English
And the sutra passages that show that the very nature of the all-creator is manifested without depending on other conditions. And the sutra passages that show that it is the very meaning of that which is unmistaken. And the sutra passages that show that it is the nature of spontaneously arising wisdom, the uncompounded nature of reality, without depending on cause, effect, or effort. And the sutra passages that show that all qualities are naturally perfect in it without seeking, so there is no need for action, acceptance, or rejection. In this way, it is determined in accordance with the five sutra passages that establish that all phenomena are non-dual in the nature of dharmata, the nature of bodhicitta. The second has two parts: to determine what is to be determined by explaining the meaning of the three times of the Buddhas, the sentient beings of the three realms, and the manifest existence of the environment and inhabitants; and to explain in detail the determiner by the five natures of the all-creating king. The first has three parts, the first of which is the explanation of the meaning of the three times of the Buddhas: In that, what is the root sutra that determines which dharma, and what does it show to be determined? Among Buddhas, sentient beings, manifest existence, environment and inhabitants, etc., the first prophecy of the nature of the Buddhas of the three times is as follows: The nature of mind is self-arisen wisdom, the nature of dharmata is like space, free from all elaborations. Those sentient beings who perceive the dharmas included in the three times of past, future, and present as having the nature of compounded arising and ceasing, and who grasp as existent what does not exist, for those dharmas, there is no memory or thought for the future, and all the imprints of the past have ceased in the sphere. Now, the nature of sentient beings is in accordance with the characteristic of space, and they do not know or realize the five meanings of the unborn, free from elaboration, beyond mind, uncreated, great perfection of dharmata. Later, seeing and directly realizing it is called Buddha. Therefore, the definition of Buddha, Buddha, which everyone speaks and says, is: The nature of all dharmas, the nature of bodhicitta, has no elaborations such as permanence, annihilation, existence, non-existence, etc., and all objects of the senses such as shape and color become objectless, great emptiness, and self-liberate, therefore it is called awakened. Such a nature changes.
Chinese
无有边际的智慧犹如虚空般遍布轮涅一切，智慧无偏增长，仅是名之为佛，除此之外，作为导师，我普作王未曾将任何事物称为佛，而是将其阐释为自生之智慧的精华。第二，三界有情之义，即是阐释所谓的“界”之理由或定义。这是指具有众多且广大的特性的名称。例如，三界有情众生的数量，即使是一个人的感官也无法衡量和言说，因此仅是称之为“界”。然而，在真实确定的意义上，“界”这个词在意义上并不成立，甚至连名称也不存在。同样，阐释所谓的“心”之定义，即是无有因缘所生的心性，自生之智慧，原本即是光明之名称。因此，心性光明之体性，不间断之自性，在一切众生面前显现为五根之门，并清晰显现，这被明确阐释为“心”。而拥有此心者，则被称为“有情”，因此，这也显示了其与普作菩提心之自性无异。第三，显有世间器情之义的阐释。此外，对于所有被显有世间器情所涵盖的法，对其如此命名的定义是：从无生之法界中，显现出无有止息的神变，因此，由于存在着众生之生存状态、形状和布局等各种不同的法，所以被命名为“显有世间”。并且，对于被称为器和情之定义是：五大在外器之形式中显现，其中三界六道之有情众生以情之方式存在，因此被命名为器情，这也显示了其为无生菩提心之自性。第二，详细阐释了普作王以五种自性降临。
English
The wisdom without boundaries pervades all of samsara and nirvana like the sky, and the wisdom expands without bias, it is merely named Buddha. Other than that, as a teacher, I, the All-Creating King, have not designated anything as Buddha, but have explained it as the essence of self-arisen wisdom. Secondly, the meaning of sentient beings in the three realms is to explain the reason or definition of what is called "realm." This refers to a name that has the characteristics of being numerous and vast. For example, the number of sentient beings in the three realms cannot be measured or spoken by the senses of one person, so it is merely called "realm." However, in the true and definite sense, the word "realm" does not exist in meaning, and even the name does not exist. Similarly, explaining the definition of what is called "mind" is that the nature of mind, which is not produced by causes and conditions, the self-arisen wisdom, is originally the name of luminosity. Therefore, the nature of the luminosity of mind, the uninterrupted nature, appears as the five sense faculties to all beings and appears clearly, which is clearly explained as "mind." And the one who possesses this mind is called a "sentient being," therefore, it also shows that it is no different from the nature of the All-Creating Bodhicitta. Thirdly, the explanation of the meaning of the manifested world, container, and essence. Furthermore, for all the dharmas covered by the manifested world, container, and essence, the definition of naming them as such is: from the unborn dharmadhatu, the unceasing miraculous manifestations appear, therefore, because there are various different dharmas such as the living conditions, shapes, and layouts of beings, it is named "manifested world." And, the definition of what is called container and essence is: the five elements appear in the form of the outer container, in which the sentient beings of the three realms and six paths exist in the manner of essence, therefore it is named container and essence, which also shows that it is the nature of unborn Bodhicitta. Secondly, a detailed explanation of how the All-Creating King descends with five natures.
