Chinese
心性即是法身，语是化身，心是精华菩提胜妙身，身是圆满受用身。如是宣说了身语意无别的自性，所以显现、声响、觉知三者各自是身语意三者，而且每一个都无别地自然成就了三身和三密。如何显现的一切事物，各自的体性不灭地显现是圆满受用身，自性不生、远离戏论是心法身，以各自的自性传递信息并能起作用的方面是语化身的自性而安住。因此，唉！大菩萨金刚，您也同样如此，对于没有领悟到一切声响都是普作王语之坛城的其他众生，大菩萨您现在如所听闻和领悟的意义一样，请您如实地宣说吧。第五，在忆念觉知心的坛城中开示：唉！大菩萨，请谛听！如此三有和六道的一切众生的相续中，生起多少取舍相的分别念，在显现的时候，实际上连一刹那的分别念也没有生起过，而是自然成就为无分别自生之智慧。五大的体性也是不分别，因此安住于无分别平等性中。法性是无为的自性，不从任何对境中产生，也不分别任何形象，而力量显现也毫不止息的自性中安住，所有这些无分别、远离戏论，都是导师普作我的心识空有不二而安住，除此之外没有其他的。因此，三千大千世界的这个世界的一切，都是如来们的心中产生，没有不是从心性中产生的。如是宣说。因此，大菩萨金刚您，对于没有领悟到如上所说的忆念觉知一切都是心之坛城的其他众生，金刚菩萨您请如您所领悟的一样，毫不错误地宣说吧。
English
The nature of mind is the Dharmakaya, speech is the Nirmanakaya, mind is the essence, the supreme Bodhi Sambhogakaya, and body is the Sambhogakaya. Thus, it is said that the nature of body, speech, and mind is inseparable, so the three, appearance, sound, and awareness, are each the three Kayas, and each one is spontaneously accomplished with the three Kayas and the three secrets inseparable. How all appearing things appear without ceasing their respective characteristics is the Sambhogakaya. The nature of unborn, free from elaboration, is the Dharmakaya of mind. From the aspect of communicating and functioning through their own essence, they abide in the nature of the Nirmanakaya of speech. Therefore, O Great Bodhisattva Vajra, in the same way, for other beings who have not realized that all sounds are the mandala of the speech of the All-Creating King, Great Bodhisattva, please prophesy as you have heard and understood the meaning now. Fifth, the teaching on the mandala of the mind of memory and awareness: O Great Bodhisattva, listen! Thus, in the continuum of all sentient beings of the three realms of existence and the six classes of beings, however much conceptualization in the form of grasping and fixation arises, even at the time of appearance, in reality, not even a moment of conceptualization has ever arisen, but it is spontaneously accomplished as self-arisen wisdom without conceptualization. The essence of the five great elements is also non-conceptual, so it abides in non-conceptual equality. The nature of reality, the nature of being free from action, does not arise from any object, does not conceptualize any form, and abides in the nature of not ceasing any display of power, all those non-conceptual, free from elaboration, are the teacher, the All-Creating One, my mind and awareness abiding in non-duality of emptiness, there is nothing other than that. Therefore, all these great three-thousandfold worlds arise from the minds of the Tathagatas, and there is nothing that is not transformed from the nature of mind. As it is said. Therefore, Great Bodhisattva Vajra, for other beings who have not realized that all memory and awareness, as taught above, are the mandala of the mind, Bodhisattva Vajra, please prophesy without error as you have realized.
