Chinese
不可思议之法性无有迁变，以虚空之界代表，即恒常不变之金刚身。自显云：离戏论之法性无有变，无边无中无方分，自显法界极清净，原始佛陀无有因，究竟非由缘所生，空性智慧具精华，不住边际金刚身。如是说。智慧网云：界之清净金刚身，不变不坏思议外。如是说。第二者，如是诸相圆满之寂静界中，力等功德如海，不寻自成而普洽，然显现分与体性不杂，如镜中映现般清晰，从断证二分衡量，乃现前菩提之身。无垢光云：超越极微尘之法性，如镜中映现之自性，诸相圆满之圣母，敬礼大手印。如是说。耶扎云：离垢故而清净，功德增盛故而菩提，无二和合故而双运，故说现前菩提身。如是说。第三者，所知胜义之境，心之行境寂灭，能知心之执着世俗舍弃后，各自本觉不堕常断之边，且任运显现消融于界中，故不昏昧之细微智慧，即如所有胜义谛之了知，及如是所有世俗谛之了知分毫不灭，乃身与智慧一切之所依，乃极度平等安住，即不住于无学地者所见之，即是寂静法身。幻化上师云：最细微智慧中显现，无相筹划法身也。如是说。智慧显现云：消融于界中故不可见，非无有乃因极细微，如初十前夕之月亮，深寂极细微。如是说。空明云：安住于甚深明澈之基，遍及与遍及性之空性，任运不断之显现，明照显现之分毫不灭。如是说。如是界之三身乃空性于何处亦无成实之无有事物之自性中
English
The unchanging nature of non-conceptuality is represented by the expanse of space, which is the eternal, immutable Vajra Body. As it says in Rangshar: 'The nature of freedom from elaboration is without change. Without beginning or end, free from directions and parts. Self-appearing, the Dharma realm is completely pure. The primordial Buddha is without cause. Ultimately, it is not produced by conditions. Possessing the essence of emptiness and wisdom. Not abiding at the extremes, the Vajra Body.' And in Yeshe Drawa: 'The purity of the expanse is the Vajra Body. Unchanging, indestructible, beyond thought.' So it is said. Secondly, in the peaceful expanse that possesses all the supreme qualities of suchness, the ocean of qualities such as strength is spontaneously accomplished without seeking, and although pervasive, the aspect of appearance is not mixed with the essence, but is clear like a reflection in a mirror, and measured from the aspect of abandonment and realization, it is the body of manifest enlightenment. As it says in Drimed Ö: 'Transcending the nature of the finest particles. The nature of reflection in a mirror. The supreme mother of all aspects. I prostrate to the Great Seal.' And in Yedra: 'Pure because it is free from defilement. Enlightened because it is rich in qualities. Because it is non-dual and mixed, it is the union. Therefore, it is called the body of manifest enlightenment.' So it is said. Thirdly, the activity of the mind towards the object of knowable ultimate truth is pacified, and after abandoning the conventional clinging to the knowing mind, one's own awareness does not fall to the extremes of permanence or annihilation, and the play of appearances dissolves into the expanse, so the subtle wisdom that is not obscured is the knowledge of the ultimate truth as it is, and the knowledge of the conventional truth as it is, without any cessation, is the basis of all bodies and wisdoms. It is the state of perfect equanimity, which is seen by those who abide on the ground of no more learning, and is called the peaceful Dharma Body. As it says in Gyutrul Lama: 'The most subtle wisdom is clear within. The Dharma Body is without conceptual constructs.' And in Yeshe Nangwa: 'Invisible because it is dissolved in the expanse. It is not non-existent, but because it is subtle. Like the moon before the tenth day. Deep, peaceful, and most subtle.' And in Klongsal: 'Abiding on the basis of great clarity. The emptiness of pervasion and pervasiveness itself. The unceasing appearance of spontaneous arising. The aspect of illuminating appearance is without cessation.' So it is said. Thus, the three bodies of the expanse are the essence of emptiness, the nature of non-things that are not established anywhere.
