English
It is true for accomplishment. For that very reason, all phenomena abide in the self-manifested fruit, which is the body and wisdom, being complete. That is the nature of spontaneously accomplishing without seeking qualities. The so-called Buddha is because it is free from all the evil views of gathering all the lights in the afflictive habitual tendencies and the ten bhumis, etc., and because self-born wisdom spreads everywhere without beginning or end, thereby revealing and expanding the ground of the wisdom guru. That is the nature of being free from obscurations and pervaded by wisdom. The so-called Bhagavan is because the four maras of affliction, etc., and the four inharmonious maras themselves are subdued by being clear in self-awareness. Although possessing the ability to transform them into the fruits of the five wisdoms and the five families, etc., it is transcendent because its own nature cannot be found by any means, making it impossible to be an object of mind. That is the nature of transforming the four maras into fruits, yet its essence cannot be indicated. The so-called Great Enjoyment is because, although experiencing the taste of all dharmas of samsara and nirvana without interruption, everything is the play of great awareness, therefore it is free from the object of acceptance and rejection and attachment, and it is great because it is different from others who have enjoyment, action, and attachment. That is the nature of experiencing all tastes, yet being free from objects. All the bodies, speech, and minds of the Tathagatas of the ten directions and four times are of the nature of Vajra. The so-called ten directions and four times are the collection of the two, which is the general number of qualities of the Tathagatas, powers, etc., beyond expression. If summarized, it is the five bodies, five speeches, five minds, five qualities, and five activities, totaling twenty-five. They are perfectly complete in the intention of Samantabhadra, and because they are inseparable, the twenty-five self-manifest from the distinction of the qualities of the sixth Vajra Buddha, therefore, being inseparable from one and many, they are named from the common form and appearance of all Buddhas. Naming from the lineage, it is the master of all lineages, therefore it is nominally called self-nature. That is the great nature of all things of the perfect fruit.
Chinese
所谓的“非身、非非身、无身，与一切各别、非异、无别的自性”是指：非身是过去，非非身是现在，无身是未来，总摄三时所摄的一切有情诸法，若问由谁来总摄？由第六如来总摄，即轮涅二者。由于这些都是世俗的幻化之识，所以是各别的；由于胜义自性未生，所以是非异的；由于二谛超越了各别的名言，所以在无别中是体性一味的自性。因为所化、能化或轮涅的一切法都与之相同，所以是无二自性，并且生起佛陀的大悲。这就是说，导师与三时无离，是轮回法流无间相续的自性。若问导师的处所是哪里？在无边无际的色究竟天处，这显示了处所的自性。也就是：从幻化王海或金刚中，清净色界种姓的色究竟天中解脱。即二倍的度量。大自在天位于其他色究竟天的大胜处。即转变成圆满报身之处的导师，是诸种姓之主，其身五印圆满具足。其特征如前一样，已断除了单一和众多的边。是遍及方时或五种姓一切佛陀的共同形象。因为从原始以来，就是秘密胜乘无尽生起的宝藏。已断除二障的习气边的所化者。于一切光明和尽头之路，在一刹那间示现显现的教法。多。因此而生起。因为唯有佛陀才是行境，所以这个特殊的处所是伟大的黑汝嘎自证智慧的唯一行境，因此是无边（1），无中（3），无离（2）的。从无量智慧的坛城中显现，这指的是：下方的巨大轮涅之轮，实际上是自证智慧的外显，所以对于所化者的显现来说，无法用分别念来衡量。也就是说，五种智慧的功用不会停止，而是自显现。
English
The so-called "non-body, non-non-body, no-body, and the nature of being separate, non-different, and undifferentiated from all things" refers to: non-body is the past, non-non-body is the present, and no-body is the future. It encompasses all sentient beings and phenomena included in the three times. If one asks, who encompasses them? The sixth Tathagata encompasses them, namely, samsara and nirvana. Because these are all illusory consciousness of the conventional, they are separate; because the ultimate nature is unborn, they are non-different; because the two truths transcend separate expressions, they are the nature of being one taste in non-duality. Because all phenomena of the taught, the teacher, or samsara and nirvana are the same as this, it is a non-dual nature, and the great compassion of the Buddha arises. This means that the teacher is inseparable from the three times and is the nature of the uninterrupted continuation of the stream of samsaric phenomena. If one asks, where is the teacher's place? In the Akanishta heaven, which is without beginning or end, this shows the nature of the place. That is, from the magical king ocean or vajra, the Akanishta heaven of the pure realm lineage is liberated. That is, twice the measure. The Great自在天 (Maheśvara) is located in the great excellent place of other Akanishta heavens. That is, the teacher who has transformed into the Sambhogakaya place is the lord of all lineages, and his body is fully endowed with the five seals. Its characteristics are the same as before, having eliminated the extremes of one and many. It is the common form of all Buddhas of the directions and times or the five lineages. Because from the beginning, it is the treasury from which the secret supreme vehicle arises endlessly. The trainees who have eliminated the latent tendencies of the extremes of the two obscurations. To all light and the path to the end, he manifests the teachings clearly in a single moment. Many. Therefore, it arises. Because only the Buddha is the object of experience, this special place is the sole object of experience of the great Heruka's self-aware wisdom, therefore it is without beginning (1), without middle (3), and without separation (2). From the manifestation of the mandala of immeasurable wisdom, this refers to: the great wheel of samsara below, which is actually the outer manifestation of self-aware wisdom, so for the appearance of the trainees, it cannot be measured by conceptual thought. That is, the function of the five wisdoms does not cease, but is self-manifesting.
