Chinese
藏莫的天空。 普贤神通无有穷尽， 种种颜色清晰明亮， 种种形状装饰各异。 各自的技艺无有止息之法， 犹如无垢宝珠的光彩。 并且，《究竟续》中说： 世尊，吉祥普贤如来， 自生心中本体之身， 彼即法身，导师普贤王如来， 密严大乐胜地法界中， 无有内外，美丽而光明， 以如意宝装饰，见之悦意， 在无有宽窄的宫殿中安住。 如是所说，以局限的智慧无法完全衡量。 第二，眷属圆满有三： 显现世间本来清净三身之眷属， 道路显现瑜伽四之眷属， 果位基位解脱三世佛之眷属。 第一有三： 略说，广说，义摄。 第一是： 如是法界义之密严刹土中安住的三身之诸佛，所有导师自生佛普作王如来，自显无尽之力量中自生之眷属众，导师菩提心性之自性眷属，名为法身，自之本体性之眷属，名为报身，自之大悲智慧之眷属，名为化身。 如是导师自之意智慧自生之力量中显现或者显现之眷属三身者，将要解说如下。 第二有三： 自性本来清净空性法身之眷属， 本体显现五大光明空性报身之眷属， 大悲智慧三界有情显现化身之眷属。 第一是： 彼菩提心普作王如来之实相或者自性，有无以及常断生灭等戏论全部远离，具足一切殊胜之空性眷属，是名法身之眷属。 此处，自性空性和本体明分而安立之理
English
The sky of Zangmo. Samantabhadra's miraculous powers are inexhaustible, Various colors are clear and bright, Various shapes are decorated differently. Each of their skills has inexhaustible Dharma, Like the radiance of a flawless jewel. Furthermore, it is said in the "Ultimate Continuum": The Bhagavan, glorious Kunjikara Raja, The self-born mind, the body of essence, That itself is the Dharmakaya, the teacher Samantabhadra. In the supreme abode of Akanishta, the great bliss, the realm of Dharma, Without inside or outside, beautiful and luminous, Adorned with wish-fulfilling jewels, pleasing to behold, He dwells in a palace without width or narrowness. As it is said, it is beyond the realm of being completely measured by limited intelligence. Second, the retinue's perfection has three aspects: The retinue of the three bodies, in which existence and samsara are primordially pure, The retinue of the four yogas, in which the path is manifest, And the retinue of the Buddhas of the three times, in which the fruit is liberated on the ground. The first has three aspects: A brief statement, a detailed explanation, and a summary of the meaning. The first is: Thus, the three bodies of the Victorious Ones, residing in the Akanishta of the meaning of the Dharmadhatu, the teacher, the self-born Buddha, Kunjikara Raja himself, From the unceasing power of self-appearance, the assembly of the retinue that arises spontaneously, the self-nature of the teacher's Bodhicitta, called the Dharmakaya, and the retinue of his own essence, called the Sambhogakaya, and the retinue of his compassion and wisdom, called the Nirmanakaya. Thus, the three Kayas of the retinue manifested or appearing from the self-born power of the teacher's mind and awareness will be explained as follows. The second has three aspects: The retinue of the Dharmakaya, which is the emptiness of self-nature, primordially pure, The retinue of the Sambhogakaya, which is the clarity and emptiness appearing as the five elements, And the retinue of the Nirmanakaya, which is the compassion and wisdom appearing as sentient beings in the three realms. The first is: Therefore, the reality or self-nature of Bodhicitta Kunjikara Raja himself, is the retinue of emptiness, which is devoid of all elaborations such as existence and non-existence, permanence and annihilation, arising and ceasing, and is endowed with all supreme aspects, is called the retinue of the Dharmakaya. Here, the way of establishing the aspect of self-nature emptiness and essence clarity
Chinese