Chinese
通过“安住之方式”等来阐述。各自所应证悟之境，即诸佛之界，如来藏，并非一与多，而是超越有与无之事物，如虚空般不可思议，无有相状之染污，一切转变之戏论皆寂灭，超越言语之境，故以胜义谛摄持，不可用思辨、名言和理证来衡量。因为与二取之识，以及思量之意识，和比喻、能喻相违。十地自在者亦非其境界。如《宝性论》云：“非言语境故，以胜义摄故，非证悟处故，超比喻故，无上故，非有寂摄故，佛境圣者亦难思。” 如何安住于法界中，通过“引导者”等来阐述。对于引导之至尊佛陀们显现之境，因无有边际而深邃，自性清净之寂静澄澈，犹如童瓶之美室中，三世诸佛恒时安住，然从相状而言，彼此互不相见，于自性离戏之界中，融于一味之意境中。如《希有王经》云：“法界宫殿中，三世诸佛众，以互不相见之方式安住。” 第四，分为教与释二者，首先，通过“知分”等来阐述。如是之知分，从无有间断之自性光明中，慈悲外显之圆满受用身，乃是具备处所、时间、导师、法、眷属五种决定之身与刹土，以及具足相好功德海之自性。其次，分别阐述，分为寂静与忿怒二者，首先，寂静之方位的处所，通过“方位之处”等来阐述。首先，处所是无需寻觅，功德自然成就之圆满色究竟天。五种智慧之自性光芒，明亮闪耀，犹如虚空以帝释之弓，即彩虹覆盖一般。如同按压则收缩，抬起则伸展一般的无量宫殿，四方具有四门
English
It is explained through "The Way of Abiding Separately," and so on. The realm to be realized individually, which is the realm of the Victorious Ones, the Tathagatagarbha, is not one or many, but transcends things and non-things, is as incomprehensible as the sky, is without the defilement of characteristics, all the elaborations of transformation are pacified, and it transcends the realm of speech, therefore it is encompassed by the ultimate truth, and cannot be measured by speculation, terms, or reasoning. Because it contradicts the mind of dualistic grasping, as well as the consciousness of thinking, and metaphors and what is being metaphorized. Even the realm of the ten bhumi masters is not its object. As it says in the Uttaratantra: "Because it is not the realm of speech, because it is encompassed by the ultimate, because it is not a place of realization, because it transcends metaphors, because it is unsurpassed, because it is not encompassed by samsara and nirvana, even the realm of the Victorious Ones is beyond comprehension." How to abide in the Dharmadhatu is explained through "Guide," and so on. For the supreme Buddhas who are guides, the state that is manifest, because it has no depth or end, is profound and the nature is completely pure, peaceful, clear, and youthful, inside the beautiful chamber of a vase. The Buddhas of the three times always abide, but in terms of appearance, they do not see each other. In the realm of self-nature free from elaboration, they are coiled in a single expanse of intention. As it says in the Wondrous King Sutra: "In the palace of the Dharmadhatu, all the Buddhas of the three times abide in a way that they do not see each other." Fourth, divided into teaching and explanation, the first is explained through "Part of Knowledge," and so on. Such a part of knowledge, from the uninterrupted self-radiance, the Sambhogakaya that manifests compassion outwardly, is the body and pure land possessing the five certainties of place, time, teacher, dharma, and retinue, and the nature of the ocean of signs, examples, and qualities. Secondly, explaining separately, divided into peaceful and wrathful, first, the place of the peaceful direction is explained through "The Place of the Direction," and so on. First, the place is the Akanishta pure land, where qualities are spontaneously accomplished without searching. The self-radiance of the five wisdoms shines brightly, like the sky covered by Indra's weapon, the rainbow. Like a palace that shrinks when pressed and expands when lifted, with four doors in the four directions
Chinese
