English
The Lord said: "Therefore, all spheres of activity are to be seen as the self-arisen wisdom spontaneously manifesting." The sphere of activity is the sphere of activity of the six faculties of sentient beings. Self-arisen wisdom is that all compounded things are naturally peaceful. As it is said, "Wisdom is self-arisen." Thus, even if it is manifested in front of all sentient beings, the retinues of the Buddhas of the three times have not realized the All-Creating Bodhicitta as it is. Instead, they perceive all aggregates, together with their objects, as the nature of grasping and fixation, as impure signs. Therefore, they also do not understand the profound intention of the uncreated, spontaneously accomplished All-Creating King. No matter how one views the abandonment and adoption, and the practice of the lower vehicles, it contradicts the meaning of no alteration and no practice. Therefore, they do not even teach the scriptures in accordance with the intention of the All-Creating King's teachings, which are all enlightened from the beginning. That is it. The third part, summarizing the meaning, has three aspects: the teaching of the results of the grounds and paths of definitive meaning; the teaching that its essential meaning is not seen and that one does not encounter the correct path; and the advice to realize the ground of the All-Creating, non-appearing Bodhicitta. The first is: Alas! The first teacher of my retinue, the All-Creating King, the Buddhas of the three times, taught the Dharma to the assemblies of retinues who had faith and devotion to each of them, in accordance with their abilities. That is, the teachings of the Dharmakaya have the Mahā body vehicle or teachings, and the Anu's speech vehicle, and the Ati mind vehicle, just as the Sambhogakaya's teachings have the three classes of Kriya Yoga, and the Nirmāṇakāya's teachings have the three classes of characteristics. Thus, each of the vehicles of body, speech, and mind, and each of the grounds that are the basis of all the qualities of abandonment and realization of those paths, and each of the paths that lead to those grounds, and each of the ultimate fruits to be attained have also been taught. The second is: Thus, among the sequence of vehicles taught by the Buddhas of the three times, the Ati Dzogchen, the All-Creating Bodhicitta, which has reached the pinnacle of all, my own nature, the meaning of all grounds and paths not traversed, but primordially possessed.
Chinese
我是普作王，超越善恶取舍。从我这里产生的，由三身佛所教导的乘者们，没有如此证悟超越法性作为的境界。一些，即相乘的行者们，视善为安乐之因，从而行持并接受；视一切恶为今生来世痛苦的根源，从而认知其应舍弃的本性并加以抛弃。一些，即外续三部的行者们，视白三甜三等为清净，视五甘露等为不净，认为二者是应取舍的对象。一些，即内密二者，不舍弃清净与不净，特别是视五大甘露为四成就和三存在之本性，从而接受并视为应行持的对象。然而，所有这些人都未能证悟无有行持与不行持，法性平等的意义。如是说。第二是，因此，那些安住于如前所述的取舍疑虑之行者们，仅仅是趋入证悟各自道之所断的对治之义。通过对成为分别念之行境的对境进行意念修习和练习，那仅仅成为证悟的助缘。然而，普作王所教导的一切法皆是心性一味的游舞，无有应接受的善和应舍弃的恶，而是二取不二平等之自性，这些行者们无法证悟，因此说是偏离了我。第二有六：开示无二之行；所行不离生灭之自性；开示无偏虚空之自性；开示显有五毒为生灭之行；劝诫对眷属宣说彼义；开示未证悟普作无取舍之行的过患。第一是，嗟！从有勤作之乘中超胜的普作王之自性，开示无取舍之行是：如此，善。
English
I am the All-Creating King, transcending all good and bad, acceptance and rejection. Those vehicles taught by the three Kayas of Buddhas arising from me have not realized the nature of reality as being beyond action and effort. Some, namely the Characteristics Vehicle practitioners, regard virtues as the cause of happiness, and thus practice and accept them; they see all evils as the source of suffering in this and future lives, and thus recognize their nature as something to be abandoned and discarded. Some, namely the practitioners of the three outer tantras, see things like the three whites and three sweets as pure, and things like the five ambrosias as impure, regarding these two as objects to be accepted and rejected. Some, namely the two inner tantras, do not abandon either purity or impurity, and in particular, they regard the five great ambrosias as the nature of the four attainments and the three existences, and thus accept them and regard them as objects to be practiced. However, none of them have realized the meaning of the equality of reality, where there is no practice or non-practice. Thus it was said. The second is: Therefore, those individuals who abide in such practices of acceptance and rejection, doubt and hesitation, as just mentioned, are only engaging in realizing the meaning of the antidote to what is to be abandoned on their respective paths. By practicing and familiarizing themselves with the object that has become the object of conceptual thought, that only becomes a condition for realizing it. However, the All-Creating King teaches that all phenomena are nothing other than the play of the one nature of mind, without good to be accepted or evil to be rejected, but rather the nature of non-duality and equality. These practitioners cannot realize this, and therefore it is said that they have strayed from me. The second has six parts: showing the practice of non-duality itself; whatever is practiced does not stray from the nature of unborn; showing the nature of impartial space; showing the appearance of existence as the five poisons as the practice of the unborn; advising to prophesy that very thing to the retinue; showing the fault of not realizing the practice of the All-Creating King without acceptance or rejection. The first is: Alas! The nature of the All-Creating King, which is superior to all vehicles with effort, showing the practice without acceptance or rejection is: Thus, good.
