English
Then, the All-Creating Buddha prophesied the definitive meaning. O King of Awareness, Vajrasattva, listen! Thus, the true nature of all phenomena, the ultimate Bodhicitta, is shown as it is, without any artificiality. Therefore, it is called the supreme prophecy of definitive meaning. What is it like? It is that the King of Awareness, that is, the King of Awareness, Vajrasattva himself, knows it himself, or knowing it is also realizing it. It cannot be shown to others through words and sounds. Thus, the meaning of the nature of mind as it is does not abide in any extreme of elaboration, nor is it established as an object to be focused on by the mind that possesses an object. Since there is no elaboration of grasping and being grasped, the nature of reality is the nature of non-conceptualization, and it is also the nature that transcends the realm of conceptualization and speculation by grasping and being grasped. Therefore, there is no way to modify or alter it. Vajrasattva, from the tantra that is equal to space: "In the Dharmadhatu, without thought and without focus, the self-illuminating wisdom, the realm of awareness, rests with unwavering, clear light awareness, the realm of uncorrected realization itself." As such, abiding spontaneously in the uncorrected, primordial view, one does not meditate on single-pointed concentration like the lower vehicles. Why? Because it is free from the object of thought of what is to be meditated on and the meditator. Thus, because it is the nature of being free from signs, characteristics, and elaborations, there is no mind that desires to attain the state of Buddhahood as a result. Nor is there a result to be accepted, because the innate, self-arisen nature of mind abides in the non-conceptual, as-it-is state, and is the nature of definitive meaning, spontaneously accomplished qualities. From that very text: "Awareness is self-illuminating and spontaneously accomplished, because it is not born from causes and conditions, the self-arisen result is the realm of wisdom." Therefore, without traversing the grounds and paths, one has already gone to the ground of Buddhahood as a result. Similarly, for the self-arisen wisdom of awareness, without newly purifying the stains that obscure it, one has already attained the meaning of the self-arisen wisdom that has always been present. Therefore, there is no passing beyond the ultimate path of no more learning. Therefore, Samsara is originally Buddha.
Chinese
远离行走的处所，于道与地无有行进，心性究竟道之界。如是，息增怀诛之事业，亦不需寻觅，于菩提心之体性中，自性任运成就。为守护誓言之心，虽不需另行受戒，然从本初无有，与唯一相融，于任运成就四者之自性中，远离迁变衰损，以本来守护之大自性而清净之理，亦如彼（经文）所说：离作光明法界中，事业无勤任运成，光明智慧无偏颇，无勤事业胜义界。又说：无守之心之自性，安住殊胜四誓言。如是等等。因此，不为能取所取之分别念所染污，境与有境诸根皆于法性如是之自性中，无有遮蔽，本初即明且安住。不视佛陀与众生为好坏二者，于法性如是之自性中，视一切法无有差别而为一体。于法性如是之自性中，一与多皆无成立，乃自生无为之自性，故本初不从因生，亦不从缘起，此乃一切法之精髓，自生之智慧，无有局限与偏颇，故将之安立为佛陀，或贬低为众生之自性等，凡此种种假立之名言，又怎会存在呢？实则不存在。第四，宣说远离增益与损减之真实义，于如是之自性外，所宣说者皆为不了义，故宣说了了义心髓之自性。呼唤：噫！大心士，智慧之王。如是，佛陀与众生，包含显有世间器情之诸法，一切皆是，于能作菩提心我之自性中，乃是远离有之增益与无之损减二者之自性。如是宣说者，能作我之自性，一切法于法性如是之自性，安住于一大明点之自性中。胜者三身之导师，为诸眷属，随顺各自之根器，而分别开示，亦是法性如是之自性。
English
Free from the place of going, there is no going on the path and the ground, the mind itself is the realm of the ultimate path. As it is, the activities of pacifying, increasing, empowering, and subduing are also spontaneously accomplished in the essence of the Bodhi mind without seeking them. For the sake of the mind that keeps the vows, although there is no need to take vows, from the beginning, the state of being non-existent and one, the nature of the four spontaneously accomplished ones, is free from decay and deterioration, and the way of being completely pure in the nature of the great original protection. From that very (text): In the actionless, clear light Dharmadhatu, activities are spontaneously accomplished without effort, clear light wisdom is impartial, the realm of supreme activity without effort. And: The nature of the unprotected mind abides in the four excellent vows. It is said and so on. Therefore, without being defiled by the dualistic thoughts of grasping and being grasped, all the senses of objects and subjects are unobscured and have been clear and abiding from the beginning in the nature of suchness of Dharmata. Without seeing the Buddha and sentient beings as good or bad, in the nature of suchness of Dharmata, all dharmas are seen as one without difference. In the nature of suchness of Dharmata, there is no establishment of either one or many. Since it is the nature of self-arisen and unconditioned, it has not arisen from causes from the beginning, nor has it arisen from conditions. The essence of all dharmas, the self-arisen wisdom, has no limitations or partiality. Therefore, all the terms that are labeled by attaching the name of Buddha or denigrating it as the nature of sentient beings, etc., how can they exist? They do not exist. Fourth, because explaining something other than the suchness that is free from imputation and denigration is taught as provisional, the nature of the definitive meaning essence is explained. O great hero, king of knowledge, he called out. Like this, all these dharmas included by Buddhas and sentient beings, existence and non-existence, vessel and essence, are all, in the nature of the mind of the All-Creating Bodhi, the nature that is free from the two, the imputation of existence and the denigration of non-existence. The teacher of suchness, the nature of the All-Creating me, all dharmas in the nature of suchness of Dharmata, abide in the nature of one great Bindu. The teacher of the three bodies of the Victorious Ones, for the retinue, in accordance with their own minds, the separate teachings are also the nature of suchness of Dharmata.
