English
Explanation. Third, there are two ways to liberate beings from this: one is to purify the obscurations of the causal path, and the other is to attain the resultant state, which is the Buddha's body and the supreme position. The first point is divided into two parts. First, the analogy: just as when a mirror is held up to the face, one sees the dirt by the way one's own face appears, similarly, one washes away and removes all the bad colors stained by the dirt of the real face. Second, the meaning is: the retinue of the ten bhumi Bodhisattvas, in the same way, when they look at the Sambhogakaya of the teacher, the obscurations of Bodhi, that is, the dirt of great, medium, small, coarse, and subtle, which are unfathomable and immeasurable, appear on the body as dirt appears in a mirror. Then, by the power of purifying the dirt, the ten bhumis gradually arise, and one attains the unsurpassed perfect Bodhi. The second point is divided into three parts: first, the general explanation of how the body and wisdom are perfected in the Dense Array Sutra; second, the specific explanation of how the bhumis are perfected; and third, the summary of how the five bodies are spontaneously accomplished. The first point is divided into two parts: first, the way to attain the three bodies without separation or combination: the Dharmakaya, the nature of emptiness and wisdom being non-dual, is the essence that cannot be measured by thought or expressed by words. From this essence, the Sambhogakaya constantly abides in spontaneous accomplishment, like an inexhaustible treasure of wish-fulfilling jewels. From this essence, for the sake of taming beings, countless billions of inconceivable Nirmanakayas emanate. Second, the way to abide greatly in self-appearing spontaneous accomplishment: the Sambhogakaya of such a appearing ground is also complete with all the marks and signs, and in the realm of wisdom self-appearing of the equality of the four times, it appears as the mandala of body and wisdom, spontaneously accomplished in the nature of no self or other, good or bad, and all perfections are the self-appearing accumulation of merit, and the accumulation of wisdom that does not grasp anything, these two great accumulations also abide in spontaneous perfection in this self-appearance. Second, the way the bhumis are perfected is: the light and wisdom of the ground of the Nirmanakaya of skillful means, the self-appearing pure Sambhogakaya, the lotus ground is non-dual, it is the supreme of the grounds. The wheel of great bliss is the ground of the Dharmakaya. The types of grounds
Chinese
我和功德的法，以及其他无量且不可思议的殊胜，都圆满了。第三，将意义归纳为五身任运成就之理：如是获得这些时，五身也任运成就，首先，法身远离戏论之边是无变的圆成实性，即无生无死的法性雍仲身。从那样的状态中，显现报身的加持，从自生而转为烦恼的一切有情之界中，安住于适合各自的化身而行利生之事。化身的显现，其本身就是功德之聚，成为取之不尽、用之不竭的自性，成为圆满受用的一切宝藏。如是，三身无离无合的自性，为了执持无二金刚和智慧大圆满，故为不变金刚身。一切法从本以来就在大圆满中无别且平等的自性中现前菩提之身，是如所有智；以及不混杂地了知一切法之智，是如量现前菩提之身。这些也是五部五智之身，即雍仲身是如来部，如镜智之身。受用无尽的法性，执持金刚智慧之身是金刚部，即法界体性智之身。一切无别平等的身是宝生部，即平等性智之身。一切遍知之智的身是莲花部，即妙观察智之身。安住于一切烦恼之界的是化身，即事业部，成所作智之身。获得地的时候，那时五身全部圆满获得，果位的地和身以及智慧，从分类上来说没有先后。
English
I and the qualities of Dharma, and other immeasurable and inconceivable excellences, are all complete. Third, summarizing the meaning as the principle of the spontaneous accomplishment of the five bodies: When these are obtained in this way, the five bodies are also spontaneously accomplished. First, the Dharmakaya, which is free from the extremes of elaboration, is the unchanging, perfectly established nature, the Yungdrung body of the deathless Dharma. From that state, the blessing of the Sambhogakaya arises, and from the self-arisen, in the realms of all sentient beings transformed into afflictions, it abides as the Nirmanakaya appropriate to each, performing the work of benefiting beings. The manifestation of the Nirmanakaya itself is a collection of qualities that is inexhaustible and inexhaustible in nature, becoming a treasure of all perfect enjoyment. Thus, the nature of the three bodies, inseparable and inseparable, is the immutable Vajra body for holding the non-dual Vajra and the Great Perfection of Wisdom. The body of perfect enlightenment, in which all Dharmas are inseparable and equal in the Great Perfection from the beginning, is the wisdom that knows things as they are; and the wisdom that knows all Dharmas without mixing them is the body of perfect enlightenment as it is. These are also the bodies of the five families and five wisdoms, that is, the Yungdrung body is the Tathagata family, the body of mirror-like wisdom. The Dharma nature of inexhaustible enjoyment, the body holding the Vajra wisdom is the Vajra family, that is, the body of the wisdom of the Dharmadhatu. The body of all inseparable equality is the Ratna family, that is, the body of equality wisdom. The body of the wisdom of all knowledge is the Padma family, that is, the body of discriminating wisdom. Abiding in the realm of all afflictions is the Nirmanakaya, that is, the Karma family, the body of accomplishing activity wisdom. When the ground is attained, then all five bodies are completely attained, and there is no before or after in terms of the classification of the ground, body, and wisdom of the result.
