Chinese
说恶业有因果，却对我真实妄加诽谤， 将永远无法与我真实相遇。 我乃导师，一切之作者，菩提心。 菩提心乃一切之作者，国王也。 三时之佛，由菩提心所造。 三界众生，由菩提心所造。 显有世间器情，由菩提心所造。 因果譬喻意义，皆令符合。 于因之时，造作五大。 于果之时，造作三界众生。 于譬喻之时，造作一切譬喻虚空。 于意义之时，造作一切意义无生。 于征相之时，一切作者菩提心。 于理证之时，显示自生智慧。 因果譬喻意义，皆令符合。 菩提心造作一切，造作独一。 一切所作，乃菩提心之自性。 既已造作独一，则无需再作。 若未探究我，一切作者之自性， 却对我所作之法，执着审察， 则由贪恋执着之故，显现得以成就。 无常如幻之自性，终将坏灭。 犹如无分盲人之自性。 若不信任一切作者国王所作， 于六根显现六境之时， 见苦而欲阻断诸根。 彼因不信一切作者所作， 故于彼无有生灭之果。 定解 于一法生起二谛， 于我，一切作者所作之法性中， 生起胜义世俗二谛， 故二谛之因果皆不具备。 于超越因果之果中，亦无有。 于无有中寻求清净之禅定， 及不生神变支分之修习， 故无有可取舍之果可得。 若修习一义禅定之三种相， 若次第修习近修等四种， 故于超越勤作之果中，亦无有。 任运成就，故远离一切能作所作。 以无生、无相、无立说而宣说， 则远离增益损减之不可说，即能觉知。 一切法皆是菩提心，此乃譬喻， 犹如一切譬喻虚空之自性。 菩提萨埵之意义亦复如是。 虚空、风、水、地、火五者， 由菩提心奇妙显现成佛。 萨
English
Saying that evil deeds have cause and effect, Yet falsely slandering me who am true, Will never truly meet me. I am the teacher, the maker of all, the Bodhicitta. The Bodhicitta is the maker of all, the king. The Buddhas of the three times are made by the Bodhicitta. The sentient beings of the three realms are made by the Bodhicitta. The manifest world, vessel and contents, are made by the Bodhicitta. Cause and effect, example and meaning, are made to be consistent. 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, all examples are made as space. At the time of meaning, all meanings are made as unborn. At the time of sign, the Bodhicitta is the maker of all. At the time of reason, the self-born wisdom is shown. Cause and effect, example and meaning, are made to be consistent. The Bodhicitta makes all, makes the one. All that is made is the very nature of the Bodhicitta. Having made the one, there is no need to make more. Without examining my, the maker of all, nature, Yet scrutinizing the Dharma made by me, Appearance is accomplished by the power of craving and attachment. The impermanent, illusory nature will perish. It is like the nature of a partless blind man. Without trusting what the king, the maker of all, has made, When the six objects appear to the six senses, Seeing suffering, one tries to block the senses. Because of not trusting what the maker of all has made, Therefore, there is no fruit of no arising and ceasing. Definite understanding When two truths arise in one thing, In the Dharma nature made by me, the maker of all, Two truths, ultimate and conventional, arise, Therefore, the cause and effect of the two truths are not possessed. In the fruit that transcends cause and effect, there is also nothing. Seeking purity in the absence of meditation, And cultivating the limbs of miraculous powers that do not arise, Therefore, there is no fruit of acceptance and rejection to be obtained. If one meditates on the three aspects of one meaning meditation, If one meditates on the four kinds of approach and accomplishment in order, Therefore, there is no fruit in the transcendence of effort. Spontaneously accomplished, therefore separated from all doing and acting. By saying unborn, without sign, without designation, Then the unspeakable, free from addition and subtraction, is known. All Dharmas are Bodhicitta, this is the example, Like the nature of all examples, space. The meaning of Bodhisattva is also the same. Space, wind, water, earth, fire, the five, From the Bodhicitta, miraculously manifest enlightenment. Sa
Chinese
