English
"The Great Ornament of Co-emergent Perfection of Self-Nature," etc., and also the teachings of the Great Co-emergent Perfection of Self-Nature, etc. Third, in "Transcending and Obtaining," it says, "Isn't the exalted fruit of the five greatnesses realized through the exaltation of equality itself?" Therefore, it is more exalted than the lower of the five greatnesses, and should be understood as in the case of the vase empowerment. Fifth, the examination of whether the Buddha has ignorance or not is: ignorance is self-liberated upon abandonment, and that itself appears as a great quality of the Buddha. That is to say, ignorance and afflictions are originally enlightened as self-arisen wisdom, and that itself, through the manifestation of realization, causes ignorance and afflictions to be liberated in their own place, and one becomes a Buddha without anything to abandon or obtain in the mandala of knowable objects. Therefore, the Buddha does not have ignorance to abandon, but expands in the direction of wisdom after self-liberation, so it is said that there is no ignorance. It can also be said that ignorance expands into a great quality without being abandoned. Moreover, the Buddha who has manifested realization and the sentient beings who possess ignorance exist completely without being mixed. Regarding their manner of existence and scriptural authority: it should be understood as in the case of whether the tantras are one or different, and without bias and completely without being mixed. Sixth, the way of seeing of the omniscient wisdom is: the way in which wisdom exists, and the way in which it sees. First, wisdom is unconditioned and self-arisen wisdom, so it has a continuous stream without arising or ceasing. It abides without increase or decrease in the three times. In "The Gathering of Definitive Meaning," it says, "Self-arisen wisdom is not produced by causes, unborn, self-luminous, the stream is uninterrupted." In the Sutra, it says, "O Lord of Lanka, that ultimate secret of the essence of the Bodhisattva is continuous without arising or ceasing." Asked, "Secret Lord, by what is it continuous?" Replied, "O Lord of Lanka, it is continuous by wisdom, it is continuous by activity, it is continuous by blessings, it is continuous by aspiration, therefore the stream is uninterrupted." In the space of Bhairava, it says, "In an instant of the knower who possesses continuity in the three times, Mount Meru, sesame seeds, are transcended and obtained in an instant, and realms are...
Chinese
处于根本轮之中。这应理解为遣除障碍和进行保护。第七，观察后生起慈悲的方式是：从虚空无边中，无有偏袒的慈悲，对于无有边际的众生，如无热太阳的光芒般，作为一切众生的荣耀而升起。如同无有利益众生的胜者一样，不曾生起之事是不可能发生的。因此，大慈悲无有偏袒地作为众生的荣耀而升起并成办利益。也就是，恒常生起相续的慈悲，以及自性力量的慈悲，以及劝请并祈祷的慈悲，以及与对境相遇而生起的慈悲。从果的界限中，从原始到最终没有间断，以慈悲摄受的所化成熟而关联。根本的利生事业没有间断，没有被遣除，自力劝请而相遇的关联成办利益。如是宣说。其他都应如保护的场合一样理解。第八，成办利益的方式是：在此与对境相符的场合，以五身对众生成办利益。首先，法性身的刹土是：法界不可思议，处所是离戏智慧的宫殿，眷属是没有佛和有情之称谓，一切皆是佛。教法是自明显现法性身的语言。时间是超越限度的，与四时平等。集聚者是普贤智慧的士夫。从虚空无边中，以本体和见解二者。非是自证智慧，不是分别思量的法存在之处。三身圆满于智慧的界限中。处所是离戏智慧，教法是自明镜子，眷属是智慧的神变，时间是不可思议，集聚者是普贤智慧的，不是自显现自生的，圆满不成立，智慧是不变的宝藏，于不可思议时知晓。如是说。经部中说：何为无自性的刹土？是不可生的。眷属是没有佛的。时间是超越限度的。事业是什么也不做。如是说。宝性论中说：法性身和法身，在四时平等之时，没有差别存在。
English
It abides within the root chakra. This should be understood as dispelling obstacles and providing protection. Seventh, the way compassion arises after observing is: From the expanse of infinite space, impartial compassion, towards limitless beings, like the light of the sun without heat, arises as the glory of all beings. Like a Victorious One without benefiting beings, something that has not arisen cannot possibly arise. Therefore, great compassion arises impartially as the glory of beings and accomplishes benefit. That is, constantly arising continuous compassion, and the compassion of inherent power, and the compassion of urging and praying, and the compassion that arises from encountering an object. From the realm of results, from the beginning to the end without interruption, it is connected by the maturation of those to be tamed who are embraced by compassion. The fundamental activity of benefiting beings is continuous, without being eliminated, and the connection of encountering through self-power urging accomplishes benefit. Thus it is said. The others should be understood as in the case of protection. Eighth, the way of accomplishing benefit is: Here, in situations that are in accordance with the object, the five bodies accomplish benefit for beings. First, the realm