English
Transcending suffering, realizing the meaning of the equality of samsara and nirvana, the Suchness that eliminates sudden obscurations through the power of the path, causing all defilements to subside, is called the great union, which is the wisdom body of the Buddha. Thus, all uncontaminated dharmas, whose nature is without difference, are all contained by the nature of equality. Likewise, if the non-vipaka state of the path to realize this dharma is not manifested, then the moment of the vipaka fruit will not arise. No matter how familiar one is with the non-vipaka, one cannot generate the non-vipaka wisdom that sees all knowable things in an instant. If one thinks that all dharmas are truly established by their own characteristics and are different from each other, then realizing one dharma cannot realize all dharmas. However, all dharmas are one in the realm of non-self-nature, therefore, by eliminating the obscurations on the non-self-nature Suchness through the power of the path, and making it free from defilements, one can realize Suchness. Furthermore, there is nothing that can be called an appearance other than Suchness, the union of appearance and emptiness is called Suchness. This Suchness is one in the great realm of equality, and must be realized by one's own wisdom, not like the appearance seen by those who cling to dualistic appearances. Therefore, for the meaning of the great equality of the duality of dharmata, the wisdom that uproots the habitual tendencies of dualistic grasping is without subject and object, becoming the great equality of non-duality. Therefore, the nature of emptiness that possesses all supreme aspects, the all-pervading wisdom body that transcends the accumulation of dust and moments, is called the mother of the fruit, which is all-knowing. Such a moment is explained in the Eight Thousand Verse Prajnaparamita Sutra by the single verse, "In order not to be confused, it should be known as Bodhisattva," which explains that it is in order not to be moved by inferior attention and clinging to reality, etc. In this sutra, it is indicated by the phrase, "Having perfected this dharma, that Bodhisattva," which refers to the complete perfection of all the dharmas of the cause-path mentioned above, reaching the ultimate familiarity, and in the uninterrupted path of the continuum, the moment of the vipaka wisdom as previously described is non-dual with the realm of the object-dharmas.
Chinese
生起无上菩提心，菩萨由此解脱道而成佛。如是。现在是第八品，讲述修习结合之基的究竟果，完全清净的法身自性。显现分是觉悟智慧的自性，力量等无漏之法；空性法界分，本来无有分离，显空双运的法性，从暂时的垢染中清净显现的自性，称为法性自性身。是如来究竟的智慧身。这不是仅仅空性法界分，因为基础时也仅仅是空性分不是究竟的法性，结果时也仅仅是那一部分不是成佛，如前代智者所说，仅仅是否定，而没有智慧等如来功德丝毫，是符合实际的。因为与佛的证悟相关，所以也不能用它来了解，如寂天菩萨所说：然而因为具有心，如果了解，则不了解会毁灭。如是所说。因此，四身佛任何一个都没有不了解一切相的，如果存在不了解一切相的，那也就不是佛了。其中，法性自性身，或者其他经典中所说的金刚般的智慧身，就是那一切相智慧本身的知性部分，称为智慧法身。如果将一切相智一个自性的身分别开来，则有三十七道品，四无量，八解脱，九次第住，十遍处，八胜处，无有烦恼，从愿而知，六神通，四无碍解，四一切清净，十自在，十力，四无畏，三不护，四念住，无有遗忘的法性，习气完全摧毁，大悲心，十八不共法，基道一切相智。如是无漏法类二十一个类别，一百四十六个分支。
English
Having generated the unsurpassed Bodhicitta, the Bodhisattva becomes a Buddha through that path of liberation. Thus it is. Now is the eighth chapter, explaining the ultimate fruit of meditating on the basis of union, the completely pure nature of the Dharmakaya. The appearing aspect is the nature of wisdom of realization, powers, etc., the uncontaminated Dharma; the aspect of emptiness, the realm, is inherently inseparable, the nature of the union of appearance and emptiness, the nature that is manifested as pure from adventitious stains is called the Dharmata Svabhavikakaya. It is the ultimate wisdom body of the Tathagata. This is not merely the aspect of emptiness, because even at the base stage, merely the aspect of emptiness is not the ultimate Dharmata, and even at the result stage, merely that aspect is not Buddhahood, as the previous scholars have said, merely negating without any qualities of the Buddha such as wisdom, it abides in reality. Because it is related to the realization of the Buddha, it cannot be understood by it either, as Shantideva said: However, because it possesses mind, if it knows, then not knowing will be destroyed. As it is said. Therefore, none of the four bodies of the Buddha do not know all aspects, if there is one that does not know all aspects, then it would not be a Buddha. Among them, the Dharmata Svabhavikakaya, or what is said in other sutras as the Vajra-like wisdom body, the knowing aspect of that very all-aspect wisdom itself, is called the wisdom Dharmakaya. If one were to separately divide the one nature body of all-aspect wisdom, then there are the thirty-seven factors of enlightenment, the four immeasurables, the eight liberations, the nine successive abidings, the ten totalities, the eight spheres of mastery, without afflictions, knowing from aspiration, the six superknowledges, the four analytical knowledges, the four all purities, the ten powers, the ten strengths, the four fearlessnesses, the three non-protections, the four mindfulnesses, the nature of not forgetting, the complete destruction of habitual tendencies, great compassion, the eighteen unshared qualities, the basis path all-aspect wisdom. Thus, the twenty-one categories of uncontaminated Dharma, one hundred and forty-six subdivisions.
