English
Explained. First, the statement "Thus it was said" must be understood as encompassing the complete meaning of the tantra that will appear below, thus showing the perfection of the Dharma. The word "explained" indicates that the compiler, Vajrasattva himself, is the perfect teacher, thus showing both the teacher and the retinue. The reason why "hearing" is not mentioned is that in the case of the common vehicle, the teacher and the retinue appear to be different, but here, the special feature is that the teacher and the retinue are inseparable, as the previous wise masters and vidyadharas have said, and it is the same here. Because in the Akanishtha Dharmakaya pure land, there is no separation of self and other, and all dharmas are shown as the wisdom of the teacher, Kunjed Gyalpo, that is, the single nature of self-born wisdom. As this very text says: "I am originally Kunjed Gyalpo. The teacher, the teaching, the retinue, and the time are all determined. The teacher of the teachers is also done by me. The teaching shows my nature. The retinue also arises from my essence. Time and place are the stream of my nature. From the teaching that appears from the nature of Kunjed I. There is no teaching of any dharma that is not me. Great Bodhisattva Vajra, you are also. In order to show the nature of Kunjed I. You are also born from me from myself. Place Kunjed I at the heart of the Dharma." As it is said. The so-called "time" refers to the great time of the equality of the four times, in the original purity of no birth, there is no distinction between samsara and nirvana and the three times, thus showing the perfect time of light that is inconceivable. Thus, the place where the teacher and retinue of the Dharmakaya appear is the spontaneously accomplished great bliss of Akanishtha, the meaning of the Dharmadhatu, therefore the perfection of the place is also shown from the power of the meaning. Such a Dharmakaya pure land with five perfections, no matter in which direction, has no fixed limitations, but is as pervasive as the space realm and the Dharmadhatu, and the Dharmakaya pure land pervades, and the Sambhogakaya and Nirmanakaya pure lands are also unobstructed, for example, like the yellow appearance on a conch shell, although sentient beings appear to be impure due to their respective thoughts, in reality there is no impure dharma.
Chinese
由于没有丝毫的尘垢，它不超出三身佛的广大净土的自性，因此，其体性是唯一的清净自性。例如，在《无垢称经》中说：尊者舍利子说：我看到这个大地上充满了高低不平、悬崖峭壁和污秽之物。从无忧佛土来的梵天发髻者说：我看到世尊释迦牟尼佛的这个净土，如同他化自在天宫殿的圆满庄严一样完全清净。然后，世尊向眷属的坛城们显示了这个佛土的自性，当时，所有人都看到它像东方珍宝庄严佛土一样完全清净。那时，世尊说道：我的佛土总是如此，但你们却看不见。就像这样。然而，就究竟的实相而言，甚至连清净与不清净的差别也没有，所有的戏论之相自然寂灭，除了法身明点唯一地显现之外，什么也没有。《宝藏幻钥》中说：本体是唯一的黄金，通过工匠的技艺改变后，仅仅制成劣质的铜制容器时，黄金也显得是低劣的材料。仅仅制成佛像和佛塔时，黄金也显得是优良的物品。黄金的本体没有好坏之分。同样，法性本体是唯一的，仅仅通过分别念的错觉来判断时，地方也显得是不清净的世间，显现出恶劣的沟壑、悬崖和山谷。在具有智慧者的眼中，地方也是清净的净土，显现为极乐世界的处所。法性的自性中，没有显现与不显现的二元对立。这样说道。因此，轮回与涅槃的一切法，没有好坏和差别的成立，因为心性是普作王唯一的本体。因此，现在众生所显现的五根，据说从这里可以重复五种圆满，在其他净土中是没有的。《拉措秘密轮》中说：导师和教法眷属时处。
English
Since it is without even a speck of dust, it does not go beyond the nature of the great pure land of the three kayas of the Buddhas, therefore, its essence is the nature of sole purity. For example, in the Sutra Known as Vimalakirti, it says: The venerable Shariputra said: I see this great earth filled with high and low places, cliffs, and filth. The Brahma with a Topknot who came from the Land of the Buddha Free from Sorrow said: I see this pure land of the Bhagavan Shakyamuni Buddha as being completely pure, like the perfect arrangement of the palace of the gods of Paranirmita-vasavartin. Then, the Bhagavan showed the nature of this Buddha-field to the mandala of the retinue, and at that time, everyone saw it as being completely pure like the pure land adorned with jewels of