English
O Vajra-being, listen! For those who delight in the One, because all dharmas converge into One, it is the essence of bodhichitta. The essence of mind is taught as the All-Creating. For those who delight in numerical attributes, the All-Creating King has shown that various expressions are inexhaustible. That too is shown as my own nature. The One is my own essence; the arising of the Two is done by me. The dharmas that are done are counted. The meaning of numbers is One and Two. The limit of numbers is inexpressible. The inexpressible is the essence of dharma. The inexpressible essence is shown as One. The One is the All-Creating bodhichitta. The dharmas that are done are of two kinds: cause and effect. With two kinds, ultimate and relative, in examples, 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 making the sentient beings of the three realms the cause, the effect is named Buddha. There, the example and meaning of cause and effect are shown. 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. All the dharmas that are done are the manifestation of mind itself. Apart from suchness, due to ignorance, wrong thoughts, grasping, and fixation, by determining and analyzing the six objects of dharma, it is said to be six destructions and six dependencies. It is called the world. By relying on the six objects and six attachments, for the fear of the six attachments and suffering, it is said to be sorrow, sorrow. The so-called cessation of sorrow, sorrow, because one does not conceptualize the six objects of dharma, therefore the six births do not arise in the place, because one is liberated from the six sufferings. Therefore, it is called the cessation of sorrow. From the essence of suchness, bodhichitta, without seeking, the spontaneously arising five great elements also, in their own characteristics, self-grasping, everything is the essence of bodhichitta, yet they grasp the nature of non-objectification. It is called characteristics, characteristics. With the five great elements that arise spontaneously, it is the essence of generating all dharmas. All the sentient beings generated by it, without thinking that they are self-born, but regarding the path of action as the cause, wanting to generate the effect from the cause, therefore it is named cause. Effect
Chinese
凡所获得皆说是乘。于断除、遮止、清净中开示。名为果者，心髓从因生果而说。彼心髓之自性，于无生灭之自性，名为金刚。彼金刚有外道、内道二种修法。身、语、意、智慧，从取舍之门，想如水中月般成就。无取舍之内道，以次第三者与心髓，视自性、法界与智慧。此不依赖任何事物、无所作为者，以其成为一切之心髓故，超越无为之事业。舍弃无为之乐，安置不勤作之乐的预言。三劫与七世，六个月、一年、十六个月，是勤作之乘者。以此开示无为之体性，从不勤作任运成就之乐中，于此无有未圆满者。一圆满、二圆满、一切圆满故，安乐于事业之圆满。一圆满于菩提心中圆满，二圆满于心所作中圆满，一切圆满于圆满具足中圆满。以此一圆满之预言，佛陀之意在于此。以此一切圆满之义，一切皆令圆满具足。于此无为中安住者，此身之人、天，其意乃法性、佛陀。以此利益众生，不作勤作修持而得安乐。如是说。菩提心普作王中摄集名相之品第七竟。此后，菩提心普作王所作之诸法，从彼如是性中唯一，于如是性显现三种自性，此各自显现而说。噫！大菩萨！我之如是性唯一，显现为三种圆满。如是无生自性者，如是性显现为境。彼境乃一切之如是性，于彼一切皆作观察，于如是性作观视。无遮蔽自生智慧者，显现因果之三身。有些显现为因之示现者，有些显现为关系之示现者，有些显现为果之示现者。显现大悲者，自生
English
Whatever is obtained is said to be a vehicle. It is shown in abandoning, preventing, and purifying. What is called the fruit is said to be the essence, the fruit from the cause. That nature of the essence, in the nature of no birth and death, is called Vajra. That Vajra has two kinds of practice, outer and inner. Body, speech, mind, and wisdom, from the gate of taking and abandoning, are thought to be accomplished like the moon in the water. The inner, without taking and abandoning, with the three stages and the essence, sees self, realm, and wisdom. This, not relying on anything, without action, because it has become the essence of all, 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 those with the vehicle of effort. By showing this nature of no action, from the effortless, spontaneously accomplished bliss, there is nothing unfulfilled in this. One fulfillment, two fulfillments, all fulfillments, therefore, are blissful in the perfection of activity. One fulfillment is fulfilled in the mind of enlightenment, two fulfillments are fulfilled in what is done by the mind, all fulfillments are fulfilled in perfect completeness. By this prophecy of one fulfillment, the Buddha's intention is in this. By this meaning of all fulfillment, everything is made perfectly complete. Whoever abides in this no action, this body, person, god, or human, their intention is the Dharma nature, the Buddha. If one benefits sentient beings with this, one becomes happy without effort and practice. Thus it is said. The seventh chapter, the section on collecting names from the All-Creating King of Enlightenment Mind, is complete. Then, all the dharmas made by the All-Creating King of Enlightenment Mind, from the one suchness in that suchness, the three natures appear in suchness, this separate appearance is spoken. O Great Bodhisattva! My one suchness appears as three perfections. The unborn nature of suchness, that suchness appears as an object. That object is the suchness of all, in that all make observations, in that suchness one makes vision. The unobscured, self-arisen wisdom, the three bodies that show cause and effect appear. Some appear as the cause, some appear as the relation, some appear as the fruit. Compassion manifest, self-arisen.
