Chinese
因为它不是渐进的修行境界，所以是不可思议的。因为它不是由因缘所生，所以是自然成就的。虽然这里讲的是殊胜三摩地坛城的量，但我觉得不是这样，因为自性坛城在所知上成就的这个意义，是大智慧者一蹴而就的所修之境。那么，殊胜定坛城的量是什么呢？那就是第九品里所说的：或者是一由旬的距离，虚空界是不可思议的。以及，又说：是用智慧来衡量的量。我是这么认为的。然后，像第七品一样灌顶加持后，到此为止，观修坛城的三摩地支分就圆满了。它的特征是，以仪轨支分具足的，显现为天尊形象的三摩地的差别。自性果究竟的色身坛城，要从教理上考察其体性和事业。成就的方式，是从菩萨道如何成就的呢？清净障碍和获得果位的方式有五种语义：障碍是依靠什么作为所依而清净的处所；以及，它以什么作为清净的方式的比喻；清净者是谁以什么方式认识的；所要清净的障碍的自性；以及，如何清净而获得的功德。其中第一个是，以因的乘的观点，获得自利法身之后，为了他利而化现色身。改变措辞，在下面说：圆满报身就像毗卢遮那佛一样，那是具有五种决定的方式。哪五种呢？就是身本身决定于相好，就像这里所说的：相和好全部圆满。另外，又说：三十二相，八十随好的自性。就像这样。处所决定是指前面所说的：是位于上方无与伦比之境的，大自在天的上方。其他经典里也说：在令人愉悦的上方之境，是真正的佛。就像这样。眷属决定是指下面所说的菩萨眷属和圣者众。一切作为之源的第十品里说：所示现的圆满报身之眷属，是超越四种信行地的。
English
Because it is not a gradual practice realm, it is inconceivable. Because it is not produced by causes and conditions, it is spontaneously accomplished. Although this speaks of the measure of the extraordinary Samadhi Mandala, I think it is not so, because the meaning of the self-nature Mandala being accomplished on the knowable is the object of meditation for the great wisdom holders to accomplish in one fell swoop. So, what is the measure of the extraordinary Samadhi Mandala? That is what is said in the ninth chapter: Or a distance of one Yojana, the realm of space is inconceivable. And, again, it says: It is a measure measured by wisdom. That's what I think. Then, after the empowerment and blessing as in the seventh chapter, up to this point, the Samadhi branch of visualizing the Mandala is complete. Its characteristic is that the difference of Samadhi, which is complete with the ritual branches, appears as the image of the deity. The self-nature fruit, the ultimate Rupakaya Mandala, should be examined from the perspective of its nature and activities. The way of accomplishment, how is it accomplished from the Bodhisattva path? There are five meanings of speech in the way of purifying obscurations and obtaining fruit: the place where the obscuration is purified by relying on what as a basis; and, what is the metaphor for the way it purifies; who is the purifier and in what way is it recognized; the nature of the obscuration to be purified; and, how the qualities are purified by purification. The first of these is that, from the point of view of the causal vehicle, after obtaining the self-benefit Dharmakaya, the Rupakaya is manifested for the benefit of others. Changing the wording, it says below: The Sambhogakaya is like Vairocana Buddha, which is the way of having five certainties. Which five? That is, the body itself is determined by the marks and signs, as it says here: The marks and signs are all complete. Also, it says: The thirty-two marks and the eighty minor marks are the nature of this. Like this. The certainty of the place refers to what was said earlier: It is located above the supreme abode, the Akaniṣṭha of the Great Lord. Other scriptures also say: In the delightful Akaniṣṭha realm, is the true Buddha. Like this. The certainty of the retinue refers to the Bodhisattva retinue and the assembly of noble ones mentioned below. The tenth chapter of the Source of All Actions says: The retinue of the Sambhogakaya that is shown is beyond the four lands of faith and practice.