Chinese
索。第三，总结部分。如果不对它进行预言，就会有无法与普作相遇的过失；如果无法相遇，就无法见到自己的自性法身，努力也会变得毫无意义，因此劝诫要进行预言，分为两个总结部分。第一部分是，如上所示，伟大的菩萨将一切显现、声音和觉知都视为普作国王的身、语、意的自性，如果不向他人预言这种方式，那么普作我的自性，遍布轮回和寂静的智慧，这种远离取舍、行为和努力的自性非常难以理解，因此后来的修行者们无法理解。如果不能这样理解，就无法与普作菩提心我相遇无数世。因此，为了使三界众生如实地证悟各自的心性、法性、无造作的原始成佛之义，必须使三世诸佛的传承不中断。因此，像这样继承佛陀传承者，包括安住于三界的一切众生，以及在道次第上像九隆九观一样次第攀登的十地菩萨们，还有远离三种烦恼而掌握寿命，自身显现为本尊身大印的形象，以及掌握五身任运成就金刚持的形象，即任运成就的持明者和持明者三种形象等等，这些示现普作国王传承者们，如果超越了取舍、行为和努力的道路，就无法长久地与普作我的自性、觉性菩提心的无为之义相遇，会有这样的过失，因此要如实无误地预言此事。第二部分是，如果三界众生等等上述所有这些，不能与开示自生智慧的普作我长久相遇，会变成什么样呢？如果安住于三界六道的众生都不能认识自己的自性、心髓菩提心、法身大乐的智慧，而且安住于名相乘道的十地的菩萨们也是无数的。
English
So. Third, the concluding part. If it is not prophesied, there will be the fault of not encountering the All-Creating; and if not encountered, one will not see one's own nature as the Dharmakaya, and effort will become meaningless. Therefore, it is advised to prophesy, and there are two concluding parts. The first is, as shown above, the great Bodhisattva considers all appearances, sounds, and awareness to be the nature of the body, speech, and mind of the All-Creating King. If this way is not prophesied to others, then the All-Creating, my own nature, the wisdom pervading Samsara and Nirvana, this nature free from acceptance and rejection, actions and efforts, is very difficult to understand. Therefore, subsequent practitioners will not understand. If they do not understand in this way, they will not encounter the All-Creating Bodhicitta me for countless lifetimes. Therefore, in order to ensure that the lineage of the Buddhas of the three times is not interrupted by enabling all sentient beings of the three realms to realize their own mind, the Dharma nature, and the meaning of uncreated primordial Buddhahood as it is, it is necessary to have such successors to the Buddha's lineage. These include all sentient beings abiding in the three realms, and the Bodhisattvas of the tenth Bhumi who gradually climb the stages of the path like the nine Longs and nine views, and those who have mastered life by being free from the three defilements and whose own body appears as the deity body Mahamudra, and those who have mastered the form of the spontaneously accomplished five Kayas Vajradhara, that is, the spontaneously accomplished Vidyadharas and the three forms of Vidyadharas, etc. These who show the lineage of the All-Creating King, if they transcend the path of acceptance and rejection, actions and efforts, they will not be able to encounter the meaning of the All-Creating, my own nature, the awareness Bodhicitta, which is free from action, for a long time, and there will be such a fault. Therefore, prophesy this matter as it is, without error. The second part is, if all the sentient beings of the three realms, etc., mentioned above, do not encounter the All-Creating me, who reveals the self-born wisdom, for a long time, what will happen? If all the sentient beings abiding in the three realms and six classes cannot recognize their own nature, the heart essence Bodhicitta, the wisdom of the Dharmakaya great bliss, and even the Bodhisattvas abiding in the ten Bhumis of the path of the characteristic vehicle are countless.
Chinese
因此，一切作为之王的心性，已于自性觉性菩提心的界限中，将轮回与涅槃一切，原本圆满，并以五大的方式成佛，因此被称为大圆满的自性。对于此，如小乘一般，无需以勤作修持，因为自性已于无生之界限中原本解脱，因此无需希冀与担忧，也无需任何勤作，此乃其所示之方式。如是说。第二，广说分四：心性无需修持之体性总说；于此，以修持而误入歧途之自性分别解说；如实之心性，远离矫饰与错谬之安住方式善说；如实安住心性之体性，成就菩提之方式。第一，唉！大菩萨金刚，以眷属之主，结集者自身为例，又以“其他”等字，从金刚乘道之持明者的异熟、寿命、自在、任运四地之安住者们，以及于名相乘之十地与五道安住之菩萨们，以及三界之中，任何已到以无作大圆满调伏之时机的众生。所有应调伏者之一识即解脱之大义，即是作为一切之本的菩提心我自身，除此以外别无他物。如是，若能认识一切作为之王，心性自生之智慧自身，则能自在获得普贤法身之恒常统治，若不能认识此，则无论以下乘道作出何等勤作，亦不能解脱，如是说。那么，一切作为之王的自性是怎样的呢？我的自性是一切法之自性，心髓菩提心自身。而自性菩提心，是本空、无为之自性，是与一切矫饰、改造、取舍相离的，因此，当了悟到任何分别念皆无法思虑与修持它时，如是说。如雄鹰云：无有对境，无分别之法道，不住之明点，如实之自性状态，自生智慧，周遍如实安住，不住于境，不以对治改造。如是说。