Chinese
那个身称为法身。而且，虽然北方等这些名称相同，但由于从平息心与心所的戏论、无二智慧的显现的角度来阐述，因此佛的北方等与学人们并不相同。那位佛陀也对各个方向和时间的所化众生，以各种应化的身和语，任运自成地显现，并且像虚空周遍一切有情一样，以事业周遍一切方向，而且因为直到未来际的尽头也不会穷尽，所以也称为常。那个智慧身在色究竟天，以相好圆满的形象，为所化十地菩萨们显现大乘佛法，并且恒时安住于常转法轮中，是具有五种决定的报身。那个智慧一切相的身，以应机调伏之身，尽轮回之际，同时无勤任运地成办利益有情众生的各种事业，那便是显现于各个所化众生面前的化身。如此，这四身是果。或者，将法身和法性自性身合为一体，从二净圆满解脱的角度来说，与法界无二的智慧身是法性身。从其智慧方面，即从无漏的二十一种法蕴的角度安立为法身，但实际上，二净圆满的法界与智慧双运的智慧身之间没有差别。因此，也有人认为法身、报身、化身三身和事业为四，果为法身，所诠为四法。事业是法身的事业，理解为意和事业二者，都是自他二利任运成就的佛法，因此不单独计算事业，而是将四身本身解释为法身所诠的四法。这二者在意义上没有矛盾。因此，在获得智慧法身之后，凭借其加持，以二色身在轮回未空之际，事业也不会中断。那么，事业的形象有多少呢？总的来说，恒时周遍地成办利益一切有情无边安乐的事业是无量的。
English
That body is called the Dharmakaya. Moreover, although those such as the northern direction have the same name, since they are explained from the perspective of the manifestation of non-dual wisdom that pacifies the proliferation of mind and mental factors, the Buddha's northern direction, etc., are not the same as those of the learners. That Buddha also spontaneously appears to beings to be tamed in all directions and times, with bodies and speech that tame them, and like the sky pervading all sentient beings, his activities pervade all directions, and because it will not be exhausted until the end of the future, it is also called constant. That wisdom body, in Akanishta, manifests the Mahayana Dharma to the bodhisattvas of the ten bhumis with the complete form of marks and signs, and constantly abides in the ever-turning wheel of Dharma, which is the Sambhogakaya with five certainties. That body of all aspects of wisdom, with whatever body appears to tame whomever, until the end of samsara, simultaneously and effortlessly accomplishes various activities that benefit sentient beings, that is the Nirmanakaya that appears to each individual being to be tamed. Thus, these four bodies are the result. Alternatively, the Dharmakaya and the Svabhavikakaya of Dharmata are made into one, and from the perspective of the two-fold purity and liberation, the wisdom body that is non-dual with the Dharmadhatu is the Dharmatakaya. From its wisdom aspect, that is, from the perspective of the twenty-one aggregates of uncontaminated Dharma, it is established as the Dharmakaya, but in reality, there is no difference between the two-fold purity of the Dharmadhatu and the wisdom body of the union of wisdom. Therefore, some also consider the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya and activity as four, the result as the Dharmakaya, and the signified as the four Dharmas. Activity is the activity of the Dharmakaya, understood as both intention and activity, both of which are the Buddha's Dharma that spontaneously accomplishes the benefit of oneself and others, so activity is not counted separately, but the four bodies themselves are explained as the four Dharmas signified by the Dharmakaya. There is no contradiction in meaning between these two. Therefore, after attaining the wisdom Dharmakaya, by its blessing, the activity of the two Rupakayas will not be interrupted as long as samsara is not empty. So, how many forms of activity are there? In general, the activity of constantly and pervasively accomplishing the infinite happiness and well-being of all sentient beings is immeasurable.
