English
The dwelling place of all directions and times, immeasurable and inconceivable varieties of precious palaces, immeasurable, vast and boundless, pervading everywhere. Light rays arise naturally without obstruction. This is specifically stated to explain the dwelling place. This explains the nature, cause, adornment, shape of the top, height, and lowness, extent, characteristics, and the appearance of various lights of the dwelling place of the Buddhas of the three times. Because the causes and conditions are severed, it is the self-appearing wisdom. There is no fault of truths contradicting each other. What does it do? For the sake of the retinue, as the cause of the tantra, and to show the mandala. Furthermore, in the Magical Net Tantra, it says: The secret bindu, the supreme body, is the place where the Buddhas of the three times reside. The qualities are immeasurable in terms of activity and nature, and the source of all qualities is beyond words. Two, six, eight, one, each gathered in, sixteen, twelve, clear as the rising sun. It shows that very union and abiding, entering within, manifesting through activity. So it is said. Because the causes and conditions of the place are complete, it is enjoyed as a palace. This is also to explain the meaning of fulfilling the chapter's name, to show the measure. The expanse of oneself radiates, immeasurable. It means that apart from the nature of the six wisdoms, the self-nature shown by Samantabhadra, establishing a difference is wanting to specify. That appears to the disciples as the great Akanishta, like the crown of the head of the victorious ones. The characteristic is: from all, the mandala is completely uninterrupted. It means that because self-awareness pervades all directions without limit. Who sees it? The union of the three realms is the field of experience. It means that the clarity without an object is the field of the Buddhas themselves. If it is seen as an object, then it is the difference between learners and non-learners, it is the field of the second turning of the wheel of Dharma. To show the cause, it says: arising from the supreme cause that has transcended the holding of signs. For the six wisdoms that are liberated from the clinging to the two signs, because it is spontaneously accomplished, it is only self-appearing as a place. To show the perfect teacher, it says: the Thus-Gone One with power that is utterly pure. It means that the great wisdom that manifests everything without a moment's separation, is without limit.
Chinese
是普贤王如来本身，化身自然显现的导师，王位继承的导师，预言传承的导师，以及圆满权力的导师这四种导师中，这里是最后一种。那么他住在哪里呢？“住在色究竟天”是指秘密的色究竟天，计算的色究竟天，考察的色究竟天，意义的色究竟天，大智慧的色究竟天，以及伟大的色究竟天，是所化众生显现的最后之处。居住的方式是与眷属们，一起，在一个地方，在一个意念中居住，眷属们各自不同。自身以四种坛城的形态居住，行为是宣说佛法。什么是眷属呢？“远离能取所取的无上随欲”是指从错误和正确的行为领域中解脱出来，如遍识王等的佛陀和圆满的菩萨。紧随大地之后出现的，是各自因的缘觉佛和微尘数般的菩萨。“世间轮之主应授灌顶自在”是指以最初的佛法关系聚集听法的圆满道友。此外，世间也是指居住在十方世界的众生。是指居住在六种根识和两种道上的人们。教法的功德是：“甘露味之喜大乐成就”，是指以佛法甘露实现大喜悦，即为一起。“闻思修成就”是指通过听闻、思维和禅修成就，即为另一类眷属。 “远离三毒垢，降伏魔军，过去和未过去皆融入如是”是指导师的行为是制止和断除三种系缚，如调伏和摧毁烦恼、蕴、死主和天子等，如誓言中所说，改造和摧毁，无勤地清净两种所化，并将未清净的融入伟大的法身中。为了随后在禅定坛城中显示， “智慧方便具足，生起决定之义，观修明智大方便自在”是指以不执著之心所希求的心。
English
Is Samantabhadra himself. Among the four kinds of teachers: the spontaneously manifested emanation teacher, the regent lineage teacher, the prophecy lineage teacher, and the teacher with complete authority, this is the last. Where does he reside? "Residing in Akanishta" refers to the secret Akanishta, the counted Akanishta, the examined Akanishta, the Akanishta of meaning, the Akanishta of great wisdom, and the great Akanishta, which is the final appearance for those to be tamed. The way of residing is with the retinue, together, in one place, with one intention, the retinue being different from each other. He himself resides in the form of four mandalas, and his activity is teaching the Dharma. What is the retinue? "Free from grasping and clinging, the supreme following desire" refers to those liberated from the realm of erroneous and correct actions, such as the Buddhas like the King of Complete Knowledge and the perfected Bodhisattvas. Following immediately after the great earth are the Pratyekabuddhas of individual causes and the Bodhisattvas as numerous as dust particles. "The lord of the world, worthy of empowerment and authority" refers to the perfect Dharma friends gathered to listen to the teachings through the initial Dharma connection. Furthermore, the world also refers to beings residing in the ten directions. It refers to those residing in the six consciousnesses and the two paths. The qualities of the teachings are: "The great bliss of the joy of nectar is accomplished," which means realizing great joy through the nectar of Dharma, which is together. "Accomplished through hearing, contemplation, and meditation" refers to accomplishment through hearing, contemplation, and meditation, which is another kind of retinue. "Free from the stain of the three poisons, subduing the armies of demons, past and not past are united in suchness" refers to the teacher's actions of restraining and cutting off the three bonds, such as taming and destroying afflictions, aggregates, the Lord of Death, and the sons of the gods, as stated in the vows, transforming and destroying, effortlessly purifying the two kinds of disciples, and placing the unpurified into the great Dharmakaya. In order to subsequently show the mandala of samadhi, "Wisdom and skillful means are complete, the definitive meaning arises, contemplate the great skillful means of knowledge and power" refers to the mind that desires with non-attachment.
