English
The colors of the four places are distinct, Adornments and colors that match are extremely vibrant. Sizes are uncertain; whatever is looked at appears as such. The numbers are limitless, pervading all of space. Like a sesame pod splitting open, Within everything are lions, elephants, horses, Peacocks, kalavinka birds, sun, moon, and lotus decorations. The time is uncertain, the foundation is complete, there is no change, The three times, timeless, the time of Samantabhadra. Everything is equally complete, the nature of reality is vast, The very state of primordial purity. The teacher, with complete marks and blazing form, Vairochana, Akshobhya, Ratnasambhava, Amitabha, The five accomplished ones are surrounded by fives. The wealthy space realm, Vajra Mamaki, Buddha eyes, white-clad, Samaya Tara. Father and mother in union, each with complete ornaments, Blue, white, yellow, red, green rays of light radiate. The lower part is peaceful, the upper part is wrathful in form, Buddha (Tibetan, Devanagari, Buddha, Awakened One), Vajra (Tibetan, Devanagari, Vajra, Diamond), Ratna (Tibetan, Devanagari, Ratna, Jewel), Padma (Tibetan, Devanagari, Padma, Lotus), Karma (Tibetan, Devanagari, Karma, Action). The five Herukas are also surrounded by fives, The five Krodheshvaris also unite together. These and other forms are too many to describe. The Dharma is the state of natural Great Perfection, The very expanse that is unspeakable, unthinkable, and inexpressible. The retinue is the self-appearing retinue, no less than oneself, The eight bodhisattvas and likewise the eight vidyadharis, The four doorkeepers and the four door goddesses. Of the forty-two peaceful deities by nature, Six are emanations because they appear to others, Two are the Dharmakaya because they abide in the sphere, The self-appearing peaceful Sambhogakaya are thirty-four. In particular, the retinue abides in twenty-four places. The wrathful retinue consists of the eight Kasingas and Tramenmas, The four gate guardians and the twenty-eight Ishvaris, Of the fifty-eight wrathful deities by nature, The special retinue includes forty-eight. Burning attire, flesh-eating, terrifying posture, Extremely frightening, playing with nine dances. Furthermore, however many mandalas are accomplished in body, That many self-appearing Sambhogakaya realms there are. However many peaceful and wrathful beings are to be tamed by others, Because they are gathered by the Nirmanakaya, they are not self-appearing Sambhogakaya. Thus, the realm of the five perfections, Since everything is self-appearing, there is no good or bad, Everything is clear, shining, majestic, dense, radiating light, Abiding in a sparkling, vivid, and resounding manner. This is the realm of activity for the guides, Looking at each other, they praise each other.
Chinese
如是悦意周遍庄严之刹土，清净所化亦不能得见，如自显现空色般不可思议，乃三世诸佛之自显现。彼之自性中，于所化之世间，调伏导师次第显现者，乃自性调伏有情之种种化身，以三种相行有情之义利。彼中自性化身之导师，乃密严胜喜吉祥莲花聚，于事业究竟之五种世间中，毗卢遮那不动等五部之身，具足妙相等，光芒炽燃， धारण寂静与忿怒等无量相，任运成就二利。彼亦为五五智慧之自性，法界镜智平等性，各别了知。作事成所作智慧五种，一一之眷属复具四四，然一切皆为味等一体之自性。法界智极不动摇，超离能取所取戏论之边。镜智乃明空现基之相，为一切智慧之大源。平等性智乃诸法平等之体性，轮涅无二平等大圆满。妙观察智于所知不杂而知，如所有性尽所有性，观视极清净。成所作智事业圆满，于一切所知恒时无碍。所化之眷属乃十地之菩萨，法乃三摩地光芒普照，生起彼地之除盖障智，断除悭吝等而瞻仰佛。复次，见如是清净导师与自性之差别而净治诸障，安置于普光之间，以善妙之明镜开示而作利乐。时间乃有情解脱之间无有间断，于报身刹土周遍显现。如是决定为五部之自性，然于所化愚痴盛行而调伏之时，刹土乃密严，导师为毗卢遮那，法乃法界性智极清净。如是为调伏嗔恚故，于不动佛刹土，为调伏我慢故，于宝生佛刹土，为调伏贪欲故，于无量光佛刹土，为调伏嫉妒故，于不空成就佛刹土显现。如是导师受用圆满者
