Chinese
处于浩瀚的境界中，那是无法言说、无法思议的空性。显现之时，刹那间不会消失的圆满法是无法言说的。《俱生续》中说：法是自性大圆满，其精髓广大无边，超越言说思议。如是说。圆满眷属分二，寂静眷属：第五，眷属是不逊于自性的自显眷属。八大菩萨和八大明妃，四门神和四门母。寂静自性四十二尊中，六尊因显现于他者而为化身，二尊因安住于法界而为法身，自显寂静报身三十四尊，特别眷属安住于二十四处。虽然在自显报身刹土中显现为主眷，但无有善恶，是唯一智慧的游舞自现。幻化网续中说：自显胜者及心等，原始佛陀及胜者，大菩萨及大降魔。如是说。其中，寂静佛四十二尊中，普贤父母作为内明法身的导师安住于法界，故不在此显现。六能仁被调伏者的显现所摄持，故不在此显现。若以五部主尊而言，则与佛母和十方中央的主尊，八大菩萨，八大明妃，八门神父母，共二十四尊。若以主尊为毗卢遮那佛父母之时，四部佛父母八尊和三十二尊则为眷属自显。忿怒眷属：如是上方下方，忿怒眷属是八嘎辛扎母，四门神和二十八自在天。忿怒自性五十八尊中，特别眷属有四十八尊，具有燃烧的装束，食肉的威猛姿态，极其可怖，以九种舞姿游舞。若以五部主尊父母而言，则眷属有四十八尊，若与佛部嘿汝嘎父母合为二尊，则五十六尊作为眷属自显，一切皆以令人恐惧的威猛姿态燃烧，安住于虚空之中。大导师说：以妩媚、勇猛、可怖，欢笑、斥责、极度暴烈，慈悲、威猛和寂静之姿示现者，向五十八饮血尊顶礼。
English
In the state of great vastness, which is the inexpressible, unthinkable emptiness. At the time of appearance, the complete Dharma that does not disappear in an instant is inexpressible. As it says in the Kunje Gyalpo Tantra: Dharma is the great perfection of self-nature, its essence is vast and boundless, beyond words and thoughts. So it is said. The perfect retinue is divided into two: the peaceful retinue: Fifth, the retinue is the self-appearing retinue that is no less than itself. Eight great Bodhisattvas and eight great consorts, four doorkeepers and four doorkeepers. Among the forty-two peaceful self-natures, six are emanations because they appear to others, two are Dharmakaya because they reside in the realm of reality, thirty-four self-appearing peaceful Sambhogakaya, and the special retinue resides in twenty-four places. Although it appears as the main retinue in the self-appearing Sambhogakaya realm, there is no good or bad, and it is the self-arising play of one wisdom. As it says in the Magical Net Tantra: Self-appearing victors and minds, primordial Buddhas and victors, great Bodhisattvas and great destroyers. So it is said. Among the forty-two peaceful Buddhas, Samantabhadra and Samantabhadri reside in the realm of reality as the inner light Dharmakaya teachers, so they do not appear here. The six Thubpas are included in the appearance of those to be tamed, so they do not appear here. If the five main deities are taken as the main ones, then with the consorts and the main deity in the center of the ten directions, eight great Bodhisattvas, eight great consorts, and eight doorkeeper parents, there are twenty-four deities. If the main deity is taken as Vairochana Buddha and consort, then the eight parents of the four families and the thirty-two deities are the self-appearing retinue. The wrathful retinue: Similarly, above and below, the wrathful retinue is the eight Ka Singha Mothers, four doorkeepers and twenty-eight powerful ones. Among the fifty-eight wrathful self-natures, the special retinue has forty-eight deities, with burning attire, flesh-eating fierce postures, extremely terrifying, dancing with nine dances. If the five main deity parents are taken as the main ones, then there are forty-eight deities in the retinue, and if Buddha Heruka and consort are combined into two deities, then fifty-six deities appear as the retinue, all of whom are burning with terrifying fierce postures, residing in the middle of the sky. The great teacher said: To those who show the gestures of coquetry, bravery, terror, laughter, scolding, great violence, compassion, ferocity, and peace, I prostrate to the fifty-eight blood-drinking deities.