Chinese
从欢喜地开始压制，如所说第十地是法云地。对于这些，说法的方式也如天人导师以具足音声支分的方式说法一样，在此处转变词语，报身不以言语宣说，那么以何宣说呢？因为报身的语比其他殊胜，所以以身的表示来示现理解。如所说：有些如来以睁眼，有些以闭眼，有些以伸出手，有些以收回手，有些与妃子一起，有些没有妃子。法决定是唯有大乘，如所说：为了近于受用大乘，认为能仁是圆满报身。如是。时间决定是应以眷属理解的方式来衡量，从彼的角度来说，远离说法时间的分别，从所化众生的角度来说，直到轮回未空之间。如所说：如如意宝般不分别，为了众生解脱，恒常利益世间。如是。又有些人说，此处出现一个论题，如果是特殊的续部生起，则与第一相同，如果是普遍的教法生起，则与第三的开头相同，如果是所化众生所需，则与第十五相同。不是与那些相同，因为这不是论题本身。那么，什么是圆满具足呢？这是说菩萨们十地的所断和清净障碍的方式，不是说具足导师、眷属、处所等一切都是论题。如果那样，则太过分了，第九品和第十一品集聚时，五圆满等也会变成那样，我是这样想的。第二，譬如，想要看自己的容貌，以镜子示现，则显现面容的影像。那显现转变词语，实际面容的污垢等一切恶色都会暗中消除。因此，清净障碍的方式就像看镜子而见到自己面容的过失一样，见到导师的身
English
Starting from the Joyful Ground, suppressing, as it is said that the tenth ground is the Cloud of Dharma. For these, the way of teaching the Dharma is also like the teacher of gods and humans teaching the Dharma with the complete branches of sound, here transforming the words, the Sambhogakaya does not speak in words, then how does it teach? Because the speech of the Sambhogakaya is more excellent than others, it teaches understanding through the gestures of the body. As it is said: Some Tathagatas with open eyes, some with closed eyes, some with outstretched hands, some with withdrawn hands, some with consorts, some without consorts. The Dharma is definitely only the Mahayana, as it is said: In order to closely enjoy the Great Vehicle, it is considered that the Muni is the complete Sambhogakaya. Thus it is. The determination of time should be measured by the way the retinue understands, from that point of view, it is free from the distinction of the time of teaching the Dharma, from the point of view of the disciples, it is until samsara is not empty. As it is said: Like a wish-fulfilling jewel, it does not discriminate, for the liberation of beings, it constantly benefits the world. Thus it is. Also, some say that a topic arises here, if it is a special tantra arising, then it is the same as the first, if it is a general teaching arising, then it is the same as the beginning of the third, if it is what disciples need, then it is the same as the fifteenth. It is not the same as those, because this is not the topic itself. Then, what is complete perfection? This is saying the things to be abandoned and the way to purify obscurations of the ten grounds of Bodhisattvas, it is not that having all the teacher, retinue, place, etc. is the topic. If that were the case, it would be too much, when the ninth and eleventh chapters are gathered, the five perfections etc. would also become like that, I think. Second, for example, wanting to see one's own face, showing a mirror, then the image of the face appears. That appearance transforms the words, and all the bad colors such as the stains of the actual face will be eliminated in secret. Therefore, the way to purify obscurations is like seeing the faults of one's own face by looking in a mirror, seeing the body of the teacher.
Chinese
仅仅通过这些就能认识到自己的障碍。第三，认识到它的方式是：以“眷属”来说，指的是前面提到的第一地的菩萨们。正如《楞伽经》所说：“第一地的菩萨，以圆满报身通过禅定加持后，名为‘大乘显现’，在第一地自己所见的法性，通过禅定来调伏。”因此，这是两种加持中的第一种，禅定的加持。刚一入定，十方圆满报身佛就显现，并用手灌顶，使第一地菩萨具有能为他人成办事业的慈悲心和神通。因此，这是两种加持中的第二种，从口到手的灌顶加持。这样，通过两种加持而见到佛面并认识到障碍，就像想要看清脸上的瑕疵而照镜子一样，第一地菩萨依靠圆满报身，观看此身时，就知道自己的相续中有无数的障碍，这是什么呢？彼者（དེ་པ་）是智慧幻化身，无生无灭；菩萨的身是愿力所成，有生有灭。彼者远离一和多，而菩萨是被一个相续所摄持。彼者安住于合合，但如果不以方便摄持，菩萨们就会迷惑。彼者远离等持和非等持，而菩萨必须安住于等持，因此认识到这是障碍。第四，障碍的体性是：第一地的菩萨虽然已经清净了有漏见道所断的障碍，但是对于修道所断等更高道的障碍，不说那些深不可测的障碍，就像照镜子一样，观看彼者的身时，障碍如何显现呢？就像《宝积经》所说：在第一地，对法和补特伽罗显现为有相执着，并且畏惧轮回和恶趣的烦恼。在第二地，贪恋安住于禅定的滋味，并且执着于清净的法。
English
Merely through these, one can recognize one's own obscurations. Third, the way to recognize it is: By "retinue," it refers to the bodhisattvas of the first ground mentioned earlier. As it is said in the Lankavatara Sutra: "The bodhisattva of the first ground, after being blessed by the Sambhogakaya through samadhi, is called 'Mahayana Manifestation.' In the first ground, the nature of reality seen by oneself is subdued through samadhi." Therefore, this is the first of the two blessings, the blessing of samadhi. As soon as one enters samadhi, the Sambhogakayas of the ten directions appear and empower with their hands, making the bodhisattva of the first ground endowed with the essence of compassion and miraculous powers to accomplish the welfare of others. Therefore, this is the second of the two blessings, the empowerment blessing from mouth to hand. Thus, seeing the face and recognizing the obscurations through the two blessings is like looking in a mirror to see the flaws on one's face. The bodhisattva of the first ground, relying on the Sambhogakaya, knows that there are countless obscurations in one's own continuum when looking at this body. What is it? The Tepa (དེ་པ་) is the wisdom illusory body, without birth or death; the body of the bodhisattva is made of aspiration, with birth and death. The Tepa is free from one and many, while the bodhisattva is held by one continuum. The Tepa abides in union, but if not grasped by skillful means, the bodhisattvas will be confused. The Tepa is free from both meditative equipoise and non-equipoise, while the bodhisattva must abide in meditative equipoise, therefore recognizing this as an obscuration. Fourth, the nature of the obscuration is: Although the bodhisattva of the first ground has already purified the obscurations to be abandoned by the path of seeing with outflows, regarding the obscurations of the higher paths such as those to be abandoned by the path of meditation, not to mention those unfathomable obscurations, just like looking in a mirror, when looking at the body of the Tepa, how do the obscurations appear? As it is said in the Ratnakuta Sutra: In the first ground, one manifestly clings to characteristics in phenomena and individuals, and fears the afflictions of samsara and the lower realms. In the second ground, one craves the taste of abiding in samadhi and clings to completely pure phenomena.