English
Therefore, the Mind of the King Who Makes Everything, has, within the realm of its own nature awareness, Bodhicitta, completely perfected Samsara and Nirvana from the very beginning, and has become enlightened in the manner of the five great elements. Therefore, it is called the nature of the Great Perfection. Regarding this, like the lower vehicles, there is no need to meditate with effort, because the nature has already been liberated from the very beginning in the realm of unborn nature. Therefore, there is no need for hope or fear, nor any effort. This is the way it is taught. Thus it is said. Secondly, the extensive explanation has four parts: Generally teaching the essence of Mind itself, which is beyond meditation; Specifically explaining the nature of straying through meditation; Well teaching the method of properly placing the Mind itself, free from fabrication and corruption; The manner in which enlightenment is accomplished through the essence of properly placing the Mind itself. First: O Great Being Vajra, exemplified by the chief of the retinue, the one who compiled the teachings. Furthermore, the word 'etcetera' includes those who abide on the four levels of the ripening, life, power, and spontaneously accomplished vidyādharas on the path of Vajrayana, as well as the Bodhisattvas who abide on the ten bhūmis and five paths of the characteristic vehicle, and any sentient beings in the three realms who are ready to be tamed by the effortless Great Perfection. The great meaning of the single knowing that liberates all who are to be tamed is the Bodhicitta, the maker of all, which is myself. There is nothing other than that. Thus, if one recognizes the self-arisen wisdom of Mind itself, the King Who Makes Everything, one will attain mastery over the eternal sovereignty of the Dharmakāya of Samantabhadra. If one does not recognize that, no matter how much effort one makes on the path of the lower vehicles, one will not be liberated. Thus it is said. So, what is the nature of the King Who Makes Everything himself? My nature is the essence of the nature of all dharmas, this very Bodhicitta. And that nature, Bodhicitta, is the nature of primordial emptiness, uncompounded, separate from all fabrication, alteration, acceptance and rejection. Therefore, realize that it cannot be conceived or meditated upon by any discriminating mind. As the Great Garuda says: The path of Dharma is without an object of focus, without thought. The un abiding bindu, the state of reality as it is. Self-arisen wisdom abides completely as it is everywhere. It does not abide in an object, it cannot be altered by an antidote. Thus it is said.
Chinese
第二，详细解释通过禅修而产生的过失的自性，分为两部分：通过展示因果来简要说明勤奋修持的禅修；详细解释它本身。第一部分是：因此，为了展示依靠采取和舍弃的努力，获得各自宗派道路的果实的方式，三身佛陀的导师说：遍作者我的自性，法性自生智慧，是超越思维的，因为无法思考和禅修的自性。在世间，从因产生果，与有为法相符，预言了从因的勤奋修持之道产生佛果。特别是，如何修持各个宗派的道路的预言，将在下面解释，这样分别展示。第二部分是详细解释，分为五个方面：声闻缘觉所舍弃的过失；菩萨所净化的过失；克里亚瑜伽所加持和禅修的过失；内派二宗所寻求和修持的过失；无论如何勤奋修持，舍弃自心的过失。第一部分是：那么，这些因果乘是什么呢？像这样，一切法都是法性菩提心的自性，是自生智慧的单一本质，但声闻缘觉们以苦、集、灭、道四圣谛，或者从四圣谛中，将灭道二谛视为应取，苦集二谛视为应舍，从而努力取舍。也就是说，将有漏的果报五蕴视为苦谛，将作为因的部分全部视为集谛，说成是轮回和恶趣的因和果，为了对治它，依靠修持人无我，从而想要实现灭除包括因在内的痛苦的果实，即声闻缘觉阿罗汉的果位。但实际上，显现为苦集二谛的，正是法性菩提心的自性，因为不了解这一点而舍弃。因此，处于这种道路上的人，看不到法性菩提心无取舍的意义，并且舍弃了自生智慧的精华，这是大圆满的道路。