English
With copper as pillars, adorned with jewels, crystal, and gold, An immeasurable palace adorned with red lotus jewels and Indra's blue gems. Porticoes, dismounting stones, and manifesting ox-eye windows, At the four corners are pearl stupas and bells. The bells are connected, and the hanging ropes sway in the wind, making sounds, Possessing the three liberations, the Dharmadhatu resounds with a 'dirdir' sound. In the four directions are four banners with moving clouds of splendor, The outer perimeter is the bank of a pond with eight qualities, Palm tree groves with semi-netted hanging decorations. There are parrots, peacocks, kalavinka birds, Parrots that speak human language and young swans, Partridges, painted snipes, hoopoes, and white-necked crows, Divine birds with bell-like sounds, and cuckoos, And sandpipers with golden vajra-like forms. With turquoise, coral, Indra's blue gems, And flocks of birds with conch-like colors, Emitting melodious calls, their throats strumming like zither strings. In that place reside the Bodhisattvas, In the river that pacifies the afflictions and harms, Merely by enjoying it, diseases of accumulation do not arise, Whatever is thought of in the mind, arises in an instant. They enjoy the same enjoyments as the thirty-three gods, The outer perimeter has walls adorned with seven precious things. In that supreme pure land, the teachers of the four castes, Constantly proclaim the Dharma in the four periods. In the space of everything is the Heruka's glorious realm, In the great charnel ground blazing with fire, The teacher is the youthful, brave, and blessed one, With Vajrapani and other heroes, And in the center where clouds of dakinis emanate, He turns the wheel of Dharma of the supreme fruit. Limitless princes born from the lotus, All are gods, goddesses, young boys, And the forms of young girls, possessing the accomplishments of sages. There is no conceptual thought, and no three minds, There are no six consciousnesses, and no six afflictions, There is no ignorance, and no four conditions exist, Nor do those that are correspondingly associated exist. Through the blessings of the teacher Vajradhara, It is naturally arranged, therefore it is called self-nature, For the princes, it is known as the emanation realm. In the secret path of the Great Perfection of Self-Nature, It is taught from the tantra of the Great Perfection of Self-Arisen Awareness. It is said in the tantra that it is taught from the tantra, meaning that it can be understood by the root itself, and no explanation is needed. This way is similar in form only to the way in which the tenets are established in the pure Khechara and Bhuchara realms, etc., in the common mantra. Root. Other
Chinese
于大乐空行中行，所谓行于地，即是获得意义光明者，与得灌顶俱生之空行母，于二十四处行之田生母，以及勇士瑜伽母众，于具同等缘分之持明者行列中，修持道之余，执持明者，金刚上师们皆安住，行持咒之广大见行。这些是自显清净之种子，以及圆满生圆深道之苦行者，显现于密咒成就者，而非有分别念者所能及，不应视为有局限者。如是，于其他咒续中，所谓大乐空行中行，以及行于地，即是获得意义光明者，与俱生母，于二十四处化身之田生母等勇士与瑜伽母们，于具同等缘分之持明者行列中，修持道之未清净部分，执持明者之金刚上师们皆安住，能行持咒之广大见行，安立于殊胜果位。这些是自显清净所修之种子，以及圆满生圆深道之苦行者，显现于密咒成就者，而非有分别念者期望到达之处，不应视为有局限之庸俗境地。如是。根本：彼之自性中，圆满受用之文字云，光芒普照，调伏世间之化身胜尊，于六道所化众生之显现中，随各自名之称谓，调伏有情之六能仁，十方无边无际三千大千世界，如微尘数般，善化现，以四调伏行利益众生，不可思议。如是，彼之自性中，即是于法界内光明无碍，圆满受用显现之文字云，即六道之种子，以光芒之形式普照，调伏世间之六化身胜尊，于六道所化众生之显现中，随各自名之称谓，天人与非天人
English
Practicing in the great bliss space, what is called practicing on the ground, is to obtain the light of meaning, with the Dakini born together with empowerment, the field-born mother who practices in the twenty-four great places, and the assembly of heroes and yoginis, in the ranks of Vidyadharas who have equal karma, practicing the remainder of the path, those who hold knowledge, the Vajra Lamas all abide, practicing the great view and conduct of mantra. These are the seeds of pure self-appearance, and those who have perfected the asceticism of the profound generation and completion stages, appearing to the Siddhas of secret mantra, but not attainable by those with conceptual thoughts, and should not be regarded as limited. Thus, in other mantra tantras, what is called practicing in the great bliss space, and practicing on the ground, is to obtain the light of meaning, with the co-emergent mother, the field-born mother who emanates in the twenty-four places, and the heroes and yoginis, in the ranks of Vidyadharas who have equal karma, practicing the unpurified parts of the path, the Vajra Lamas who hold knowledge all abide, able to practice the great view and conduct of mantra, establishing the supreme state. These are the seeds cultivated for pure self-appearance, and those who have perfected the asceticism of the profound generation and completion stages, appearing to the Siddhas of secret mantra, but not attainable by those with conceptual thoughts who hope to reach there, and should not be regarded as a limited, ordinary