English
Because the three laws of formation arise, therefore, after formation, it is said to be the mandala of self-appearing delusion. Examining the very mandala of self-appearing delusion as the basis, measuring it with the reasoning of this vehicle, when realization and habituation reach the ultimate point, just as when the mirror's tarnish is completely removed, the clarity is completely revealed, if samsara itself appears as the mandala of wisdom's self-appearance, then the five uncontaminated aggregates will spontaneously become the five wisdoms. The five uncontaminated aggregates are counted in order starting from the aggregate of superior wisdom. It is also said that the five wisdoms appear in the order of the wisdom of emptiness, but the essence is indivisible in a single instant. Regarding the characteristics of the ground where the discourse resides, the colors and hand symbols of the three bodies have already been discussed. The characteristic of pervasiveness is that the Dharmadhatu is all-pervasive and infinite, etc. The Dharmadhatu is the nature that pervades all phenomena of samsara and nirvana, inexhaustible in non-existence, and all things arise from emptiness. All-pervasive means pervasive from all directions, as much as the ten directions are infinite, it pervades that much. All-time means that the four times have no beginning and no end, and the Dharmadhatu pervades and does not transcend. Infinite means that both time and circumstances have no ultimate end. Pervasiveness means that everything is clearly manifested in the ground of discourse itself. Its manner is that because there is no grasping of concepts, even the mere term 'samsara' does not exist. Even though everything has become body and wisdom, because the dependent samsara is not established, even the mere term 'purity' or 'Buddhahood' or 'nirvana' is not grasped. Because the self-awareness of mind itself has reached its own ground, it is separated from all concepts and is the essence of clear manifestation. Its manner is 'like this,' which is a word of close demonstration. To illustrate, like a sesame seed container, the sesame seed container is filled with sesame seeds and is completely present. Just as sesame oil pervades all the sesame seeds, from where does it pervasively abide? Like a sesame ball, the Dharmadhatu is infinite. Like sesame seeds, it is piled up by a collection of concepts. Wherever it abides, it is purified into the forty-two Buddhas, and everything is spontaneously accomplished within it. Pervasiveness is like sesame seeds pervaded by sesame oil. No matter how the body appears, it is self-
Chinese
由生起的智慧所遍布，就像芝麻籽被芝麻油遍布一样。所谓“安住”，不是安住处和安住者那样的关系，而是像虚空不移动于虚空一样，在自生智慧本身中没有迁变。众多之量，是说像那样多的集合用言语也无法穷尽，无二地安住，是指上面所说的四十二种念头集合，是四十二位佛的体性。集合是指，一个念头清净，则法界遍布的程度的念头都清净，这是从所依的补特伽罗的角度来说的。就像浑浊的水澄清一样，念头彻底清净。在身和智慧的坛城中自然成就，体性和类别无法用言语穷尽。证悟之时，能取所取没有分别。没有执著之时，法界和智慧没有分别的体性中，对于不迁离虚空的状态，就说是安住。如上所说安住，是果位自显的安住方式。大悲的事业不间断，对于所化众生上中下根器的差别所显现的有四种：以神变安住，以禅定安住，讲经说法而安住，以行为安住。其中以神变安住，是通过十二事业来利益众生，住在母胎中，对所调伏者来说是那样显现。从母胎中降生，对所调伏者来说是那样显现。最终示现涅槃，对所调伏者来说是那样显现。火化遗体，对所调伏者来说是那样显现。以舍利子调伏，对所调伏者来说是那样显现。以言语文字的集合调伏，对所调伏者来说是那样显现。总之，导师所迈出的每一步，都变成利益众多有情的事情。以禅定调伏，是对安住于地的菩萨们，在上密处，导师毗卢遮那佛以报身安住，对眷属菩萨们以身和意禅定宣说佛法，使眷属们的禅定力量增长，所知障清净。讲经说法而安住，是上面所说的化身的支分，化身的释迦牟尼佛对应该调伏的众生，在三千世界
English
Being pervaded by the wisdom of arising is like sesame seeds being pervaded by sesame oil. The term "abiding" is not like an abode and an abider, but like the sky not moving in the sky, there is no change in the self-arisen wisdom itself. The measure of multitude is that such a collection cannot be exhausted by words, and abiding in non-duality refers to the forty-two assemblies of thoughts mentioned above, which are the nature of the forty-two Buddhas. Assembly means that if one thought is purified, then the thoughts of the extent to which the dharma realm pervades are purified. This is from the perspective of the individual who is the basis. Just as muddy water clears up, thoughts are completely purified. Naturally accomplished in the mandala of body and wisdom, the nature and categories cannot be exhausted by words. At the time of realization, there is no distinction between subject and object. At the time of non-attachment, in the nature where the dharma realm and wisdom are indistinguishable, the state of not departing from the sky is called abiding. As mentioned above, abiding is the way of abiding of the self-manifestation of the fruit. The activity of great compassion is uninterrupted, and what appears to the differences of the superior, middling, and inferior faculties of the beings to be tamed are four: abiding by miraculous power, abiding by samadhi, abiding by teaching the Dharma, and abiding by conduct. Among them, abiding by miraculous power is to benefit beings