English
In general, the tenth chapter is complete, and it is very reasonable to become a retinue listening to the Dharmakaya because of universally obtaining the vehicle. The second part has four points: jointly explaining the time and compiler, explaining the teacher, explaining the place, and explaining the retinue. The first point, what is explained from "Secret Essence" to "At one time" is: explaining the beginning of the Sambhogakaya, just as the Mantrayana that has been taught, the Dharmadhatu and wisdom or the inseparability of cause and effect, because it is similar to expressing the profound meaning of the Secret Essence's reality, therefore, the sound of words says this, through many skillful means, how to make the disciples abide on the ground, or in order to make the wisdom of the Vidyadharas agree, as a means of guidance, the teacher secretly enjoys the Sambhogakaya, or in the teachings of the Sambhogakaya, the compiler I heard at one time. The second part has two points: explaining the nature of the teacher, and explaining the characteristics. The first point, what is explained from "Tathagata" to "Protector" is: who is the teacher? Having truly realized the reality as it is, manifesting various activities of body, speech, and mind from oneself, the Rupakaya Buddha who appears for the benefit of others, is the lord of all beings to be tamed, the teacher of the six realms. Because there is no grasper and grasped, he is able to freely control all undefiled dharmas, and because his nature does not abide in anything, he is the Bhagavan Great Bliss, the manifestation of all Buddhas, the supreme lord of the Mantrayana, the Sambhogakaya. For him, there is neither taking or abandoning Nirvana, nor abandoning Samsara, his mind is completely integrated into the self-manifested wisdom, and is the great power of complete and perfect blessing. Although it is the source of the Sambhogakaya teachings and all accomplishments, there is neither increase nor decrease, possessing the adornment of an inexhaustible treasure. Possessing the excellent body with complete marks and signs, the lord praised by all the greatness of body, speech, and mind, all the retinue are amazed and silent, therefore, the splendor of the body enjoying the Sambhoga is unparalleled. Because the means of activities are boundless, he benefits beings with great meaning without acting through inconceivable ways.
Chinese
像这样，毫不迟疑地为了所化众生的利益，以大悲心而行动，这就是导师至尊的体性。第二，从下面“任何地方都不受阻碍的大光明”到“完全圆满的国王”之间所阐述的内容是：导师的特征是，上面的“伟大遍布”等也再次阐述了特征。导师的体性恒常安住于面容之中，因此特征也是，一切法在任何地方都不受阻碍地完全显现，然而由于没有能见所见，所以是大光明。未曾说过任何言语，却以身和意加持力，为所化众生的智慧，广大地宣说了圆满的殊胜密咒，从而使他们领悟意义。由于意念远离思虑，因此对任何境都不执着，没有住处和能住，无动摇地显现，所以是至高无上的大禅定。对于福德和智慧二者的受用，完全圆满地具有自在力，安住于自然成就的自性之中，成为伟大的法王，像这样具有无与伦比的特征。第三，从上面的“这个奇妙的意义”到“完全融入内部”之间所阐述的是：其安住处的自性是，毫不犹豫地为殊胜的所化众生，这个奇妙的殊胜密咒乘的甚深意义，以法界的身体和意念所谈论的导师的圆满安住处是什么呢？由于无阻碍和无执着，为了圆满福德和智慧二大积聚的基础，并且最终证得道上的修行大能圆满的殊胜之地，自然显现于具有不可思议的智慧和功德的眷属和导师自身，并且为了自在地拥有轮回和涅槃的二种安乐。在没有痛苦的极乐世界中，住所的基础是在所化众生的面前，那个刹土中有宫殿显现。而且，自性、明觉和处所的下界是不动法性，远离能取所取的智慧，以及成为清净种姓五部主尊的大自在天的处所等。在此，由于在所化众生的面前显现，因此处所的下界与意义的自性和明觉的处所也是平等性中圆满。
English
Such is the essence of the supreme teacher, who acts with great compassion for the benefit of those to be tamed, without hesitation. Secondly, what is taught from "Great luminosity unobstructed anywhere" to "The perfectly complete king" is: The characteristics of the teacher are, as above, "Greatness pervades" and so on, which also reiterate the characteristics. The essence of the teacher always dwells in the face, so the characteristic is also that all dharmas are completely clear and unobstructed anywhere, yet because there is no seer or seen, it is great luminosity. Without uttering any words, the perfect and supreme mantra is extensively explained to the intelligence of those to be tamed through the blessings of body and mind, thereby enabling them to grasp the meaning. Because the mind is free from thought, it does not cling to any object, and without dwelling or a dweller, it is immovably clear, so it is the supreme great samadhi. Possessing complete mastery over the enjoyment of both merit and wisdom, dwelling in the nature of spontaneous accomplishment, becoming the great Dharma King, possessing such unsurpassed characteristics. Thirdly, what is taught from "This wondrous