English
The Five Supreme Ones. Possessing the nature of the ocean of names, forms, qualities, and virtues. Having immeasurable appearances of peacefulness and wrath. Thus, in the center is the king of form, namely Vairochana. In the four directions, starting from the east, are successively: Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi. These Five Supreme Ones, each with their definite retinue, reside possessing the ocean of qualities such as names and forms. And these ones reside with immeasurable appearances of peacefulness and wrath. In other tantras, the main one is Akshobhya, but here, in the "Tantra of the Wrathful Wisdom Wheel of Lightning," as Vairochana is spoken of in the center, the Omniscient Longchenpa explains that the nature of distinct consciousnesses arises separately, and like a mirror holding reflections, it possesses wisdom, thus explaining Vairochana as superior. So it is said. Root text: Each of the five wisdoms, with fourfold retinues, is twenty-five. The Dharmadhatu wisdom, unmoving, is like the form of space, beyond the limits of knowable objects. The mirror-like wisdom, free from the dust of grasping and being grasped, is the basis of manifestation, like the absence of conceptual activity. The wisdom of equality, all dharmas are without characteristics, samsara and nirvana are inseparable, residing in the realm of peace. The discriminating wisdom, how the nature of phenomena is, and how many knowable objects there are, is always unobstructed. The accomplishing wisdom, with activities benefiting others, spontaneously accomplishes deeds, having abandoned attachment and obstruction. Thus, each of the five Buddhas also has five wisdoms, and each of these has a fourfold retinue, making twenty-five in all. Among them, the Dharmadhatu wisdom is unmoving, present in all sentient beings, but indescribable, not diverse, like the form of space, beyond the limits of knowable objects. The mirror-like wisdom is free from the dust of the image of what is to be grasped and the conceptualization of the grasper, like the absence of conceptual activity, it is the basis of the diverse and pervasive. The wisdom of equality is that all dharmas are not established as having characteristics, and the evil of samsara and the good of nirvana are inseparable, residing in the realm where all conceptual aggregates are pacified. The discriminating wisdom is how the nature of phenomena is, and how many knowable objects there are, all the perfections beyond the world, and cause and effect, Shravakas and Pratyekabuddhas.
Chinese
并且完全知晓菩萨们的一切真实成就，恒常且无碍。成事之智慧是，譬如众生们的三门行为正在进行时，通过其他事业自然成就众生的利益。如是说。根本：眷属唯是十地之菩萨，以身示现诸法之光芒，如镜中清晰之面容污垢，如今仍见自与导师之差别，菩提障碍深不可测，勤修之后前往十一普光地。此谓眷属乃是导师自身之外，由其他传承所摄持的唯一菩萨，以身示现诸法之光芒之际，如镜中清晰可见面容之污垢，如今仍然见到自己，即眷属与导师之差别，菩提之障碍极其微细，深不可测，勤修之后前往十一地普光地。根本：时乃十地之大自在，世间怙主无自性之界，无尽庄严轮，身语意之状态，师徒意念未成一体前，降伏死魔，为世间富饶而恒常。此谓自性化身之师徒众，时乃十地之自在圣者大士夫们，世间怙主导师五部，无自性之界，无尽庄严之轮，身语意之状态中，师徒意念未成一体之前，如降伏死魔一般，为了世间富饶，即为了与无自性结合而观察。如是说。根本：所化之愚痴等五烦恼，以何为对治之清净刹土，以及所显现之五身五妙法，转依五种智慧，从见道起至十地之尽头，次第圆满，趋向圆满菩提之精华。此谓对于所化之愚痴等五种烦恼，以清净五处，如色究竟天等五种刹土作为对治，即以何者为对治之五种刹土，显现毗卢遮那佛等所显现之五身，以及法界智等五智显现，获得转依五者，也是五毒的
English
