English
Ground is clear! Because it is said: Afflictions and suffering are the supreme enlightenment. Therefore, you are called "Bhagavan" because you possess the nature of having no permanent inherent existence, because you subdue the four maras and possess the fruit of great qualities. As it is said in the Vajra Sequence: "Destroyed the four maras etc. with the sword of wisdom, the qualities such as the five bodies are beyond expression, one's own nature cannot be pointed out." Therefore, although you manifest the meaning of equality, you are called "Great Enjoyment" because you possess the nature of being free from the realm of activity, because you enjoy all the dharmas of samsara and nirvana by being free from attachment to grasping at the object and subject of enjoyment, so you surpass others and become the most excellent dharma. As it is said in the Immortal Treasury: "Great, supreme, immeasurable, skilled, symbolic, joyful deeds, are done in an extremely rare way, so it is called 'Great'." Therefore, you have the nature of all the Tathagatas, the name of the nature liberated from one and many, which is the nature of body, speech, and mind vajra, there is a reason for this. Because from the point of view of being the support of all the Sugatas in all directions and times, you are the five bodies; from the point of view of conveying expression, you are the five speeches; from the unwavering mind, you are the five minds; from the point of view of fulfilling wishes, you are the five qualities; from the point of view of accomplishing the benefit of others, you are the five activities, these twenty-five resultant dharmas are neither one nor many, the nature is indivisible, the essence is unborn and unceasing, the substance is unconditioned, and they become one taste in the vajra nature, therefore it is called so. Therefore, you have the nature of being neither separate nor non-separate from all the dharmas of samsara included in the three realms and three times. Because both you and such dharmas of samsara, in the conventional truth, are like illusory wisdom, so they are not separate; in the ultimate truth, the nature of mind is unborn, so they are not different; and because they transcend the expression of both truths, therefore, they have an inseparable nature. Secondly, the nature of the proclaimer is: from the front and back of the body, there is no obscuration, everything is clearly revealed, etc., to the three inconceivable heads of body, speech, and mind, etc. Therefore, you.
Chinese
您安住于法身自性中，您于善逝自显现前，身无前后，于所化众生之显现，无有分别，于一切处皆坦然显现，故色身之功德不绝。如《狮子奋迅》中所说：“普贤之面于十方显现，普观普贤身无前后，于十方充满以眼观视。”故如是说。彼法，亦安住于报身自性中，以共同与特殊之相之花朵，庄严妙好之果之自性而安住故。彼法，亦安住于化身自性中，您之事业显现，乃是种种变化不可思议且无量显现之故。如《秘密不可思议经》中所说：“寂静慧如虚空所遍及，如是如来之身亦遍及。”故如是说。彼法，于您而言，可宣说通达无二之方便智慧之安住方式。以方便大悲与智慧空性为象征，双足并非如父母二者皆站立，而是父亲以金刚跏趺坐，母亲以莲花跏趺坐之姿安住之故。顺便一提，宣说之五种姓之士夫，您等之安住方式是存在的，父亲们以圆满跏趺坐，母亲们以苦行跏趺坐，以左侧拥抱之姿安住之故。导师法，可宣说具备六种智慧之意义象征，即五种智慧，与自生之智慧共六种。因此，作为利益众生之象征，持有六种法器之故。如《大幻化网续》中所说：“六智之自性，手印珍宝炽燃之相，金刚轮宝莲花铃，宝剑炽燃。”故如是说。彼法，您具有三种形象，作为彼三者之象征，显示为白红蓝三色之头。第四，处所圆满中，处所之自性与彼之体性二者，首先是，于无边无际之色究竟天中。
English
You abide in the nature of the Dharmakaya. In the self-appearance of the Sugata, there is no front or back to the body, and in the appearance to be tamed, there is no distinction, and it is clearly revealed in all places, so the merits of the Rupakaya are uninterrupted. As it is said in the "Lion's Complete Skill": "The face of Samantabhadra is clear in the ten directions. The body of Samantabhadra, who sees all, has no front or back. He sees in all ten directions with his eyes." Therefore, it is said. That Dharma, also abides in the nature of the Sambhogakaya, because it abides in the nature of adorning the fruit of excellence with the flowers of common and special signs. That Dharma, also abides in the nature of the Nirmanakaya, because the appearance of your deeds is that of inconceivable and immeasurable transformations. As it is said in the "Inconceivable Secret Sutra": "As far as the sky is pervaded by peaceful wisdom, so far is the body of the Tathagata pervaded." Therefore, it