meaning" above to "Completely internalized" is: The nature of its dwelling place is, without hesitation, for the supreme disciples, this wondrous and profound meaning of the extraordinary secret mantra vehicle, what is the perfect dwelling place of the teacher spoken of by the body and mind of the sphere? Because of non-obstruction and non-fixation, for the sake of the foundation of perfecting the two great accumulations of merit and wisdom, and ultimately attaining the supreme ground of perfecting the great power of practice on the path, naturally appearing to the retinue and the teacher themselves, who possess inconceivable wisdom and qualities, and for the sake of freely possessing the two kinds of happiness of samsara and nirvana. In the realm called Sukhavati, which is free from suffering, the basis of the dwelling is that a palace appears in that realm in the face of the disciples. Moreover, the lower realms of nature, awareness, and place, which are the unchanging nature of reality, the wisdom free from grasping and being grasped, and the places of the Great Lord who has become the chief of the five pure families of deities, etc. Here, because it appears in the face of the disciples, the lower realm of the place is also complete in the equality of the nature of meaning and the place of awareness.
Chinese
因此，法界之宫殿，乃由智慧之珍宝所造，其广袤超越了任何度量。此宫殿浑然一体，无始无终，其广阔无法衡量。宫殿之顶端，无有造作之自性，无棱无角，四面八方皆平等，圆满周遍。若问，门与形状之显现是否无有定准？答曰，此乃为调伏众生而设，故于所化众生前显现形状与门，且无量无边。譬如，众人各居其地，知晓山谷之形状、源头与出口、道路与门户，然山谷整体之广袤与高度却无法尽知。同样，眷属之菩萨勇士们虽见宫殿，于其中说法听法，然亦无法测度其广袤与高度。若欲测度，则无法寻得其边际，此如菩萨大德以神通力观世尊之顶髻而不可见。若问，庄严之相如何？答曰，自生智慧之珍宝王，以光芒万丈而遍饰。犹如绳索般之智慧，化为种种花鬘，圆满了众多方便，具足无量功德。因具足不可思议之智慧，故以众多摩尼宝珠之花鬘，从内外装饰着种种柳条。此外，为使方便与智慧相联，或使二谛无别，故以珍宝之垂链，悬挂众多“班杂热卡”（梵文，Pañca Rekheu，梵文罗马拟音，五条线）于内外。以种种方便而遍满，故以丝绸彩幡、幢幡、帷幔等种种丝绸之华盖，从四面八方及上方庄严。四壁皆为自性光明之象征，如日轮光芒四射，又如满月十六，或如半月初八般摇曳，以光芒照耀，并以精细之纹路交织排列，一光芒引出另一光芒，虽处处光明，然唯有见真谛者方能领悟。又如顶端如宝瓶般圆满之内部，宫殿之顶上，轮之辐条遍布各处。
English
Therefore, the palace of the Dharmadhatu is made of various jewels of wisdom, and its vastness transcends any measurement. This palace is a complete whole, without beginning or end, and its vastness cannot be measured. The top of the palace has no contrived nature, no edges or corners, and is equal in all directions, completely pervasive and encompassing. If asked, are the appearances of doors and shapes not fixed? The answer is, this is set for taming sentient beings, so shapes and doors appear before those to be tamed, and they are immeasurable and boundless. For example, people live in their own places, knowing the shape of the valley, the source and exit, the roads and gates, but the overall vastness and height of the valley cannot be fully known. Similarly, the Bodhisattva heroes of the retinue, although they see the palace and teach and listen to the Dharma within it, cannot measure its vastness and height. If they try to measure it, they cannot find its boundaries, just as the Bodhisattva Mahasattvas cannot see the crown of the head of the Bhagavan even with their great power. If asked, what is the nature of the ornamentation? The answer is, the self-born wisdom jewel king is adorned everywhere with radiant light. Like wisdom that is like a rope, it transforms into various garlands, fulfilling many skillful means, and possessing countless qualities. Because it possesses inconceivable wisdom, it is adorned inside and out with various willow branches intertwined with many garlands of mani jewels. Furthermore, in order to connect skillful means and wisdom, or to make the two truths inseparable, many jewel pendants, Pañca Rekheu (藏文，班杂热卡，梵文天城体，पञ्च रेखेउ，梵文罗马拟音，Pañca Rekheu，汉语字面意思：五条线), are hung inside and out. Because it is filled with various skillful means, it is beautifully adorned from all directions and above with various silk canopies, banners, and curtains. The walls are all symbols of self-luminous nature, like the sun radiating light, or like the full moon on the sixteenth day, or like the half-moon on the eighth day, illuminating with light, and arranged in fine interwoven patterns, one light drawing out another, although everywhere is bright, only those who see the truth can understand. Also, like the inside of the top, which is round like a vase, on top of the palace, the spokes of the wheel are all over.