Chinese
从五种智慧中， 产生的佛和众生， 显现为教法的处所和眷属。 对于这样的眷属集， 示现因果的三身， 在唯一的真如境界中， 以各自不同的眷属见解， 对某些示现为断除和遮止的处所， 对某些示现为修习和行进， 对某些示现为加持清净， 对某些示现为取舍而成就， 对某些示现为自续清净， 示现为可以寻觅和修证。 如此，示现者三身， 考虑到因和果而示现。 因和果两种， 也未曾离开真如。 普作我已预言。 真如是这样的： 普作我也是真如， 我所做的一切也是真如。 六境是我所造， 六根是我的觉性， 各种识的集合， 是我的自生智慧。 五大也是五因， 一切的五因是真如。 慈悲自生五智慧， 以及生出三界六道， 也说是真如的体性。 真如的自性， 体性是无二的， 在自性唯一安住之上， 生出四种安住瑜伽。 从四种瑜伽生出。 嗟！大菩萨谛听！ 一切之精华菩提心， 是诸法一切的真实体性， 如是本来安住于真如。 极瑜伽、总瑜伽， 大瑜伽、菩萨瑜伽四者， 在精华义的真实无为中， 以观视而见之境乃四种。 菩萨瑜伽见境与根。 以五菩提和四种神变， 加持后如菩萨二神。 精华义的真实不可见， 于无为真如中安住菩萨！ 在义之精华真实无为中， 大瑜伽者所见乃是： 于本来自续清净之坛城， 从因至果乃天神之坛城， 圆满了亲近修持四支后， 视作周遍自性任运成就。 义之精华真实不可见， 于无为真如中安住大者！ 义
English
From the five wisdoms, The Buddhas and sentient beings that arise, Appear as the place and retinue of the teachings. Towards such a gathering of retinue, The three bodies that demonstrate cause and effect, In the single realm of Suchness, With individual views of the retinue, To some, they show the place of abandonment and prevention, To some, they show cultivation and progression, To some, they show blessings of purification, To some, they show accomplishment through acceptance and rejection, To some, they show the purity of one's own continuum, Showing that it can be sought and accomplished. Thus, the demonstrator, the three bodies, Demonstrate with consideration of cause and effect. The two, cause and effect, Do not deviate from Suchness. The All-Creating One has prophesied. Suchness is like this: The All-Creating One is also Suchness, Everything done by me is also Suchness. The six realms 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 the five causes, The five causes of all are Suchness. The five wisdoms of compassion and self-arising, And the emanation of the three realms and six lineages, Are also explained as the nature of Suchness. The nature of Suchness, The essence is non-dual, Upon the single nature abiding, Four yogas are emanated. Yogas arise from the four aspects. O great Bodhisattva, listen! This Bodhicitta, the essence of all, Is the true nature of all phenomena, As it is, it has always abided in Suchness. The four, Utmost Yoga, Complete Yoga, Great Yoga, and Bodhisattva Yoga, In the real non-action of the essence meaning, The object seen by looking is fourfold. Bodhisattva Yoga sees the object and faculties. With the five Bodhisattvas and four miracles, Having blessed, like the two Bodhisattva deities. The reality of the essence meaning is unseen, In the unconditioned Suchness, let the Bodhisattva rest! In the real non-action of the essence meaning, What is seen by the great yogis is: In the mandala of the originally pure self-continuum, From cause to effect is the mandala of deities, Having perfected the four limbs of approach and accomplishment, It is seen as spontaneously accomplished, the nature of pervasion. The reality of the essence meaning is unseen, In the unconditioned Suchness, let the great one rest! The meaning
Chinese