is said. That Dharma, for you, can explain the way of abiding in the realization of non-duality of means and wisdom. As a symbol of skillful means, great compassion, and wisdom emptiness, the two feet are not like the two parents standing, but the father is sitting in the vajra posture and the mother is sitting in the lotus posture. Incidentally, the five types of individuals who teach, your way of abiding exists, because the fathers are sitting in the complete lotus posture, and the mothers are sitting in the ascetic posture, embracing from the left side. The Teacher Dharma, can explain the meaning symbol of possessing six wisdoms, namely five wisdoms, and six with self-born wisdom. Therefore, as a symbol of benefiting beings, it holds six emblems. As it is said in the "Great Illusion Play Tantra": "The nature of the six wisdoms, the sign of the precious burning mudra, vajra wheel jewel, bell lotus sword burning." Therefore, it is said. That Dharma, you have three forms, as a symbol of those three, it is shown in the colors of white, red, and blue heads. Fourth, in the perfection of the place, the nature of the place and its essence, the first is, in the Akaniṣṭha realm without end or center.
Chinese
如是。第二，从“显现无量智慧之轮”等，到“无染莲花珍宝座”之间的导师。解释其义，有处所之体性、词义之确定和决断三者。第一，从意义界与智慧无别中，其象征显现为宫殿的形状和颜色的自显之种姓处所。经续中说：“处所之自性即是真如，本体乃是色究竟天宫。”第二，词义是，从“阿迦尼师吒”之词而来，意为非下，意义是超离所化众生的心识，象征是比世间处所的色究竟天高出两倍。幻化网续中说：“从世间处所的色究竟天，彻底超越衰损变化。”第三，决断方面，该处所的自性，法性，您是超越一切边、中等戏论的，因为您是法界。对此，小释中说：“无边无中乃法界，此乃处所之至上。”因此而说。处所的本体，法性，您是界与智慧无二无别的象征，显现为宫殿功德的形态，因为基、因、广大等十一种意义的瑜伽是自显的。小释中说：“宫殿基与因与广大，形状与突发之顶端，庄严与门环马蹬等，体性座之形态。”因此而说。其总的下基，法性，您是象征五种智慧而显现为轮的形态，因为您是显现为广阔无边的轮，具有四辐和中心。其中的下基，法性，您有被称为“度量”的理由吗？因为从门和回廊等至中心的次第，依次以金刚立柱度量，这是从下乘跳跃至此的意义。该宫殿的因，法性，您是由珍宝所成，因为智慧本身显现为珍宝的形状和颜色，满足愿望。其广大，法性，您在十方一切处显现为无有间断
English
As it is. Secondly, the teacher from "manifesting the wheel of immeasurable wisdom" etc., to "the stainless lotus jewel seat." Explaining its meaning, there are three aspects: the nature of the place, the determination of the meaning of the words, and the ascertainment. First, from the inseparability of the realm of meaning and wisdom, its symbolic appearance is the self-manifesting lineage place in the shape and color of a palace. The tantra states: "The nature of the place is suchness, the essence is the Akaniṣṭha palace." Second, the meaning of the word is derived from the word "Akaniṣṭha," meaning not lower, the meaning is beyond the minds of those to be tamed, and the symbol is twice as high as the Akaniṣṭha of the world. The Magical Net Tantra states: "From the Akaniṣṭha of the world, completely transcending deterioration and change." Third, in terms of ascertainment, the nature of that place, the dharma, you are beyond all elaborations such as edges and centers, because you are the dharmadhātu. In this regard, the small commentary states: "Without edge or center is the dharmadhātu, this is considered the supreme of places." Therefore, it is said. The essence of the place, the dharma, you are the symbol of the inseparability of the realm and wisdom, appearing as the qualities of the palace, because the yoga of the eleven meanings such as base, cause, and expanse is self-manifesting. The small commentary states: "The palace base, cause, and expanse, shape and sudden peak, ornaments and door rings, stirrups, etc., the nature of the seat." Therefore, it is said. Its general lower base, the dharma, you are the symbol of representing the five wisdoms, appearing in the form of a wheel, because you are the wheel of immeasurable expanse, appearing with four spokes and a center. The lower base within it, the dharma, do you have a reason to be called "measurement"? Because from the door and corridors, etc., to the center in sequence, the vajra upright pillars measure, this is the meaning of jumping from the lower vehicle to here. The cause of that palace, the dharma, you are made of jewels, because wisdom itself appears in the shape and color of jewels, fulfilling wishes. Its expanse, the dharma, you appear uninterrupted in all ten directions.