Chinese
因为那样的品性，不是如实显示远离一切作为的意义，而是仅仅显示了通往道路的次第正直之理，因此，必须了知，究竟实义的自性是超越取舍、勤作等一切名言心识行境的自性。如是说。章节的名称是：《普作王心经》中，显示决定之理与正直之理的章节，即第三十三品释。༈。第四品，显示一切佛的意趣无有能作所作，自性心性融入自生智慧之品，第三十四品有二：教义和解释。第一，如是，证悟普作菩提心之自性不需寻觅、任运成就之义，是决定义的法乘，以及显示导师三身之教法等其他教法是引导义，之后，普作王菩提心以三身一切佛的无余意趣，以譬喻、意义、表征三种自性，融入普作菩提心本身，本来无别，任运大成就，宣说了此经。第二有三：总示普作心性融入自生智慧中诸佛意趣的方式；以问答和惊恐的方式广说；以善恶取舍无有之法性，一切融入自生智慧的方式来总结意义。第一，唉！证悟普作菩提心之状态无有错谬、如实之国王或至尊心子金刚，您谛听导师普作王我所宣说的一切三身诸佛意趣融入导师自生智慧中的声音。又是如何融入的呢？导师普作王我已显现，过去、现在、未来三时之中，所有如来之意趣，究竟之义，即远离生灭之自生智慧的自性，是以譬喻、意义、表征三种方式融入导师普作我之中的。又是如何融入的呢？那就是我的自性觉性菩提心，对于诸佛
English
Because that kind of disposition does not truly show the meaning of being free from all actions and efforts, but only shows the direct reasoning of the stages on the path, therefore, it must be understood that the nature of the essential meaning is the nature that transcends all objects of expression and mind, such as acceptance and rejection, effort, and so on. Thus it is said. The title of the chapter is: From the 'All-Creating King Mind' chapter, the chapter showing the definitive and provisional teachings, which is the commentary on the thirty-third chapter. ༈. The fourth topic, the thirty-fourth chapter on the nature of showing that the intention of all Buddhas is without action or seeking, and that the nature of mind itself is integrated into self-arisen wisdom, has two parts: the teaching and the explanation. The first is: Thus, realizing the nature of the All-Creating Bodhicitta as abiding in spontaneous perfection without seeking is the definitive vehicle of meaning, and showing that the teachings of the teacher's three bodies and other teachings are provisional, then the All-Creating King of Bodhicitta taught this sutra in which all the intentions of the Buddhas of the three bodies are inseparably and spontaneously integrated into the All-Creating Bodhicitta itself as the three natures of example, meaning, and sign. The second has three parts: a summary of how the intentions of the Victorious Ones are integrated into the self-arisen wisdom of the All-Creating Mind; a detailed explanation with questions and answers and expressions of amazement; and a conclusion of the meaning by how everything is integrated into the self-arisen wisdom of the Dharma nature without good or bad, acceptance or rejection. The first is: Alas! King or supreme heart-son Vajra, who truly realizes the state of the All-Creating Bodhicitta without error, listen well to the sound of the teacher, the All-Creating King, showing that all the intentions of the Victorious Ones of the three bodies are integrated into the self-arisen wisdom of the teacher. And how is it integrated? The teacher, the All-Creating King, has revealed that the ultimate meaning of the intentions of all the Buddhas who have gone, come, and will come in the three times, the nature of self-arisen wisdom free from arising and ceasing, is integrated into the teacher, the All-Creating One, through the three doors of example, meaning, and sign. And how is it integrated? That is, for this mind of awakening, the nature of my awareness, the Victorious Ones
Chinese
