English
From the increasing power, might, and spontaneous accomplishment, through the blessings of great compassion, four kinds of actions are manifested from non-action. There is no action or action to be done. This is the third part, divided into slightly abbreviated and very abbreviated. The first is, from this very thing, the perfection of body, speech, and mind is great, qualities and activities are all perfect. These are five: as the basis for all the great qualities is the body, expressing to the object to be tamed is speech, knowing all knowable things is mind, perfectly possessing power is quality, taming the object to be tamed is activity. In the Gongdü it says: As the basis is the body, expressing is speech, knowing and understanding is mind, producing all desires is quality, performing actions is activity. The second is, the basis is the body, and what is based on is wisdom. The first is, the intention free from obscurations, uniting the realm of reality and wisdom is the Dharmakaya, this appearing in the retinue of the ocean of aspirations as having five certainties is the Sambhogakaya, appearing in the retinue of the ocean of devotees is the Nirmanakaya, these three from the aspect of non-mixing of appearances are the Abhisambodhikaya, from the aspect of indivisibility is the Vajrakaya, totaling five bodies. Then, are these five bodies one or different? The five bodies are the nature of spontaneous accomplishment, the essence is one, but from the aspect of the qualities, appearing as five bodies is different, like the moon in the sky and the moon in the water. Likewise, in this very thing it also says: The eternal body without birth or death, dwells in the field of all afflictions, becomes an inexhaustible treasure, the body of all undifferentiated equality, the wisdom body of all knowing. At that time, all five bodies are perfected. Moreover, Zurpa and others say that the Abhisambodhikaya and the Vajrakaya are merely established from the aspect of qualities, so they are imputed bodies, and the body with characteristics is definitely three. All-Knowing Longchenpa says: The Dharmakaya, Abhisambodhikaya, and Vajrakaya are all included in the self-manifestation of the Buddha, so they are bodies with characteristics, and the Sambhogakaya and Nirmanakaya are both included in the minds of those to be tamed, so they are imputed. The second is the nature of indivisible spontaneous accomplishment, these twenty-five fruits also arise from the aspect of the qualities of the six victorious ones who are the nature of the five bodies, and because they are included in their qualities, they arise from one and many.
Chinese
是安立的自性。如是，《意集经》中说：“佛与等性中解脱，彼即大任运成就。”又，《三族姓经》中说：“果之功德任运成就，如意宝般显现。”如是。第三、地的种类是，此经中说：“地之差别十三种。”其中所说的第十地以下是有相的，因为是断除所断和生起对治的地。三种是假立的，因为就究竟果位佛地一个自性上，从法、报、化三身的角度而安立了三种地之名。对此，《道次第》中说：“究竟三地从分说。”又，《黑汝嘎续》中说：“从界生起智慧，普光明。莲眼不灭圆满受用，文字轮调伏所化现，是名如来地。”如是。因此，虽然自性上没有差别，但在表示方式上有差别，即以恒时法性无垢光明之义显现，故为普光明，也称为智慧上师地。此时，虽以方便大悲作利他事，然以无缘智慧之力量，不为过失所染而了知，故为莲花者。此时，一切行境皆显现为身与智慧之坛城，然不执著，故为智慧轮大集地。此经中说：“方便与智慧，地之胜，故为莲花者。一切相好皆圆满，行境皆为坛城，二大集亦圆满受用。”故为轮大集，即显示了不共称的二地。那么，上师们说，普光明是波罗蜜多乘的佛，莲花者是玛哈瑜伽，文字轮大集是阿努瑜伽的地，这有相违吗？没有过失，因为这些地的分类方式与此不同，不是此处所要说的。如果是这样，从“究竟三地从分说”时所说的法身地智慧上师或普光明，与波罗蜜多乘的第十一地普光明二者将成一体，如果这样，《道次第》中说：“以道之勤作而疲劳，为生喜悦故普光明，金刚...
