English
The third is threefold. The six Thubpas manifest in forms according to what is to be tamed, yet as a sign of being unstained by the defilements of samsara, they have the demeanor of celibates. The wrathful deities, father and mother, are adorned with the ornaments of heroes, the eight charnel ground adornments. The third is the greatness of the mandala: "edge and center," etc., are two lines. Without specifying "this edge" or "this center," the dharmata pervades all dharmas. The mandala of the base's own nature, the reality beyond thought and expression, is the limitless state itself. The method of realizing and meditating on that meaning is the mandala of higher samadhi. Through familiarity with it, the mandala of spontaneously accomplished results will be achieved. The third is the mandala of the fully perfected body, which is the nature-fruit. It has four aspects: the characteristics of the body, the activities of the body, how the result is obtained, and the qualities of its teaching. The first is the mudra of the body, etc., in two verses. Because it is the basis for the qualities of the great fruit, it is the body. Moreover, the ultimate fruit is the spontaneous accomplishment of the five bodies, which is unsurpassed. The supreme mudra, superior to others, is the embodiment of the six lineages, the general form of the victorious ones. The appearance of the five bodies from that single body is the dharmakaya, the reversion from the wisdom of non-duality, free from elaboration, the union of suchness, the dharmadhatu of the base, without moving from it. Although it does not move in that way, the rupakaya, truly liberated from the two obscurations and their habitual tendencies, appears adorned with common and uncommon marks and signs to pure disciples, and the reversion of fully enjoying the two objects is the sambhogakaya. For the sake of taming all sentient beings to be tamed, directly or indirectly as appropriate, the arrangement of the body made in accordance with their thoughts is the nirmanakaya, the reversion of showing various forms without being fixed in one. The very act of showing in that way, like an illusion or a mirage, is the way the two rupakayas appear. That very state does not move from the dharmakaya of space, so the reversion of the indivisibility of the three bodies is the vajrakaya. Although it does not move from the dharmakaya in that way, various bodies appear in accordance with the karma of those to be tamed, so the reversion of understanding the distinctness of the appearances of the three bodies without mixing them is the body of manifest enlightenment. The second is the activity of the body.
Chinese
其次，关于事业分二：身如何显现之理，以及身之事业。第一，彼时不同等五句：五身任运成就之时，对于所化众生之根器不同之种种，显现为调伏者之身，与各自之部类相同，乃是于如是之性中，虽未以功用而修饰，然由所化各自之根器与往昔之业缘力，而显现为各自之身。譬如一物显现于众多镜子之中，或一月影显现于众多水器之中。如是亦于《华严经》云：月亮未从虚空移，显现于水器之中，如是未从如是性移动，化身百千不可思。第二，身之事业，彼时六道等十句：身如是显现而作利生之事，彼时对于天人等六道之一切凡庸有情，示现为调伏者，断恶之身，如帝释天与转轮圣王等，而作利生之事。如是对于以比丘为代表之声闻种姓者，示现为声闻阿罗汉之身，对于独觉种姓者，示现为如犀牛般之同类之相而作利生之事。此外，对于因与果之殊胜乘之种姓者，亦如随所化之根器次第，示现释迦牟尼佛等调伏者之导师而调伏之，乃是化身之事业。报身之事业：处所决定于色界之上，无上之阿迦尼吒天。导师决定为报身大日如来之相。眷属决定为十地之菩萨，即圣者之眷属。时间决定为恒常不断之法轮而转法轮。其理如化身一般，诸法不以殊胜之语词宣说，若然如何宣说？乃以身之表示，使眷属之智慧衡量而开示决定之大乘法。第三，获得果位之理分二：菩萨之获得，以及密咒之获得。第一分二，清净障碍而解脱之理：如镜示现等七句：如镜示现之中，
English