Chinese
因此，您显现为遍布无垠法界的自显现。它的形状，就其性质而言，您是正方形的，因为您遍布、平等和扩展如来功德。如《广大解》所说：“为了平等和遍布，为了扩展而说是正方形。”它的凸起部分，就其性质而言，您显现为从正方形截面伸出的、类似城堡凸起物的形状，因为您显现为装饰有四种颜色宝石凸起物，象征着每一种智慧都具备额外的四种智慧。它的顶端尺寸形状，就其性质而言，尺寸不可估量，形状盘绕成圆形宝瓶状，因为您显现为象征着法界智慧的无尽和离戏。它的七种装饰中，下部装饰已在前文述及。侧面装饰有两种，宝石装饰，就其性质而言，您的特点是可以描述的，因为您显现为在五线墙上装饰着卓越的宝石饰品、花环、悬垂束、夏布和箭杆等，象征着无二智慧的力量不间断地自显现。欲妙装饰，就其性质而言，您显现为圆满具足五种不舍离的清净欲妙装饰的象征，因为您显现为身金刚母等天女遍布各方。顶部装饰，就其性质而言，您可以描述，因为在中央圆形宝瓶之上，象征着度量的突出顶端，在莲花之上的十三层轮之上，装饰着宝伞，并以金刚宝石顶端装饰而显得庄严。此外，进入该宫殿的门，就其性质而言，您可以描述，因为它是通过四种三摩地之门自然进入大菩提的途径，由于方向的区分而显现为四扇门。该宫殿的台阶，就其性质而言，您的数量可以确定，即有八个因的台阶和八个果的台阶，总共确定为十六个。
English
Therefore, you appear as the self-manifestation pervading the boundless Dharmadhatu. Its shape, by its nature, you are square, because you pervade, equalize, and expand the qualities of the Tathagatas. As the "Extensive Explanation" says: "For the sake of equality and pervasiveness, it is said to be square for the sake of expansion." Its protuberances, by their nature, you appear as the shape of castle-like protuberances extending from the square section, because you appear adorned with jeweled protuberances of four colors, symbolizing that each wisdom possesses an additional four wisdoms. The size and shape of its apex, by its nature, the size is immeasurable and the shape coils into a round vase-like form, because you appear as a symbol of the endlessness and freedom from elaboration of the wisdom of the Dharmadhatu. Among its seven ornaments, the lower ornament has been described above. There are two side ornaments, the jewel ornament, by its nature, your characteristics can be described, because you appear adorned with excellent jewel ornaments, garlands, hanging clusters, sharbu, and arrow shafts, etc., on the five-lined wall, symbolizing the uninterrupted self-manifestation of the power of non-dual wisdom. The sensual enjoyment ornament, by its nature, you appear as a symbol of the complete perfection of the five pure sensual enjoyments that are not abandoned, because you appear with goddesses such as the Body Vajra Mother pervading all directions. The top ornament, by its nature, you can be described, because on top of the central round vase, at the tip of the protruding symbol of measurement, above the thirteen-tiered wheel on the lotus, adorned with a jeweled umbrella, and adorned with a vajra jewel apex. Furthermore, the door entering that palace, by its nature, you can be described, because it is the path to spontaneously enter the Great Bodhi through the doors of the four samadhis, appearing as four doors due to the distinction of directions. The steps of that palace, by its nature, your number can be determined, that is, there are eight causal steps and eight resultant steps, totaling sixteen.