of the Body of Essence is: the Dharmadhatu is inconceivable, the place is the palace of non-conceptual wisdom, the retinue is without the designation of Buddhas and sentient beings, and all are Buddhas. The teaching is the self-illuminating speech of the Body of Essence. Time is beyond measure, equal to the four times. The gatherer is the all-encompassing wisdom being. From the expanse of infinite space, through the two aspects of essence and view. It is not self-aware wisdom, the Dharma of conceptualization does not abide. The three bodies are perfected in the realm of wisdom. The place is non-conceptual wisdom, the teaching is the self-illuminating mirror, the retinue is the magical display of wisdom, time is inconceivable, the gatherer is the all-encompassing wisdom, it is not self-manifested and self-born, perfection does not exist, wisdom is the unchanging treasure, it is known in inconceivable time. Thus it is said. In the Sutra it says: What is the realm without essence? It is unborn. The retinue is without Buddhas. Time is beyond measure. The activity is doing nothing at all. Thus it is said. In the Ornament of Preciousness it says: The Body of Essence and the Dharmakaya, in the time when the four times are equal, there is no difference.
Chinese
如是安住。 总集自解脱教法， 无障亲见自显现， 如是宣说。 导师法身之刹土， 乃大乐普周之大界。 处所是超越世间意义之色究竟天，眷属是报身智慧海，教法是加持之语，思维生圆次第，时间是不可思议，即一切时，集结者是金刚萨埵。 于《真实义总集续》中，刹土法界安乐藏，如是等等与上文之圣教结合。 如是说，经部中，何为完全清净之刹土，乃大乐，眷属是智慧海之众，教法是行事之法，时间是从一切至一切，事业是诸法完全成就。 如是说，于《宝鬘论》中，导师法身之轮回涅槃眷属，乃由意念因缘而显现，以真实义于世间，于不可思议之时，交付不灭之义，教法生圆次第三种。 如是宣说。 导师报身之刹土是极乐世界，处所是色究竟天密严刹土，或法界宫殿，眷属是持明菩提萨埵，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，集结者是秘密主金刚持。 经部中，何为成熟之刹土，即是极乐世界，眷属是完全成熟之海之法，教法是不可言说，时间是于清净处，事业是殊胜瑜伽士。 如是说，于《宝鬘论》中，导师报身明觉处，持明菩提萨埵之眷属，自明大乐显现之时，教法外三乘，以相好庄严天身，相应报身之教法宣说。 如是宣说。 导师化身之刹土是不定之世间等等，处所是不定之金刚座等等，眷属是各异信解之众，即六道众生，以及资粮道、加行道和见道者，时间是灯明照耀等等，教法是言辞，即三藏，集结者是不定，即自
English
Thus it abides. The teaching of total union, self-liberation, Unobstructed, directly seeing, self-arising, Thus it is said. The realm of the Teacher's Dharmakaya Is the great bliss, the vast expanse. The place is Akanishta, beyond worldly meaning. The retinue is the Sambhogakaya, the ocean of wisdom. The teaching is the speech of blessing, to be contemplated as generation and completion. The time is inconceivable, that is, all times. The compiler is Vajrasattva. In the Guhyasamaja Tantra, "The realm, the Dharmadhatu, the expanse of bliss," and so forth, combine the above with the scriptures. Thus it is said, in the Sutra, "What is the completely pure realm? It is great bliss. The retinue is the assembly of the ocean of wisdom. The teaching is the Dharma of action. The time is from all to all. The activity is the complete accomplishment of all Dharmas." Thus it is said, in the Jewel Garland, "The Teacher's Dharmakaya, the retinue of samsara and nirvana, arises in the mind through conditions. With true meaning in the world, at inconceivable times, it is entrusted with the meaning of non-decay. The teaching is the three aspects of generation and completion." Thus it is proclaimed. The realm of the Teacher's Sambhogakaya is Sukhavati. The place is Akanishta dense array, or the palace of the Dharmadhatu. The retinue is the Vidyadhara Bodhisattvas, the assembly of the ocean of maturity. The time is the time of Samadhi awareness. The teaching is the outer three vehicles through the gate of symbolic meaning. The compiler is the secret lord Vajradhara. In the Sutra, "What is the realm of maturity? It is Sukhavati. The retinue is the Dharma of the fully matured ocean. The teaching is inexpressible. The time is in the pure abode. The activity is the supreme yogi himself." Thus it is said, in the Garland, "The Teacher's Sambhogakaya, the place of awareness, the retinue of Vidyadhara Bodhisattvas, the time when self-awareness, great bliss arises, the teaching is the outer three vehicles. With signs and examples, the divine body is proclaimed as the teaching of the corresponding Sambhogakaya." Thus it is proclaimed. The realm of the Teacher's Nirmanakaya is the impermanent world and so forth. The place is the uncertain Vajrasana and so forth. The retinue is the assembly of diverse inclinations, that is, the six realms of beings, and the Sambhara path, the application path, and the seeing path. The time is the arrangement of lamps and so forth. The teaching is the words, that is, the three pitakas. The compiler is uncertain, that is, self.