Chinese
如是说。 自显与他显之阐述： 如是幻化网寂怒坛城之陈设，复次，身圆坛城有多少，即有自显报身之刹土。 他显所化之寂怒有多少，由化身所摄故非自显报身。 如此秘密集会与，喜金刚与，胜乐轮等无上续部中所说之身圆坛城，亦是自显报身之显现，而非显现于他者。 有些为了调伏业障与邪引，而广布忿怒坛城者，乃是化身，而非密严刹土之坛城，因为彼等业障乃是自显之坛城，故如梦境。 彼等之结尾： 今显示结尾，自显报身之大显现自陈设，如是五圆满之刹土。 一切皆是自显故无好坏。 一切皆明亮闪耀，丰厚密集，光芒四射。 朗然、坦然、明然之姿而安住。 此乃引导者们之行境，互相瞻视而赞叹。 因智慧故显现之刹土之主眷无有好坏，如同一续所摄之梦境有好坏或显现为主眷，然实则无有好坏。 义内在有之表征外显之刹土与宫殿与光芒与主眷等，皆是远离一切障碍之佛陀一续所摄之嬉戏故。 彼等亦以心无分别而朗然，语离言大而坦然，身光辉灿烂而明然安住。 此等外显所见乃是清净眼之坛城，因自显之故。 一切佛陀互相无有遮蔽而瞻视，故互作功德与赞叹。 清净十地亦不能见之理： 此显现即是十地之障蔽，如是悦意周遍陈设之刹土。 清净所化亦不能见。 从初地至十地之菩萨们
English
As it is said. Explanation of self-appearance and other-appearance: Thus, from the arrangement of the illusory net of peaceful and wrathful mandalas, furthermore, however many body-formed mandalas there are, that many are the pure lands of self-appearing Sambhogakaya. However many peaceful and wrathful beings are to be tamed by other-appearance, since they are gathered by the Nirmanakaya, they are not the self-appearing Sambhogakaya. Thus, the body-formed mandalas spoken of in the unsurpassed tantras such as the Guhyasamaja, Hevajra, and Chakrasamvara are also appearances of the self-appearing Sambhogakaya, and do not appear to others. Some who elaborate wrathful mandalas for the purpose of subduing obstacles and misleading influences are Nirmanakayas, and not mandalas of the Akanishta pure land, because those obstacles are mandalas of self-appearance, and are therefore like dreams. The conclusion of these: Now, the conclusion is shown: the great appearance of the self-appearing Sambhogakaya, self-arranged, thus, the realm of the five perfections. Since everything is self-appearance, there is no good or bad. Everything is clear and radiant, thick and dense, radiating light. They dwell in a manner that is clear, steady, and distinct. This is the realm of activity of the guides, looking at each other and praising each other. Because of wisdom, there is no good or bad in the main retinue of the field that appears clearly, just as there is no good or bad in a dream gathered by one continuum, or appearing as the main retinue, but in reality there is no good or bad. Because the signs that exist within the meaning appear outwardly, the fields, palaces, light, and main retinue, etc., are all a play gathered by the single continuum of the Buddha, free from all obscurations. They also dwell clearly with non-conceptual mind, steadily with great inexpressible speech, and distinctly with great glorious body. Because these outward appearances are self-appearing in the mandala of the pure eye, all the Buddhas see each other without being obscured, and therefore praise each other's qualities. The way in which even the pure ten grounds cannot see: This appearance itself is the obscuration of the ten grounds, thus, the delightful and completely arranged realm. Even the pure disciples cannot see it. The Bodhisattvas from the first to the tenth grounds
Chinese
而且，（凡夫）也无法见到佛陀自身显现的报身，因为还没有完全脱离一切障碍。同样，佛陀的界、功德、事业等遍布虚空，无边无际，（凡夫）也无法见到，因为没有获得清净的智慧之眼，只能看到自己的一点点，而无法看到一切功德。《宝性论》中说：“佛界与佛菩提，佛之功德佛事业，清净有情亦难思，此乃导师之行境。”又说：“非净境故以胜义摄，非分别处故超譬喻，无上故不摄有寂，胜境圣者亦难量。”又说：“无上智慧大悲等功德，功德圆满之胜者难思议。故说自生者之究竟相，大仙具权者亦不能知。”如是等等。所说唯有佛陀才能证悟的境界是：那么，是谁的境界呢？如自显现的空色一般，不可思议，是三世诸佛的自显现。如同风融入中脉时，瑜伽士们自己能见到空性的影像，而他人却无法见到一样，佛陀所显现的刹土景象，菩萨虽然无法见到，但在佛陀看来，却是恒常不断的景象，因为这是任运自成的法界显现。在《秘密藏续》中说：“智慧明点即彼性，智慧明点自显现，不可思议无量胜，十方四时圆满具，无量清净之刹土，离边无际之宫殿，轮之庄严乐器众，无余坛城皆无量，见已欢喜而亲近，广大语中义生起，相合智慧乃自显。”其中，智慧明点是佛陀清净之眼，能见万法。《名称经》中说：“智慧一眼离垢染。”智慧明点自显现，是说自显现的刹土如彩虹般光芒四射。不可思议，是说这样的显现是佛