Chinese
归纳为五类是：五十七部经部，都是从总类中归纳的。那么，如何显示一切作者的自性归纳为五种形态呢？比如，从诸法的心髓，觉悟之心（菩提心）中，显现轮回、涅槃、现象、存在的一切法之自性；以及显示心性如实不谬的真实意义之自性；以及显示自生智慧超越因果之自性；以及显示本然法性超越一切作为、勤作之自性；以及与五部经部相符，确定一切法为自生智慧之自性，这五种。第三，归纳意义分为两种：以经部五部，金刚萨埵证悟之方式作简要开示，从而以信解的方式献上证悟；以及以广述的方式献上证悟。第一种是：此后，结集教义的金刚萨埵这样请示道：‘唉！导师一切作者国王，金刚萨埵我以各自的觉性，请问导师一切作者国王如何证悟之义。导师一切作者国王，在本然智慧一的体性上，显现法性等，具有殊胜必要的五种圆满内容，是这样的。’第二，广述分为五种：确信法性是心髓而献上证悟；确信无疑而献上证悟；确信是自生智慧而献上证悟；确信是不求自成而献上证悟；确信是教法明灯而献上证悟。第一种是：那么，这五种圆满的必要是什么呢？从实相自生智慧，成为诸法究竟心髓的那里，所有现象和存在所包含的一切法，都能使一切未显现、未成为自生智慧体性的事物显现出来，因此，金刚萨埵我确信它是诸法的心髓或来源。
English
The condensation into five categories is as follows: all fifty-seven Sutras are condensed from the general categories. So, how is it shown that the nature of the All-Creating One is condensed into five aspects? For example, from the heart essence of all dharmas, the mind of enlightenment (bodhicitta), the nature of manifesting all dharmas of samsara, nirvana, phenomena, and existence; and the nature of showing the true meaning of the mind itself as it is, without error; and the nature of showing that self-arisen wisdom transcends cause and effect; and the nature of showing that the natural dharma transcends all actions and efforts; and in accordance with the five Sutras, the nature of establishing all dharmas as self-arisen wisdom, these are the five. Third, summarizing the meaning is divided into two: briefly explaining how Vajrasattva realized the five Sutras, thereby offering realization through faith; and offering realization through detailed explanation. The first is: Then, the compiler of the teachings, Vajrasattva, asked: 'Alas! Teacher, King All-Creator, I, Vajrasattva, with my own individual awareness, ask how the Teacher, King All-Creator, realizes the meaning of the nature. Teacher, King All-Creator, in the essence of one self-arisen wisdom, manifesting the dharma nature, etc., has five perfect contents with special necessities, like this.' Second, the detailed explanation is divided into five: offering realization with faith that the dharma nature is the heart essence; offering realization with faith without doubt or uncertainty; offering realization with faith that it is self-arisen wisdom; offering realization with faith that it is spontaneously accomplished without seeking; offering realization with faith that it is the lamp of the teachings. The first is: So, what are these five perfect necessities? From the reality of self-arisen wisdom, which has become the ultimate heart essence of all dharmas, all the dharmas contained in phenomena and existence can make everything that has not appeared and has not become the nature of self-arisen wisdom appear, therefore, I, Vajrasattva, am convinced that it is the heart essence or source of all dharmas.