Chinese
因此，象征的轮有四个轮辐，中心和五个部分彼此不混淆地显现。问：处所的因是什么？答：是。“智慧宝炽燃的宫殿。”所说的是：处所的因是自证的智慧，显现为宫殿的颜色和形状，对于所化众生的显现来说，名言上是宝。这样称呼。满足所欲之事也不是不想要的。这也是先前善业的果报，满足所化众生的愿望，意思是象征宝的光芒炽燃的宫殿，广大遍及十方，没有间断，这是广大的自性。自证本身。因为是因，所以没有广大的局限，自证的智慧本身，是有无的边，远离一切中心，完全遍及十方，是如来显现的转变。因此，如果认为没有显现就会混乱，那么需要的是：“因为功德无量增长而变成四方形。”所说的是，因为因是智慧，所以对于它来说，果的佛陀的功德，如十力等，本来就是自然成就的，是巨大的功德无量增长的意思。那是近距离的象征。因此，象征宫殿的形状变成四方形。殊胜的智慧宝的突起装饰。意思是：对于任何证悟的智慧来说，特别殊胜的四种智慧显现是其意义。象征上，它本身的能量显现为四种宝的突起，像白色、黄色、红色、绿色的装饰一样美丽。莲花生大师认为是圆形的。比玛拉认为是城堡形的。意义上没有差别。顶端是十方四时佛陀的坛城，没有遗漏，全部不是各自独立的，是本体唯一的智慧普遍充满。意思是：象征宫殿的顶端是圆形的，高耸的意义是自证本身，在一切佛陀的刹土中，没有阻碍地，以自显现，十方四时的佛陀坛城没有遗漏，全部变成自证，不是各自独立的，是本体唯一的意义，不住于任何边际的自生大智慧，即ra普遍充满。
English
Therefore, the symbolic wheel has four spokes, the center and the five parts appearing distinctly without being confused with each other. Question: What is the cause of the place? Answer: It is, "The palace of blazing wisdom jewel." What is said is: The cause of the place is self-awareness, the wisdom itself, appearing as the color and shape of the palace, and for the appearance of those to be tamed, it is nominally a jewel. That's what it's called. Fulfilling desires is also not unwanted. That too is the result of previous virtuous deeds, fulfilling the wishes of those to be tamed, meaning the palace of the blazing light of the symbolic jewel, vast and pervading the ten directions without interruption, which is the nature of vastness. Self-awareness itself. Because it is the cause, it is free from the limitation of vastness, and self-awareness, that wisdom itself, is the edge of existence and non-existence, free from all centers, completely pervading the ten directions, is the transformation of the Tathagata's appearance. Therefore, if one thinks that without manifestation it will be confusing, what is needed is: "Because merit increases immeasurably, it becomes square." What is said is that because the cause is wisdom, for it, the qualities of the Buddha of the result, such as the ten powers, etc., are naturally accomplished from the beginning, meaning the immeasurable increase of great qualities. That is a close representation. Therefore, the shape of the symbolic palace becomes square. Adorned with the protrusions of the supreme wisdom jewel. It means: For any wisdom that realizes meaning, the manifestation of four particularly supreme wisdoms is its meaning. Symbolically, its own energy appears as four jewel protrusions, beautiful like white, yellow, red, and green decorations. Master Padmasambhava considers it to be round. Bimala considers it to be castle-shaped. There is no difference in meaning. The summit is the mandala of the Buddhas of the ten directions and four times, without omission, all not being independent of each other, the wisdom of one essence universally pervading. It means: The summit of the symbolic palace is round, the meaning of height is self-awareness itself, in all Buddhafields, without obstruction, through self-appearance, the mandalas of the Buddhas of the ten directions and four times without omission, all become self-awareness, not independent of each other, is the meaning of one essence, the great self-born wisdom that does not abide in any boundary, that is, ra universally pervading.
English
Pa. The nature of meaning and the appearance of what can be tamed, both do not go beyond these two. Inconceivable wisdom, such as the shape and color of the wisdom jewel, and various differences, and the special feature, refers to: In the state of non-abiding wisdom, the number of differences is inconceivable, self-appearance itself is the meaning, the jewel marked by wisdom, various shapes such as vajras, and the rays of light such as the five colors, and the various aspects of manifestation, and the adornment of wisdom's self-appearance, these are superior to the adornments of the world. Looking at it, one will not be satisfied, and the complete adornment appears. The noble immeasurable (ཁ) means: the meaning is the Maha that surpasses other common paths (ཀ), and the meaning of Maha (ཁ) itself is endless, so the mark (ཀ) is the height of the threshold and so on, and the vajra corner is used to measure it. The height of the vase (ཁ) of the bird's nest above is immeasurable, like the Buddha's crown that cannot be seen. From "wisdom jewel variety" to "the ultimate of covering" means: the self-born wisdom, the appearance and emptiness are inseparable, this itself is the meaning, the mark is the shape and color of various jewels, and, constantly possessing compassion and manifestation is the meaning, the mark is the string of jewels, the truth and the relative truth are inseparable is the meaning, the mark is the pendant of jewels, the various methods are not mixed is the meaning, the mark is the tassel decoration of jewels, and none of the five desires are abandoned, possessing great enjoyment, so the meaning is marked by various forms, sounds, smells, tastes, and touches. Moreover, adorning with jewels and the adornments of desires, also in terms of self-nature accomplishment, indulging in the ten directions without interruption, and in terms of practice, contemplating as desires. Since it is not assembled by causes and conditions, these adornments are the meaning for the self-born wisdom, the mark is that the inside and outside are one, do not obscure each other, and the unobscured and clear adornment is inconceivably covered, for example, decorating the eyes of turquoise with golden tubes, like putting in fragments of jewels.