Chinese
如是显现。第三，将果位大智慧坛城归纳为一个要点，有二：如何宣说之理，以及宣说之体性。第一，一切显现为坛城，从自显的如来佛母众和自性无二的坛城中，取出如来之秘密，即此秘密，身语意功德事业金刚。第二，为示现禅定自显坛城奇妙之嬉戏，未动摇于法界，故而发出“阿火”之笑声。其中，所缘境法自性清净，能缘之识为客尘分别所清净，二者之体性，于无二之智慧亦不执着，此乃胜义之自性，心识不可衡量且不可思议，是为基之自性坛城。以三种禅定为先导而生起，观想天尊之自性如水中之月，于智慧自证之坛城，观想无数种相之后，轮回之自性，法性之平等性，以及涅槃，以所缘寂灭而无不平等之体性，于一切本初清净之如来藏，无有能遍所遍之自性，法性大圆满所遍之法界，于如来藏生圆次第亦不执着而安住于平等，是为道生圆次第之坛城。如是修持之究竟，果位在基上实现之时，本初显现且普光明之报身，于无有止息之状态中，种种化身坛城显现，成办二利任运自成。如是显现之自性无有戏论，是为法身，如虚空般之法性，以示现奇妙而发出“霍”声，是金刚秘密之语。如是，基道果各自安住，所缘境，能缘识，以及二者之自性，本初无有执着之自性，心性不可衡量且不可思议之光明状态中，智慧自证之坛
English
Thus it became clear. Third, summarizing the great wisdom mandala of the fruition into one point has two aspects: how it is taught, and what its essence is. First, since everything appears as a mandala, from the self-appearing assembly of the Tathagata consorts and the mandala of non-duality, the secret of the Tathagata itself, this very secret, is extracted from the body, speech, mind, qualities, and activities of the vajra. Second, to show that the wondrous play of the self-appearing mandala of samadhi does not waver from the expanse, it is laughed at with "A ho." Moreover, the object to be focused on, the dharma, is naturally completely pure, and the mind that focuses on it is completely pure due to adventitious conceptualizations. The essence of both of these, not even focusing on mere non-dual wisdom, is the ultimate nature, immeasurable and inconceivable by the mind, which is the mandala of the basic nature. Generating with the three samadhis as a prelude, contemplating the nature of the deity like the moon in water, after contemplating countless aspects of the mandala of self-awareness of wisdom, the nature of samsara, the equality of dharmata, and nirvana, with the object of focus being pacified, the nature of non-equality, in all things, the Tathagatagarbha that is pure from the beginning, the nature without pervader or pervaded, the expanse pervaded by the Great Perfection of dharmata, without even clinging to the generation and completion stages of the Tathagatagarbha, remaining in equanimity, is the mandala of the path's generation and completion stages. Thus, at the end of practice, when the fruition is realized on the ground, the Sambhogakaya, which is primordially apparent and always radiantly clear, from the state of unceasing, various Nirmanakaya mandalas manifest, accomplishing the two benefits spontaneously. Thus, the nature of appearance itself is without elaboration, which is the Dharmakaya, the dharmata like the sky, showing wonder, "Ho!" is the word of the vajra secret. Similarly, the base, path, and fruit each abide, the object of focus, the mind that focuses, and the nature of both, from the beginning, the nature of mind without focus, in the state of immeasurable and inconceivable luminosity, the mandala of self-awareness of wisdom.
