Chinese
因为是无有大智慧一体性的自性，所以不需要任何的遮破、建立、舍弃、取受，以正直的方式来开示，普作王菩提心我乃是三身胜者们所说一切广大教言中的如国王般，因此，依靠普作菩提心的决定性教言，导师三身也是首先从普贤原始怙主或者最初的佛我这里产生的。那么，所谓的教言是什么呢？教言是指三身导师们所说之语，并且那一切是从何处产生的根源，以及从一切之中显示不费力气现证成佛之密意，如同国王般的就是普作我自身，要知道啊！这是第一段。第二段是：同样，一切口诀的根本或者教义究竟也是诸法一切的实相，三身任运成就大菩提心我自身，因此，除了心性无生之实相之外的法性，离戏论、自生之智慧，自生普贤王如来的密意，我普作没有为三世诸佛和三界众生如实开示过。第三段是：秘密真言的续部和甚深广大的经藏一切所诠说的究竟，作为判定的总释，也是普作王此者自身。显说续部内外和经藏名相之乘的三身导师三者，也是我普作的自性显现出来的，因此，导师和教法，这两者的总释，是因为它们全部是从普作菩提心的力量无有止息地显现出来的，所以是万物的生处，而且那些经续所诠说的究竟也是普作自身之故。宝藏中说：一切经藏和一切续部的，生处，为了判定的缘故，也深信是万物的总释。这是第四段。普作王菩提心我，也被说是所有教法顶端，那道理是怎样的呢？普作我
English
Because it is the nature of one great non-existent wisdom, there is no need for any negation, establishment, abandonment, or acceptance. The all-creating king, the mind of enlightenment, directly reveals the way. I am like the king among all the great teachings spoken by the three kayas of the victorious ones. Therefore, relying on this definitive teaching of the all-creating mind of enlightenment, the three kayas of the teacher also arise first from me, the primordial protector Kuntuzangpo, or the first Buddha. So, what is called a teaching? A teaching refers to the words spoken by the teachers of the three kayas, and it is the source from which all of them arise, and from among all, it reveals the effortless, spontaneously enlightened intention, like a king, it is I, the all-creating one. Know this! This is the first section. The second is: Similarly, the root of all instructions or the ultimate meaning of the teachings is also the reality of all phenomena, the spontaneously accomplished great three kayas, the mind of enlightenment, myself. Therefore, apart from this reality of the unborn nature of mind, the nature of reality, the wisdom of self-arisen, free from elaboration, the intention of self-arisen Kuntuzangpo, I, the all-creating one, have not truly revealed it to the Buddhas of the three times and the sentient beings of the three realms. The third is: The ultimate object of expression of the secret mantra tantras and the profound and vast sutras, the great general commentary that determines everything, is also this very all-creating king. The three teachers of the three kayas who teach the outer and inner tantras and the sutra characteristic vehicles are also the manifestation of my, the all-creating one's, own nature. Therefore, the general commentary on both the teacher and the sacred teachings is because all of them arise from the unceasing power of the all-creating mind of enlightenment, so it is the source of all things, and the ultimate object of expression of those sutras and tantras is also the all-creating one. From the treasury it says: Of all the collections and all the tantras, the place of origin, for the sake of determination, I also deeply believe that it is the general commentary of all things. This is the fourth section. I, the all-creating king, the mind of enlightenment, am also said to be the pinnacle of all the sacred teachings. What is the reason for this? I, the all-creating one
Chinese
从...而来的导师，以三身所教的法，即律藏、经藏、论藏三者，以及密咒的各个大续部，即十万部，以及它们的所诠释的极其深奥的，具有所缘的生起次第和无所缘的圆满次第，显示这些的无上秘密等等，总而言之，所有勤作的乘，在这里都必须行进到超越勤作的，离戏、超意识、广大原始的我的地界。例如，如同从低洼的山谷无法看到须弥山顶一样，勤作的乘本身无法看到超越一切勤作的，空明、慈悲普照的自性，普作菩提心我，因此被说是所有教法的顶峰。正如那里面所说：因为胜过一切因果乘，所以也深信是乘的顶峰。像这样说的一样。对此，全知者说：所有乘的顶峰是密咒乘，而密咒乘的顶峰是大圆满，因此说是乘的顶峰。第五个是：普作王菩提心我，也被说是所有因果乘的精华或精炼。像这样，仅仅停留在三位导师的法道台阶上的，产生一切的引导之乘，苦行明咒之乘，摩诃阿努二者自在转化的方便之乘，像这样的所有这三种乘，唯一能使它们安住在确定意义的心髓，深明无二的究竟智慧中的乘，只有一个，而这唯一的确定之乘，就是诸佛所行走的唯一道路，一乘菩提心之地，因此，它是所有乘的精华，是所有三世诸佛所行之处的大道。正如那里面所说：因为是三世诸佛的道路，所以也深信是清净的大道。像这样说的一样。第六个是：唉！普作菩提心我，遍布无余的虚空界，是无边众生的俱生因和缘所遍计的无明黑暗云团，极其浓厚且难以舍弃的一切
English
