English
It does not exist within a scope; it itself is unchanging, without obscuration, and abides in its own clear nature. Unfabricated, unmade, primordially as it is. That is to say, the Dharmakaya is not fabricated by others, nor made by a maker. The meaning of how it exists from the beginning is unfabricated; it is self-appearing as it is. Samsara is not abandoned; it is primordially vast and pervasive. That is to say, the realm of impure karma, which is transformed and revolves from one place to another, is also the self-arisen wisdom itself. As such, it is self-appearing, so there is nothing to abandon, and it is not partial to anything; it dwells vast and pervasive. The three poisons are not abandoned; the great physician. That is to say, the cause and effect, which are characterized by suffering, are the three poisons. However, that is also the nature of Bodhicitta, so there is nothing to abandon. In the very moment that the three poisons appear, they self-manifest as the great Dharmakaya. Because there is no pain in one's own continuum, it is called the great physician. Nothing is fixated upon; all fixations arise. That is to say, the essence of anything is not established; the concept of fixation on objects and subjects does not naturally abide. However, in that way, it self-appears in all fixated phenomena, and in the very moment of appearance, it is not other than that; it itself is self-appearing. The path of words is severed; all expressions arise. That is to say, because the essence is nothing, it is free from the object of expression. It cannot be represented by expressive words, because it is difficult to touch the meaning, so the path is severed. Even so, the very nature of being nothing appears as everything, so expression does not cease to appear, and all appearances are also its own self-appearance and arising. Not mixed with anything; completely perfected in one. That is to say, the meaning of not abandoning all extremes and being free from them is that it has not gone to any side, so it is not mixed. Even so, everything is spontaneously accomplished in the essence of the great self, and it is unparalleled, so it is the only one. It is perfected in the great state of being free from grasping. From all to all, the nature is good. That is to say, from all times to all states, the characteristics of badness are not established on the basis, so they cannot be found. Therefore, it is merely nominally called good. The great peak that does not perish. That is to say, the meaning of being free from birth and death is itself the peak of all that is to be known, so it is the peak. Because it is particularly excellent, it is called great. The retinue is, wisdom cannot be measured by words, and it cannot be measured. The so-called perfect retinue is the self-arisen wisdom itself self-appearing as the four wisdoms. Each of them also
Chinese
显现五五之数。每一个都不可思议，法界所遍之处皆显现自相，因其不可衡量，言语无法穷尽，故称“不可复述”。无有聚集与分离，一切皆圆满周遍。法界自性不灭，即是觉性之智慧。智慧自性，自然远离戏论之边际，即是法界。如是，法界与智慧二者，于三时之中，无有聚集与分离之状态，一切诸法皆来集，无有聚集，唯一且周遍。如是说。安住于无事物之自性之中。如是说。执着于假立之事物，其自性本不成立。安住于无造作、任运成就之伟大、不变或无常之自性中，以无安住者与安住之行为的方式安住。法身的眷属，也是不可思议的智慧。十地圆满者，因法身任运成就而成为眷属。报身的开端是，首先共同宣说时间和集合，即是《秘密藏续》“如是真如之语”。等等。下面的难以理解和证悟之义，是一切诸法之义，转变为精华之义，即是远离造作之觉性，自生之智慧。此智慧在眷属之觉性中自显现，即称为语。为了方便融入，听闻于一时。如是说。最终道者们与无有生灭之禅定相一致。导师之心性与眷属之觉性无别而相见，即是听闻。如是显现即是时间。刹那间任运成就而自显现。宣说导师之自性是，如来等等。如实证悟实相，不颠倒地相见，即是为自利而逝去。如是，于所化众生前，显现身语意之种种事业，即是为利他而逝去。以“一切”之名，于十方四时安住和逝去之诸佛，一切色身无别之自性，具有二种受用而享用，然于自性中，无有能取所取，故为调伏。自性不住于任何处，故为逝去。如是之自性，即是一切诸法之真如。