Chinese
我的眷属是神圣的。经部中说：其常住的刹土是有信心的。眷属是具有不同信心的集合。教法是不可思议的。时间是灯光完全布置的时候。事业是谁驱除黑暗。如是说。 庄严经中说：化身不遍及世间，在一个地方以不确定的意念化现。与信解修行的眷属们，以及调伏方式努力成办的眷属们，在调伏方式努力成办决断之时，教法是法相三类。以身调伏，名称标志等相同。如是说。 如广释于入胎时所说。 导师密身的刹土是极乐世界。处所是秘密明妃的莲宫。眷属是真实的胜者海，以及理解者，是有智慧的具欲者。时间是顶髻转轮，是秘密的自在。教法是：空性大乐的意义，即是秘密海本身。 经部中说：其秘密殊胜者的刹土是莲花。眷属是胜者海的集合。教法是密咒秘密的代理者本身。时间是顶髻大转轮所希望的，是诸佛成就身像到来的时间。事业是：殊胜的士夫们以意念断除殊胜的疑惑。如是说。 庄严经中说：空性大乐教法之主。如是说。 如果想要了解这些，在虚空无边等大圆满的续部中会阐明。 这样，五身有高低好坏吗？如果有，则会成为其他身不是究竟佛的过失，并且同一续部成佛时的五身也有好坏的过失。如果没有，则会成为一个的眷属是一个的相违。如果这样问，究竟的五身没有好坏高低，而下下三身等有高低之说。因此，究竟的身没有高低，所以其他身是究竟佛没有过失。下三身等有差别，所以说有眷属，没有相违。 再次，如果究竟的五身没有差别，各自的代理
English
My retinue is sacred. The Sutra says: Its constant realm is one of faith. The retinue is an assembly of different faiths. The teaching is inconceivable. The time is when the lamps are fully arranged. The activity is who dispels the darkness. Thus it is said. The Ornament Sutra says: The emanation body does not pervade the world, but emanates in one place with an uncertain intention. With the retinues who practice faith, and the retinues who strive to accomplish through taming methods, at the time of deciding the taming methods, the teaching is the three categories of characteristics. Taming with the body, names, signs, etc., are the same. Thus it is said. As explained in the extensive commentary at the time of entering the womb. The realm of the teacher's secret body is Sukhavati. The place is the secret consort's lotus palace. The retinue is the actual Victorious Ocean, and the one who understands, is the wise one with desire. The time is the crown chakra turning, which is the secret empowerment. The teaching is: the meaning of emptiness and great bliss, which is the secret ocean itself. The Sutra says: The realm of that secret and supreme one is the lotus. The retinue is the assembly of the Victorious Ocean. The teaching is the secret mantra, the secret representative itself. The time is what is desired by the great crown chakra turning, which is the time when all the Buddhas attain the creation of bodies. The activity is: the supreme individuals, with their intention, cut off the supreme doubts. Thus it is said. The Ornament Sutra says: The lord of the teaching of emptiness and great bliss. Thus it is said. If you want to understand these, they will be clarified in the tantras of the Great Perfection, such as the all-encompassing space. Thus, are the five bodies high and low, good and bad? If so, then it would be a fault that the other body is not the ultimate Buddha, and there would also be the fault that the five bodies at the time of attaining Buddhahood in the same lineage are good and bad. If not, then it would contradict that one's retinue is one. If you ask this, the ultimate five bodies have no good or bad, high or low, but the lower three bodies, etc., are said to have high and low. Therefore, since the ultimate body has no high or low, there is no fault that the other body is the ultimate Buddha. The lower three bodies, etc., have differences, so there is no contradiction with saying that there is a retinue. Again, if the ultimate five bodies have no difference, their respective representatives