English
Also, placed at the peak, abiding equally. Not taking, not abandoning, measured by the king of equality. (This is a quote.) From La Shan: By name, gather all phenomena. Equality, perfection, great self-mastery adorns. (This is a quote.) And the various proofs at the time of equality, perfection, great self-mastery. (This is a quote.) Third, in the debate response it says: The fruit measured by the five greatnesses, is it not understood to be measured by equality itself? (This is a quote.) Therefore, the five greatnesses measure the distinction from the lower ones, and it should be understood as in the case of expansion and contraction. Eighth, the examination of whether the Buddha has ignorance or not is that, without abandoning ignorance, it is naturally liberated, and that itself appears as a great quality of the Buddha. That is to say, ignorance and afflictions themselves are originally enlightened as self-born wisdom. That itself, with the manifestation of realization, ignorance and afflictions are naturally liberated, and in the mandala of knowable objects, there is no abandonment or attainment, and one becomes a Buddha. Therefore, for the Buddha, ignorance is not abandoned but naturally liberated, and knowledge-wisdom expands without bias, so it is said that there is no ignorance. Ignorance is not abandoned but appears as a great quality, so it can also be said that it exists. Moreover, the Buddha who has manifested realization, and the sentient beings who possess ignorance, are unmixed and completely present. The reasons for their existence and the proofs should be understood as in the case of the same tantra or different tantras, vast and without bias, unmixed and completely present. Ninth, the way of seeing with the wisdom of omniscience is, the way in which wisdom exists, and the way in which it sees. First, what is called wisdom is unconditioned and self-born wisdom, therefore, without arising and ceasing, it has continuity, and it abides without increase or decrease in the three times. In the "Definitive Meaning Gathering Tantra" it says: Whose that also is the fruit, the five bodies. (This is a quote.) Self-born wisdom is not produced by cause, unborn, self-clear, continuity unceasing. (This is a quote.) And, in the Sutra it says: O Lord of Lanka! The mind of enlightenment, that unique secret and supreme, is without arising and ceasing and has continuity. (This is a quote.) Question: Lord of secrets, whose continuity does it have? Answer: Lord of Lanka, the continuity of wisdom has. The continuity of activity has. The continuity of qualities has. The continuity of blessings...
Chinese
具有连续性。因为祈愿具有连续性，所以不会中断。就像《禅定之境》中所说：以了知三时连续的刹那，须弥山如芝麻粒，刹那如大劫，净土如掌中轮，不混杂，完全明了地知晓一切。等等。观看的方式有三种：如实、如量、无别地了知的智慧。要像消除障碍和包括内容的情况一样去理解。第十，从观看中生起慈悲的方式是：从无边虚空中，无偏袒的慈悲，对于无边无际的众生，如无忧的阳光般，照耀着一切众生的荣耀。没有利益众生的胜者，不会出现，也不会存在。因此，据说大慈悲无偏袒地照耀着一切众生的荣耀，并利益他们。也就是说，生起恒常连续的慈悲，以及自性力、劝请和祈祷，以及与对境相遇时生起的慈悲。《果境》中说：从一开始就没有中断，以慈悲摄受的所化与愿望相连。不需寻找，无间断地消除众生的利益，自力、劝请、相遇的对境都圆满。如是说。其他都应如包括内容的情况一样去理解。此处，在与对境相符的情况下，五身对五眷属行利益。首先，法身佛土是：不可思议的法界。处所是：离戏智慧的宫殿。眷属是：没有佛和众生之名，一切皆是佛。教法是：自明显现的法身之语。时间是：超越限度，即四时平等。集结者是：普贤智慧之士。从无边虚空中：以本体和见解两种方式。不是自证智慧，不是分别思择的法。三身圆满于智慧之境。处所是离戏智慧，教法是自明之镜。眷属是智慧的神变。时间是不可思议的。集结者是普贤智慧。不是自明自生，不具足圆满，智慧。
English
It is with continuity. Because the aspiration is with continuity, it is without cessation. As it says in the Space of Meditation: 'With a moment of knowing the three times continuously, Mount Meru is like a sesame seed, a moment is like a great kalpa, and the pure lands are like the inside of a wheel in the palm of the hand. Unmixed, completely and clearly knowing everything.' And so on. The way of seeing is threefold: as it is, as many as there are, and the wisdom of knowing without difference. It should be understood as in the case of removing obstacles and including the content. Tenth, the way of generating compassion from seeing is: From the sky, equal to the limit, impartial compassion, for beings without end, like the light of the sun without sorrow, shines as the glory of all beings. A Victorious One without benefiting beings, will not appear, will not exist. Therefore, it is said that great compassion shines impartially as the glory of all beings and benefits them. That is, the arising of constant and continuous compassion, and the compassion that arises from the power of