English
Thus, the delightful and completely adorned field, even pure beings to be tamed cannot see. Like the appearance of emptiness, it is inconceivable. It is the self-appearance of the Buddhas of the three times. From that very nature, in the world of beings to be tamed, the teachers who tame appear in succession, are the various manifestations of the spontaneously arising taming form. They accomplish the benefit of beings in three ways. Among them, the teacher of the spontaneous manifestation body is Akanishta, Manifest Joy, Glorious Lotus Heap. In the five kinds of worlds where actions are perfectly accomplished, the bodies of the five families, such as Vairochana and Akshobhya, possess marks and signs, blazing with light. Holding immeasurable forms of peace and wrath, they spontaneously accomplish the two benefits of beings. That is also the nature of the five wisdoms. The Dharmadhatu, mirror-like, and equality wisdoms are individually realized. The five kinds of accomplishing wisdoms also have four attendants each. However, all are of the nature of one taste and one essence. The Dharmadhatu wisdom is extremely unwavering, transcending the extremes of grasping and being grasped. The mirror-like wisdom is the nature of clear and empty appearance, the great source of all wisdoms. The equality wisdom is the nature of all dharmas being equal, the great perfection of equality without the two, samsara and nirvana. The discriminating wisdom knows what is to be known without confusion, seeing the suchness and the allness, perfectly pure. The accomplishing wisdom is perfect in activity, always unobstructed in all that is to be known. The retinue of those to be tamed are the Bodhisattvas of the ten bhumis. The Dharma is the samadhi that radiates light, giving rise to the wisdom that removes the obscurations of that bhumi. Abandoning miserliness and so on, they look to the Victorious One. Furthermore, seeing the difference between such pure teachers and their own nature, they purify the obscurations. They are placed in the midst of all-pervading light, and accomplish the purpose by showing the excellent mirror. The time is continuous until beings are liberated. It appears completely in the Sambhogakaya realm. Thus, the nature that is determined as the five families, when beings to be tamed are mostly obscured by ignorance, the field is Akanishta, the teacher is Vairochana, and the Dharma is the Dharmadhatu wisdom, perfectly pure. Likewise, for the sake of purifying anger, the field is Akshobhya's field. For the sake of purifying pride, the field is Ratnasambhava's field. For the sake of purifying desire, the field is Amitabha's field. For the sake of purifying jealousy, the field is Amoghasiddhi's field. Thus, the teacher is perfect in enjoyment.
Chinese
又，眷属等显示与自身不同，因此，一切并非圆满受用，因此，一半化现即是自性化身，显现于清净的众生。不在地上者，不为其他所化之有情。因此称为半显现化身。彼刹土平坦，悦意，无量宫，具足七宝，光芒四射。莲花生之王子不可胜数，种种受用如意降雨。四季说法，无垢妙音。如意宝珍宝湖极美。此乃寂静自性化身。如是，忿怒相坛城不可胜数。空行母云聚飞舞之空行处，嘿汝嘎本尊五部之刹土，极显现于成就密咒者。此乃如今所谓的大乐空行，极著名于智者成就者。彼自性中，调伏有情之化身，于六道处，显现各自之导师。彼即帝释天、善工之工巧，以及释迦牟尼、狮子贤，以及口燃、天、阿瓦、牛头，此六能仁于十方刹土中，各自调伏六道之六种根性。此乃主要之数量，化身与又化身不可思议。于天界亦于各自之住处，于梵天、自在天、色究竟天之间，显现各自调伏之导师之相。于人亦如是，应调伏者显现于彼，声闻、缘觉、菩萨，以及国王等，化现而调伏人。于非天之住处亦有各自之调伏者，于畜生之类别中，于鸟类显现为鸟，于鹿等显现为狮子等，显示各自之调伏者不可思议。如是，于饿鬼、地狱之世间，以各自相应之形相作利益。如是，于调伏有情者有二智，如所有、尽所有之体性，不杂乱法性与法相，个别了知后作所化之二利。如所有智了知空性之实相，为有情宣说寂静之法，尽所有智了知心与根等，不杂乱了知后说法