在《处所法性宝藏》中说，自性空而本体显现，是区分体性和其精华的时候。本体空而自性显现，是区分法界和法界精华的时候。但实际上，空性是法身，显现是报身，示现是化身，三者是一体的。应当如是理解。第二，菩提心自性的本体，显现世间万法清净广大，是由于自己享用从自身显现的显现，因此安立为圆满报身之轮。也就是，精华自生智慧的施作者，其本体之轮，圆满报身具有坚硬凝实的特征，因此是成办一切所依之义的地的轮。其本体之轮，圆满报身具有湿润潮湿的特征，因此是成办一切摄集之义的水的轮。其本体之轮，圆满报身具有炎热燃烧的特征，因此是成办一切成熟之义的火的轮。其本体之轮，圆满报身具有轻盈流动的特征，因此是成办一切举起之义的风的轮。其本体之轮，圆满报身具有周遍一切、无碍无触的特征，因此是成办一切开悟之义的虚空的轮。这五者是菩提心的本体，本来就是圆满报身佛，如《十经》中所说：显现之法和世间之法，也是显现的五大元素。虚空是显现的作者，是周遍的，心性无遮蔽，周遍一切。因此虚空是菩提心，显现的作者是周遍的，故而现证成佛。举起作用的元素是风，菩提心的智慧是风。智慧风能举起一切，故而现证成菩提心。摄集一切的元素是水，智慧慈悲的湿润能摄集。因此菩提心的水，现证成菩提心。显现的显现是坚固的作者，举起一切的菩提心。因此在心的地界上。
English
It is said in the Treasury of the Precious Nature of Abiding, that emptiness of self-nature and clarity of essence is the time to distinguish between nature and its essence. Emptiness of essence and clarity of self-nature is also divided to show the sphere and the essence of the sphere. But in reality, emptiness is the Dharmakaya, clarity is the Sambhogakaya, and manifestation is the Nirmanakaya, which are one. It should be understood as stated. Secondly, the essence of the nature of Bodhicitta, the great purity of appearance and existence, arises spontaneously. Because one enjoys the appearance arising from oneself, it is established as the wheel of the Sambhogakaya. That is, the essence of the self-arisen wisdom, the wheel of the essence of the All-Doer itself, the Sambhogakaya, has the characteristic of being solid and dense, therefore it is the wheel of earth that accomplishes the meaning of supporting everything. The wheel of its own essence, the Sambhogakaya, has the characteristic of being moist and wet, therefore it is the wheel of water that accomplishes the meaning of gathering everything. The wheel of its own essence, the Sambhogakaya, has the characteristic of being hot and burning, therefore it is the wheel of fire that accomplishes the meaning of maturing everything. The wheel of its own essence, the Sambhogakaya, has the characteristic of being light and moving, therefore it is the wheel of wind that accomplishes the meaning of lifting everything. The wheel of its own essence, the Sambhogakaya, has the characteristic of being all-pervasive and unobstructed, therefore it is the wheel of space that accomplishes the meaning of enlightening everything. These five are the essence of Bodhicitta, which is enlightened as the victorious Sambhogakaya Buddha from the beginning, as stated in the Ten Sutras: The phenomena of appearance and the phenomena of existence, are also the five great elements of appearance. Space is the maker of appearance, it is all-pervasive, the nature of mind is unobscured, it pervades everything. Therefore, space is Bodhicitta, the maker of appearance is all-pervasive, therefore it manifestly attains Buddhahood. The element that acts as lifting is wind, the wisdom of Bodhicitta is wind. The wisdom wind lifts everything, therefore it manifestly attains Bodhicitta. The element that gathers everything is water, the moisture of wisdom and compassion gathers. Therefore, the water of Bodhicitta, manifestly attains Bodhicitta. The manifest appearance is the maker of solidity, the Bodhicitta that lifts everything. Therefore, on that ground of mind.