Chinese
太阳和月亮以喜爱和不喜爱的方式运行，照亮一切，日月交替地精巧排列。小星星和极大的星星用珍宝砌成的墙壁的钉头装饰，显得华丽。中央的方位，为了象征八解脱，从下方的金刚基座竖立起八根最胜的珍宝柱，顶起了上方的金刚基座。柱头的装饰用太阳和月亮制成，完全装饰起来。这里，一切智者至尊仁波切的语录中说：柱子的底部装饰着莲花、法轮和月亮，顶部装饰着法轮、莲花和太阳。为了象征圆满各种智慧的差别，柱子上用各种珍宝制成柱头装饰，而且用各种珍宝串联起来，显得美丽，各种光芒向四面八方放射。八根巨大的珍宝柱交叉排列，中间全部用格子填满。为了象征法性无生而遍布一切，有绸缎的帷幔，一切无二，自显现，因此有金刚网出现，具有装饰。或者，不杂染地出现，因此，在箭杆的下方，金刚网以宝瓶的形状各自出现，大智慧以任何方式显现而不确定，因此从神变的排列中，化身的游舞等各种神变云聚向所有方向弥漫。从大菩提之地的加持中，为了调伏所化众生的生起菩提心的法和化身之雨明显降下，所化众生菩萨和六道众生的烦恼的荒野的痛苦被湿润、清除，从而变得无有而清净。那些相续，为了生起未曾生起的智慧之门，从而明显地生起智慧的幼苗。大乘至上秘密的法性的自声明显地向所有方向宣说，从而谈论和清晰地显示大秘密意义的自性，如法性一般的阿赖耶普遍而奇妙的自生无与伦比的意义。而且，远离言语的表达，如比喻和镜子一般衡量宫殿的形状和颜色。
English
The sun and moon, moving in agreeable and disagreeable ways, illuminate everything, with the subtle arrangement of alternating sun and moon. Small stars and extremely large stars adorn the jewel-laid wall with decorated nail heads, appearing splendid. In the central direction, as a symbol of the eight liberations, eight supreme jewel pillars are erected from the lower vajra base, supporting the upper vajra base. The pillar decorations are made of sun and moon, completely adorned. Here, in the words of the omniscient and venerable Rinpoche, it is said: The base of the pillars is adorned with lotuses, wheels, and moons; the top is adorned with wheels, lotuses, and suns. As a symbol of the perfection of various distinctions of wisdom, the pillars are adorned with various kinds of jewels, and are beautified by strings of various precious gems, with various rays of light radiating in all directions. Eight great jewel pillars are arranged in a crisscross pattern, with all the spaces in between filled with grids. As a symbol of the unborn nature of reality pervading everything, there are silk canopies, and everything is non-dual, self-appearing, thus adorned with vajra nets. Alternatively, appearing without admixture, thus, below the arrow shafts, vajra nets appear separately in the shape of vases, great wisdom appearing in any way without certainty, thus from the arrangement of miraculous displays, emanations of the Nirmāṇakāya and various clouds of magical displays pervade in all directions. From the blessings of the great Bodhi place, the Dharma of generating the mind of enlightenment for the beings to be tamed and the rain of emanations manifestly descend, and the suffering of the wilderness of afflictions of the beings to be tamed, Bodhisattvas and the six classes of beings, is moistened, cleared, and thus becomes non-existent and purified. Those continuums, in order to generate the doors of wisdom that have not been generated before, thus manifestly generating the sprouts of wisdom. The self-sound of the nature of the Great Vehicle's supreme secret Dharma manifestly proclaims in all directions, thus discussing and clearly showing the essence of the great secret meaning, the self-nature of reality, the Ālaya, universally and wonderfully renowned, the unparalleled self-born meaning. Moreover, it is beyond verbal expression, and like metaphors and mirrors, it measures the shape and color of the palace.