English
It is called the Vajra Body, explained by the heap above. The body of all undifferentiated equality. This is the body of manifest enlightenment, saying that all phenomena of aggregates, realms, sources, appearances, and sounds are undifferentiated, which means being free from the clinging to objects, mind, appearance, and emptiness in the state of self-awareness. Equality means that all dharmas are spontaneously accomplished in awareness, not that they are substantially established. The emptiness of emptiness, which is without substance, is also pure, which is called equality. In meaning, all of samsara and nirvana are clear in awareness, but dualistic grasping does not exist, so in that nature, there is no cessation, which is the body. Not clinging, appearing as wisdom, is the body of manifest enlightenment that has become the direct experience of self-awareness. The wisdom body of all-knowing. This is the emanation body, the time to tame all those to be tamed, the faculties of those to be tamed, the means of taming, the activities of the actions, all without obstruction, knowing in a single instant without exception, the wisdom of as many as there are, appearing only without confusion, therefore it is called the wisdom body. In summary: At that time, all five bodies are complete. This is to say that the bodies spoken of with the meaning of being complete without confusion are complete in one instant, the ultimate result of the five bodies being spontaneously accomplished. Thus, the teacher Samantabhadra spoke for the sake of enlightening the retinue. The greatness of the arising of the mandala is: The ten directions of the six realms are infinite. And so on, the ten directions of the six realms are as described before. Infinity means that the realm of dharma is equal and therefore immeasurable. Limitless means that this is the only one. That is, there are no boundaries. Everywhere is a direction. The mandala cannot be expressed in words, generally speaking, conceptual thoughts cannot be expressed in words. That the self-appearing body and wisdom cannot be expressed in words is like the sun of the tantras spoken by the teacher Samantabhadra, which makes all things appear. The basis of the self-nature mandala, the forty-two mandalas spontaneously accomplished in the ultimate self-nature fruit mandala, the number cannot be expressed in words, like grinding all the world realms into fine dust, in each fine dust, the mandala is clear. The realm of those to be tamed is pure.
Chinese
我（所说）。章节收集的历史是：然后，如来说，与妃嫔眷属等。然后是词和义两者都说的后续。如来是圆满的主眷聚集的一切。妃嫔眷属也是那些的母亲们。无二是指义界和智慧，象征方法和智慧。父神和母神无二地在一起的主眷，就是那些心中忆念的自性，象征秘密的心髓，下面的词会说明这个。五身、五语、五意、五功德、五事业无别，如金刚一般。自显不灭地显现，应如是说。阿，自性光明的精髓之义。吽，以其象征的能诠之词，因奇妙而喜悦。正文是：所缘、能缘、非缘、无量、不可思议。等等。此处，器情的一切法，在自证自生的智慧中显现的意义显现之时。所缘的对境，执着于法界，心安住于大智慧之中，所缘的对境仅仅是法界的自性。能缘是明智的智慧，一切法都变成明智的自性，没有境和有境，所以智慧萨埵不缘。不缘，是指证悟平等性，任运成就，明智自显，境和有境连名言也不缘，是远离行境的自显，称为不缘。那个意义就是大圆满的等持，也称为龙阿努瑜伽的界和智慧，仅仅是象征，对于超越的，不混杂的，完全圆满的，也不执着，就是大圆满。那个意义也称为等持的坛城，因为一切造作和同等性，自显的自性，没有基础和所依，所以是心识无法衡量的。如同虚空虚空，对于不可思议的证悟，称为不可思议。智慧自证坛城多种多样，不可言说，是指如此证悟的体性，自生的智慧是证悟法界的根据。
English
I (speak). The history of collecting the chapters is: Then, the Thus-gone One, with the assembly of consorts, etc. Then it is the follow-up of speaking both word and meaning. The Thus-gone One is the complete gathering of the main retinue. The assembly of consorts are also the mothers of those. Non-duality refers to the realm of meaning and wisdom, symbolic methods and wisdom. The father and mother deities are non-dual together in the main retinue, which is the nature that is remembered in the hearts of those, symbolizing the secret essence of the heart, the words below will explain this. The five bodies, five speeches, five minds, five qualities, and five activities are inseparable, like a vajra. Self-appearance appears without ceasing, it should be said like this. Ah, the meaning of the essence of self-nature luminosity. Hum, the expressive words that symbolize it, are delighted by the wonderfulness. The actual text is: object of focus, focusing subject, non-focus, immeasurable, inconceivable. And so on. Here, when the meaning of all phenomena of container and contents manifesting as self-awareness, self-arisen wisdom becomes manifest. The object of focus, holding onto the realm of phenomena, the mind focusing on the state of great wisdom, the object of focus is merely the self-nature of the realm of phenomena. The focusing subject is the wisdom of intelligence, all phenomena become the self-nature of intelligence, there is no object and subject, so the wisdom being does not focus. Non-focus means realizing equality, spontaneously accomplished, intelligence self-manifests, object and subject are not even named, it is self-manifestation that is free from the realm of activity, it is called non-focus. That meaning is the samadhi of the Great Perfection, also called the realm and wisdom of Long Anu Yoga, it is merely a symbol, for the transcendent, unmixed, completely perfect, there is no clinging, it is the Great Perfection. That meaning is also called the mandala of samadhi, because all intentionality and equality, the self-nature of self-manifestation, has no basis and support, so it is immeasurable by the mind. Like space space, for the inconceivable realization, it is called inconceivable. Wisdom self-awareness mandala is diverse, unspeakable, it means that the nature of such realization, self-arisen wisdom is the basis for realizing the realm of phenomena.
