Chinese
कार्यसिद्धि पूर्ण होने पर रूपधातु के देवता के समान हो जाता है। बाहरी परत में सात प्रकार के रत्नों से बनी एक प्राचीर होती है। उन सभी के केंद्र में सात प्रकार के रत्नों से बना धर्मोपदेश सिंहासन है। उन उत्तम क्षेत्रों में, चार कुलों के शिक्षक, वज्रसत्त्व, रत्नसंभव, अमिताभा और अमोघसिद्धि, दिन-रात चारों समयों में निरंतर पवित्र धर्म की ध्वनि का प्रचार करते हैं। विशेष रूप से, वज्रसत्त्व आदि तीन शिक्षक संध्या में कारण धर्म, आधी रात को बाह्य मंत्र धर्म, भोर में आंतरिक मंत्र धर्म और दोपहर में सर्वोच्च फल, महासंधि का उपदेश देते हैं। अमोघसिद्धि संध्या में उपदेश धर्म, आधी रात को अभिषेक धर्म, भोर में आचरण धर्म और दोपहर में दर्शन और ध्यान धर्म का उपदेश देते हैं। उन सभी क्षेत्रों के मध्य आकाश में हेरुक श्री महान का श्मशान क्षेत्र है, जिसे जलती हुई अग्नि पर्वत कहा जाता है। वहाँ यह महल है, जो एक चौकोर खोपड़ी का शहर है, सूखे खोपड़ियों से फल बने हैं, पूर्वी पर्वत से दीवारें बनी हैं, भण्डा लताओं से ढका हुआ है, जिसकी चौड़ाई और ऊँचाई असीम है, लौह कीलों से जड़ा हुआ है, रक्त की धाराएँ बह रही हैं, सूर्य और चंद्रमा के स्तंभ बने हैं, मकर मुख के तोरण बने हैं, आठ महान देवता स्तंभों पर खुदे हुए हैं, महानतम द्वारा व्यवस्थित किया गया है, दिन में हवाएँ चलती हैं, रात में आग जलती है। महल के चारों कोनों पर विशाल छत्र लगे हुए हैं, पाँच देवियाँ नृत्य कर रही हैं, और सभी भूमि रक्त की धाराओं से भरी हुई है। उस महल के भीतर, शिक्षक, जो बाह्य रूप से शाक्यमुनि और आंतरिक रूप से वज्रधर के रूप में प्रकट होते हैं, गुप्त रूप से युवा वीर शक्तिशाली कहलाते हैं, जो भगवान शांत मन से विचलित नहीं होते हैं, लेकिन क्रोधित रूप में दिखाई देते हैं, हाथ में वज्र आदि धारण किए हुए वीर और योगिनी पुर्ना शांतिपूर्वक विद्यमान हैं, शंख मुख वाले ब्रह्मा और ऋषि चंद्र युवा प्रकाश और फिर योगिनी एकाजाती छह बहनें और उनकी चौदह दासियाँ और अट्ठावन नौकरानियाँ और फिर लाखों, दस लाख, अरबों दासियाँ आदि योगिनियों के बादल बिखेर रही हैं, और गरब दोरजे आदि असंख्य मानव परिचारकों से घिरे हुए हैं, और फल गुप्त है।
English
When the accomplishment of karma is perfected, it is equal to the gods of the form realm. In the outer layer, there is an iron fence made of seven kinds of jewels. In the center of all of them, there is a Dharma-teaching throne made of seven kinds of precious stones. In those supreme realms, the teachers of the four families, Vajrasattva, Ratnasambhava, Amitabha, and Amoghasiddhi, constantly proclaim the sound of the sacred Dharma in the four times of day and night. Specifically, the three teachers, Vajrasattva and others, teach the Dharma of cause in the evening, the Dharma of outer mantra at midnight, the Dharma of inner mantra at dawn, and the supreme fruit, the Great Perfection, at noon. Amoghasiddhi teaches the Dharma of instruction in the evening, the Dharma of empowerment at midnight, the Dharma of conduct at dawn, and the Dharma of view and meditation at noon. In the space in the center of all those realms, there is the great charnel ground of Heruka, the Great Glorious One, called the Blazing Fire Mountain. There is a palace like this: a square skull city, with fruits made of dry skulls, walls made of eastern mountains, covered with bhanda vines, immeasurable in width and height, studded with iron nails, with streams of rakta flowing, pillars made of sun and moon, arches made of makara mouths, eight great gods carved into the pillars, arranged by the greatest, with winds blowing during the day, and fire blazing at night. On the four corners of the palace, vast umbrellas are raised, five goddesses are dancing, and all the ground is turbulent with waves of rakta. Inside that palace, the teacher, who appears outwardly as Shakyamuni and inwardly as Vajradhara, secretly is called the Youthful Hero of Power, the Bhagavan who does not waver from the peaceful mind, but shows himself in wrathful form, with heroes holding vajras and yoginis like Purna abiding peacefully, Brahma with a conch-shell voice, and the young sage Chandraprabha, and again the retinue of yoginis, the six sisters Ekajati, and their fourteen maidservants, and fifty-eight servants, and again millions, tens of millions, billions of servants and so on, scattering clouds of yoginis, and surrounded by countless human attendants such as Garab Dorje, and the fruit is secret.
