English
Now, appearance is the manifest enlightenment, the immutable vajra, the peaceful dharmakaya, luminosity is the sambhogakaya, and the five wisdom nirmanakayas are spontaneously accomplished, inconceivable and infinitely supreme. The nature of the vajra of body, speech, and mind of all the tathagatas of the ten directions and four times is non-dual, and the perfect enlightenment is attained, which is called the attainment of supreme accomplishment. Second, regarding how the pure land appears: At that time, the spontaneously arranged pure land pervades the dharmadhatu and the endless expanse of space. In an inconceivable state, it is naturally pure and free from all defilements. There, it is not divided into ten directions, nor is it determined to be only this much. The palace, which is beyond the mind's thinking, has a limitless foundation, and the form of its decorations depends on the wheel of wisdom and is marked by the precious wheel. The fully endowed objects of desire, the great concert of music pervading the ten directions, and the mandalas of the five families pervading the expanse of space, all of which are luminous and spontaneously accomplished, are the nature of all that is inconceivable. From the vision of wisdom, it is seen in a pure realm and directly experienced as the basis for great enjoyment. Because it is inexpressible and without limit, the activity of benefiting beings is spontaneously accomplished from the vast collection of speech and letters. The basis is the spontaneously accomplished mandala, which is originally Buddha. The path is the mandala of profound samadhi, which makes it manifest. The result is the inseparability of the three enlightened states in the original, natural state, which is called wisdom of the same nature. Because it knows what is as it is, it arrives at the natural state. Such a pure land is not visible to all in the state of being formed in any direction, but is the self-appearance of the Buddha's own wisdom. Second, the pure land that appears in this way also dissolves into the dharmadhatu dharmakaya pure land like the full moon, so there is no appearance outwardly, and inwardly the awareness in the light has not ceased. This is the dharmakaya, whose nature is one and many and free from extremes, in the boundless suchness, in the dharmadhatu where all elaboration is pacified. The part of the sambhogakaya that appears outwardly and dissolves, even the Buddhas cannot see each other, because it is a very subtle self-arising.
Chinese
因为智慧本身不住于任何地方，而是在寂静的法界中显现。如《奇妙王经》所说：“在法界的宫殿中，三世诸佛以互不相见的方式安住。”其中，有些人认为六道众生无法看见，而佛陀能够看见，这并非经文的本意。这里是四种显现圆满究竟的阶段。当持明者最初见到光明智慧如烟雾等时，是法性现前的显现。当它从上到上扩展，见到内外的征兆时，是觉受增长的显现。之后，见到佛陀报身刹土是觉性达到极致的显现。再之后，它也向内寂灭，没有执着，是法性穷尽的显现。然后，在原始状态中，报身刹土显现的次第是达到基础，即在任运自成珍宝的胎藏中无所见地安住。第三，再次在所化众生的世间显现化身的方式是，之后在所化众生的世间，以任运自成的事业，对应该调伏者而调伏，觉性智慧化身显现。彼乃大悲觉性智慧，由颠倒错乱的妄念所遍计的自性，二障及其习气无余清净，如所有和尽所有的所知无余，一切遍知智慧向十方扩展。智慧本身与法界自性清净的法身功德宝藏无别，本体为一，因此虽无分别念，利益众生之事却任运自成。由于所调伏的世间和一切能知之智慧二者，从本以来就以任运自成的大悲，与能知和所知相互关联，因此在不清净的六道众生世间，过去、未来、现在的各个时期，都以智慧之眼观照，心中想到谁是调伏的时机已到，便会开始行动。高尚天界等一切众生所遍布之处，都显现六能仁等无量化身，与各自的显现相符，并成办利益。
English
Because wisdom itself does not abide anywhere, but appears in the peaceful realm of Dharma. As it is said in the "Marvelous King Sutra": "In the palace of the Dharma realm, all the Buddhas of the three times abide in a manner that they do not see each other." Some believe that the six realms of beings cannot see, but the Buddhas can see, which is not the intention of the scripture. Here, it is the stage of the complete perfection of the four appearances. When the Vidyadhara first sees the clear light wisdom like smoke, it is the appearance of the direct manifestation of Dharmata. As it expands from above, seeing the inner and outer signs is the appearance of the increase of experience. Then, seeing the pure land of the Sambhogakaya Buddha is the appearance of the perfection of awareness. Then, it also subsides inwardly without grasping, which is the appearance of the exhaustion of Dharmata. Then, the order of the appearance of the Sambhogakaya realm in the primordial state is to reach the basis, that is, to abide without seeing in the womb of the spontaneously accomplished jewel. Third, the manner of the manifestation of the Nirmanakaya again in the world of those to be tamed is