Chinese
是的，法界是所有器情万法的自性，因此，在此果乘的场合，自显的器情万法，蕴、界、处、分别之聚等，不以对治而修饰，不执著的证悟，是自生智慧，连同五智之轮而显现。此时，以不遮止唯是自显之故，唯是自显也自然成就四十二位本尊，此理于觉性中显现，故为智慧。此二者也并非仅仅是轮流，而是如水与湿性般安住于不可分离的自性中。一切皆于其中显现，除了自显于自身外，没有其他，故称为自知。此不灭，则显现为四十二位本尊。不执著的智慧显现为四十二位本尊，无有分别，是自性任运成就的坛城，名为“种种不可说”。法界的遍及程度，即是那唯一的程度，如无垢之镜，由于所化众生根器种种不同，故能随顺各自的意乐，显现外内密咒的坛城和身二者的事业，这称为种种。不可说，是指从所化众生不可胜数的三界众生和道者的角度来说的。等同与不等同等等。等同是指法界与智慧等同之性的意义显现，即是佛陀自身。从法身而言，由于不执著轮回，故为等同性。不等同是指一切法原本就是如此，却因俱生无明所障蔽而不知，譬如心不在焉的人一样，感受种种苦乐。那么，是否道者未包含于其中呢？无漏以上包含于超越，其下则包含于能取所取。普遍周遍，是指心性以觉性的力量遍及轮涅一切，然而，在无有能遍所遍的体性上，则称为无有周遍，虽然是涅槃一切法的体性，却不分别“如在此处”等差别。虽然遍及轮回一切法，却因俱生的力量，连少许也无法从唯是能取所取的体性中见到。然而，以“遍及”之说，轮涅一切法皆从其
English
Yes, the Dharmadhatu is the nature of all phenomena of container and content. Therefore, in this context of the Fruition Vehicle, the self-appearing phenomena of container and content, the aggregates, elements, sense bases, and groups of conceptualizations, without being modified by antidotes, the realization of non-fixation is the self-arisen wisdom, clear with the retinue of the five wisdoms. At this time, by the power of not obstructing mere self-appearance, the mere self-appearance is also spontaneously accomplished as the forty-two Victorious Ones. The meaning of this is clear in rigpa, hence it is wisdom. These two are not merely alternating, but abide in an inseparable nature like water and its moisture. Everything is clear therein, and there is nothing other than self-appearance to oneself, hence it is called self-awareness. That itself, without ceasing, is clear as the forty-two Victorious Ones. The non-fixated wisdom being clear as the forty-two Victorious Ones, without separation, is the spontaneously accomplished mandala of self-nature, called "various and inexpressible." The extent of the Dharmadhatu's pervasiveness is just that one extent, like a spotless mirror. Due to the various dispositions of those to be tamed, the activities of the outer and inner secret mantra mandalas and the two kayas manifest in accordance with their own minds, which is called "various." "Inexpressible" means that it is spoken from the perspective of the countless beings of the three realms and the path-goers who are to be tamed. Equal and unequal, and so on. Equal means that the meaning of the equality of the Dharmadhatu and wisdom is manifest, which is the Buddha himself. From the perspective of the Dharmakaya, since samsara is not fixated upon, it is equality. Unequal means that all phenomena are inherently such, but are not known because they are obscured by coemergent ignorance. For example, like a distracted person, one experiences various pleasures and pains. So, does that mean that the path-goers are not included therein? That which is without outflows and above is included in transcendence. That which is below that is included in grasping and fixation. "All-pervasive" means that mind itself, by the power of awareness, pervades all of samsara and nirvana, but in the essence of no pervader and no pervaded, it is called non-pervasive. Although it is the essence of all phenomena of nirvana, it does not differentiate between categories such as "like here." Although it pervades all phenomena of samsara, due to the power of coemergence, even a small part is not seen from the essence of mere grasping and fixation. However, by the saying "pervasive," all phenomena of samsara and nirvana are from within that
Chinese
剎那也未曾逝去的自性，是诸法的本性，从周遍一切的角度来说，称为法界。远离轮涅二取的名言，故称为平等性界。从觉与不觉显现轮涅一切法，故称为任运成就界。总而言之，本师普贤王如来的自性，以轮涅一切法的如是性，对所有应调伏的平等与不平等者，以自性周遍。因此，显现世间的一切法，除了平等性界之外，没有堕入二边的，如是宣说。如是这般，那以什么理由呢？“智慧普光明坛城，任运显现无戏论。”意思是说，器情世间一切法的自性，本来未经对治所修饰，未经道所成就，远离因缘，从原始以来，虽然心的法性远离一切事物。但以自明之自性的身和智慧的坛城任运成就而自明，从究竟圆满的自性，是真实圆满的佛陀之故。在无二任运成就的普贤王如来的自性中，因应所化众生的根器，从身和智慧的坛城自显现中，没有生起和融入，没有脉和气，没有开展和收摄。因此，安立为“任运显现”之名言。所谓“无戏论”，坛城和事业的差别不可思议的显现等，如同镜中的影像，如同观看者之缘起的观看一般。无论所化众生的业和根器的次第如何显现高低，无论是意识的相续，还是所知能知，还是于此显现彼，甚至连微细的自主之事物也不存在，如是宣说。所谓“呵”，以如此究竟的果位事业而欢喜。归摄正文：在“所缘”中，归摄“智慧四方中央观察”。如是性的坛城，一切法任运成就为五种智慧而自明，虽然没有能境和所境，却转为自性。在“能缘”中，归摄其意义是，这是大圆满行者的行境。在“无所缘”中，于意之自性中，于普生大坛城中行持。