And completely know all the true accomplishments of the Bodhisattvas, constantly and without obstruction. The wisdom of accomplishing deeds is, for example, while the three doors of sentient beings are acting, the benefit of sentient beings is naturally accomplished through other activities. Thus it is said. Root: The retinue is only the Bodhisattvas of the ten grounds, with the light of the body illuminating all dharmas, like the clear stains on the face in a mirror, still seeing the difference between oneself and the teacher, the obscurations of Bodhi are unfathomable, after diligent practice, they go to the eleventh, the All-Illuminating Ground. This means that the retinue is only the Bodhisattvas who are gathered by other lineages other than the teacher himself, and when the light of the body illuminates all dharmas, like the stains on the face clearly visible in the mirror, one still sees oneself, that is, the difference between the retinue and the teacher, the obscurations of Bodhi are extremely subtle and unfathomable, and after diligent practice, they go to the eleventh ground, the All-Illuminating Ground. Root: Time is the great sovereign of the ten grounds, the realm of the World Protector without self-nature, the inexhaustible adornment wheel, the state of body, speech, and mind, before the minds of the teacher and retinue become one, subduing the Lord of Death, constantly for the sake of worldly prosperity. This means that the teacher and retinue of the self-nature incarnation, time is the great sovereign of the ten grounds, the noble great beings, the World Protector, the five Buddhas, the realm of no self-nature, the inexhaustible wheel of adornment, in the state of body, speech, and mind, before the minds of the teacher and retinue become one, like subduing the Lord of Death, for the sake of worldly prosperity, that is, observing in order to unite with no self-nature. Thus it is said. Root: The five afflictions such as the delusion of those to be tamed, the pure lands that are the antidote to them, and the five bodies and five excellent dharmas that are manifested as teachers, the five kinds of wisdom of transformation, from the path of seeing to the end of the ten grounds, gradually complete, and go to the essence of complete Bodhi. This means that for the five afflictions such as the delusion of those to be tamed, the five pure places, such as Akanishta, are used as antidotes, that is, the five lands that are the antidote to what, the five bodies manifested such as Vairochana Buddha, and the five wisdoms such as the Wisdom of Dharmadhatu are manifested, and the five transformations are obtained, which are also the five poisons.
Chinese
净除垢染之时，获得包括五部佛在内的所依和能依。这是这么说的。根本偈：此刹土非为十地菩萨外，他人行境显现之境域，如是导师虽圆满受用身，眷属等非自显，由他续所摄，故为半显现自性化身，如是日月大和合续所说。这是说，此所谓的自性化身刹土，即眷属为十地菩萨，而非其他众生所能行境的庸常显现，如是导师五部佛，虽显现为法界显现圆满受用身，然眷属等，即具有受用之法等，非为自显，由他续所摄持，故称半显现自性化身，此于何处所说？乃日月大和合续所说。这是这么说的。根本偈：尤为自性大圆满，自显智慧坛城胜妙中，胜观上师灌顶未失坏，白日自显现前光明及，夜晚心间光明修习者，虽未至证悟之自性量，然以法性真谛上师之加持，与获地者同等具分后，基显任运十方化身行。这是说，于一切乘中尤为殊胜的自性大圆满法门中，于自显智慧之胜妙坛城中，胜观，即于二成就中获得殊胜成就的上师，对于获得有戏、无戏、极无戏等，且未失坏者，于白日为光芒之光明，夜晚以知解瓶入的方式，于心间光明修习者，虽未至证悟之自性量，然以法性不变之真谛，及上师之加持，于脱离肉身之束缚时，于心中忆念化身刹土之际，即与获得地的菩萨具有同等之分，基显任运，于十方化身刹土，于得见之顷刻，获得十一处皆能于光明中出入之能力，总的来说，虽有十处坟地、火焰山等，及十一处，然解脱大出入有五处。根本偈：尤为解脱大出入有五。
English