Chinese
所有这些显现为二元对立的法，如罪恶与取舍、清净与不净、大小、自他、轮回与涅槃等等，所有这些，在无二大智慧、无生菩提心中，所有这些，因为没有好坏取舍，而是一体的。因此，证悟到对于善，没有需要取之处，对于恶，没有需要舍之处；同样地，证悟到在唯一的法性自性中，没有清净与不清净的区分；证悟到修持五甘露和合解脱等会变好，不修持会变坏，这二者是不存在的；证悟到法性菩提心的状态，远离广狭偏颇，没有边和中间的区分。总之，证悟到一切法没有依赖的基础和产生的根源，从原始以来就是大空性、无生菩提心，是无二平等的自性。这是所说的内容。第二，唉！因为一切法都是无二自性的缘故，所示现的普贤王如来的行为是无取舍的自性，无论以何种方式修持善恶取舍等，都不会有任何冲突，因为事实上没有成立任何事物。如幻化中所说：即使做了所有和合解脱之事，也没有做成一丝一毫。如是，善恶取舍等的行为，无论做与不做，从原始以来都是无生的。因此，了知这一点，无论以何种方式修持，都不会超越无生的意义，所有这些都是普贤王如来的行为。普贤王如来的伟大之处在于安住于自身，所有善与非善的行为，都以无执二元的方式来修持。无论沉溺于何处，功德都会显现。因缘和合是相互依赖的。五种欲望的享用和功德，以及方便和智慧等等，如果修持，无生之悟就会清晰；即使不修持，也是无罪圆满的。所有存在与不存在、常与断，在无生自性中本来就不存在。执着于快乐和痛苦，没有差别，即是菩提心。涅槃和轮回之法，所有过失和功德，无论是否束缚解脱而修持，都是普贤王如来的行为。如是说。第三是
English
All these phenomena that appear as dualistic dharmas, such as sin and acceptance/rejection, purity and impurity, large and small, self and other, samsara and nirvana, etc., all of these, in the non-dual great wisdom, the unborn Bodhicitta, all of these, because there is no good or bad, acceptance or rejection, are one. Therefore, realizing that for good, there is nothing to accept, and for evil, there is nothing to reject; similarly, realizing that in the nature of the one Dharmata, there is no distinction between purity and impurity; realizing that practicing the five ambrosias and union-liberation, etc., will become good, and not practicing will become bad, these two do not exist; realizing that the state of Dharmata Bodhicitta, free from vastness and partiality, has no distinction between edge and center. In short, realizing that all dharmas have no basis to rely on and no root to arise from, from the beginning they are the great emptiness, the unborn Bodhicitta, the non-dual equality. This is what is said. Second, alas! Because all dharmas are of a non-dual nature, the conduct of Kuntuzangpo (Samantabhadra), which is shown to be of a nature without acceptance or rejection, no matter in what way one practices good and evil, acceptance and rejection, etc., there will be no conflict, because in fact nothing is established. As it says in the Magical Net: Even if all union-liberation actions are done, not a particle is done. Thus, the actions of abandoning and accepting good and evil, etc., whether done or not done, are unborn from the beginning. Therefore, knowing this, no matter in what way one practices, nothing transcends the meaning of the unborn, all of these are the conduct of Samantabhadra. The greatness of Samantabhadra lies in abiding in oneself, all good and non-good actions are practiced in a non-attached, non-dual way. Wherever one indulges, merit will appear. Cause and condition are interdependent. The enjoyment and merit of the five desires, as well as skillful means and wisdom, etc., if practiced, the realization of the unborn will be clear; even if not practiced, it is faultless and complete. All existence and non-existence, permanence and annihilation, are originally non-existent in the unborn nature. Grasping at happiness and suffering, there is no difference, it is Bodhicitta. The dharmas of nirvana and samsara, all faults and merits, whether practiced with or without bondage and liberation, are the conduct of Samantabhadra. Thus it is said. The third is