English
It is the nature of establishment. Thus, it is said in the Gongdü Sutra: "Buddha is liberated in equality and space, and that itself is spontaneously accomplished as great." Also, it is said in the Three Lineages Sutra: "Because the qualities of the fruit are spontaneously accomplished, it appears like a wish-fulfilling jewel." Thus it is. The third, the types of grounds, is: In this very sutra, it says, "The distinctions of the grounds are thirteen." The grounds from the tenth ground downwards in that context are characterized, because they are the grounds of abandoning what is to be abandoned and generating antidotes. The three are imputed, because on the ultimate fruit, the single nature of the Buddha ground, the name of the three grounds is given from the perspective of the three kayas. Also, in the Lamrim it says, "The ultimate three grounds are spoken of from the parts." Also, in the Heruka Galpo it says, "Wisdom arises from space, all-illuminating. Like a lotus eye, inexhaustible, perfect enjoyment. Letters, wheels, emanate to tame the tamable. That is called the Tathagata ground." Thus it is. Therefore, although there is no difference in nature, there is a difference in the way it is expressed, that is, by manifesting the meaning of the ultimate nature of reality being clear without obscuration at all times, it is all-illuminating, and it is also called the ground of the wisdom guru. At that time, although one performs the benefit of others with skillful means and great compassion, one knows without being tainted by faults by the power of wisdom without objectification, therefore it is the lotus one. At that time, all activities appear as the mandala of body and wisdom, but without attachment, therefore it is the ground of the great gathering of the wheel of wisdom. In this very sutra, it says, "Skillful means and wisdom are the best of grounds, therefore it is the lotus one. All marks and signs are complete, all activities are mandalas, and the two great gatherings are also enjoyed completely." Therefore, it is the wheel great gathering, that is, it shows the two grounds that are not commonly known. Then, the upper gurus say that the all-illuminating is the Buddha of the Paramita Vehicle, the lotus one is the Maha Yoga, and the wheel great gathering of letters is the ground of the Anu Yoga. Is there a contradiction with what is said? There is no fault, because those classifications of grounds are different from this one, and are not to be discussed here. If that is the case, the Dharmakaya ground, the wisdom guru or all-illuminating, which is taught from the time of "the ultimate three grounds are spoken of from the parts," and the eleventh all-illuminating of the Paramita Vehicle will become one, and if that is the case, the Lamrim says, "The weariness from the effort of the path, is all-illuminating for the sake of generating joy, Vajra...
Chinese
显示安立。究竟三地分位而说。如是所说之因续之普贤光明，与究竟之三地分位中的普贤光明成为一体。因为那个立宗是合理的。不能这样认为，因为在前面所说的延续中说：自地获得之体性，说为一体乃是愚痴者。如是因之普贤光明，事部金刚持之地，瑜伽密集安立之地，究竟嘛哈瑜伽之地等的果有很大差别，说其他无差别乃是愚痴者，因为是这样认为的。因此，因续之普贤光明是密咒道的任运成就持明之地。也名为道之法身。中观的堪布圣天说：因由续之普贤光明，乃大方便道之法身，于真实圆满之佛陀，如海浪般猛烈显现，如水中月影般无来去，不依赖愿力之力量。以及，《禅定明灯》的自释中说：由中观于劫中所修之成就的普贤光明，以愿力和悲心的力量显现色身，以及大方便二无别的五身不需寻找即圆满，安住于轮回和涅槃的法次第的自性中，如海浪般化身自然显现，怎么会退转呢？普贤光明乃是安住之处。那是此处任运成就的持明者真身。如是说。第二，为了利他事业，以悲心垂视所化众生之方式，垂视后生起悲心之方式，生起后成办利益之方式。第一，有认为智慧之流断绝而不垂视的宗派，以及有认为具有相续而垂视的宗派，远离二边，有认为于无境自明中垂视的宗派。第一，说所愿，以及，彼破斥。第一是，一般佛有自性和假立两种，自性是法身，譬如烧物已尽的能烧之火的相续不住留一样，断除微细粗大的一切障碍之后，断除对治的智慧也寂灭于法界中，因为所依和能依的智慧之流断绝的缘故，从能见所见的言说中解