the Buddha in the east. At that time, the Bhagavan said: This Buddha-field of mine is always like this, but you do not see it. Like that. However, in terms of the ultimate reality, there is not even a distinction between pure and impure, and all the appearances of elaboration are naturally pacified, and there is nothing but the dharmakaya bindu alone being fully manifested. From The Treasure Trove, the Magic Key: From the single essence of gold, having been transformed by the work of a craftsman, when it is merely made into a base copper vessel, the gold also appears as a bad material. When it is merely made into an image of the Buddha and a stupa, the gold also appears as a good substance. In the essence of gold, there is no good or bad. Likewise, since the nature of reality is of one essence, when it is merely judged by the delusion of conceptual thought, the place also appears as an impure world, appearing as bad ravines, cliffs, and valleys. In the face of one who has wisdom, the place is also a pure land, appearing as the abode of Sukhavati. In the nature of reality itself, there is no duality of appearing and not appearing. It is said. Thus, all phenomena of samsara and nirvana are not established as good or bad and different, because the nature of mind is the sole essence of the All-Creating King. Therefore, it is also said that the five faculties that appear to sentient beings now can be repeated from here as the five perfections, which are not found in other pure lands. From the Secret Wheel of Lazo: The teacher and the teaching, retinue, time, and place.
Chinese
在地的界中念诵啦，自生之体性显现时，五种圆满也，显示圆满具足于自身。无有于自之执着，于界中念诵啦也。如是说。眼根将诸色显现为任何事物，是显示为普作王之身。除此之外无有显示者之执着，说显示者圆满于自身。舌将显有事物说为词语和文字，宣说诸声是显示者之语，因此被众人称为教法。耳如何听闻诸声，是从听闻普作王之语宣说，除此之外未曾听闻其他声音。听闻此成为眷属之殊胜。诸香如何显现种种，未超出鼻根之一，显示无别三时为一。眼和耳鼻和舌等，一切安住于身故，显示为处所。身安住时一切也安住，身不安住则无人安住。因此此身显示为处所。如是说。第二有二，处所和眷属圆满。第一是，总的来说，密严之义为无有高于彼者或未在其下之义。若细分之，有法界义之密严，明之密严，相之密严，秘密之密严，分别之密严，世间处之密严六种，此为前二者，法界藏释中说，法身之处所是离思离言之法界义之密严。秘密释十方除暗中说，明之密严是如实证悟事物之实相的明之智慧，是具有二清净之法身之住处，因此处之上无有其他明。如是说。彼亦无有能所异体成立，本来界和智慧无别之实相，未落于任何所取能取名相之戏论下，故为密严。诸佛皆安住于彼实相之状态中，刹那亦不动摇，故说为处所。法
English
By reciting 'la' in the sphere of the earth, when the self-arisen essence is manifested, the five perfections also show completeness and fulfillment within oneself. Without any attachment to oneself, 'la' is recited in the sphere. Thus it is said. The eye faculty shows all forms as anything, it is shown as the body of the All-Creating King. There is no other teacher to be fixated upon other than that. It is said that the teacher is complete within oneself. The tongue speaks of appearances and existence in words and letters. Proclaiming sounds is the speech of the teacher, therefore it is known to all as the teaching. How the ear listens to all sounds is by listening to the sound proclaimed by the All-Creating King. Other than that, no other sound is heard. Hearing that, one becomes a noble member of the retinue. How various smells arise also does not go beyond the single nose faculty, showing the indivisible three times as one. Eyes, ears, nose, tongue, and so on, all abide in the body, so it is shown as a place. When the body abides, everything abides, and if the body does not abide, no one abides. Therefore, this body is shown as a place. Thus it is said. Secondly, there are two: the perfection of the place and the retinue. The first is that, in general, the meaning of Akanishta is that there is nothing above it or nothing below it. Specifically, there are six types: the Akanishta of the meaning of the Dharmadhatu, the Akanishta of knowledge, the Akanishta of signs, the Akanishta of secrets, the Akanishta of concepts, and the Akanishta of the worldly place. This refers to the first two. In the Dharmadhatu Treasury