Chinese
唉！此外，调伏者普作王我所宣说的，远离是非取舍的行持是：无生菩提的自性，远离一切作为，如虚空般，安住于远离一切心识的行境。对此，无法以数量来表达，也无法衡量。因此，在无生菩提心中，没有任何二元对立的存在，所以，舍弃认为此行持非正，接受认为此行持是正的偏颇之见也已超越。如是这般，具有平等、远离偏袒之自性者，乃是普作菩提心无有取舍、扬弃、建立之行持，调伏者普作王我如是证悟。第四是：如是，普作菩提心之行持，无有是非、善恶之分别，另有理由是，从无生法界的清明中，显现出势不可挡的游舞。这五种对二元对立之实相无有分别，却显现为二元对立之自性的欲望之境，也并非是菩提心之游舞以外的，因为心性是自显现的，所以没有是非取舍的分别，如太阳嬉戏于光芒般，自身嬉戏于自身之力量，证悟到这是无二自显的行持。同样，显现为贪欲、嗔恨等五毒的烦恼，也原本是心性自生的智慧之力量，不间断地显现，是唯一的智慧之游舞，因此证悟到这是菩提心的行持。显现为自生智慧之游舞的庄严之因，五大元素，也是从心中产生，显现于心，并非心以外的，因此证悟到这是心的行持。三界、三有的一切，如前所说，欲望之界也是自生智慧。等等所说，因为与心髓自生智慧无别，因此证悟到这是心的行持。因此，无论显现什么，出现什么，如果不能证悟一切都是无生菩提心的自性，那么，我，一切胜者的祖父，从未说过有丝毫未证悟的迷惑行持。与虚空边际等同之中，无有行持，普贤游舞
English
Alas! Furthermore, the conduct of the Tamer, the All-Creating King, which I proclaim, is free from the bias of right and wrong: The nature of unborn enlightenment, free from all actions, like the sky, abides in being apart from all objects of mind. It cannot be expressed by numbers, nor can it be measured. Therefore, in the mind of unborn enlightenment, there is no duality established, so abandoning the notion that this conduct is not right, and accepting the notion that this conduct is right, is also transcended. Such a nature of equality, free from partiality, is the conduct of the All-Creating Bodhicitta, without acceptance, rejection, negation, or affirmation, as I, the Tamer, the All-Creating King, have realized. Fourthly: Thus, the conduct of the All-Creating Bodhicitta has no distinction of right and wrong, good and bad, and another reason is that from the clarity of the unborn realm, the unobstructed play of energy arises. These five objects of desire, which have the nature of appearing as duality while being non-dual in reality, are also not other than the play of the essence of Bodhicitta, because mind itself is self-manifesting, so there is no distinction of right and wrong, acceptance and rejection, like the sun playing in its rays, oneself playing in one's own power, realizing that this is the conduct of non-dual self-arising. Similarly, the afflictions that appear as the five poisons, such as desire and hatred, are also originally the uninterrupted manifestation of the power of self-born wisdom of mind itself, the play of the single wisdom, so it is realized that this is the conduct of Bodhicitta. The cause of adornment that appears as the play of self-born wisdom, the five great elements, also arise from mind and appear in mind, and are not other than mind, so it is realized that this is the conduct of mind. All of the three realms and three existences, as stated before, the realm of desire is also self-born wisdom. As it is said, since it is inseparable from the essence of self-born wisdom, it is realized that this is the conduct of mind. Therefore, whatever appears, whatever arises, if one does not realize that everything is the nature of unborn Bodhicitta, then I, the grandfather of all victors, have never said that there is even a particle of deluded conduct that is not realized. In equality with the limit of space, conduct-free, Samantabhadra's play.