state. Thus. Root text: From that very nature, the clouds of letters of perfect enjoyment, the rays of light shining forth, the supreme Nirmanakaya who tames the world, in the appearance of the beings to be tamed in the six realms, following the expressions of their respective names, the six Thubpas who tame beings, in the ten directions, infinite, boundless, three thousand great thousand worlds, as many as atoms, manifesting perfectly, benefiting beings with the four ways of taming, inconceivable. Thus, from that very nature, that is, within the Dharmadhatu, the unobstructed sound of clarity, the clouds of letters appearing in perfect enjoyment, that is, the seeds of the six realms, shining forth in the form of rays of light, the six supreme Nirmanakayas who tame the world, in the appearance of the beings to be tamed in the six realms, following the expressions of their respective names, gods, humans, and demi-gods
Chinese
以及其他跟随者。调伏者的理智之士，六能仁的十方无尽、无限的三千大千世界，如其数量般化现，以四调伏之事，不可思议地利益着众生，也为各个众生在各自的处境中，行与其显现相符之事。如是说。根本：又，以大福报调伏者，乃是身之十二大事业。语之事业，三乘或一乘。无论何者，皆是随应有情之理解。思维众生之烦恼对治而宣说，有八万四千法门之数。虽显现如言语，然非声音词句之自相。以加持力入于众生界，显现与识，即与心之分别念相符。以意调伏者，知见过去、未来、现在三时。然于时亦不分别，乃无时之时，即自性原始之境，一切时处皆贤善。如是，知晓他人之心续，以及大神通之眼、耳等，六神通无有超时之时。事业调伏者，一切时处身，一切时处意，如是一切时处面容，一切时处语之秘密不可思议。身语意与直接行事，以事业则一切时处行直接之传承。如是，从法界所化现之殊胜身，依于法性，乃如所有之智慧，依于法相，乃如所有之知。以二智慧解脱所调伏者之相续，示现寂静与不杂之法。如是说，其中，身以大福报调伏者，乃是身之十二大事业。语之事业，三乘或一乘，无论何者，皆是随应理解而行。思维一切众生之烦恼对治而宣说，虽显现宣说了八万四千法门之数，然非声音词句之自相，以加持力入于众生界，显现与识，即与心之分别念相符。以意调伏者，知见过去、未来、现在三时，然于时亦不分别，乃无时之时，即自性原始之境，一切时处皆是，知晓他人之心
English
And other followers. The rational beings who tame, the six Thubpas of the ten directions, infinite, limitless, and as many as the great three-thousandfold world systems, emanate to the fullest extent. They benefit sentient beings with the four means of taming in ways that are inconceivable, and they also act in accordance with the appearances of each sentient being in their respective situations. So it is said. Root text: Moreover, taming through great merit is the twelve great deeds of the body. The deeds of speech are the three vehicles or one vehicle. Whatever it may be, it follows the understanding of sentient beings. Thinking of the antidotes to the afflictions of sentient beings, he spoke of the eighty-four thousand doors of Dharma. Although it appears as speech, it is not the self-character of sound and words. By the power of blessings entering the realm of sentient beings, it arises in accordance with the discriminating awareness, that is, with the mind's conceptual thought. Taming through the mind, he knows and sees the three times—past, present, and future—and yet he does not discriminate between times. It is the timeless time, that is, the state of primordial nature, which is always good. Likewise, knowing the mindstream of others, and the eyes, ears, etc., of great miraculous power, the six superknowledges are never beyond time. Taming through activity is always with the body, always with the mind, likewise always with the face, the secrets of speech are always inconceivable. Body, speech, and mind directly accomplish the purpose, and through activity, they always accomplish the direct lineage. Thus, those supreme forms that emanate from the expanse, relying on the nature of reality, are the wisdom of suchness, and relying on phenomena, are the knowledge of suchness. With the two wisdoms, they liberate the continuum of those to be tamed, and they show the Dharma in a state of peace and non-mixture. So it is said, wherein, taming the body through great merit is the twelve great deeds of the body. The deeds of speech are the three vehicles or one vehicle, whatever it may be, it is in accordance with understanding. Thinking of the antidotes to the afflictions of all sentient beings, although it appears that he spoke of the eighty-four thousand doors of Dharma, it is not the self-character of sound and words. By the power of blessings entering the realm of sentient beings, it arises in accordance with the discriminating awareness, that is, with the mind's conceptual thought. Taming through the mind, he knows and sees the three times—past, present, and future—and yet he does not discriminate between times. It is the timeless time, that is, the state of primordial nature, which is always, knowing the mind of others
Chinese
如实了知一切，同样具有大神通的眼、耳等六种神通，不逾越时节，为了调伏事业，恒常化现随欲之身，以心遍布轮回与寂静的一切界，同样恒常显现，使具有业和福分的众生证悟自心之实相，恒常以语之秘密，使六道众生的声音也如是显现，加持力不可思议。彼亦以身语意直接成办众生之义，以事业则直接间接恒常成办教法与众生之义，如是自法界本来清净和任运成就中化现的殊胜化身们，对于观待法性胜义谛的如所有智和观待有法世俗谛的如所有智二者，解脱所化之相续，宣说寂静且不杂染之法。根本：彼等复有化身不可数，于六道众生之境域，诸天调伏梵天自在天等，人中声缘菩萨转轮王，如是阿修罗中善线者，鸟中木马母及为调伏，鹿而化现狮子王等持，总之地狱饿鬼任何处，调伏彼等化现彼等身，恒常不忘利乐诸有情，此乃六道世界诸刹土，业与习气善恶因果之，境域安乐痛苦高下等，随顺自现导师作饶益，法亦不定随顺所化想，时亦随顺各自之福报，如是不净刹土众生前显现。如是说者，彼亦自性化身之身，彼等复有化身之相不可言说，出现之六道众生之境域，于诸天调伏者，为梵天与，自在天与，吉祥生，即是自在等，于人亦有声闻缘觉菩萨转轮王等，如是于阿修罗有善线，于鸟有木马母，为调伏鹿而有狮子王，本尊坚固等，总之