English
Appears as five fives. Each of these is inconceivable. Wherever the expanse of dharma pervades, it appears as self-display. Because it is immeasurable, words cannot express it, hence it is called "inexpressible." Without gathering or separation, it is always all-pervasive. The very expanse is the unceasing wisdom of awareness. Wisdom itself is the expanse, naturally free from the extremes of elaboration. Thus, the expanse and wisdom, in the three times, are in a state of inseparability. All dharmas come together without gathering, being one and all-pervasive. Thus it is said. Abiding in the very essence of non-things. It is said that things held as different imputations are naturally unestablished. Abiding in the essence of unmade and spontaneously accomplished greatness, unchanging or without impermanence, abiding in a manner without an abider or an act of abiding. The retinue of the Dharmakaya is also the inconceivable wisdoms. Those who have perfected the ten bhumis become the retinue because the Dharmakaya is spontaneously accomplished. The basis for the Sambhogakaya is that, first, the time and gathering are commonly taught, that is, the words of the Secret Essence Tantra, "Thus, the words of Suchness." And so on. The meaning below, which is difficult to understand and realize, is the meaning of all dharmas, the meaning that transforms into essence, that is, the awareness free from fabrication, the very self-born wisdom. This self-display in the awareness of the retinue is called speech. As a method of harmonious entry, hearing occurs at one time. It is said that the ultimate path practitioners are in harmony with the samadhi that has no arising or ceasing. Meeting the mind of the teacher, inseparable from the awareness of the retinue, is hearing. Thus, appearance is time. In an instant, it spontaneously self-displays. Showing the nature of the teacher is, "Tathagata," and so on. Realizing the state as it is, meeting without inversion, is going for one's own benefit. Thus, the various activities of body, speech, and mind appear to those to be tamed, which is going for the benefit of others. By the term "all," the victorious ones who abide and go in the ten directions and four times, the nature of all form bodies being inseparable, enjoying the two possessions, yet in essence, there is no grasping or being grasped, hence subdued. Since the essence does not abide anywhere, it is gone. Such a nature is the suchness of all dharmas.
Chinese
又因为没有成为行境，所以是秘密。因为超越一切，所以称为至上。那个意义在三时中不离散，所以是自显，证悟它所以称为彼主。对于它来说，没有清净需要获取，也没有不净需要舍弃。在无二中，自生智慧不灭的加持无论如何显现，也从显空无二的体性中自显，不混杂而完全地掌握。对于所化众生的一切希求，全部不灭地产生，并且体性什么也没有成立，那本身耗尽，对于所化众生没有不满足的所需所欲的宝藏具有主权。在所化众生的面前，对于什么应该如何调伏，不混杂地安排并适宜地显现。这样，身语意广大的事业不可思议，一切都是不可思议的。因为在所化众生的面前圆满地显现，所以是行。对于此，所化众生感到惊奇和疑惑。即使如此，也没有需要舍弃的边际垢染，而是自性清净，即使享用二境，也没有执着。意义是自生智慧自明地显现，具有光辉，身体也安住于光辉特别超胜的状态中。那是法界不灭，智慧觉性的波涛，对于任何应如何调伏的众生进行调伏并成办利益。所化众生三门的一切念头，有多少，就以多少种方式，无有分别地以任运自成的自显事业进行调伏。因为没有偏袒和取舍，所以是伟大的。由此，所化众生从高处走向更高处，并使他们触及果位。示现者的特征从下面开始示现。处所是：谈论这个奇妙意义的处所。说的是，秘密的意义是奇妙的，如实的那样，秘密真言的本性，是使眷属的觉性得以见面的方法是谈论。它的处所是没有积累圆满福德和智慧二资粮的变异，而是自显法界，三时不变，一切都从中显现，所以是基础。对于这样的意义本身，道的行为是圆满的。示现者和眷属们对此是自显的。因为与此无异，所以称为安住的意义。对于这样，不灭和不执著无别地自显，因此没有执着体性的痛苦，是离舍的，所以称为安乐世界。
English