意三道五行六显现亦， 成熟业力不动现证佛。 三界本觉菩提身语意， 是故显有情器皆一切， 如虚空性不住无有般， 菩提心之大界处广大， 佛陀有情情器皆安住。 一切皆为清净之法性， 无二离于一切之增损。 谁不见此无有之精髓， 多劫亦不逢遇其意义。 诸法根本菩提心为一， 佛陀有情显有情器皆， 一切生起菩提之精髓， 无一若数说之不能尽。 佛陀身语有情身语亦， 菩提心也本离能所执。 离于能所执 何者所成就之彼， 彼即成就一切法之根。 菩提心之根本唯一故， 心及分别喜故而计数。 喜于二及数故我开示， 如是自性法性心唯一， 心有自性三相而显现， 自性三者庄严之胜三， 彼乃圆满具足之法性也。 无二唯一之自性皆关联， 真实一者具有四种瑜伽， 开示四种瑜伽之境地。 心性唯一开示五大者， 心之自性具足五功德， 自性五者名之为五大。 决定一者生出是与非， 歧途迷乱犹豫分别念， 普作勤作离分别而遣除。 为除有无增损与犹豫， 如是真如菩提无分别， 不谬决定之圣教作定论。 为显彼之信解现前之故， 以舍弃而信解之十圣教， 无作勤作义开示彼信解。 说无有真实之九语者， 一精髓上生起九境地。 自见所见真实之九语， 普作我者为使一切圆满， 菩提心之意义令其广大。 诸法根本普作菩提心， 如何显现我之自性也， 如何生起
English
The three abodes, five paths, six realms of beings, and all appearances, Are manifestly enlightened Buddhas, unmoving due to the ripening of karma. From the beginning, the three realms are the body, speech, and mind of enlightenment, Therefore, all of existence, beings and environment, are like Not abiding in the sky, like non-existence. Because the expanse of the mind of enlightenment is vast, All Buddhas, sentient beings, beings and environment, abide within it. In the completely pure nature of all phenomena, There is no duality, free from all exaggerations and diminutions. Whoever has not seen the heart essence of non-existence, Will not encounter its meaning for many eons. The root of all dharmas is one in the mind of enlightenment. All Buddhas, sentient beings, beings and environment, In the essence of enlightenment from which all arise, If counted from non-existence, they cannot be expressed. The body and speech of Buddhas, and the body and speech of sentient beings, Are the mind of enlightenment, from the beginning free from grasping and fixation. Freedom from grasping and fixation, Whatever is accomplished by that, That accomplishes the root of all accomplished dharmas. On the single root verse of the mind of enlightenment, Mind and thought are enumerated due to delight. I teach with delight in duality and numbers. In the one mind that is the nature of reality, the nature of phenomena, Because three aspects of nature appear in the mind, The three natures are the three supreme arrangements, That is the nature of perfect abundance. Because the nature of non-dual oneness is all-pervasive, In the real one, there are four kinds of yoga. It is taught as the realm of the four kinds of yoga. In the one mind-essence, five greatnesses are taught. Because the nature of mind possesses five qualities, The five natures are named as the five greatnesses. Because certainty arises from the talk of yes and no in the one certainty, Errors, obscurations, doubts, and countless thoughts Are dispelled by the all-creating, effort-making, and thought-transcending. In order to dispel existence, non-existence, exaggeration, diminution, and doubt, Thus, the non-conceptual enlightenment of Suchness Establishes that unerring and certain prophecy. In order to manifest faith in that very thing, With ten prophecies of faith through abandonment, Faith is placed in the meaning shown without effort or accomplishment. The nine statements of truth in non-existence Give rise to nine objects of vision in the one essence. We speak the nine statements of truth seen by ourselves. Because all is complete in the all-creating me, Make this meaning of the mind of enlightenment great. The root of all dharmas is the all-creating mind of enlightenment. How it appears is my essence, How it arises