Chinese
于菩提心中现证佛陀。一切暖热平等之火。莲花清净之智慧。因此心性清净。于菩提心中现证佛陀。五大之五佛。于菩提心中现证佛陀。如是说。三者是：如上所示之眷属之外，心性自生之游舞，大悲无变之智慧的幻化显现之化身眷属如下：具有欲妙贪执，称为欲界二十处之有情眷属。具有禅定之乐，具有清净光身，称为色界十七处之有情眷属。远离粗重之色，称为无色界四生处之有情眷属。此三者是化身之眷属。如是三界中轮回之自续有情，如何成为佛陀自显之眷属呢？此处轮回涅槃之诸法，无有善恶之分，乃是普作菩提心之游舞，乃是大平等一味之自性，因此在法界义之密严刹土中，与法身原始怙主无有分别，安住于一味之中，如是说。彼经中云：密严法性之虚空。法界性之界。法性之处。于自生无障之宫殿中，与三时一味之佛陀。不观生道之瑜伽士们。安住于地之菩萨们。获得决定者们。以心要摄持之三有之上。以无有分别之大悲力，成为一味。如是说。同样，此三界亦说是普作菩提心之身语意之佛陀。彼经中云：三界安住亦如此。欲界乃是无明。无有分别而普皆愚昧。无分别愚痴法身。色界乃是贪着之处。我慢贪着现前成就。于色我慢观看不厌。堕罪无贪智慧身。无色界乃是实无成。
English
Manifestly enlightened as Buddha in the heart of Bodhi. The fire of warmth and equality for all. That wisdom of pure lotus. Therefore, the nature of mind is pure. Manifestly enlightened as Buddha in the heart of Bodhi. The five Buddhas of the five great elements. Manifestly enlightened as Buddha in the heart of Bodhi. Thus it is said. The third is: Other than the retinues shown above, the emanation retinue that manifests the play of the self-arisen mind and the unchanging wisdom of compassion is as follows: The retinue called sentient beings of the twenty abodes of the desire realm, possessing desire and attachment. The retinue called sentient beings of the seventeen abodes of the form realm, possessing the bliss of meditative concentration and possessing a pure body of light. And the retinue called sentient beings of the four formless realms, being free from coarse form. These three are the retinue of the emanation body. How can these self-existing sentient beings who wander in the three realms be suitable as the retinue of the self-manifesting Buddha? Here, all phenomena of samsara and nirvana are without good or bad, but are the play of the all-creating Bodhicitta, the nature of the great equality, so in the Ogmin of the Dharmadhatu meaning, there is no separation from the primordial protector of the Dharmakaya, and they abide in one taste. It is said that in the Ogmin, the sky of Dharmata, the expanse of Dharmadhatu itself, the place of Dharmata, in the naturally unobscured palace, the Buddhas of the three times are one, and the yogis who look at the path of non-arising, and the Bodhisattvas who abide on the ground, and those who have attained certainty, and beyond the three existences gathered by essence, by the power of compassion without separation, are of one taste. It is said. Similarly, it is also said that these three realms are enlightened as the body, speech, and mind of the all-creating Bodhicitta. From that: The three realms abide in this way. The desire realm is ignorance. Without separation, all are deluded. Non-conceptual, dull Dharmakaya. The form realm is the place of attachment. Pride and attachment are manifestly accomplished. One does not tire of looking at pride in form. The body of wisdom, free from falling and attachment. The formless realm is not substantially established. The mind's object, dharma.
Chinese
观四种见。无有能取所取之觉性法。超越名与相之境之意。因此，显有世间器情一切，皆汇集于菩提身语意中。如是说故，则凡所示善恶取舍一切，皆为下乘之规，故此处大圆满阿底瑜伽乃胜彼也。二者，四瑜伽之轮者：四者，自性清净之轮，于彼之外，更有道现观之轮，是如下，一切法本初离戏，自生之智慧自性，普作菩提心性之自性，离一切分别意想言说，虽无能观所观二者成立，然以所化之次第，于彼观之轮相有四，是如下：成为一切乘之顶巅，且是无相圆满次第之究竟者，名为极瑜伽阿底瑜伽之轮。于《普明》中云：“由生圆及其是义而趣入之故，圆满是阿努之名之词义。”如是，仅以宣说心要，或以智慧随行之道为主而示，以观想诸尊皆圆满故，名为总瑜伽或随瑜伽阿努瑜伽之轮。以极广大之生起次第本身为主而示故，名为大瑜伽玛哈瑜伽之轮。仅作外行之交往，而以内心之修行为主而示故，名为心意瑜伽外续部三，此四者于下文亦将广说也。三者，归纳以上三身轮之义者：如上所示，普作菩提之心，本初自生空明大悲周遍广大本身之自性，住法法身，以及本身之体性显现法报身，以及本身之大悲显现法化身三身之自性，示现普作者本身，未成立能示所示之差别，且无有分别者，是为一方便，如是欢喜安住于任运大平等中。此章节稍微颠倒，于四瑜伽之末所说者，仅是显现之相道现观