像这样，为了宣说那空性、无生之自声，（说道：）“唉！觉悟之王，金刚萨埵，你现在所请问的意义，我将解说，好好谛听！”以此开启话题。在无生自生的智慧、法界菩提心的虚空中，三身诸佛，或者说三世诸佛，其意界无别地安住于一体之中，伴随着“吙吙”的喜悦和惊叹的笑声。作为对所请问之事的回答，宣说了法身无生之义的语调。又是如何呢？象征的譬喻、所象征的意义，以及表征或理证这三者，三世诸佛的所有意念都汇集于普作之中，如实地揭示出来。就像这样，譬喻是：普作我之自性，本来无生，光明空性，完全清净，因此与虚空相似。我的意义是：一切法的法性，菩提心的自性，本来空性，远离戏论，是无成、无破、无变、无迁的意义。表征是：普作导师我之体性，自力不竭，是菩提心。理由是，三身诸佛的意念，也离不开这譬喻、意义、表征三者，因此普作我的意念之境，是平等圆满、任运成就的大圆满，汇集为一体之味。这是简要的指示。第二，广说分为三：法身、报身、化身的意念汇集于虚空的自性，是为譬喻；三身无生无灭的体性汇集于心性，是为意义；自性空明，体性是慈悲的光辉，显现为各种形象，觉性本身就具备三身，是为表征。第一（点）是：以称呼金刚萨埵的“唉！”这个词开头，像这样，一切法的普作者，心性，非造作，自生觉性的智慧我，从来没有被无明的黑暗所染污，因此没有被任何遮蔽的垢染所遮蔽，也没有任何流动、忆念、心的分别念。譬如，无分别的虚空般的自性，这是超越思维言说的法身，因此是法身的意念之汇集。
English
Thus, in order to express the self-sound of emptiness and non-arising, (it is said:) "Alas! King of Awareness, Vajrasattva, I will now explain the meaning of what you have asked, listen well!" Thus opening the topic. In the expanse of unborn, self-arisen wisdom, the Dharmadhatu, the heart of Bodhi, all the Trikaya Buddhas, or all the Buddhas of the three times, reside inseparably as one in the expanse of their minds, accompanied by the joyful and wondrous laughter of "Ho Ho." As an answer to what was asked, the sound of the Dharmadhatu, the meaning of the unborn Dharmakaya, is expressed. And how is that? The symbol of the example, the meaning of the symbolized, and the sign or reasoning, all the thoughts of the Buddhas of the three times are gathered in the All-Creating One, revealing the meaning as it is. Like this, the example is: the nature of the All-Creating One, me, is originally unborn, clear and empty, completely pure, therefore it is like the sky. My meaning is: the Dharmata of all dharmas, the nature of Bodhicitta, is originally empty, free from elaboration, the meaning of no accomplishment, no destruction, no change, no transformation. The sign is: the essence of the All-Creating Teacher, me, is unceasing self-display, it is the mind of enlightenment. The reason is that the thoughts of the Trikaya Buddhas are also inseparable from these three: example, meaning, and sign, therefore the realm of the All-Creating One's thought is the great perfection of equality, completeness, and spontaneous accomplishment, gathered into one taste. This is a brief indication. Second, the detailed explanation is divided into three: the thoughts of the Dharmakaya, Sambhogakaya, and Nirmanakaya are gathered into the nature of the sky, which is the example; the nature of the Trikaya, without birth or death, is gathered into the nature of mind, which is the meaning; the self-nature is empty and clear, the essence is the radiance of compassion, appearing in various forms, the awareness itself possesses the Trikaya, which is the sign. The first (point) is: beginning with the word "Alas!" which is a call to Vajrasattva, like this, the All-Creator of all dharmas, the mind itself, uncreated, the wisdom of self-arisen awareness, I, has never been stained by the darkness of ignorance, therefore it is not obscured by any obscuring defilement, nor is there any movement, recollection, or mental discrimination. For example, the nature like the non-discriminating sky, this is the Dharmakaya beyond thought and expression, therefore it is the gathering of the Dharmakaya's thought.