English
Because of the expanse without limit or center, the wisdom of awareness blossoms like an opening lotus upon the field of knowable objects, hence it is called Buddha. Fourth, although all qualities are spontaneously accomplished within oneself, there is no way to definitively point out, "This is its essence," which is Bhagavan. "Bhaga" means: because there are no karmic imprints, the maras of affliction are vanquished; because there is no obscuration of affliction, the maras of the aggregates are vanquished; because there is no obscuration of knowledge, the maras of the sons of the gods are vanquished; because everything is pure as self-awareness, the maras of the Lord of Death are vanquished. "Van" means: after vanquishing all the maras as self-awareness, one possesses vast abundance and perfect wisdom. "Adas" means: because the essence cannot be established as "this," it cannot be definitively pointed out. Second, it is taught that all phenomena are enjoyed as play. The great enjoyment. Fifth, although possessing the great status of being the lord of all, one is separated from the sphere of activity, which is twofold: worldly enjoyment and transcendent enjoyment. Worldly enjoyment is: having recognized the five desirable qualities as the adornment of reality, one is also endowed with the enjoyment of that delight. Transcendent enjoyment is: having realized the sphere of reality through great wisdom, one is also endowed with enjoying reality through wisdom, and these two are not contradictory. Because transcendent enjoyment is non-dual, it is called great. From the first chapter of the "Tenfold Vastness Sutra": "Having comprehended the vajra equality mind, one plays in the spontaneous perfection of the Great Perfection." Third, it is taught as the lord of the Sugatas of the ten directions and four times. The body, speech, and mind of all the Tathagatas of the ten directions and four times are the nature of vajra. Sixth, although being the general form of all Buddhas, one is liberated from the extremes of one and many. So, is that teacher one with all the Buddhas or different? Not different, because there is no separation from the ten directions and the three times of past, future, and present, it is equality. And the nature of all the vajra body, vajra speech, and vajra mind of all the deities residing in the ten directions and four times is also transformed into Samantabhadra. As it says in the fourth chapter of the "Ash Chapter": "The wheel of unbearable adornment itself, from all directions, the lord of body, speech, and mind, the power of perfect qualities and activity."
Chinese
那波的自性是，如是是，自己的身体精华甘露。逝去是，在秘密金刚上降下菩提心。真实是，平凡的执着清净。圆满是，具有四喜。广大是，又从依赖于所作的四喜中醒来，依赖于自己本性的四喜广大。薄伽梵是，明点自身显现为俱生智，因此降伏四魔，具有乐空的体验，其自身本体是空性。第二，诸法享受嬉戏是，所谓大享受，指明点用于供养诸佛的供品和作为众生的权势之物，圆满了轮回涅槃的一切所说。第三，指示十方三世一切善逝之主是，所谓十方四时，指在自己身体的脉轮之中，精华明点作为本尊坛城安住的分别念集合，与智慧本尊无别的自性。第四，诸法各自独立且无有差别是，包括无余和非无余等，在不净的错觉显现之时，精液显现为明点，但在清净的智慧显现之时，身体的分别念集合成佛。如此显现虽然分为二，但轮回涅槃一切也各自无有差别。又是从解释续幻化嬉戏品第三中说，精华聚集大明点，显现和示现等等，一切所说圆满显现，分别念集合四十五佛，以显现而分故无有二。如此。然后是，如果无余和非无余是轮回的法性，因为不是各自独立的，所以与轮回的法和示现者无有差别，那么，轮回造罪和享用也是享用吗？如果不是，就与无余和非无余相违背，如果这样问。即使道理是这样，因为不知道是轮回，所以没有相违背。广大品第七十二中说，一切诸法全部，本来清净，由分别念的因缘，突然，处于三有轮回的战场中，以自明的无垢清净，如果了悟涅槃和轮回二者，无自性的意义，就在佛土中完全清净。如此。密严刹土。
English
The nature of Nabo is, thus it is, one's own body essence is nectar. Passing away is, descending Bodhicitta on the secret Vajra. True is, ordinary clinging is purified. Complete is, possessing the four joys. Vast is, again awakening from the four joys dependent on action, the four joys dependent on one's own nature are vast. Bhagavan is, the Thigle itself appears as co-emergent wisdom, therefore subduing the four maras, possessing the experience of bliss and emptiness, its own essence is emptiness. Second, the enjoyment of all dharmas as play is, so-called great enjoyment, refers to the Thigle being used as offerings to the Buddhas and as the power of sentient beings, completing all that is said of Samsara and Nirvana. Third, indicating the master of all Sugatas of all directions and times is, so-called the ten directions and four times, refers to within the channels and places of one's own body, the collection of conceptual thoughts where the essence Thigle abides as the mandala of deities, and the nature of being inseparable from the wisdom deities. Fourth, dharmas are each independent and without difference is, including the non-remaining and the non-non-remaining, etc., at the time of impure illusory