through the twelve deeds, residing in the mother's womb, appearing that way to those to be tamed. Being born from the womb, appearing that way to those to be tamed. Finally, showing nirvana, appearing that way to those to be tamed. Cremating the remains, appearing that way to those to be tamed. Taming with relics, appearing that way to those to be tamed. Taming with the collection of words and letters, appearing that way to those to be tamed. In short, every step taken by the teacher becomes a matter of benefiting many sentient beings. Taming with samadhi is for the bodhisattvas who abide on the ground. In Akanishta, the teacher Vairochana Buddha abides in the sambhogakaya, and teaches the Dharma to the retinue of bodhisattvas with body and mind samadhi, increasing the power of samadhi of the retinue and purifying the obscurations of knowledge. Abiding by teaching the Dharma is a branch of the nirmanakaya mentioned above. The nirmanakaya Shakyamuni Buddha, to those who should be tamed, in the three thousand worlds
Chinese
示现化身百俱胝，为调伏六道有情，从十善以上，以菩萨行持二谛之义等宣说佛法。以行持调伏者，乃以上述所不能调伏者，显现为天人世间主宰帝释天，以及转轮圣王、善知识等，以十善、四无量、六度进行调伏安住。宣说总摄之缘起，为何总摄？乃以上述之导师、处所、眷属圆满，六种圆满具足，所诠显能诠，亦是因果无别，以及四种圆满，缘起义总摄之实与四种门径，生起续之义圆满，此亦显现于普贤王如来之心坛城中，彼即无别于父母，法界与智慧无别之自性根本所生。聚集亦聚集于此，宣说亦宣说此，因此导师通达法界智慧无别，为具有自生智慧五智之表征，显现为五部，此亦无有差别，乃有情之时五蕴清净之处。智慧之境法界虽无有体性差别，然执持各别智慧之功德分，五界之虚空乃处所圆满。如是导师、眷属、处所三者具足，由是生起上述所说之四种续义，然由法界与智慧无别而生且聚集，以宣说法界智慧无别之故。续之义，所说与能说，宣说之缘起圆满，即总说心要义。之后，如来等，乃是趋向于上述所说之面，宣说缘起圆满之刹那。乃是随后摄持，乃总摄缘起之开端。总摄之显现方式乃，如来之名，乃显现果位之任运成就之佛陀，轮回涅槃无别之觉性，自生智慧，导师圆满。
English
Manifesting hundreds of millions of emanations, for the sake of taming the six realms of beings, from the ten virtues upwards, expounding the Dharma with the meaning of the two truths of the Bodhisattva's conduct, and so on. Taming through conduct means appearing to those who cannot be tamed by the above as Indra, the lord of gods and humans, as well as wheel-turning kings, qualified spiritual friends, and so on, and taming and abiding through the ten virtues, the four immeasurables, and the six perfections. Explaining the condensed introduction, why is it condensed? It is because the above-mentioned teacher, place, and retinue are complete, and the six perfections are complete. The expression that expresses the meaning is also the inseparability of cause and effect, as well as the four perfections, and the essence of the condensed meaning of the introduction, the reality and the four gateways, from which the perfection of the meaning of the tantra arises. This also appears in the heart mandala of Samantabhadra. That is inseparable from the father and mother, born from the essence of the inseparability of the Dharmadhatu and wisdom. Gathering also gathers there, and explaining also explains that. Therefore, the teacher understands the inseparability of the Dharmadhatu and wisdom, and as a sign of having the self-born wisdom of the five wisdoms, the five families appear, which are also not separate, but the five aggregates are purified in the state of sentient beings. Although the realm of wisdom, the Dharmadhatu, has no distinction of characteristics, the space of the five realms, which holds the qualities of each wisdom, is the perfection of the place. Thus, having the three, teacher, retinue, and place, from which the four meanings of the tantra mentioned above arise, but arising and gathering from the inseparability of the Dharmadhatu and wisdom, because of explaining the inseparability of the Dharmadhatu and wisdom. The meaning of the tantra, what is said and what can be said, the perfection of the introduction to the explanation, that is, the general explanation of the essential meaning. After that, "Thus Gone One" and so on, is the moment of the perfection of the introduction to the explanation, aspiring to the above. "Then" is the subsequent holding, the beginning of the condensed introduction. The way of appearing condensed is, the name "Thus Gone One", is the spontaneously accomplished Buddha who manifests the result, the awareness that is inseparable from samsara and nirvana, the self-born wisdom, the perfection of the teacher.
Chinese
的自性。自生智慧显现为五种智慧的象征是五部。此处虽未提及五部，但在佛母的章节中已提及会众，因此以其同类为五。佛母即是佛母，以“会众”一词表示五。因此，以“会众”之声，法界所遍及的程度，以及主题的圆满，都得以清晰显现。所谓“无二”，是指义界与智慧无二，象征方便与智慧无二。秘密即是自性秘密之精华，一切佛陀皆通达，智慧无二的自性，远离一切边际。由于其本体无法于中心把握，且难以被一切众生所理解，故而显明。坛城是指显现与空性无别，平等性自然成就。对此，斯帕卡布的智者认为，自然成就的佛陀父母，方便与智慧圆满，远离边际的智慧，与一切执着相离，甚至连安乐本身也无法执取，因此，在大圆满的意境中，果位的二十五法等一切皆自然成就。由于这是究竟的智慧，因此不仅非仅是佛陀，甚至也不是十地菩萨的境界。因为十地菩萨在佛陀的加持下，才能显现此境界，为了达到究竟的佛陀果位，它与道位不同，因此被称为自性自然成就的秘密坛城。在此究竟乘的续部中，实为稀有。所谓“彼等自身”，是指五部也是佛母坛城彼等自身的秘密，即是自性秘密之精华，续部的意义本身。此即是续部的意义所象征的秘密，此秘密所象征的词句，唯有下文即将出现的。显现的方式是，五身、五语、五意、五功德、五事业无别，如金刚般不可分割，从普贤王如来的自性中显现。虽然没有能取出者和所取出者，也没有因果，但就像清澈的水中显现月亮的倒影，却无来去一般。五语自然成就，自性秘密之精华，主题汇集的意义在法界中自明，这被称为名言中显现。现在，真实教法和共同教法是：唉！诶玛！诶玛喔！意为从本来就是这样。