Chinese
以无上密法的法轮来使眷属的相续解脱。那些刹土中，所有从莲花中化生、不可胜数的王子们，都是以天神和天女，童男和童女的形象，成就无上密法的苦行，是成就两种悉地的瑜伽士的自性。他们没有能取所取的分别念，没有执着习气的阿赖耶识，没有烦恼意，也没有与它们相应的五根的行境，即没有三种心。也没有产生错觉的分别的六识，以及根本的六种烦恼，没有三种无明，没有四种缘，也没有与此相应的有心和心所。那些刹土是导师薄伽梵金刚持的加持所显现的自性，因此，自性是化身刹土，这在持明者中是众所周知的。这五个刹土显现的原因是，在心间如镜子般的智慧珍宝自显的光芒，以及在海螺宫殿中，从原本安住的忿怒本尊坛城显现的光芒中升起，因此，自性是大圆满的现量光明，在习惯的秘密道中显现，这是在智慧自生大圆满续中所示的。这些原本就存在于道相中，在基相任运成就之门的报身四方显现而安住的自性，被称为化身刹土。因此，要知道，对于眷属的显现，以及低劣根器者能够见到的原因，以及必定解脱的原因，也是它。第二，顺便讲述邬金空行净土，与那些刹土不同，仅仅是显现为与之相似的处所，对于共同密法来说，如铜色吉祥山，柳林，香巴拉等，是享用大乐密法者们的自显清净刹土。如果以二十四境为例，从天空而来的天神和乾闼婆等所执持的八个处所，被称为空行境，从地上而来的夜叉和罗刹眷属等所执持的处所
English
He liberated the lineage of the retinue by turning the wheel of the supreme tantric Dharma. In those realms, all the immeasurable princes who were born miraculously from lotuses were all gods and goddesses, boys and girls, who had perfected the asceticism of the supreme tantra, and were the nature of siddhas who had accomplished the two kinds of siddhi. They have no conceptualization of grasping and being grasped, no alaya-consciousness that holds habitual tendencies, no afflicted mind, and no engagement of the five senses that correspond to them, that is, no three minds. They also have no six consciousnesses that discriminate and generate delusion, nor the six root afflictions, no three kinds of ignorance, and no four conditions, and similarly, no mental events that correspond to them. Those realms are naturally arranged by the blessing of the teacher, the Bhagavan Vajradhara. Therefore, the nature is known as the Nirmana-field to the sons of the Victorious Ones, the Vidyadharas. The cause of the appearance of those five realms is the self-illuminating radiance of the wisdom jewel, such as a mirror in the heart, and the appearance arising from the mandala of wrathful deities who have always resided in the conch palace. Therefore, the nature is the manifest luminosity of the Great Perfection, appearing on the secret path of habituation, as taught in the Rigpa Rangshar Chenpo Tantra. These are naturally present as path appearances, and the nature of the Nirmana-field is said to abide in the four directions of the Sambhogakaya at the gate of the spontaneously accomplished ground appearance. Therefore, it should be understood that it is also the cause of the appearance to the retinue, the cause by which inferior faculties can see, and the cause of certain liberation. Secondly, the explanation of the incidental Oddiyana Khechara realm: other than those, places that appear to be merely similar to them, such as the Copper-Colored Glorious Mountain, the Malaya Grove, and Shambhala, which are known to the common secret mantra practitioners, are the self-appearing pure lands of those who practice the bliss-great secret mantra. Furthermore, if we take the example of the twenty-four places, the eight places held by gods and gandharvas coming from the sky are known as the Khechara realm, and the places held by yakshas and rakshasa retinues coming from the earth
Chinese
第八处被称为地上行。另外，被龙和须弥山空隙中出现的非天等占据的八处地方，被称为地下行。在这样的刹土中，有获得实义光明之权的一起出生的明妃空行母，以及最初就居住并修行于二十四个大地方的刹土所生母，还有通过串习咒语的禅修而能够到达那些地方的咒语所生母等持明勇士和瑜伽母，依靠金刚乘道，福德和智慧的力量一致觉醒，与至尊玛哈古汝和秘密主金刚手等眷属一起聚集的那些，与具有同等缘分的二资粮，变得具有能力和威力。无论聚集了众多持明者的行列在哪里，都前往那里修习生起次第和圆满次第的道路。而且，现在成为各自道引导的持明者金刚上师们，不存在“住于此地或刹土，不住于此”的说法，因为在清净信心的显现中，从自己所去的刹土中，极其明显地在他们面前揭示甚深密咒的见解，并依靠它获得能够修行无执苦行之伟大行为的力量。为了成办那些持明上师的利生事业，在各种各样的世间界中示现各种各样的化现，从而制裁没有缘分、具有邪见、危害佛教和众生的种类，并且能够使具有缘分、可以调伏的众生的利益与各自的意愿相符。如上所说的这些刹土，是由于自己的信心和清净显现等善的种子力量强大，以及通过生起次第使自显清净显现，并通过圆满次第使脉、明点、风、心能够运用等，圆满了甚深苦行的密咒能力，从而自在成就的那些人，依靠各自亲近的福德力量，以及诸佛不可思议的利生事业的力量，即使在今生也能获得空行成就。