appearances, semen appears as Thigle, but at the time of pure wisdom appearances, the body's collection of conceptual thoughts become Buddhas. Although appearing in this way is divided into two, all of Samsara and Nirvana are also without difference from each other. Moreover, from the third chapter of the Explanatory Tantra, the Play of Illusion, it says, "The great essence-gathering Thigle, appearances and manifestations, etc., all that is said appears completely, the collection of conceptual thoughts are the forty-five Buddhas, because they are divided by appearance, they are not two." Thus. Then, if the non-remaining and the non-non-remaining are the nature of Samsara, because they are not independent of each other, therefore, are the Dharma of Samsara and the manifestor non-different and inseparable? Then, is the creation of sin and enjoyment in Samsara also enjoyment? If not, it contradicts the non-remaining and the non-non-remaining, if asked in this way. Even if the reason is like this, because it is not known to be Samsara, there is no contradiction. In the seventy-second chapter of the Vast Chapter, it says, "All dharmas, completely, are originally completely pure, due to the causes of conceptual thoughts, suddenly, they are in the battlefield of the three realms of Samsara, with self-aware, unobstructed purity, if one realizes the meaning of Nirvana and Samsara, both without self-nature, then one will be completely pure in the Buddha-field." Thus. Akanishta.
Chinese
处所自性之安立有三，即天处之色究竟天，明处之色究竟天，秘密处之色究竟天。天处之色究竟天，乃是有顶之处所，并非如此。幻化金刚云：‘清净之种性，广大之色究竟，乃殊胜处所。’明处之色究竟天，乃是境法界。彼乃成为一切证悟之顶巅，且未曾成为任何处所之下方。法界彼者，于三时中不变异且非是造作，故彼无有边际与中央之量度。彼亦于嬉戏品第一中云：‘色究竟任运成就处，无边无中回旋之自性。’秘密之色究竟天，乃是明妃之空乐之相，大忿怒尊威力自在续云：‘于欢喜之宫殿中，具有无别之安乐。’安乐无有边际与中央而安住。 общей 处所总共有二，即于解脱道中所说者，及于方便道中所说者。彼亦解脱道，多半意指以远离贪欲之方式成佛，而方便道，多半意指以具有贪欲之方式成佛。彼亦解脱道乃是经部自释，方便道乃是释续所诠释之意趣。无边与无中者，于地基无量之智慧轮中显现。如是，处所之地基所示者有三，即续、体性与果。因是由四无量所成，故大小亦是无量。体性乃是，轮有四辐，周围有金刚墙环绕。果是，中心乃法界之智慧，东方为如镜之智慧，南方为平等性，西方为妙观察智，北方为成所作智而显现。彼乃显现为中央之宫殿。彼亦于灰烬中云：‘无量智慧轮之处所，圆满积聚相之处所摧毁。’如是宣说故而显明。智慧宝炽燃之宫殿，如是，处所之因所示者有三，即因、譬喻与差别。因是由五种智慧所成。譬喻乃是，如意宝珠具有五种颜色而
English
The establishment of the nature of the place is threefold: the Akanishta of the divine realm, the Akanishta of knowledge, and the Akanishta of secrecy. The Akanishta of the divine realm is the place at the summit of existence, but it is not so. The Magical Vajra says: 'In the vast, pure lineage, in the supreme place of great Akanishta.' The Akanishta of knowledge is the realm of the Dharma. It is the ultimate of all realizations and has not become the bottom of any place. That Dharma realm does not change in the three times and is not fabricated, so it has no measure of beginning or end. It also says in the first chapter of the Play: 'The Akanishta, the spontaneously accomplished place, the self of swirling without beginning or end.' The secret Akanishta is the form of the bliss-emptiness of the consort. The Tantra of the Great Wrathful One, the Powerful Lord, says: 'In the palace of joy, possessing inseparable bliss.' Bliss abides without beginning or end. In general, there are two kinds of places: those explained in the path of liberation and those explained in the path of means. The path of liberation mostly refers to attaining Buddhahood through detachment from desire, while the path of means mostly refers to attaining Buddhahood through attachment to desire. The path of liberation is explained in the scriptures themselves, while the path of means is the meaning explained by the explanatory tantras. Without beginning or end, it appears in the wheel of limitless wisdom of the ground. As such, the ground of the place is shown to be threefold: continuum, essence, and fruit. The cause is made up of the four immeasurables, so its size is also immeasurable. The essence is a wheel with four spokes surrounded by a vajra fence. The fruit is that the center is the wisdom of the Dharmadhatu, the east is mirror-like wisdom, the south is equality, the west is discriminating awareness, and the north is accomplishing activity. It appears as a palace in the center. It also says in the Ashes: 'The place of the wheel of immeasurable wisdom, destroying the place of complete accumulation of signs.' As it is said, it is clear. The palace of blazing precious wisdom. As such, the cause of the place is shown to be threefold: cause, example, and distinction. The cause is made up of the five wisdoms. The example is like a wish-fulfilling jewel with five colors.