English
Furthermore, since the retinue and others appear different from the Teacher himself, and because all is not complete enjoyment, therefore, the partial emanation is indeed the Nirmanakaya of self-nature, appearing to pure beings. It is not for those who are not on the bhumis, nor for other beings to be tamed. Therefore, it is called the partially manifested Nirmanakaya. That field is level, pleasing, an immeasurable palace, possessing the seven precious things, with rays of light radiating in the ten directions. Countless princes born from lotuses, various enjoyments, a rain of desired objects falls. The Dharma is spoken in all four seasons, the sound of stainless melodious speech. The wish-fulfilling jewel lake is extremely beautiful. This is the peaceful self-nature emanation. Likewise, countless wrathful mandalas. The abode of the Dakinis, where clouds of Dakinis flutter. The realm of the five families of Heruka, is extremely visible to those who have accomplished the secret mantra. This is what is now called the Great Bliss Khechara, which is very famous among the wise and accomplished. From that very nature, the Nirmanakaya that tames beings, appears as their respective teachers in the six realms. That is, Indra, the artisan of good craftsmanship, as well as Shakyamuni, Lion Steadfast, and Mouth Burning, Deva, Ava, Horse-head, these six Thubpas [Buddhas] in the fields of the ten directions, each separately tame the six lineages of the six realms. This is the number of the main ones, the emanations and further emanations are inconceivable. Even in the realm of the gods, in each of their respective abodes, between Brahma, Ishvara, and Akanishta, the ways in which their respective taming teachers appear. Even to humans, whatever is to be tamed appears to them, Shravakas, Pratyekabuddhas, Bodhisattvas, and kings, etc., emanate and tame humans. Even in the abode of the Asuras, there are their respective tamers, and in the category of animals, birds appear as birds, and to deer, lions, etc., appear, showing their respective tamers, which is inconceivable. Likewise, in the world of pretas and hells, they accomplish the benefit with forms that are appropriate to each. Thus, those who tame beings have two wisdoms, the nature of as-it-is and as-many-as-are, without confusing the Dharmata and the Dharmalakshana, knowing them individually, they accomplish the two benefits of those to be tamed. The as-it-is wisdom knows the reality of emptiness, and teaches the Dharma of peace to beings, the as-many-as-are wisdom knows the mind and faculties, etc., without confusion, and then teaches the Dharma.
Chinese
行为，不可思议的示现。 这是对不清净众生的显现。 刹土是六道和六个世界中。 导师以调伏众生和自显一致的方式。 法是不确定的，是各种各样的乘。 时间是所化众生的福分显现为相同。 像这样，六道和六个世界也是。 由业和习气，善恶因果所致。 安乐痛苦，高低等各种各样的相。 六位导师也是众生的心和自显现。 如同梦中的佛和有情。 本体是清净的，但相不清净。 在各种显现中，生起大悲的游舞。 这是无量大悲的化身。 只要轮回存在，事业就不会停止。 从那样的状态中，各种各样的化身。 以无情物体的形式显现。 彩绘的、浮雕的和自生的。 文字等供养的所依。 莲花、如意树和花园。 殊胜的楼阁和寺院。 化现的城市、船只和桥梁。 灯、宝石、食物、衣服、坐骑等。 显现为成办众生众多利益的无情物。 暂时作为欢喜安乐的处所。 最终安置于寂静的道上，因此。 以各种化身任运成就众生的利益。 如果没有所化，能调伏者融入法界。 自显现报身融入法身的状态中。 如果没有水器，水月融入虚空。 由于月相的影响，月亮融入法界。 如同满月没有盈亏一样。 如果有所化，则如前一样逐渐显现。 这是果任运成就。 像这样，以寂静殊胜的自性。 愿一切众生之心融入光明法界。 愿被轮回和寂灭边执的过患垢染。 疲惫的心性，今天得以休息！ 大圆满心性休息中，果任运成就大品第十三。 如此善说功德大云中。 以寂静自性的众多甘霖。 愿三界众生的善妙增长广大。 愿成就圆满诸佛的财富。 如今庸俗之辈的智慧眼不清净。 因此，将密咒和波罗蜜多各自的道。 执着为相违，不能合为一体。 因此，那些人是片面之眼。 此处是因