Chinese
“确信”是指：在《究竟》中说：“无论显现为何法的法性，不需勤作即成菩提之界，能使不显现者显现，因此确信是佛法的精髓。” 如是说。第二，自生之智慧，唯一离戏，不迷于自性即是胜义，迷于自性即是世俗。此外，不将佛与众生等分为好坏与真假，所有法皆不错乱，确信其自性精髓是菩提心，示现为离戏独一明点的自性。因此，对于一切法在自生智慧的自性中成佛之义，毫无怀疑，确信无疑。如是说。该经中说：“此遍布一切众生之精髓，一切皆是从自性中生起的智慧，因具足经文之教示而知晓，是为确定的意义。确信是确定的佛。” 如是说。第三，轮回与涅槃的一切法都已转变为自生智慧的唯一自性。因此，它们不依赖于任何因，也不依赖于缘而成立，因果二者无别，故显示其是不依赖于他者的自性。因此，确信此本初自性圆满证悟的法身任运大成，即是自生无为的智慧。该经中说：“此本初安住的自生精髓，非因所生，非缘所造，因果二者无别，此本初法身，确信是自生智慧。” 如是说。第四，一切法，法性自生智慧的唯一自性，不依赖于任何因缘，本初即任运成就。因此，无需通过寻求和努力来成办二利，无需做任何作为，因此确信是不需寻求的任运成就。该经中说：“不从他处寻求，而是从自性中获得，非由对治所生，而是自性所成。因此，身语无需特意寻求，确信是不需寻求的任运成就。” 如是说。第五，任何显现和存
English
"Certainty" means: In the 'Ultimate' it says, "Whatever appears as the nature of phenomena, without effort, becomes the realm of enlightenment, able to manifest the unmanifest, therefore, one is certain that it is the essence of the Dharma." As it is said. Secondly, the single self-born wisdom, free from elaboration, not being mistaken about its own nature is ultimate truth, and being mistaken is conventional truth. Furthermore, without dividing beings such as Buddhas and sentient beings into good and bad, true and false, all phenomena are unerring, and one is certain that its essence is the mind of enlightenment, showing it as the nature of the single, non-elaborate bindu. Therefore, one is without doubt or hesitation about the meaning of all phenomena being enlightened in the nature of self-born wisdom, and one is certain. As it is said in that same text, "This essence pervading all sentient beings, all is wisdom arising from oneself, because it is known through the teachings of the scriptures, it is the definitive meaning. One is certain that it is the definitive Buddha." As it is said. Thirdly, all phenomena of samsara and nirvana have become the single nature of self-born wisdom. Therefore, they do not rely on any cause, nor do they depend on conditions to be established, and cause and effect are inseparable, thus showing that it is a nature that does not depend on others. Therefore, one is certain that this spontaneously accomplished great Dharmakaya, which is primordially self-perfected and enlightened, is self-born, unconditioned wisdom. From that it says, "This self-born essence that abides from the beginning, not born from cause, not created by conditions, cause and effect are inseparable, this primordially Dharmakaya, one is certain that it is self-born wisdom." As it is said. Fourthly, all phenomena, the single nature of the self-born wisdom of the nature of phenomena, without depending on any cause or condition, is spontaneously accomplished from the beginning. Therefore, there is no need to seek and strive to accomplish the two benefits, and there is no need to do anything, therefore one is certain that it is spontaneously accomplished without seeking. As it says, "Not seeking from elsewhere, but finding from oneself, not produced by antidotes, but being self-nature. Therefore, body and speech need not be sought intentionally, one is certain that it is spontaneously accomplished without seeking." As it is said. Fifthly, whatever appears and exi