具足。 具备八种姿态的马足，五种智慧的墙壁。 具有半个屋檐、箭杆和带穗子的毛料，具有令人满意的功德之眼，即各种天女的乐空供云，充满爱意和喜悦，彼此之间以及姿态摇曳者们。 还有拂尘、幡、伞、胜幢、如意宝的标志，帐幔和丝网。 房屋装饰华丽，水田广阔。 彼此相连，首尾不可见，无论看向何处，景象丰富，数量无法计算。 就像天空成为容器一样。 在每个无量宫殿的基座中，所依之主，五部佛的宝座是： 自显的幻化，无畏的夺取者——狮子， 力量双倍的饮者——大象， 神通广大的骏马， 拥有自在舞姿的孔雀，无碍的妙音鸟。 在吾等的宝座之上， 没有沾染的莲花， 自性光明的太阳和月亮的座垫上，坛城之主们安住。 第二是时间： 过去、未来、现在，三时圆满为四时，四时平等即是普贤之时。 第三是导师： 从初始就远离变迁的圆满相好之导师五尊是： 毗卢遮那佛、不动金刚、宝生变化。 无量光佛或光明相好千光炽燃。 不空成就佛等五尊。 各自本族的佛母： 法界虚空藏、佛眼佛母、嘛嘛枳佛母、白衣母、 度母等五尊，以双运七支之大主身份安住。 第四是眷属： 从如来自身不异的其他八大菩萨和菩萨母等眷属。 同样，四位门神以及各自的四位明妃等。 第五是法： 自性圆满大法的法轮是： 超越声音、词语、表相之境地而转动。 如同梦中之语，唯有将无生之意转为有。 也就是在即将讲述的忿怒尊无量宫殿的上层，刚刚讲完寂静菩提心之处， 统摄轮涅一切，四十二尊寂静尊中， 殊胜的衡量标准有二： 普贤父母二尊位于中央。
English
Complete. Possessing the eight aspects of horse legs, the walls of the five wisdoms. Having half-gables, arrow shafts, and woolen cloths with tassels, with the satisfying eye of merit, namely the bliss-emptiness offering clouds of various goddesses, filled with love and joy, mutually and with those whose postures sway. Also, yak-tail fans, banners, umbrellas, victory banners, the signs of wish-fulfilling jewels, canopies and silk nets. The rooms are beautifully adorned, and the water fields are vast. Connected to each other, with no beginning or end visible, wherever one looks, the scenery is rich and the numbers are uncountable. Just as the sky becomes a container. Inside each immeasurable mansion's base, the main supports, the thrones of the five Buddha families are: The self-appearing emanations, the fearless captivators—lions, The doubly powerful drinkers—elephants, The magically swift horses, The peacocks with自在dances, the unobstructed Kalavinka birds. Upon our thrones, The unstained water-born lotus, Upon the naturally luminous sun and moon cushions, the lords of the mandalas reside. Second is time: Past, future, present—the three times complete as four times, the equality of the four times is the time of Samantabhadra. Third is the teacher: The five perfect-marked teachers who are from the beginning free from change are: Vairochana, Akshobhya Vajra, Ratnasambhava. Amitabha or Infinite Light, or Thousand-Blazing Light Marks. Amoghasiddhi and the five are: Each of their own family's consorts: Dhatvishvari, Buddhalochana, Mamaki, Pandaravasini, Tara, and the five, dwelling as the great lords of the seven unions. Fourth is the retinue: The eight bodhisattvas, not different from the Buddhas themselves, and the retinue including the bodhisattva mothers. Likewise, the four gatekeepers and their respective four consorts. Fifth is the Dharma: The wheel of the Dharma of the spontaneously perfect great Dharma is: Turning beyond the realm of sound, words, and signs. Just as the words in a dream, it is only the transference of the unborn intention. That is, in the upper chamber of the wrathful deities' immeasurable palace that is about to be described, from the place of the peaceful Bodhichitta that has just been explained, Governing all of samsara and nirvana, among the forty-two peaceful deities, There are two supreme standards of measurement: The two Samantabhadra parents are in the center.
Chinese
一切轮涅之化基，周遍广大之法身，犹如虚空也。于六道各自之境中作利乐之，智慧之士六能仁乃化身显现。自显现报身刹土中，前八者之余三十四尊，主尊五部怙主父母十尊与余二十四眷属之相而安住，具有寂静之九相，成为何处之境行，即是人识，谓自身之蕴界与，处清净之天尊，三座梵天之大坛城唯此也。如是云，于毗玛之珍宝灯中亦云，不住法界坛城中，有普贤父母而住。彼中报身起现者，乃五部佛陀而著称。化身事业行持者，金刚萨埵金刚持，无量无数不可量。如是等，此等仪轨乃幻化网与佛陀和合及密集新旧续等之无上续部中，身成就之坛城，与所诠释之数量相同且极清净也。第二方面以下层殿宇等显示，前述之下层殿宇大会集之宫殿乃密集朵玛所诠释，极其威严炽燃之宫殿内外具有九层，门廊亦如是具有九层，外层各门之上具有因果之，马座二者等如实修部之仪轨中所明示，如是中央宫殿内之下层基石金刚大岩石，环绕三层中第一层红色莲花千瓣铺展之基上，方便智慧日月重叠之座上，于彼处自在男女双运乃，二十四男女以拥抱之姿圆满，其上勇猛虎，怖畏狮子恶毒豹与，凶猛熊及大力象，威严水牛执持之鳄鱼与，嗔怒食肉者即八大兽主各自，执持傲慢男女并践踏其上，轮涅一切之总主宰薄伽梵，伟大中之伟大嘿热嘎，身色如蓝宝石山之光彩，具有百千日之光