Secondly, regarding the activities, there are two aspects: how the body appears, and the activities of the body. First, "At that time, different" and so on, five lines: When the five bodies are spontaneously accomplished, for the various types of disciples with different capacities, the body of the tamer appears similar to their respective categories. This is because, in the nature of suchness, although not adorned by effort, due to the individual capacities of the disciples and the power of past karmic connections, they appear as individual bodies. For example, a single object appears separately in many mirrors, or a single moon reflection appears separately in many water containers. Similarly, it is said in the Avatamsaka Sutra: "Although the moon has not moved from the sky, it appears in water containers. Likewise, without moving from suchness, billions of emanations are inconceivable." Second, the activities of the body, "At that time, the six realms" and so on, ten lines: When the body appears in this way and performs the work of benefiting beings, at that time, for all ordinary sentient beings of the six realms, such as gods and humans, it manifests as the tamer, the body that abandons evil, such as Indra and the Universal Monarch, and performs the work of benefiting beings. Similarly, for those of the Hearer lineage, represented by monks, it manifests as the body of a Hearer Arhat, and for those of the Solitary Realizer lineage, it manifests in a similar form, like a rhinoceros, and performs the work of benefiting beings. Furthermore, for those of the lineage of the supreme vehicle of cause and effect, it also manifests the teacher of the tamer, such as Shakyamuni Buddha, according to the order of the disciples' faculties, and tames them. This is the activity of the emanation body. The activity of the enjoyment body: The place is definitely the supreme Akanishta heaven, above the form realm. The teacher is definitely the form of the enjoyment body, the Great Vairocana. The retinue is definitely the bodhisattvas of the ten bhumis, that is, the retinue of the noble ones. The time is definitely the constant and continuous turning of the wheel of Dharma. The principle is that, like the emanation body, the dharmas are not spoken in supreme words. If so, how are they taught? It is taught by the gestures of the body, so that the wisdom of the retinue can measure and reveal the definitive Mahayana Dharma. Third, the way to attain the result is divided into two: the attainment of the bodhisattva and the attainment of the secret mantra. The first is divided into two, the way to liberate by purifying obscurations: Like a mirror showing, etc., seven lines: As in the mirror showing,
Chinese
就像能够识别并消除所有以污垢显现的方式将物质的颜色从好变坏的污垢一样，十地菩萨们在看到导师如来佛的智慧身时，那些遮蔽无上菩提的无量污垢就像在镜子里显现一样，在导师的身上显现，从而认识到自己相续中需要净化的污垢。 此外，最初在三个资粮道中积累资粮时，主要依靠闻思的智慧，以普遍的方式证悟二无我。获得大资粮道后，从佛陀的化身那里听闻教诲。在四个加行道中，实际进入世间禅定所生的智慧，逐渐摧毁粗大的能取所取的分别念。由于新见到以前未见的超世间智慧，从而清净了所有的遍计所执之障。正如《总经》中所说：“生起的黑暗消散后，圆满受用显现。”因此，见到报身佛的容颜，从那时起认识到障碍，通过在九个修道地上习惯所见，与生俱来的障碍逐渐减少，通过十地的对治品，即十度以及地的完全使用，逐渐地得以净化。因此，在第一地上能够看到十二个百千的功德，同样在第二地上增加一千倍，第三地上增加一百千倍，第四地上增加一万万倍，第五地上增加万万个十万倍，第六地上增加万万个百万倍，第七地上增加一亿个万万倍，第八地上相当于三千大千世界十万个微尘的数量，第九地上相当于无量佛土十万个微尘的数量，第十地上能够一刹那刹那地见到相当于不可言说的一亿个万万个十万微尘数量的佛土中的佛陀，听闻佛法等等。 这样，在十地道的最后，《经庄严论》中说：“获得最后的禅定后，便获得大光明灌顶。”正如所说，通过大光明灌顶，获得金刚喻定，从而摧毁了细微的所知障和习气之垢，最终证得无上菩提。
English