Commentary, it says, "The place of the Dharmakaya, which is beyond thought and expression, is the Akanishta of the meaning of the Dharmadhatu." In the Secret Commentary, "Dispelling Darkness in the Ten Directions," it says, "The Akanishta of knowledge is the wisdom of knowledge that realizes the reality of things as they are. It is the dwelling place of the Dharmakaya, which possesses two purities, and therefore there is no other knowledge above this." Thus it is said. Furthermore, without the establishment of subject and object as different entities, the reality of the inseparability of the sphere and wisdom from the beginning is not subject to any elaboration of grasping and fixation, therefore it is Akanishta. All Buddhas abide in that state of reality without moving for even a moment, therefore it is said to be a place. Dharma
Chinese
一切诸法的实相，是离戏、自生的智慧，证悟那无生法性之真实义，乃三世诸佛生起之处，故三世诸佛之生母，即大空金刚母之虚空。无论显现如何，轮回涅槃一切诸法，皆从法性无生之体性中生起，安住也安住于其体性中，不离其体性；解脱也于其体性中解脱，故说为法界之界限。如《法界宝藏论》云：『平等一性现诸相，故名法界；能生一切功德，故名基；一切无作而解脱，故名界限；一切生起显现为精华，故名菩提心；应知如虚空般，本初即清净。』如是说。因此，如是之法界，实义之色究竟天，即是心性自生之智慧，法身普贤王如来之住所。如本续云：『导师法身之住所，乃色究竟天法界宫殿，真实义之色究竟天如是说。』如是之刹土中，于智慧自显现上，无有执著之垢染，于光明之宫殿中，因是佛之唯一自显现，故无能见所见等二元对立之法，故坛城之形状、构造、庄严、颜色等，亦无有局限性之相状显现。然心性自性清净，从法性如来藏之力量中，自生之光明任运成就之庄严，于无量宫殿中，导师眷属一切显现不杂而安住。如《大圆满吉祥不变续》云：于法界之体性中，『如来薄伽梵，本初佛普贤王，金刚身语意之主，以大乐任运圆满，成为十方三世一切如来之自性，以大坛城庄严，显现种种变化，无碍广大之陈设，一切坛城之生处。』
English
The reality of all phenomena is the wisdom of self-originated, free from elaborations. Realizing the true meaning of that unborn Dharma-nature is the place where all Buddhas of the three times arise. Therefore, the womb of the Buddhas of the three times, the space of the Great Empty Vajra Mother, is also that very nature. No matter how things appear, all phenomena of samsara and nirvana arise from the very nature of the unborn Dharma-nature, and abide without ever straying from that nature. Liberation also occurs within that nature, hence it is said to be the expanse of the Dharmadhatu itself. As it is said in the Dharmadhatu Treasury: 'Because the single equality manifests in various ways, it is the Dharmadhatu. Because it generates all qualities, it is the basis. Because all are liberated without action, it is the expanse. Because it arises as the essence of all origins, it is Bodhicitta. Know that it is like the sky, pure from the beginning.' Thus it is. Therefore, such a Dharmadhatu, the great Ogmin in its true meaning, is said to be the dwelling place of the wisdom of self-originated mind itself, the Dharmakaya Kunjed Gyalpo. As it is said in this very tantra: 'The place of the teacher, the Dharmakaya, is like this: It is the palace of Ogmin, the Dharmadhatu. The true Ogmin is explained there.' In such a pure realm, in the self-arising wisdom, in a luminous palace free from the obscurations of attachment, because it is the sole self-appearance of the Buddha, there are no dualistic phenomena such as seer and seen. Therefore, there are no limited appearances of forms, structures, ornaments, colors, and so on, of the mandala. However, the self-nature of mind is naturally pure, and from the power of the essence of the Dharma-nature Sugata, the self-arisen, spontaneously accomplished adornments of luminosity, in the immeasurable palace, the teacher and retinue all abide without any mixture of appearances. As it is said in the Great Perfection, the Auspicious Immutable Tantra: 'In the nature of the Dharmadhatu, the Sugata, the Bhagavan, the Primordial Buddha Samantabhadra, the Lord of Vajra Body, Speech, and Mind, with great bliss spontaneously perfected, is the nature of all Sugatas of the directions and times, adorned with a great mandala, manifesting various transformations, arranged vastly without obstruction, the source of all mandalas.'