Chinese
总而言之，宣说了二十七种事业，即：将进入资粮道者安置于获得寂静果位的所依善趣之事业；安置于四种摄受；安置于了知一切断证之四谛；安置于以利益有情为目的，如实成办彼等利益之发心；安置于修持六度；安置于接受趋向成佛之道——十善业，守护戒律；安置于加行道中以修习空性而生起证悟；安置于见道中二取之戏论灭尽；安置于修道二地和三地中，具有仅领会少许意义之智慧的戒律和安忍；安置于四地、五地、六地三者中，对一切法无有以实执著而执取；安置于七地中，以善巧方便令有情完全成熟；安置于八地中，以广大福德的菩萨道为代表，现量了知三种道，以及以完全成熟的无分别智慧，遣除一切显现执著，并依此无勤获得殊胜菩提；以及自在清净佛刹等四种安置。九地中，确定以一生获得成佛，以及获得四种无碍解，以说法等成办无量有情之利益这两种安置。十地中，获得殊胜灌顶，周游一切佛刹，亲近、供养诸佛，听闻正法等获得无量功德，以及无量增上菩提分之证悟，以及二资粮之业不虚耗，成就佛果，以及广大现见圆满四谛，以及断除四颠倒，以及此颠倒之基——无有能所执的体性，以及证悟一切法平等性，从而极度圆满清净垢染，以及完全圆满一切资粮，以及完全不了解或不执著于有为轮回和无为涅槃的差别。
English
In short, twenty-seven activities are taught, namely: the activity of placing those who enter the path of accumulation in the good realms, the basis for attaining the peaceful state; placing in the four means of gathering; placing in the four truths, knowing what to accept and reject of all that is purified; placing in the mind of enlightenment, aiming at the benefit of sentient beings and accomplishing their benefit as it is; placing in the practice of taking the six perfections into practice; placing in the discipline of taking the ten virtues as the path to Buddhahood and upholding the vows; placing in the path of joining, realizing emptiness through meditation; placing in the path of seeing, the exhaustion of the proliferation of dualistic appearances; placing in the path of meditation, in the second and third grounds, in the discipline and patience of having wisdom that understands only a little meaning; placing in the fourth, fifth, and sixth grounds, without aiming at all phenomena with attachment to truth; placing in the seventh ground, skillfully ripening all beings; placing in the eighth ground, knowing the three paths manifestly, represented by the path of the bodhisattva of vast merit, and reversing all manifest attachments by the complete maturation of non-conceptual wisdom, and by that power, effortlessly attaining the supreme enlightenment; and placing in the four powers of pure Buddha-fields. In the ninth ground, there is certainty of attaining Buddhahood in one lifetime, and the two placements of accomplishing immeasurable benefit for sentient beings by teaching the Dharma, etc., by attaining the four analytical knowledges. In the tenth ground, by attaining the supreme empowerment, going to all Buddha-fields, attending to, making offerings to, and listening to the Dharma from the Buddhas, etc., attaining immeasurable qualities, and attaining immeasurable increase in the realization of the limbs of enlightenment, and the activities of the two accumulations are not wasted, but Buddhahood is accomplished, and the vastness of seeing the complete four truths manifestly, and abandoning the four inversions to exhaustion, and the nature of the basis of that inversion, without grasping at signs, and realizing the equality of all phenomena, thus supremely perfecting the purification of defilements, and completely perfecting all accumulations, and completely not understanding or not aiming at the difference between conditioned samsara and unconditioned nirvana.