Also, because it has not become an object of experience, it is secret. Because it is superior to all, it is called supreme. That meaning is inseparable in the three times, so it is self-appearing; having mastery over it, it is called the lord thereof. For it, there is no purity to be taken up, and no impurity to be abandoned. In non-duality, the blessing of self-born wisdom, however it may appear without ceasing, is self-appearing from the essence of indivisible appearance and emptiness, and completely dominates without being mixed. All the desires of those to be tamed arise without ceasing, and the very nature of not being established in any way is exhausted, possessing mastery over the treasury where there is no lack of needs and desires of those to be tamed. In the face of those to be tamed, it arranges and appropriately appears without mixing, according to what should be tamed in what way. Thus, the great activities of body, speech, and mind are inconceivable, all being unimaginable. Because it appears completely in the face of those to be tamed, it is activity. To this, those to be tamed are amazed and bewildered. Even so, there is no impurity of the edge to be abandoned, but it is self-purified; even though enjoying the two realms, there is no attachment. The meaning is that self-born wisdom appears as self-luminous, possessing splendor, and the body also abides in a particularly excellent state of splendor. That is the inexhaustible realm, the waves of awareness and wisdom, cutting off and accomplishing the meaning for whatever being should be tamed in whatever way. Whatever thoughts of the three doors of those to be tamed, in as many ways, are tamed by the spontaneously accomplished self-appearing activity without distinction. Because there is no partiality and no subtraction or addition, it is great. By this, those to be tamed are moved from higher to higher and made to touch the fruit. The characteristics of the teacher are shown from below. The place is: the place for discussing this wonderful meaning. It is said that the secret meaning is wonderful, and the way to meet the nature of the secret mantra itself with the awareness of the retinue is to discuss it. Its place is the unchanging self-appearing dharma realm, where the two accumulations of merit and wisdom have not been accumulated and perfected, and everything appears from it, which does not change in the three times, so it is the basis. For such a meaning itself, the activity of the path is complete. The teacher and retinue are self-appearing in it. Because it is not different from it, it is called the meaning of abiding. For such, non-cessation and non-objectification are self-appearing inseparably, so there is no pain of clinging to the essence, it is free from abandonment, so it is called the land of bliss.
Chinese
因此，佛土的导师是：界轮或教法，或者佛土轮。界是处所和导师。奥明是：此处有自性奥明、智慧奥明和处所奥明。奥明是，所有意义和法皆安住于自显的法界中的宫殿。为了象征法界本身显现为任何事物，它由各种颜色的珍宝构成。宫殿是心智本身难以估量的意义，宫殿也无法被衡量，无法说出它只有这么大。为了象征自生之义无有边际和中心，宫殿也自显为无边无际、不可衡量。为了象征意义本身未向外散逸，顶端汇聚成一个圆形宝瓶，平等且从各方面都圆满，大小相等。宫殿的材料、装饰和装饰的材料都是智慧自显的珍宝之王，为了象征光芒四射、明亮且具有五种智慧，它具有五种颜色的墙壁。为了象征一种智慧也具有不可思议的智慧，将珍珠串成一串，扭曲后悬挂在墙壁上，内外都有悬挂物。珍珠串成束，成对悬挂在背面。为了象征智慧显现为任何事物，用丝绸的飘带和长条装饰宫殿的表面。为了象征身语意的行为，有三叉旗。为了象征法性遍布一切，有旗帜。为了象征方便和智慧无二，宫殿的顶部有轮子，轮辐上装饰着太阳和月亮，它们欢喜和不欢喜地飘动，照亮一切，并装饰着日月交替的图案。为了象征不可思议的化身，在珍宝砌成的墙壁的檐下，点缀着星星和非常大的星星。为了象征八解脱，从下方的金刚栋梁到上方的金刚栋梁，竖立着八根柱子。宫殿内部装饰着日月星辰的天空。为了象征各种不同的智慧，用珍宝支撑柱子，从珍宝柱子上垂下的装饰物都散发着光芒。为了象征自生智慧显现为九种智慧，上方悬挂着一个巨大的伞盖，伞盖上有九个方格。为了象征法性遍布一切