Chinese
将众生的心分为二，净化不净之心，修行使之清净，认为这样才能最终成佛，这是安立在因果有缘之道的歧途上。而现在的心性，是自生智慧，是三身任运成就的佛，本来就已经成就了。现在开始，不依赖因果努力，而是将自心指示为不变法身的意义。第一点是：如此轮回涅槃的一切法，为何不能说与普作王不同呢？因为在三身导师的三种教法中，一切法都不显示为普作菩提心的自性，而是将因众生和果佛分为二。为了净化和断除因众生们的不净心，依赖于观修等道而努力修行，希望最终获得果，即果位的佛。仅仅执着于众生和佛的不同名称，认为通过修习众生之道就能成就佛的果位。这不是普作我的教法，而是超越因果努力的歧途。第二点是：因此，普作我的自性，是三界众生相续中，从现在开始就以自性任运成就的方式存在的自生智慧，是具有三身自性的觉性。因此，这样的自生智慧的实相，超越了因和果的范畴，没有众生和佛的好坏之分。所以，不要用不净的心去成就清净的佛果，而是要显示轮回涅槃二者没有好坏取舍，是普作王唯一的自性。如《功德藏总摄》中所说：诸佛之大父，无相无定一，三时无为中，非因缘所生，一切法之精要，自性。
English
By dividing sentient beings' minds into two, purifying the impure mind, and practicing to purify it, one believes that Buddhahood can be ultimately attained. This is established on the wrong path of the vehicle of cause and effect. But the present nature of mind is self-arisen wisdom, the spontaneously accomplished Buddha of the three kayas, which is already accomplished from the beginning. From now on, without relying on cause and effect and effort, one points out the meaning of the unchanging Dharmakaya of one's own mind. The first point is: Why can't one say that all phenomena of samsara and nirvana are different from the All-Creating King? Because in the three teachings of the three Kayas' teachers, all phenomena are not shown as the nature of the All-Creating Bodhicitta, but rather divide the cause, sentient beings, and the result, Buddha, into two. In order to purify and eliminate the impure minds of sentient beings, one relies on the path of contemplation and practice, striving to achieve the result, that is, the Buddhahood of the fruition. Merely clinging to the different names of sentient beings and Buddhas, believing that by practicing the path of sentient beings, one can achieve the result of Buddhahood. This is not the teaching of the All-Creating I, but rather a wrong path that transcends cause and effect and effort. The second point is: Therefore, the nature of the All-Creating I is the self-arisen wisdom that exists in the minds of sentient beings of the three realms from now on in a spontaneously accomplished manner, the awareness that possesses the nature of the three kayas. Therefore, such a reality of self-arisen wisdom transcends the realm of cause and effect, and there is no good or bad distinction between sentient beings and Buddhas. Therefore, do not use an impure mind to achieve the pure result of Buddhahood, but rather show that samsara and nirvana have no good or bad to be accepted or rejected, and are the sole nature of the All-Creating King. As it is said in the *Treasury of Magical Keys*: The great father of all Buddhas, one without characteristics or definition, in the unconditioned three times, not born from cause and condition, the essence of all dharmas, the nature.
Chinese
如是自然成就而住。如是说。如是，一切法皆为普作王之自性，而普作王我自身，即是心性自生之智慧，本初即已成佛，安住于法身不变大乐之体性中，故无需再依赖因果勤作而修成。如是说。如是，以二精要品，阐释一切法皆为自生智慧一味之显现，而非其他。品名为：菩提心普作王经中，所示付嘱品，第五十七品之释。以此等，普作根本续，根器极利者无需勤作而解脱，乃是圆满阐释从听闻而生之智慧之义已确定。菩提心普作王圆满，此乃对于听闻先前根本续之义，教诲完全圆满之语。译者注：印度之智者及成就者众中之殊胜者，Śrī Siṃha Prabha，即吉祥狮子光，以及藏地之译师，生于巴郭氏族之比丘，毗卢遮那，即遍照者，由梵语译为藏语，并由藏文底本与梵文底本对照校勘，以讲修确定其义无误。 一切法大圆满菩提心普作王之释，普贤意庄严，利他光芒。
English
It abides as spontaneously accomplished. As it is said. Thus, all dharmas are the nature of the All-Creating King, and the All-Creating King, myself, is the self-originated wisdom of mind itself, primordially enlightened, abiding in the essence of the Dharmakaya, immutable great bliss, so there is no need to accomplish it by relying on cause and effect, effort. Thus it is said. Thus, the two essential chapters explain that all dharmas are nothing other than the play of one self-originated wisdom. The chapter title is: The Explanation of the Fifty-seventh Chapter, the Chapter of Entrustment Shown in the Sutra of the All-Creating King of Bodhicitta. With these, the root tantra of the All-Creator, those of the sharpest faculties are liberated without effort, it is completely shown that the meaning of the wisdom arising from hearing has been determined. The Bodhicitta All-Creating King is complete, which is the word for the complete instruction on the meaning of hearing the previous root tantra. Translator's colophon: The most excellent among all the scholars and accomplished ones of India, Śrī Siṃha Prabha, that is, Glorious Lion Light, and the Tibetan translator, the monk Vairochana, born into the Pagor clan, that is, Vairochana, translated it from Sanskrit into Tibetan, and compared it with the Sanskrit manuscript from the Tibetan manuscript, and determined the meaning without error through teaching and practice. The commentary on the Great Perfection of All Dharmas, the Bodhicitta All-Creating King, the All-Good Mind Ornament, Rays of Benefit for Others.