nature, encouragement and prayer, and meeting with the object. From the Fruit Space: 'From the beginning there is no interruption, the disciples taken by compassion are connected with aspirations. Without searching, the benefit of beings is eliminated without interruption, the self-power, encouragement, and the object of meeting are all fulfilled.' So it is said. The others should be understood as in the case of including the content. Here, in the case of being in harmony with the object, the five kayas perform the meaning for the five retinues. First, the realm of the Dharmakaya is: the inexpressible Dharmadhatu. The place is: the palace of non-elaboration wisdom. The retinue is: there is no term for Buddha and sentient beings, and all are Buddhas. The teaching is: the self-luminous speech of the Dharmakaya. Time is: beyond measure, that is, the equality of the four times. The collector is the person of all-encompassing wisdom. From the sky, equal to the limit: by means of the two ways of seeing the essence. Not self-awareness wisdom, not the Dharma of discriminating thought. The three kayas are complete in the space of wisdom. The place is non-elaboration wisdom, the teaching is the self-luminous mirror. The retinue is the magical display of wisdom. Time is inconceivable. The collector is all-encompassing wisdom. Not self-luminous, not from oneself, not possessing perfection, wisdom.
Chinese
是无有迁变的宝藏，于不可思议时知晓。经中说：何者自性空，彼之刹土不可生，眷属非为佛，时超限量，事业为何皆作。宝性论中说：以自性身于法身，四时平等之时中，不住差别之住处，总集自解脱之教法，无有遮蔽见闻自显现。如是宣说。导师法身的刹土，乃大乐普周广大。处所是亚达究竟之色究竟天。眷属是报身，乃智慧海之众。教法是加持之语，即生圆次第三。时间是不可思议，即一切时。结集者是金刚萨埵。胜义总集续中说：刹土法性安乐界。如是等等与上文之教证结合。经中说：何者极清净之刹土，乃广大。眷属是智慧海之众。教法是无为之法。时间是从一切至一切时。事业是令一切法显现。如是说。宝性论中说：导师法身轮涅之眷属，是然由缘起而显现。于真正意义之色究竟天中，于不可思议之时中，是交付不灭之义。教法是生圆次第三种。如是宣说。导师报身的刹土是极乐世界。处所是色究竟天法界宫殿。眷属是持明菩萨，乃成熟之海众。时间是等持明觉之时。教法是以密意表示之外三乘。结集者是秘密主金刚持。经中说：何者成熟之刹土是极乐世界。眷属是完全成熟之海众。教法是不可言说。时间是在净居天。事业是殊胜瑜伽士。如是说。宝性论中说：导师报身明觉处，持明菩萨之眷属，自明大乐显现之时，教法外之三乘，以相好天众所摄，相似报身之
English
is the treasure of unchanging, known in inconceivable time. The Sutra says: That which is devoid of essence, its realm is unborn, the retinue is not Buddha, time is beyond measure, activity is doing everything. The Jewel Ornament says: With the self-nature body in the Dharmakaya, in the time of equal four times, the place where difference does not abide, the teaching of total self-liberation, un obscured, seeing and hearing self-arising. Thus it is said. The realm of the teacher Dharmakaya is great bliss, vast and all-pervading. The place is the ultimate Akanishta of Yadag. The retinue is the Sambhogakaya, the assembly of the ocean of wisdom. The teaching is the speech of blessing, the three of generation and completion. Time is inconceivable, that is, all times. The collector is Vajrasattva. In the Definitive Meaning Gathering Tantra it says: The realm is the space of Dharma-nature bliss. These and other things are combined with the above scriptures. The Sutra says: Whatever is the realm of perfect purity is vast. The retinue is the assembly of the ocean of wisdom. The teaching is the Dharma of non-action. Time is from all to all times. The activity is to make all dharmas appear. Thus it is said. The Jewel Ornament says: The teacher Dharmakaya, the retinue of samsara and nirvana, is, but arises due to conditions. In the Akanishta of true meaning, in the inconceivable time, it is entrusted with the meaning of non-decay. The teaching is the three aspects of generation and completion. Thus it is said. The realm of the teacher Sambhogakaya is Sukhavati. The place is the palace of Akanishta Dharmadhatu. The retinue is the Vidyadhara Bodhisattva, the assembly of the ocean of maturity. Time is the time of Samadhi awareness. The teaching is the outer three vehicles through the door of symbolic intention. The collector is the secret lord Vajradhara. The Sutra says: Whatever is the realm of maturity is Sukhavati. The retinue is the assembly of the ocean of complete maturity. The teaching is inexpressible. Time is in the pure abode. The activity is the supreme yogi. Thus it is said. The Ornament says: The teacher Sambhogakaya is the place of awareness, the retinue of Vidyadhara Bodhisattvas, the time when self-awareness and great bliss arise, the three outer vehicles of teaching, gathered by the deities with signs and examples, similar to the Sambhogakaya.