Chinese
如果谁能领悟到无有之见，并且不会停留在个别的法上，而是任其自然显现，那么想要显现无二之果，就要领悟到这种觉性，它会显现为无尽庄严轮的坛城，无处不在，清晰而不动摇。这就是在空性中禅修并成办事业，如同父亲所取，儿子亦取。如果以道的方式，从哪个门禅修呢？即是“空狂无相自性光明”。自性本身自然没有三边，没有因果差别，也不会执着于真如。因为自性在任何情况下都显现为不被遮蔽的体性，所以要同时禅修。逐渐地，首先要像那样禅修自己，并且不要执着于此，要禅修智慧幻化，要禅修自证为果的体性，这是大手印三摩地。从自证的奇妙变化显现为个别本尊，这是从开展的三摩地进入，所以是第四门。所谓“以无尽福德资粮庄严”，是通过见、修、行二者达到究竟。从境、蕴、界中解脱垢染，圆满具足妙相和随好，成就智慧身，这是按照次第。座垫是“安住于自生珍宝莲花日月之上”。生起次第是五层，本尊父母是三层，门神是两层在太阳之上，能仁是莲花。行者父母在坛城时是三层，说法时是五层。那时是不动佛，安住的方式是，在幻化续中说：“于轮之中央无畏之上，主尊普贤于诸眷属，示现普生幻化之时，安住于不动胜者之前。”如是说。主尊是为了行持智慧，以及内在的莲花依赖于太阳，月亮依赖于太阳，安住在山顶之上。如果解释说，佛母们是月亮的倒影，那么为了拥抱结合，成为一体也没有相违。门神和能仁是仅仅为了各自的事业而安立的。在其上谁做什么呢？所谓“证悟金刚平等性，安住于平等大圆满的任运之中”，即是五种相
English
If someone can realize the view of non-existence, and does not stop at individual dharmas, but allows it to manifest naturally, then if they want to manifest the fruit of non-duality, they must realize this awareness, which will appear as the mandala of the inexhaustible wheel of adornment, omnipresent, clear and unwavering. This is meditating on emptiness and accomplishing activities, like the father takes, so does the son. If in the way of the path, from which door should one meditate? That is, "empty, mad, without characteristics, self-nature, clear light." Self-nature itself naturally has no three edges, no difference between cause and effect, and does not cling to Suchness. Because self-nature manifests as an un obscured essence in any case, one should meditate simultaneously. Gradually, one should first meditate on oneself in that way, and without clinging to it, one should meditate on wisdom illusion, and one should meditate on self-awareness as the essence of the fruit, which is the Mahamudra Samadhi. From the wonderful transformation of self-awareness manifesting as individual deities, this is entering from the expanding Samadhi, so it is the fourth door. The so-called "adorned with inexhaustible merit accumulation" is to achieve the ultimate through both seeing, meditating, and conduct. From the realm, aggregates, and elements, one is liberated from defilements, fully possessing excellent marks and signs, accomplishing the wisdom body, which is according to the order. The seat is "abiding on the self-born precious lotus, sun, and moon." The generation stage is five layers, the male and female deities are three layers, the gatekeepers are two layers above the sun, and the Muni is the lotus. The male and female practitioners are three layers when in the mandala, and five layers when teaching the Dharma. At that time, it is Akshobhya, and the way of abiding is, in the Mayajala Tantra it is said: "In the center of the wheel, above the fearless, the lord Samantabhadra, to all the retinue, at the time of showing the all-creating illusion, abides before the immovable victor." Thus it is said. The main deity is for practicing wisdom, and the inner lotus relies on the sun, and the moon relies on the sun, abiding on the top of the mountain. If it is explained that the consorts are reflections of the moon, then for embracing and uniting, there is no contradiction in becoming one. The gatekeepers and the Muni are only established for their respective activities. On top of that, who does what? The so-called "realizing the Vajra equality, abiding in the spontaneous perfection of the Great Perfection," that is, the five aspects.
Chinese
因此，金刚即是第三种真谛。将此真谛显现为自性明觉的导师，去除事物二元的大小之分，不执着即是最大的享受。其身安住于彼处，是为了调伏众生的意愿。导师的自性如何呢？安住于如来界，即是如是性。与四时诸佛平等，称为“乌布”。第六胜者安住于平等的法界自性中，即是安住于四时佛的共同形象中。有人会想，慈悲的加持从何而来？为了显示加持即是从此而来，一切皆融入光明坛城之中，从身语意的金刚持中产生。意思是，自生智慧的自性坛城显现，安住于无尽庄严轮的特征中，空性无有来去，一切皆显现。为了显示其境界的范围，行为的境界不可夺取，言语无法穷尽，在各种法相中自然显现，因为境与识二者无别。无法挑剔，言语也难以表达。对谁而言呢？以慈悲的力量，从六道轮回之时起便已安住。意思是，以不动摇、广大无边的力量所成就的导师，在众生各自的处所，不分四时、能依和所依而进入，请听闻此正直之义。有人会想，其名称是什么？知晓彼与无我平等的法界，称为“平等义成金刚者”。意思是，解脱二取执着，显现无取舍的大智慧，因为该做的事已经做完。作为第五金刚的自性，虽然对所调伏者显现为具有金刚，但不会陷入轮换。这是从名称的意义上命名的。那又是如何呢？无分别菩提金刚身。意思是，从三种无分别的差别中自然解脱的大智慧，因为没有对境，并且无法找到本体。因此，也认为其本身就是无分别。这是最初行动者的金刚，因为是根本的基础。为了显示其意和确切含义，以最胜的智慧完全汇集了“玛”字，如来不住于平等性之中而显现。