that, thereafter, in the world of those to be tamed, the wisdom of awareness, the Nirmanakaya, manifests through spontaneously accomplished actions, taming each according to what is appropriate. That is, the compassionate wisdom of awareness itself, the nature of which is completely imputed by inverted and mistaken thoughts, all the two obscurations and their habitual tendencies are completely purified, and all that is knowable, as it is and as far as it is, all-knowing wisdom expands in the ten directions. That wisdom itself is not different from the Dharmakaya, the treasure of qualities, which is pure by nature of the realm, and is one in essence. Therefore, although there is no conceptualization, the benefit of beings arises spontaneously. Because the world of those to be tamed and all the knowing wisdom are connected from the beginning by spontaneously accomplished great compassion, the impure world of the six realms of beings is observed with the eyes of wisdom in all times, past, future, and present, and it is known who is ready to be tamed, and action begins. All places pervaded by beings, such as the higher realms, are manifested by immeasurable emanations such as the six Thubpas, in accordance with their respective appearances, and they accomplish benefits.
Chinese
如是，于《十轮经》中亦云： 善逝大悲恒时于有情， 知调伏境而作利益事， 不逾时节刹那各各现， 智慧观视于汝敬礼赞。 如是。 彼亦不离法身而生， 不离法身， 以种种化身之自性。 如是。 如是显现之佛陀，亦以波罗蜜多之理，圆满三无数劫而成就。 如《经庄严论》云： 三无数劫圆满故， 修习之行至究竟。 如是。 其始亦从资粮道之思择决定等而执持。 其中云： 具足贤善与愿力。 等等。 从外密咒之理而言，以具足福分、信乐及三摩地，领受传承，安住于近修之相，于此生得见佛陀之面容。 从此，于一世、二世或三世等，得证佛果而著称。 从大瑜伽之理而言，以信乐、精进及善知识之力，以彼身获得自在寿命之地而得解脱。 于此，谓获得灌顶且具足誓言者，以六个月等修持寿命自在。 示现以彼所依，于一生一世中成就菩提。 彼等亦随所入之理而为真实。 不应执定唯为此理。 以对治、道、精进及缘起之力各别之故。 如以洗涤之力量各别，垢染清净有迟速，于一处行进，亦以精进与力量各别而显现迟速，然于处所无有远近。 是故，于未得自在心之前，随逐缘起与业力。 彼之后，时间亦随意显现，能将长时转为短时，短时变为长时等。 以时间亦唯是心之显现之故。 如是，于《无垢称经》中云： 欲求短时者，诸劫亦能以七日度过而加持之。 等等。 是故，乃至获得圣者之果位，于道之深浅等
English
Thus, in the Sutra of the Ten Wheels, it is also said: "The Sugata's great compassion constantly towards sentient beings, Knowing the field to be tamed, performs deeds of benefit, Not exceeding the time, appearing in each instant, Wisdom's gaze, to you I pay homage." Thus it is. That also arises without moving from the Dharmakaya, Without moving from the Dharmakaya, With various natures of emanation. Thus it is. The Buddha who appears in this way is also accomplished by completing three countless eons according to the method of the Paramitas. As it is said in the Ornament of the Sutras: "By the completion of three countless eons, The practice of meditation reaches its end." Thus it is. Its beginning is also held from the accumulation path, thought, determination, and so forth. From that, "With the power of goodness and aspiration," and so forth. According to the method of outer mantra, by having fortune, faith, and perfect samadhi, receiving the transmission, and abiding in the signs of approach, one sees the face of the Buddha in this life. Then, in one, two, or three lives, it is said that one attains Buddhahood. According to the method of great yoga, by the power of faith, diligence, and a virtuous friend, one obtains the ground of power over life with that body and is liberated. Here, it is taught that one who has received empowerment and possesses vows, having accomplished the power over life in six months or so, attains enlightenment in one life and one body with that basis. Those are also true according to the method of whatever one has entered. One should not be certain that it is only according to this method, because the power of antidotes, paths, diligence, and conditions are different. Just as the purification of stains is quick or slow depending on the different powers of washing, and even though traveling to one place appears quick or slow depending on diligence and power, there is no nearness or distance to the place. Therefore, until one gains power over the mind, one follows conditions and karma. After that, time appears as one wishes, transforming long into short and short into long, and so forth, because time is only an appearance of the mind. Thus, in the Sutra Taught by Vimalakirti, it is said: "For those who desire a short time, many eons are blessed to pass in seven days." And so forth. Therefore, until one attains the state of an Arya, regarding the depth of the path, and so forth.