Chinese
其次，特殊之处在于：虽然众生的智慧无法衡量，但因其成为智慧本尊的住所之因，故宫殿得以成就。如《嬉戏》中所说：“未经布置，本自庄严，种姓功德，一切生处，以真实之理，摧毁邪见。”又说：“十方无有间断。”宫殿的大小有两种衡量标准：小者无有间断，大者无有间断。小者无有间断是指，如来能使三千世界容纳于一粒芥子之中，并以此调伏所化众生。大者无有间断是指，法界有多广大，宫殿亦有多广大。此处是指广大的含义。那么，对于可以衡量的事物，为何称之为功德呢？因为功德无量增长，所以呈现为四方形。宫殿的外形有两种：意义和象征。意义是：普贤王如来的智慧，无量增长。象征是：为了象征这一点，宫殿的形状也呈现为四方形。这是因为四方形是四种事业增长的形状。如《灰烬》中所说：“远离一切痛苦的大城市，房屋四方，带有门廊。”又说：“殊胜智慧珍宝的，乳峰所庄严。”乳峰的形状有三种：特点、形状和颜色。特点是：从一个自生的大智慧中，显现出四种智慧，而从四种智慧中的每一种殊胜智慧珍宝中，又显现出四种智慧。形状是：由四种珍宝组成的乳峰，以其四根柱子庄严着宫殿的四方。颜色是：东方如白色的刚嘎树，南方如熔化的黄金般黄色，西方如红莲花般红色，北方如因陀罗尼蓝般绿色。如《嬉戏》中所说：“具有法性显现的自性，二十五种智慧的主宰，自证与意义相符的象征之理。”又说。༈。以“塔嘎”来阐明：十方无有间断和呈现为四方形，在矛盾与平等之间，因为说了两种显现的缘故，所以不矛盾。在自性显现的方面，就法性而言，说了没有边际的方面。那么，形状
English
Secondly, the special feature is that although the wisdom of sentient beings cannot measure it, the palace is accomplished because it becomes the cause of the dwelling place of the wisdom deities. As it is said in "Play": "Unarranged, inherently adorned, the source of all qualities of lineage, destroying wrong views with the true principle." It also says: "The ten directions are without interruption." There are two standards for measuring the size of the palace: the small is without interruption, and the large is without interruption. The small without interruption means that the Tathagata can accommodate three thousand worlds in a single mustard seed and tame the beings to be tamed with it. The large without interruption means that the palace is as vast as the Dharmadhatu. Here, it refers to the meaning of vastness. Then, why is it called merit for things that can be measured? Because merit increases immeasurably, it appears as a square. There are two types of palace exterior shapes: meaning and symbol. The meaning is: the wisdom of Samantabhadra, increasing immeasurably. The symbol is: to symbolize this, the shape of the palace also appears as a square. This is because the square is the shape of the increase of the four actions. As it is said in "Ashes": "The great city far from all suffering, the houses are square, with porches." It also says: "Adorned with the jewel of supreme wisdom, the breasts." There are three shapes of breasts: characteristics, shape, and color. The characteristic is: from one self-born great wisdom, four wisdoms appear, and from each of the four supreme wisdom jewels, four wisdoms appear again. The shape is: the breasts made of four kinds of jewels adorn the four sides of the palace with their four pillars. The colors are: the east is white like the Gangga tree, the south is yellow like molten gold, the west is red like a red lotus, and the north is green like an Indranila. As it is said in "Play": "Having the nature of the appearance of Dharma, the master of twenty-five wisdoms, the principle of self-awareness conforming to the meaning." It also says. ༈. To clarify with "Tarka": The ten directions are without interruption and appearing as a square. Between contradiction and equality, because two appearances are mentioned, there is no contradiction. In terms of the appearance of self-nature, in terms of Dharma, it is said that there is no limit. Then, the shape