Just as one recognizes and eliminates all the stains that, by appearing as dirt, transform the color of objects from good to bad, so too, when the bodhisattvas of the ten bhumis behold the wisdom body of the Teacher, the Tathagata, the immeasurable stains that obscure unsurpassed bodhi appear on the Teacher's body as if reflected in a mirror, thereby recognizing the stains to be purified in their own continuums. Furthermore, initially, by accumulating merit on the three paths of accumulation, one primarily relies on the wisdom of hearing and thinking to realize the two selflessnesses in a general way. After attaining the great path of accumulation, one listens to instructions from the nirmanakaya of the Buddha. On the four paths of joining, by actually engaging in worldly meditative wisdom, one gradually destroys the gross conceptualizations of grasping and being grasped. Because one newly sees the supramundane wisdom that was not seen before, all the imputational obscurations are purified. As it says in the General Sutra: "When the darkness of arising is dispelled, perfect enjoyment manifests." Therefore, one sees the face of the sambhogakaya and, starting from that point of recognizing the obscurations, by familiarizing oneself with what has been seen on the nine paths of cultivation, the innate obscurations gradually become thinner. By purifying the opposing factors of the ten bhumis, namely the ten perfections and the complete use of the bhumis, one gradually becomes purified. Thus, on the first bhumi, one is able to see twelve hundred qualities, and on the second bhumi, that increases a thousandfold, on the third, a hundred thousandfold, on the fourth, a hundred millionfold, on the fifth, a hundred million times ten thousandfold, on the sixth, a hundred million times a hundred thousandfold, on the seventh, a billion times a hundred thousandfold, on the eighth, an amount equal to the number of dust particles in ten million three-thousandfold worlds, on the ninth, an amount equal to the number of dust particles in ten million countless Buddhafields, and on the tenth, one is able to behold the faces of Buddhas and hear the Dharma, etc., in Buddhafields equal to the number of dust particles in ten million inexpressible billions of Buddhafields in each and every instant. Thus, at the very end of the ten bhumis, as it says in the Ornament of the Sutras: "Having attained the final meditation, one receives the empowerment of great light." As it is said, through the empowerment of great light, one attains the vajra-like samadhi, thereby destroying the subtle obscurations of knowledge and the stains of habit, and ultimately attaining unsurpassed bodhi.
Chinese
因此，获得了完全的光明之地。第二，如此获得的果位的自性是三身，即法身等三个方面：具有双重清净的法身是无法用心衡量，也无法用语言表达的，如同虚空一般。从它的状态中，报身恒常不灭，如珍宝之藏般安住。化身则示现种种不可思议的化身，如对何者应以何种方式调伏，便示现何种身形，示现百千俱胝等，从而成办利益。第二，关于咒语的获得方式也有两种。究竟之地的差别有五点，即相和好等。依靠具有殊胜方便的咒语，转变的习气，即使是最细微的也完全清净，因此证得无上不变的大乐，成就五身任运成就的自性，证得佛陀的唯一之地。若从三身的角度来区分，离垢的智慧，无戏论的智慧，是无与伦比的普贤光，即法身之地。从它的状态中，方便无有间断，与法身本体无别的坛城轮，虽然显现无量无边，却因远离执着而无有沾染的智慧，是莲花持报身之地。圆满了无与伦比的相好，在一切行境中，智慧自显现，大乐的坛城，即坛城。在显现为身和智慧的坛城时，不执着而显现，因此无需寻求二种资粮，任运圆满，能够向所化众生示现种种化身的智慧，是法轮大集化身之地。如是等等，地的数量和功德不可思议，圆满至极。这三个究竟之地，与因位乘的普贤光相比，具有殊胜之处，因此称为胜地。有些人将普贤光归为化身，将文字法轮归为法身之地，虽然是智者之言，但我认为并不合理。如《黑汝嘎噶瓦》所说：‘于法界智慧生起普贤光，如莲花之眼不绝报身圆满，于文字法轮化身调伏所化众，是名如来地。’因为这与经文相违背。第二，果