English
Understanding the meaning of unobstructedness, even in complete affliction and thorough purification, one knows that the dharmadhatu neither increases nor decreases. Therefore, since one has not attained the power to display the spontaneously accomplished formless state and the mandala of the field and retinue, one realizes the state of having mastery over non-conceptual wisdom from the four empowerments, and mastery over the pure field. Abandoning all negative states that are in accordance with the side of affliction, and the manifest, all-encompassing conduct is the abandonment of everything. It is said that abandoning negative states that are in accordance with the side of the cognitive obscurations is like dwelling in an eggshell or an intermediate membrane. As long as one has not attained mastery over the four individual perfect knowledges, one remains on the eighth ground. The ninth ground is called "Excellent Intelligence" because it possesses the intelligence of the four individual perfect knowledges. It mainly engages in maturing sentient beings. Realization is the realization of the state of having mastery over the wisdom of the dharmadhatu because of having mastery over the four individual perfect knowledges from the four empowerments. The ripening transforms into Brahma, the lord of two thousand kotis. Qualities: One obtains qualities equal to the number of atoms in ten million kotis of immeasurable world realms. One mainly engages in the perfection of power, which is the power to subdue all maras with the great power of wisdom and samadhi, and thus obtains the ten powers of a bodhisattva, such as the power of intention and the power of higher intention. As long as one cannot perfectly realize the dharmakaya, one remains on the ninth ground. The tenth ground is called the "Cloud of Dharma" because it is covered by the clouds of dharma of dharani and samadhi, and thus produces crops of benefit and happiness in the fields of those to be tamed. Realization is the realization of the state of having mastery over the dharmadhatu because one benefits sentient beings with various emanations as one wishes, like a Buddha, from the four empowerments. The ripening is the transformation into a son of the gods called "Great Powerful One," becoming the lord of the Pure Abodes. Qualities: One obtains qualities equal to the number of infinitesimal particles in the inexpressible realms of the ten directions. One obtains conformity with the wisdom of knowing all knowable things, and mainly engages in the perfection of wisdom. The habitual tendencies and latent sounds of afflictions
Chinese
断除一切障碍。乃至不能生起对一切所知无有执著的智慧之前，都是第十地。这三个地称为异熟地和清净地三种。圆满了三个无数劫的资粮。一旦获得此地，十方菩萨们便供养，一切佛都以大光明灌顶等，出现无量清净的显现。以一生系缚于佛，并在后得位中，做利益众生的事业与佛相等，由此圆满二资粮，并在无量世界中同时示现凡夫菩萨之相，具有勇猛行三摩地，以及了知一切所知如幻的三摩地，和如实照见法性的金刚喻三摩地，断除如安住于智慧障之藏般，降伏魔军后，才能现证圆满正等觉。关于地的详细分类，可从《十地经》，以及其意趣《菩萨地》，和《瑜伽师地论》等，以及《般若波罗蜜多经》，和这些经的释论中了解。如是菩萨的地和道，是为了获得佛果而修学，因为是为断除所断，成办功德而修学的道，所以称为学道。超越此地后，无学道即是佛地，也就是第十一地。讲解此内容，第二是果，即成佛之因，成佛之方式，以及佛果本身的分类。第一部分，其二之体性是六波罗蜜多，前三个是福德资粮，后两个是智慧资粮，精进是两者圆满的因。在《经庄严论》中，对此有略微不同的说法。第二，时间如前所述，需要积累三个无数劫的资粮。然而，依靠许多巧妙方便的差别，即使实际上没有经历那么长的时间，也能成佛，例如，大悲商主杀害奸诈商人，据说因此推迟了十万劫的轮回。
English
All obstacles are abandoned. Until one is unable to generate the wisdom that is unattached and unobstructed to all knowable things, it is the tenth bhumi. These three bhumis are called the three resultant bhumis and the pure bhumis. The accumulation of merit of three countless kalpas is completed. As soon as this bhumi is attained, the bodhisattvas of the ten directions make offerings, and all the Buddhas bestow empowerments of great light, etc., and limitless pure appearances arise. Being bound to the Buddha by one lifetime, and in the subsequent attainment, doing the work of benefiting sentient beings equally with the Buddha, thereby perfecting the two accumulations, and simultaneously showing the aspect of an ordinary bodhisattva in limitless world realms, possessing the samadhi of courageous going, and the samadhi of knowing all knowable things as illusion, and the vajra-like samadhi of seeing the nature of reality as it is, abandoning what is like abiding in the essence of the obscuration of knowledge, subduing the maras, one is able to manifest perfect complete