When purifying defilements, one obtains the support and the supported, including the five families of Buddhas. That is what it says. Root text: This field is not seen as a place of practice for others besides the Bodhisattvas of the ten bhumis. Likewise, although the teacher appears with the enjoyment body, the retinue and so forth are not self-manifested, but are gathered by other continuums. Therefore, it is called a half-manifested nature emanation, as taught by the Great Union of Sun and Moon Tantra. This means that this so-called nature emanation field, where the retinue consists of Bodhisattvas of the ten bhumis, is not an ordinary manifestation that can be practiced by other beings. Likewise, although the teacher, the five families of Buddhas, appears as the enjoyment body of the sphere of appearance, the retinue and so forth, that is, the Dharma and so on that possess enjoyment, are not self-manifested, but are gathered by other continuums. Therefore, it is called a half-manifested nature emanation. Where is this said? It is taught by the Great Union of Sun and Moon Tantra. That is what it says. Root text: Especially in the Great Perfection of Naturalness, in the sacred mandala of self-manifested wisdom, the supreme-seeing lama has not lost the empowerment. Those who are accustomed to the clear light of self-manifestation during the day and the radiance of the heart at night, although they have not reached the measure of realization, through the truth of Dharma and the blessings of the lama, become equal in fortune to those who have attained the ground, and the spontaneously accomplished basis appearance goes to the ten directions as emanation. This means that, especially in the Great Perfection of Naturalness, which is superior to all vehicles, in the sacred mandala of self-manifested wisdom, the supreme-seeing, that is, the lama who has attained the supreme of the two accomplishments, for those who have attained the with-elaboration, without-elaboration, extremely without-elaboration, and so on, and have not lost them, the clear light of radiance during the day, and those who are accustomed to the radiance of the heart at night through the knowledge of vase entry, although they have not reached the measure of realization, through the unchanging truth of Dharma and the blessings of the lama, when they are freed from the bonds of the physical body, at the moment of remembering the emanation field in their minds, they become equal in fortune to the Bodhisattvas who have attained the ground, and the spontaneously accomplished basis appearance, in the ten directions of the emanation field, at the moment of seeing, they obtain the ability to breathe in and out of the light in all eleven places. In general, although there are ten fields, such as charnel grounds and burning mountains, and eleven places, there are five places of great liberation breathing. Root text: Especially there are five places of great liberation breathing.
Chinese
以铜为柱，以宝珠、琉璃和黄金为饰， 以红莲花宝、因陀罗青宝为庄严的无量宫殿。 门廊、下马石，以及显现的牛眼窗， 四角有珍珠佛塔和铃铛。 铃铛相互连接，悬挂的绳索随风摇曳发出声响， 具备三种解脱，法界发出达达的响声。 四方有彩云飘动的四面旗帜， 外围是具有八功德水的池塘边， 棕榈树林，有半网状的悬挂装饰。 有鹦鹉、孔雀、迦陵频伽鸟， 能说人语的鹦鹉和幼小的天鹅， 山鹧鸪、彩鹬、戴胜鸟和白颈鸦， 天鸟发出铃铛般的叫声，还有杜鹃， 以及具有金色金刚杵形象的矶鹬。 有绿松石、珊瑚、因陀罗青宝， 以及如海螺般颜色的各种鸟类， 发出悦耳的鸣叫，喉咙如琴弦般拨动。 在那里安住的菩萨们， 在平息烦恼痛苦的河流中， 仅仅享用就能消除聚集的疾病， 心中所想，瞬间就能实现。 与三十三天神享受同样的受用， 外围有七宝装饰的围墙。 在那殊胜的净土中，四种姓的导师们， 在四个时段不断地宣讲佛法。 一切的虚空中，是黑汝嘎吉祥的刹土， 在熊熊燃烧的巨大尸陀林中， 导师是年轻勇猛的薄伽梵， 手持金刚等勇士们， 以及空行母的云聚涌现的中央， 转动着无上果位的法轮。 莲花生大士所生的无数王子， 一切都是天神、天女、童男， 以及童女的形象，具有仙人的成就。 没有分别念，也没有三种心， 没有六识，也没有六种烦恼， 没有无明，也不存在四种缘， 也不存在与之相应的法。 依仗导师金刚持的加持力， 自然而然地显现，因此被称为自性， 对于王子们来说，被称为化身刹土。 在自性大圆满的秘密道中， 从觉性自生大圆满的续部中开示。 经中说，从续部中开示，意思是仅仅通过根本就能理解，不需要解释。 这种方式与共同密咒中清净的空行刹土和地行刹土等刹土中，被称为建立宗义的方式相似，仅仅是形式上相似。根本。其他