Chinese
虽然看起来很长，但从那以后，因为获得了对心的控制，所以有多大的解脱就有多大的自由。如《母续》中说：‘善男子，当某人获得无垢的法眼时，如果他想，他可以在七天内证得无上菩提；如果他想，他也可以在无数亿劫中证得无上菩提。’这也是菩萨摩诃萨们善巧方便的第一种殊胜之处。如是说。第三，归纳灌顶的意义是：先前所说的殊胜灌顶大乐坛城，是父母双运，或者用五种颜色的彩粉制作坛城，如果具信的弟子们进入，就能像以前其他人获得一样，获得如意的成就。因此，如果追求这种同等命运的大智慧，那么今生就能迅速获得大成就，依靠自性四业和寿命灌顶的加持，必定能获得殊胜的成就，乃至成佛。如《明镜》中所说：‘进入亲眼见到金刚萨埵等诸神的坛城，无论积累了何种功德，死后也会如此。’如是说。除此之外，如果对佛法和上师没有信心，并且违犯了根本和支分的誓言，那么今生会遭受疾病和灾害等各种不悦意的事情，来世会堕入恶趣而毁灭。如《瑜伽续》中所说：‘不生起菩提心，心怀疑惑，不按教言精进，没有信心，都不会成就，因此今生来世都将遭受痛苦。’如是说。如是，如来与比丘尼众一同宣说。从本初任运成就的坛城之实相，秘密心髓之义的智慧，从那唯一的确信中，将本初成就的坛城之自性，以金刚的象征，布置成形象的坛城，这是极其秘密的，是诸佛一切誓言之品第九的解释。第二部分，详细解释灌顶的方法。
English
Although it seems long, from then on, having gained control over the mind, one has the freedom to be liberated as much as one wishes. As it says in the Intermediate Mother Tantra: 'O fortunate one, when someone obtains the stainless eye of Dharma regarding all phenomena, if they wish, they can attain unsurpassed enlightenment in seven days; if they wish, they can also attain unsurpassed enlightenment in countless billions of eons.' This is also the first distinction of the skillful means of great Bodhisattvas. As it is said. Third, to summarize the meaning of empowerment: The supreme empowerment, the mandala of great bliss, which was previously shown, is either the union of father and mother, or a mandala made of colored powders of five colors. If the faithful students enter, they will obtain the desired siddhis, just as others have obtained them before. Thus, if one seeks this great wisdom of equal fortune, then in this very life, great siddhis will quickly arise, and through the support of the four activities of one's own nature and the life empowerment, one will certainly attain the supreme siddhi, even Buddhahood. As it says in the Mirror: 'Entering and directly seeing the mandala of deities such as Vajrasattva, whatever merit is accumulated, it will be the same after death.' As it is said. Other than that, if one has no faith in the Dharma and the Guru, and violates the root and branch vows, then in this life, various undesirable things such as diseases and harms will occur, and in the next life, one will be ruined by being born in the lower realms. As it says in the Yoga Tantra: 'Not generating Bodhicitta, having doubts, not striving according to the teachings, and lacking faith, one will not achieve anything, and therefore one will experience suffering in this life and the next.' As it is said. Thus, the Tathagata, together with the assembly of nuns, specifically declared this. From the naturally arisen state of the mandala, the wisdom of the essence of the secret heart, from that single certainty, arranging the nature of the naturally accomplished mandala as a symbolic image of the Vajra, this is extremely secret, and is the explanation of the ninth chapter, the chapter of the vows of all Buddhas. Part two, explaining in detail the methods of empowerment.