enlightenment. The detailed classification of the bhumis can be learned from the Sutra of the Ten Bhumis, and its intention, the Bodhisattva Bhumi, and the Yogacarabhumi, as well as the Prajnaparamita Sutra, and the commentaries on these sutras. Thus, the bhumi and path of a bodhisattva is learning for the sake of attaining Buddhahood, and because it is the path of learning for the sake of abandoning what is to be abandoned and accomplishing qualities, it is called the path of learning. After passing beyond that bhumi, the path of no more learning is the bhumi of the Buddha, that is, the eleventh bhumi. In explaining this, the second is the result, which is the cause of becoming a Buddha, the manner of becoming a Buddha, and the classification of the result, Buddhahood itself. In the first part, the nature of the two is the six perfections, the first three are the accumulation of merit, the latter two are the accumulation of wisdom, and diligence is the cause of perfecting both. In the Ornament of the Sutras, it is said that these are slightly different. Second, the time is as mentioned above, it is necessary to accumulate merit for three countless kalpas. However, relying on many skillful means, even if one does not actually experience that much time, one can attain enlightenment, for example, it is said that the great compassionate leader killed the deceitful merchant, and therefore delayed the cycle of rebirth for a hundred thousand kalpas.
Chinese
第二，以圆满受用身之所依，现证法身，为十地菩萨们示现具有五种决定的身相，在一个四洲的十亿世界中，同时示现最胜的化身，以十二行等各种方式利益众生，证得菩提之处名为密严净土。大多数经论都说，那是位于世界海中，如手掌之中的，佛陀毗卢遮那居住的冈底斯山大湖之所在。《楞伽经》中说：“欲界与无色，佛陀不现证，色界之密严，离欲汝于彼，清净之住处，舍弃之密严，住处胜喜悦，真实圆满佛，于彼成正觉，化身者此佛。”因此，密严净土位于色界，并非五净居天中的任何一处，而是位于净居天之上，大自在天之所在。然而，它并非仅仅显现为被调伏者的形象，因此无法确定其方位和尺寸。一些圣者这样说。我曾向至尊上师请教此处的精髓是什么，他回答说：“心之自显清净之力量不灭，显现为清净刹土，那便是密严净土。”以上所说，是根据不同被调伏者的根器而说的，究竟的意义我认为是后者。这与经文也相符，龙树菩萨在《法界赞》中说：“大自在天之胜处，密严彼者极庄严，此三合一我赞叹。”意思是说，三种智慧与如镜之智味等同且融合，密严和大自在天之所在是真实存在的。在《摄大乘论》中也说：“无我执故，于处无差别。”也是这个意思。第三，分为身、智慧和事业三者。第一，分为本体和分类两种，第一是超越清净、我、乐、常四颠倒。
English
Secondly, having manifested the Dharmakāya by means of the Sambhogakāya as the support, he shows the body with five certainties to the Bodhisattvas of the tenth bhūmi, and simultaneously manifests the supreme Nirmāṇakāya in one billion worlds of the four continents. He benefits sentient beings in various ways, such as the twelve acts, and the place where he attains enlightenment is called the Ghanavyūha pure land. It is mostly said that it is the place where the Buddha Vairocana resides in the ocean of worlds, like the palm of his hand, the great lake where Mount Kailash resides. The Laṅkāvatāra Sūtra says: "In the desire realm and the formless, the Buddha does not manifest enlightenment. In the Akaniṣṭha of the form realm, you who are free from desire, there. The pure abode, the Akaniṣṭha that is abandoned, the supreme abode of joy, the truly complete Buddha, there attains enlightenment. This Buddha is an emanation." Therefore, Akaniṣṭha is in the form realm, not in any of the five pure abodes, but above the pure abodes, where the son of the gods, the Great Lord, resides. However, it is not merely manifested as the appearance of those to be subdued, so it is impossible to determine its direction and size. Some holy people say this. When I asked the venerable lama what the essence of this was, he replied, "The unceasing power of the mind's self-appearance as pure, appearing as a pure land, that itself is Akaniṣṭha." The above is said according to the different dispositions of those to be subdued, and I think the latter is the ultimate meaning. This is also in accordance with the scriptures. Ācārya Nāgārjuna said in the Dharmadhātustava: "The supreme abode of the Great Lord, Akaniṣṭha itself is extremely beautiful, I praise these three as one." It means that the three wisdoms are of equal taste and integrated into the mirror-like wisdom, and the place of Akaniṣṭha and the Great Lord is said to be real. It is also said in the Abhidharmasamuccaya: "Because there is no self-grasping, there is no difference in place." This is also the meaning. Thirdly, it is divided into three: body, wisdom, and activity. First, it is divided into two: essence and division. The first is to go beyond purity, self, bliss, and permanence.