Chinese
第三是对于轮回极度厌倦，并且贪恋寂灭的；第四是对有为法的因果显现感到愚昧，并且对粗大的相显现的；第五是对轮回极度厌倦，并且明显倾向于寂灭的；第六是细微的相显现，并且心中作意无相的；第七是特意勤奋于无相，并且对于执着于相没有获得自在的；第八是对任何讲经说法以及无量的词句和文字没有精通，并且没有获得雄辩自在的；第九是没有获得对广大的神通的自在掌控，并且没有精通细微的意义和事业秘密的；第十是对所有极细微的行境，被所知障蒙蔽，并且被极细微的烦恼习气蒙蔽的障碍。通过最后这些的修习而获得的清净功德是：认识到各自上层阶段的遮蔽，然后通过每一个报身加持，从二地到十地之间，每一个证悟的智慧显现，从而逐渐获得功德，并且逐渐去除所要修习的。功德是什么呢？初地菩萨有十二百种功德，即：见到一百位佛的容颜，获得他们的百种加持，住世一百劫，前后一百劫进入智慧，化现一百种化身，安住于一百种三摩地，震动和照亮一百个世界，成熟一百个众生，游历一百个净土，示现一百种身相，开启一百种法门，示现一百种眷属。二地菩萨比这些多十二千倍，这样直到十地，变得和无数十万俱胝世界的微尘数相等。它的果实是无上，这是随意的说法，即普光。清净是指以上所要断除的，证得是指以上各地的功德。获得这些就真实地获得了下面的三身。那是什么呢？第二地所获得的果实，其自性是：如虚空般作为所依的三身，如月亮般所依的四种智慧，以及如其影像般的作为。
English
Third, being extremely weary of samsara and craving nirvana; fourth, being ignorant of the manifestation of the causes of conditioned phenomena and the manifestation of coarse signs; fifth, being extremely weary of samsara and clearly inclined towards nirvana; sixth, subtle signs manifesting and contemplating the signless in the mind; seventh, deliberately striving for the signless and not gaining control over clinging to signs; eighth, not being skilled in teaching the Dharma and limitless words and letters, and not gaining eloquence; ninth, not gaining control over great superknowledge and not being skilled in subtle meanings and secret activities; tenth, being obscured by the obscuration of knowledge regarding all extremely subtle realms of experience, and the obscurations of being obscured by the latent tendencies of extremely subtle afflictions. The qualities of purification obtained by purifying these last ones are: recognizing the obscurations of each higher stage, and then, through each blessing of the Sambhogakaya, from the second to the tenth bhumi, each wisdom of realization arises, thereby gradually obtaining the qualities and gradually eliminating what is to be practiced. What are the qualities? The first bhumi Bodhisattva has twelve hundred qualities, namely: seeing the faces of a hundred Buddhas, obtaining their hundred blessings, abiding for a hundred kalpas, entering wisdom for a hundred kalpas before and after, emanating a hundred emanations, abiding in a hundred samadhis, shaking and illuminating a hundred worlds, maturing a hundred sentient beings, traveling to a hundred pure lands, showing a hundred bodies, opening a hundred Dharma doors, and showing a hundred retinues. The second bhumi has twelve thousand times more than these, and so on until the tenth bhumi, becoming equal to the number of dust particles of countless hundreds of thousands of kotis of worlds. Its fruit is unsurpassed, which is a conventional expression, namely, Samantaprabha (All-Pervading Light). Purification refers to what is to be abandoned above, and attainment refers to the qualities of the bhumis above. By obtaining these, one truly obtains the three kayas below. What are they? The fruit obtained by the second bhumi, its own nature is: like the sky, the three kayas as the basis; like the moon, the four wisdoms as the support; and like its reflection, the activities.