The teacher who came from... , the Dharma taught by the three bodies, namely the three Pitakas of Vinaya, Sutra, and Abhidhamma, and the various great Tantras of Mantra, namely the hundred thousand sections, and their meaning is extremely profound, with the generation stage with objects and the perfection stage without objects, revealing these unsurpassed secrets, etc. In short, all diligent vehicles here must proceed to the realm of the great, primordial I, which is beyond diligence, free from elaboration, and beyond consciousness. For example, just as one cannot see the summit of Mount Meru from a low valley, so the diligent vehicle itself cannot see the nature of emptiness and clarity, all-pervading compassion, which transcends all diligence, the all-creating Bodhicitta I. Therefore, it is said to be the pinnacle of all teachings. As it is said therein: Because it surpasses all cause and effect vehicles, it is also deeply believed to be the pinnacle of the vehicle. As it is said. To this, the Omniscient One said: The pinnacle of all vehicles is the Mantra vehicle, and the pinnacle of that is the Great Perfection, therefore it is said to be the pinnacle of the vehicle. The fifth is: The All-Creating King Bodhicitta I is also said to be the essence or refinement of all cause and effect vehicles. Like this, the vehicle that guides the arising of all things, merely staying on the steps of the Dharma path of the three teachers, the vehicle of asceticism and mantra, the vehicle of the means of transforming the two Mahā Anus freely. All three such vehicles, there is only one vehicle that enables them to abide in the ultimate wisdom of the definitive meaning, the essence of profound clarity and non-duality, and this one definitive vehicle is the only path traveled by all Buddhas, the ground of the one vehicle Bodhicitta. Therefore, it is the essence of all vehicles, and it is said to be the great path where all Buddhas of the three times have gone. As it is said therein: Because it is the path of all Buddhas of the three times, it is also deeply believed to be the pure great path. As it is said. The sixth is: Alas! The All-Creating Bodhicitta I, pervading the entirety of the sky realm, is the innate cause of all limitless beings and the darkness of ignorance, the cloud of ignorance that is imputed by conditions, all of which is extremely dense and difficult to abandon.
Chinese
消除之后，便能使智慧光明大放异彩，普照十方。那么，以怎样的方式消除无明的黑暗，使智慧的光明得以传播呢？正如显现为显现、有、器、情的所有诸法，完全没有其他的，而是觉性菩提心之法性大空性，是如来藏不间断显现的光明。然而，众生却不明白这一点，执着于各种事物的名称，沉溺于无明、能取所取的分别念的黑暗中，因此，他们总是被三界轮回的痛苦所折磨。正如显现的所有诸法，都是普作菩提心所造，或者说是最初光明、广大法界之音不间断的根本，显现为外显内明之相。因此，一切诸法都显现为普作菩提心的光明。当它们如此显现之时，便了知并证悟到，从一开始就已解脱的无根无基之自性，已融入法界无生之界中。并且，消除对显现的所有诸法，如我他、境与有境等，所作的种种分别念的能取所取之黑暗。并且，自生本智任运成就之大光明，是圆满具足、离变异、如虚空般的显现，因此，它能消除一切无明的黑暗，或者说，它能清净并使自生智慧的光明得以传播和增长。第七，大菩萨普作菩提心啊，我已断除众生相续中对取舍、勤作等执着的种种分别念之网，并且从根本上斩断五毒烦恼的执着之有绳。那么，这是什么方式呢？对于显现为外内器情的所有这些法，具有因果乘者，由于将它们视为自身之外的事物，因此会进行各种各样的取舍。对于低劣的声闻缘觉之辈来说，他们贪图享乐
English
Having dispelled it, it causes the light of great clear wisdom to spread in all directions. So, in what way does it dispel the darkness of ignorance and cause the light of wisdom to spread? Just as all the phenomena that appear as appearance, existence, vessel, and essence are nothing other than the nature of awareness, the nature of the great emptiness of Bodhicitta, the unceasing manifestation of the tathāgatagarbha. However, sentient beings do not understand this, clinging to the names of various things, and sinking into the darkness of ignorance and grasping at the duality of subject and object. Therefore, they are always tormented by the suffering of the three realms of samsara. Just as all the phenomena that appear are made by the all-creating Bodhicitta, or rather, the root of the unceasing sound of the primordial light, the great basic space, manifests as the form of outward appearance and inward clarity. Therefore, all phenomena manifest as the light of the all-creating Bodhicitta. When they manifest in this way, they know and realize that the self-nature of the great rootless and baseless, which has been liberated from the beginning, has merged into the unborn realm of the Dharmadhatu. And, having dispelled the darkness of grasping and clinging to all the phenomena that appear, such as self and other, object and subject, etc., which are separately conceived. And, the great light of spontaneously accomplished wisdom, free from elaboration, is