the two truths in Atiyoga, and realizing natural abiding as the intention of the Buddhas of the three times. Among them: Hey! Great mind, listen! I am the all-creating Bodhicitta. All phenomena are me, and all of my nature is naturally abiding from the beginning. Showing my nature, it should be known in five ways. Teacher, teaching, retinue, place, time, the nature of the five is naturally abiding. Thus, it shows the natural abiding of the three gates without fabrication. Tenth, from the same source: Because it does not deviate from the meaning of the definite teaching, this is the teaching that definitely holds body and speech.
Chinese
确定地显示。因此，第十七品显示了交付圣体的章节，其中有五个部分。佛陀教导将圣体舍利结合在一起，并具有功德；金刚萨埵请问其含义；佛陀回答说圣体舍利的含义；金刚萨埵请问如何供养以及有什么功德；佛陀讲述了回答的方式。其中： 嘿！大菩萨，将此结合！如果持有圣体舍利的标志，就与诸佛的始祖普贤王如来和我相同。等等，以此显示。第二个总义是必要性：第八十一品说：确定显示的必要性是产生信心，由第五十五品显示。因此，其中说：通过讲述确定显示的十个教证，因为有不错误的信心和确定的必要性，所以显示了一切都离不开菩提心。因此，第五品显示了一切都离不开菩提心的章节，其中有五个部分。显示了轮回和涅槃的一切都离不开心；显示了六道众生的痛苦如其本性般解脱；自生智慧没有苦乐的取舍；没有证悟自生智慧的过患；因此，教导唯一的一位上师。其中： 嘿！大菩萨，请听！如何将显现、有、器、情的一切都概括，以及所有用意义和词语表达的一切，都是菩提心，如下所示。等等。第三，讲述了超越因果的十个经文教证，以及必要的两个大元素如同虚空般，分为两部分来计数。第一部分是实际的经文教证：第八十一品说： 嘿！佛陀的佛陀，普贤王如来，讲述了超越因果的十个经文教证，由第四十一品、第十四品、第三十八品、第九品、第三十五品、第五十九品、第十八品、第八品和第四十品、第五十二品显示。因此，用十个章节来显示并计数。第一是：在章节结合中说：在确定自生智慧为一的时候，因为本体是一，所以显示了超越因果。因此，第四十一品显示了本体为一的章节，其中有两部分：经文和广说。第一是： 嘿！金刚萨埵，您，如此了解我的自性