无有作为的真实心髓，瑜伽士们所见乃是，虚空见为真实心髓之因，大智慧见为真实之果。于一心髓见因果二者，故无见超越因果之真实。不作修饰，如是安住瑜伽中。 无有作为的意义心髓，甚深瑜伽大圆满之见，菩提心见为一切心髓，彼性不作修饰见为意义之真实。见解本来自性无需修习而安住，誓言本来自性无需守护而安住，事业本来自性无需寻觅而安住，安住故于如是性中得瑜伽。 四种瑜伽见解之差别，于一境中亦分四种，菩萨瑜伽差别分四种，境与根识不作分别之心，因此宣说即是菩萨瑜伽。生起菩提加持与神变，彼即宣说为大瑜伽。具足四种大手印者，即是宣说为圆满瑜伽。智慧誓言自性无有之见，甚深瑜伽菩萨如是意许。未见无有取舍之瑜伽，大瑜伽差别分四种，初于三摩地作意念者，即是宣说为菩萨瑜伽。以自续清净而观智慧者，即是宣说为大瑜伽。圆满修近等四行者，即是宣说为圆满瑜伽。视一切为大本体者，即是宣说为甚深瑜伽。未见超越勤作之真实，圆满瑜伽见解分四种，不以次第禅定生起自身，以法性自续清净作意故，即是宣说为菩萨瑜伽。不观父续母续方便与智慧，仅以心髓圆满坛城故，即是宣说为大瑜伽之意。显现自性无有之法性中，以行持宣说即是圆满瑜伽。如何显现之诸法一切，为见因虚空果智慧故，甚
English
In the genuine essence, there is no action. What the yogis see is that space is seen as the cause of the genuine essence, and great wisdom is seen as the result of the genuine essence. Seeing both cause and effect in one essence, there is no seeing of the reality beyond cause and effect. Without fabrication, abide thus in yoga. In the genuine essence of meaning, the view of the Great Perfection of profound yoga is that the mind of enlightenment is seen as the essence of all, and that very nature, without fabrication, is seen as the reality of meaning. The view is naturally abiding without the need for cultivation. Vows are naturally abiding without the need for protection. Activities are naturally abiding without the need for seeking. By abiding, one attains yoga in suchness. The differences in the views of the four yogas are also divided into four for each object. The distinctions of the bodhisattva yoga are divided into four. The mind does not distinguish between objects and faculties. Therefore, it is said to be the bodhisattva yoga itself. Generating the blessings and miracles of enlightenment, that is said to be the Great Yoga. Having the four great mudras is said to be the Perfect Yoga. Seeing wisdom, vows, and emptiness of nature, the bodhisattva accepts the profound yoga as the intention. The yoga without acceptance or rejection is not seen. The Great Yoga is divided into four distinctions. First, contemplating the three samadhis is said to be the Bodhisattva Yoga. Seeing wisdom through the purity of one's own continuum is said to be the Great Yoga. Completing the four approaches and accomplishments is said to be the Perfect Yoga. Seeing everything as the great self is said to be the Profound Yoga. The reality beyond effort and accomplishment is not seen. The Perfect Yoga is viewed in four distinctions. Without generating oneself as a deity through the stages of samadhi, because one contemplates the purity of the self-continuum of reality, it is said to be the Bodhisattva Yoga. Without relying on father and mother, means and wisdom, because the mandala is perfected by essence alone, it is said to be the intention of the Great Yoga. In the nature of phenomena where appearances are without self-nature, practicing is said to be the Perfect Yoga itself. All phenomena that appear, because of seeing the cause as space and the result as wisdom, very