English
Moreover, (ordinary beings) cannot see the Sambhogakaya, which is the self-manifestation of the Buddha himself, because they have not completely separated from all obscurations. Similarly, the Buddha's realm, qualities, activities, etc., pervade the sky and are boundless, but (ordinary beings) cannot see them either, because they have not obtained the pure eye of wisdom, and can only see a little of themselves, and cannot see all the qualities. The Uttaratantra says: "The Buddha-dhatu and the Buddha-bodhi, the Buddha's qualities and the Buddha's activities, are also difficult for pure sentient beings to think about, this is the realm of the guide." It also says: "Because it is not a pure realm, it is included by the ultimate meaning, because it is not a place of discrimination, it transcends metaphors, because it is supreme, it does not include existence and peace, the realm of the victor is also difficult for the noble ones to measure." It also says: "The Victorious One who has attained the perfection of qualities such as supreme wisdom and great compassion is inconceivable. Therefore, it is said that the ultimate aspect of the self-born ones is not known even by the great sages who have attained power." And so on. What is said to be the realm that only the Buddha can realize is: Then, whose realm is it? Like the empty form that appears by itself, it is inconceivable, it is the self-manifestation of the Buddhas of the three times. Just as when the wind enters the central channel, yogis can see the image of emptiness themselves, but others cannot see it, the appearance of the Buddha's field of vision, although Bodhisattvas cannot see it, in the Buddha's view, it is a constant and continuous scene, because this is the spontaneous manifestation of the Dharmadhatu. In the Guhyagarbha Tantra, it says: "The wisdom bindu is its nature, the wisdom bindu itself appears, inconceivable, immeasurable and supreme, complete in the ten directions and four times, immeasurable and pure Buddha-fields, palaces without boundaries, ornaments of wheels and assemblies of musical instruments, all immeasurable mandalas, having seen them, they are pleased and close, the meaning arises from the vast words, the harmonious wisdom is self-manifest." Among them, the wisdom bindu is the pure eye of the Buddha, which can see all dharmas. The Name Sutra says: "One eye of wisdom is free from defilement." The self-manifestation of the wisdom bindu is the self-manifestation of the Buddha-field, which is radiant like a rainbow. Inconceivable, it is said that such a manifestation is the Buddha
Chinese
也显现于其他众生的显现中。至极的无量宫也是如此，是不可测量的。十方是东方等，过去、未来、现在的三世佛，以及不确定在色究竟天安住的佛，是圆满四时的自显现。所谓“清净无量宫刹土”，是指自显现的刹土，即一位佛能见到另一位佛。远离边际的宫殿等是光明自显现的刹土。从语中生起意义，是指那不可言说的语本身，使人理解语的意义。相应的智慧是指主尊和眷属的证悟相同，本体相同，无有差别地相应。自显现是指仅显现于佛的眼中，而不显现于菩萨等其他众生，这即是所要表达的。关于化身，也有总说和广说两种。总说：第五身化身，引导王子圣者等前往寂静洲，故名为殊胜导师。其中，对上等所化显现为色相报身，对下等显现为各种化身。前者显现于色究竟天等五种决定处，后者则利益工匠等各类众生以及声闻缘觉。如果问这两种化身从何而来？自显现报身刹，彼之自性中，于所化之世间，调伏导师次第显，自性调众生，种种之化身，以三种相作利生。从自显现的自性中，再次显现于所化之身，从而利益众生。即自性化身、调伏众生化身和种种化身。广说则有自性化身、调伏众生化身和种种化身三种。自性化身又分六种：处所和导师、智慧、法和眷属、时间、所调伏的差别、刹土实物。处所和导师是：最初显现于菩萨众的色相报身导师，与自显现报身相似，但并非真实，如水中的月亮和镜中的影像。以五种圆满的方式宣说，即自性化身的导师是：色究竟天现喜吉祥