Chinese
如是说。导师化身的刹土是娑婆世界等。处所不定，如金刚座等。眷属是意乐各异的众生，即六道众生、会供者和见道者。时间是灯供等。教法是言语之教，即三藏。结集者不定，是各自眷属的圣者。《经》中说：恒常的刹土是有信者。眷属是意乐各异的众生。教法是不可思议的。时间是完全陈设灯的时候。事业是做驱除黑暗的事。《庄严经》中说：化身于三千娑婆世界，一处不定，以意化现。对于以信行事的眷属们，以及苦行精进的眷属们，于苦行精进之时，教法是具有三种特征的，以身调伏，与无常等相符。如是说。详细内容见于《窍诀》。导师密身的刹土是莲花刹土。处所是秘密明妃的虚空。眷属是真实的诸佛海，以及俱胝数的具慧贪欲者。时间是顶髻转轮王，即秘密灌顶。教法是空性大乐之义，即秘密海本身。《经》中说：秘密殊胜者的刹土是莲花刹土。眷属是广大海众。教法是密咒秘密海本身。时间是想要顶髻转轮王时，成就显现诸佛之身之时。事业是断除殊胜者们殊胜意念的疑惑。如是说。《庄严经》中说：导师于秘密明妃的宫殿，顶髻转轮王之时，对于具贪欲的眷属们，是宣说空性大乐之主。如是说。如果想要详细了解这些，就应该看《虚空边际》等续部。这样，五身有高下和好坏吗？如果有，则其他身就成了非究竟的佛，并且同一续部成佛时的五身也有好
English
Thus it is said. The realm of the Teacher's Emanation Body is the Sahā world and so forth. The place is indefinite, such as the Vajra Throne and so on. The retinue is the assembly of beings with different inclinations, namely the six classes of beings, the gathering for feasts, and those on the path of seeing. The time is the offering of lamps and so forth. The teaching is the verbal teaching, namely the three baskets. The compilers are indefinite, they are the holy ones of their respective retinues. The Sutra says: The continuous realm is for those with faith. The retinue is the assembly of beings with different inclinations. The teaching is inconceivable. The time is when the lamps are completely arranged. The activity is to dispel darkness. And the Ornament says: The Emanation Body in the three thousand Sahā worlds, one place is indefinite, it emanates through intention. To the retinues who act with faith, and to the retinues who strive in suffering, at the time of striving in suffering, the teaching has three characteristics, it tames with the body, and is in accordance with impermanence and so forth. Thus it is said. For details, see the Instructions. The realm of the Teacher's Secret Body is the Lotus Realm. The place is the secret space of the consort. The retinue is the actual ocean of Buddhas, and hundreds of millions of wise and attached beings. The time is the Crown Wheel-Turning King, namely the secret empowerment. The teaching is the meaning of emptiness and great bliss, namely the secret ocean itself. The Sutra says: The realm of the Secret Holy One is the Lotus Realm. The retinue is the vast ocean of assembly. The teaching is the secret mantra, the secret ocean itself. The time is when one desires the Crown Wheel-Turning King, at the time when the bodies of all the Buddhas are accomplished. The activity is to cut off the doubts of the holy thoughts of the holy beings. Thus it is said. The Ornament says: The Teacher in the secret palace of the consort, at the time of the Crown Wheel-Turning King, to the retinues with attachment, is the lord of teaching emptiness and great bliss. Thus it is said. If you want to know these in detail, you should look at the tantras such as the Sky's Limit. Thus, are the five bodies high and low, good and bad? If so, then the other body would become a non-ultimate Buddha, and the five bodies at the time of enlightenment in the same lineage would also have good