Chinese
此外，心的自性清净，之前是习气的所依，成佛时不再是习气的所依，因此具足二种清净，是清净胜妙的彼岸。只要是分别念，就是被习气染污的自性，没有成为分别念的自在，是殊胜的“我”，息灭了“我”与“无我”的一切戏论分别念，因此成为“主宰”。虽然声义显现的分别念从第八识停止，但在无分别的显现中，出现器情世界的显现，那是极细微的痛苦，是意之自性的蕴。由于它的因，无明习气的地基以及与它相关的都已停止，因此一切具有痛苦之因的都已停止，所以是殊胜的安乐。由于没有轮回与涅槃的增减，以达到究竟的轮回涅槃平等性的修习，因此证得轮回涅槃的平等性。如同虚空不可能变为存在一样，是常恒和殊胜的彼岸。这四种波罗蜜多在谁身上圆满具足呢？就是在佛的身上，在任何状态的身上都圆满具足这些。第二是
English
Furthermore, the nature of mind is pure. Previously, it was the basis of habitual patterns, but upon attaining Buddhahood, it no longer serves as the basis of habitual patterns. Therefore, possessing two kinds of purity, it is the transcendence of pure and sublime. As long as there is conceptual thought, it is a nature tainted by habitual patterns. Not having become subject to the control of conceptual thought, it is the supreme "Self." All elaborations of conceptual thought regarding "self" and "non-self" are pacified, thus becoming the "Lord." Although the conceptual thought of sound and meaning appearances ceases from the eighth consciousness, in the appearance of non-conceptuality, the appearance of the container and its contents arises. That is the subtlest suffering, the aggregate of the nature of mind. Because its cause, the ground of ignorance and habitual patterns, along with what is related to it, has ceased, therefore all that possesses the cause of suffering has ceased. Therefore, it is supreme bliss. Because there is no increase or decrease of samsara and nirvana, by attaining the ultimate practice of the equality of samsara and nirvana, the equality of samsara and nirvana is realized. Just as it is impossible for space to become existence, it is the eternal and the transcendence of the sublime. In whom are these four perfections fully complete? It is in the Buddha, in any state of being, these are fully complete. Second is the classification: for one's own benefit, the Dharmakaya, which is the ultimate truth; for the benefit of others, the Rupakaya, which is the conventional truth, these two. Or the three bodies that will be discussed below. Or the Svabhavikakaya and the Jnanadharmakaya are separately enumerated as the four bodies, etc. Although there are such classifications, here the three bodies will be explained, and others will also be understood in the process. To say that the two Rupakayas are Buddhas, and to say that they are not from the Suvarnaprabhasa Sutra, etc., and to say in some places that there is no Buddha, these are all provisional meanings, definitive meanings, and ultimately definitive meanings, as spoken by wise ones who understand the key points. Among them, the nature of all dharmas is emptiness, free from all elaborations, possessing the nature of self-nature purity, is the Svabhavikakaya. The wisdom that sees it in this way, possessing the nature of sudden purity, is the Dharmakaya. These two are successively abandonment and realization, and are also the object and the subject. Therefore, they are collectively called the Dharmakaya. Regarding this, the Uttaratantra states: Unconditioned, inconceivable, non-inverted, free from obscurations, self-luminous, possessing five characteristics. Regarding these latter two bodies,