English
The eighth is called "earthly conduct." Also, the eight places held by asuras and others who come from the gaps in the nagas and Mount Meru are known as "underground conduct." In such fields, there are the co-emergent wisdom dakinis who have obtained power over the meaning of clear light, the field-born mothers who reside and practice in the twenty-four great places from the beginning, and the mantra-born mothers who can go to those places by the power of familiarizing themselves with mantra meditation. The heroes and yoginis who hold knowledge, by the power of awakening the strength of merit and wisdom through the Vajrayana path, together with the retinue of the venerable Mahaguru and the secret lord Vajrapani, and those who gather together with equal fortune, the two accumulations become powerful and potent. Wherever there is a gathering of many vidyadharas, they go to all of them and practice the stages of generation and completion. Moreover, the vidyadhara vajra masters who are now the guides on the path for each individual, there is no saying that they reside or do not reside in this place or field, because in the appearance of pure devotion, from the field where one has gone, they reveal the profound view of secret mantra very clearly in their presence, and relying on that, they gain the power to practice the great conduct of unattached asceticism. In order to accomplish the activities of those holy vidyadhara masters, they show various manifestations in various world realms, thereby subduing those who have no fortune, have wrong views, and harm the teachings and beings, and they are able to make the benefit of those who have fortune and can be tamed accord with their respective wishes. These fields, as described above, are where the power of the seeds of virtue, such as one's own faith and pure appearance, is strong, and where self-appearance is purified through the generation stage, and where the subtle asceticism is perfected through the completion stage, such as making the channels, bindus, winds, and mind workable. Those who have freely accomplished the power of secret mantra, through the power of merit that each one draws near, and through the inconceivable power of the enlightened ones' activities, can attain the accomplishment of sky-faring even in this life.
Chinese
而且，不用从地上舍弃身体也能前往那些佛土。当死亡来临时，那些佛土的勇士和空行母众，以伞、胜幢和乐器的云团来迎接，并且显现安住在持明地的殊胜上师们，也对他们进行安慰、赞颂，以及安置在特殊地位等等，显现为特殊的处所。如《宝海经》所说： 如对地上安住者所显现，对持明者显现忿怒尊的刹土，空行是功德大圆满，以成就的标志所庄严，显现为大奇妙的成就。 此外，如果没有显现那些佛土的福德之因，却以分别念的自续派生起希求，而以实际前往的行为之门前往，则不应认为那是已确定在处所界限中，成立为共同显现的自续派，因为那是从自显清净的力量中显现的缘故。 如是《秘密藏》中也说： 如意树和随欲宝，以及一切的元素，那些并非实有之物，而是自心福德的稳固。 奇妙的化现和稀有的法，并非从他处而来，而是依赖方便的智慧，在那样的状态中产生。 第二，宣说调伏有情的化身，有三：调伏有情的真实化身，从那之中再化身的类别，以及那如幻显现的方式。 首先，宣说调伏有情的真实化身：从法身离戏的自性中，自显现的圆满报身佛的六处，放射出文字鬘云的光芒，在六道世界中，显现调伏有情的殊胜化身之方式。 如《空行心滴》所说： 从报身父母的舌中发出， "འ་"（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）法性离戏之声， "ཨ་"（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）能取所取二现清净之声， "ཧ་"（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）法性自生之声， "ཤ་"（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）智慧无灭之声， "ས་"（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）法性无变之声， "མ་"（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）法性平等性之声， 以六字法轮，在赡部洲百俱胝等六道世界的各个方位