Chinese
不可胜数的各种轮涅本然存在，其法性平等，与有法各异不平等的一切周遍的自性平等性，即是大周遍的法界。本然俱生明亮的坛城，自然成就广大，照耀一切众生，却无戏论，自性奇妙。如是。在道方面，所缘是三摩地，能缘是自心，二者之体性不可缘，即是如是之三摩地。以及普现之三摩地，无量之大悲。以及因之三摩地，于大悲之中，心性不可思议，字母之自性，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）等之体性中，观修不可胜数的各种智慧自明之坛城。彼一切于心性中平等故为空性，生起各异之相故为不平等之显现，以及彼之体性不生故为周遍、无周遍、周遍之法界。本然于俱生明亮之状态中，坛城之舒卷众多显现，然于义上知晓为无戏论之状态。于果方面，法界，所缘、能缘、无缘且无量不可思议，于法身之状态中，自显智慧明觉之坛城，显现不可胜数之彼等之体性为平等性。以及布局与相状不平等，周遍一切之法性，无周遍之周遍与被周遍之法界，本然俱生明亮圆满受用身中，化身之坛城照耀，然如水中之月般未曾移动，于彼法界中无有戏论，故示现三身无离合之法性奇妙。三摩地秘密藏自显之如是性决定，自性三摩地之坛城戏论品第六。
English
The various mandalas, which are too numerous to mention, are inherently present. The equality of the Dharma-nature and the equality of the nature that pervades all unequal phenomena are the realm of great pervasiveness. The spontaneously accomplished great mandala of inherent, all-illuminating clarity shines upon all beings, yet its nature is free from elaboration and is wondrous. Thus it is. As for the path, the object of focus is samadhi. The essence of both the object of focus and the mind that focuses is non-objectification, which is the samadhi of suchness. And the samadhi of universal appearance is immeasurable compassion. And the samadhi of the cause is that, within compassion, the nature of mind is inconceivable, the nature of letters, such as A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), and from the essence of self-aware wisdom, one meditates on the various self-aware wisdom mandalas, which are too numerous to mention. All of that is equal in the nature of mind, so it is emptiness, and because different appearances arise, it appears as unequal, and because the essence of that is unborn, it is the all-pervading, non-pervading, and pervading realm. From the state of inherent, all-illuminating clarity, many expansions and contractions of the mandala appear, but in meaning, one knows it to be a state free from elaboration. As for the result, the realm, the object of focus, the focus, is without focus and is immeasurable and inconceivable. From the state of the Dharmakaya, the equality of the essence of all the self-appearing wisdom awareness mandalas that appear inexpressibly is the equality, and the Dharma-nature that pervades all unequal arrangements and appearances, the realm of the pervading, the pervaded, and the non-pervading, is the inherent, all-illuminating Sambhogakaya. The Nirmanakaya mandala shines forth, but like the moon in water, it does not move, and because there is no elaboration in that realm itself, the Dharma-nature of the three kayas, without union or separation, is shown to be wondrous. The sixth chapter is the chapter on the elaboration of the mandala of self-nature samadhi, which is determined by the suchness of the self-appearing secret essence of samadhi.", "additional_text": "The second topic is the detailed explanation of the mantra and mudra mandalas, which are branches of that. There are two: the mandala of secret speech, and the detailed explanation of the mudra mandala of the body. The first has three parts: stating the cause of the arising of the speech mandala, showing the actual secret mantra mandala, and establishing the nature. The first is: having shown the samadhi mandala, then, in order to show the mantra mandala, which is a branch of that,