a complete, unchanging, and sky-like manifestation. Therefore, it can dispel all the darkness of ignorance, or rather, it can purify and cause the light of self-born wisdom to spread and grow. Seventh, O great Bodhisattva, All-Creating Bodhicitta, I have cut off the net of all kinds of conceptual thoughts, such as attachment to acceptance and rejection, diligence, etc., in the minds of beings, and I have completely cut off the string of existence of clinging to the five poisons of affliction from the root. So, what is the way? For all these phenomena that appear as outer and inner vessels and essences, those who have the vehicle of cause and effect, because they regard them as things other than themselves, therefore make various kinds of acceptance and rejection. For the inferior Shravakas and Pratyekabuddhas, they are greedy for enjoyment
Chinese
将烦恼等视为袭击解脱命脉的毒药，并安住于思索和执持其为应以对治法断除和遮止之境；有些菩萨乘行者视心为贪恋执着的对境，为了从中解脱，便将世俗视为如幻，胜义视为空性之自性，以二谛之方式确定，并安住于思索和辨析不执着任何事物的方便之道路上；有些，即事部、行部、瑜伽部三部的行者，视其为使能所二取的垢染得以清净之境，于是便以清净三者和自身所依之物全部加持，并通过神变，即四种神变等方便，将本尊与自身观想成君主与仆从，或兄弟或朋友之关系并加以修持；有些，即进入大瑜伽和阿努瑜伽道者，认为一切法皆为自性清净之大清净之自性，然而由于存在能所二取之垢染的遮蔽，为了消除它并使清净得以显现，便以四种次第修持的方式进行修持，并对此进行思索。因此，下部的这八种乘皆落入了思索之网中，而我，普贤菩提心，通过示现一切显有、有情世间、轮回、涅槃皆为自生智慧之游舞，平等一味之体性，本初即已成佛之门径，将心性本自明觉之智慧之外无他物的思索之网，以觉空大智慧之利剑斩断。如此，对于显现之境，断除将我与他分别思索的执着烦恼之锁链，如是宣说。如是，在《十部经》中也说：断除、遮止、清净而行，能所二取取舍之事，见、修、勤作、修持皆无有，以道和对治法不作修饰，于普贤菩提心之自性中，我所宣说之此义，乃菩提心之大教言，是经和论典之总释，是所有窍诀之根本，是所有佛语之精髓，是一切教法之顶峰，是一切乘之精华，是遣除无明之黑暗。
English
Seeing afflictions and the like as poisons that attack the life of liberation, they contemplate and abide in holding them as objects to be abandoned and prevented by antidotes; some practitioners of the Bodhisattva Vehicle see the mind as an object of attachment and clinging, and in order to turn away from it, they ascertain the relative as like illusion and the ultimate as the nature of emptiness, in the manner of the two truths, and abide in the path of contemplating and discerning the means of not being attached to anything; some, namely the practitioners of the three sections of Kriya, Yoga, and Tantra, see it as an object for purifying the defilements of grasping and fixation, and thus they bless the three purities and all the objects of their dwelling, and through miracles, namely the four miracles and other means, they contemplate and meditate on the deity and themselves in the manner of lord and servant, or as siblings or friends; some, namely those who have entered the path of Maha and Anu, believe that all phenomena are of the nature of great purity, pure in their own essence, but because they are obscured by the defilements of grasping and fixation, they wish to practice the four modes of approach and accomplishment in order to remove them and manifest purity, and they contemplate this in their minds. Therefore, all those eight lower vehicles are caught in the net of thought, while I, the all-creating Bodhicitta, show that all appearances, sentient beings, samsara, and nirvana are the play of self-arisen wisdom, the essence of the equality of one taste, primordially enlightened from the beginning, and thus, with the sword of great awareness-emptiness wisdom, I sever all the nets of thought that the nature of mind is nothing other than self-knowing wisdom. Thus, for the objects of appearance, I cut off the entire chain of clinging afflictions that conceive of myself and others separately, so it is said. Likewise, in the Ten Sutras it is said: Abandoning, preventing, purifying, and proceeding, the actions of taking and rejecting grasping and fixation, view, meditation, effort, and practice are without action, without artificiality through the path and antidotes, in the nature of Samantabhadra Bodhicitta, this meaning that I have shown is the great instruction of Bodhicitta, the general commentary on the tantras and sutras, the root of all pith instructions, the essence of all the Buddha's words, the pinnacle of all teachings, the quintessence of all vehicles, the dispeller of the darkness of ignorance.