English
Shows the establishment. Ultimately, it speaks of the three grounds. Thus, the Samantabhadra Light of the causal vehicle, and the Samantabhadra Light among the three ultimate grounds, become one. Because that proposition is reasonable. It cannot be assumed, because in the continuation of the previous statement, it says: 'The nature of attaining one's own ground, to say it is one is foolish.' Thus, the Samantabhadra Light of the causal, the ground of the Vajradhara of Kriya, the ground of the dense arrangement of Yoga, the fruits of the ultimate Maha Yoga grounds have great differences, to say that others have no difference is foolish, because that is what is considered. Therefore, the Samantabhadra Light of the causal vehicle is the spontaneously accomplished Vidyadhara ground of the mantra path. It is also named the Dharmakaya of the path. The Madhyamaka master Arya Deva said: 'The Samantabhadra Light of the causal vehicle, is the Dharmakaya of the great skillful path, to the truly perfect Buddha, it arises forcefully like ocean waves, like the reflection of the moon in water, there is no coming and going, it does not depend on the power of aspiration.' And, in the self-commentary of 'The Lamp of Meditative Vision,' it says: 'The Samantabhadra Light accomplished by the Madhyamaka's practice for eons, the manifestation of the Rupakaya by the power of aspiration and compassion, and the great skillful non-dual five bodies are complete without searching, abiding in the nature of the Dharma order of Samsara and Nirvana, the manifestations naturally arise like ocean waves, how could it decline? Samantabhadra Light is the place of abiding. That is the actual Vidyadhara spontaneously accomplished here.' Thus it is said. Secondly, in order to accomplish the benefit of others, the way of looking at the disciples with compassion, the way of generating compassion after looking, the way of accomplishing benefit after generating. First, there is the school that believes that wisdom ceases and does not look, and the school that believes that it looks with continuity, and separated from the two extremes, there is the school that believes that it looks in the self-illuminating without object. First, state the desire, and, refute it. The first is, in general, a Buddha has two types: intrinsic and imputed. The intrinsic is the Dharmakaya, for example, just as the continuation of the burning fire that burns things does not remain after the combustible is exhausted, after abandoning all subtle and coarse obscurations, the wisdom that is the antidote to abandonment also pacifies into the Dhatu, because the stream of wisdom of the support and the supported is cut off, it is liberated from the terms of the seen and the seer.
Chinese
据说，佛眼无法看见，而名言安立的色身二者，仅仅是往昔福德之聚不灭之果，或者仅仅是愿力的牵引，才显现于所化众生。第二种观点是：如果这样，那么智慧本身是从自身断绝呢？还是被其他对治所断绝？如果是前者，那么从佛地观察利益众生，通达如所有性和尽所有性的智慧，将会不复存在。因为智慧之流已经断绝。这是承认的。不能这样认为，因为共同的教证中也说：‘如所有性和尽所有性之中，因为智慧观察而得以进入。’《摄颂》中说：‘如果没有智慧，菩提既不增长也不减少。如同大海般的佛法也将不复存在。’等等诸多教证都对此有所妨害。如果是后者，那么金刚喻定般的对治断绝了智慧之流，还是其他什么断绝了？这太过分了，请谨慎！第二种观点分为：陈述所许和破斥所许。第一种观点是：在佛地，金刚喻定已经清净了所有障碍，作为其结果，智慧之流仍然存在。而且，从那之中，世俗谛的智慧能够观察所境和能境，因此，先前断绝智慧之流的说法，已经被教证所破斥。第二种观点是：如果这样，那么佛陀的智慧本身就成了错乱识，因为它以世俗谛为对境。就像凡夫的意识一样。有人反驳说：仅仅是显现作为对境，但并不执著为耽著境。如果这样，那么佛陀的智慧就成了片面的断除。虽然断除了对耽著境的错乱邪见，但并没有断除对显现境的错乱邪见。如果承认，那么就与经部所说相违背：‘殊胜智慧无我故，无有显现故不见。’第三部分是：正文和遣除诤论。第一部分是：不应诽谤说智慧之流断绝，也不应妄加说智慧之流没有断绝。以远离二者之边的自性之方式，以无分别自明的方式观察。就在这其中说：‘空性无我一切智，自证意，无有能缘所缘，转变忆念力。’《三摩地王经》中说：‘寂灭之法中无法，因为彼无故，何时亦不转。’