English
It is said that an accomplished vidyadhara does not go anywhere, does not abide anywhere, and is free from beginning, end, and middle. Also, in the Hevajra Tantra, it says: "'Ḍā' means she who goes in the sky. From the root of language, manifest realization. She who accomplishes conduct in the sky is well known as a ḍākiṇī." Therefore, luminosity, bliss, and emptiness inseparable are called the sky. Third, if those who have not manifested the realization of the completion stage in this life are unable to be liberated there, then in all future lives, they will be born into the lineage of the Sugatas, and through the power of supreme merit, they will become kings endowed with Dharma, or they will be born as gods, and relying on that basis, they will purify obscurations and attain supreme accomplishment. As it is said in the Root Tantra of the Wheel of Bliss: "By mere meditative thought, or by reading and understanding its meaning, one will obtain the enjoyment of heaven, or one will obtain the position of a universal monarch." Therefore, when siddhis are accomplished, at all times, as mentioned above, offerings to heroes and ḍākiṇīs, etc., will appear as before, not just at the time of death. Regarding the signs of accomplishing siddhis and how they appear after accomplishment, the first is from the Saṃpuṭa Tantra: "Thereafter, wherever a vidyadhara is accomplished, such perfections will occur: this earth will be joyful, pleased, and satisfied, and will shake in six ways, the abode of demons will emit a sound like 'calaṅ,' meteors like the fire of the end of an eon will fall in the ten directions, the great ocean will make a turbulent sound, hailstones will fall everywhere, and at the same time, the light of wisdom, like the form of the fire of the end of an eon, will blaze, and the essence of the place of origin of the mudrās, all three realms, will appear, and Brahmā, Viṣṇu, the water god, Indra, the fierce one, the fire god, the mighty one, the sun, the moon, yakṣas, siddhas, gandharvas, kinnaras, piśācas, the best of gods, vidyādharas, small beings, and whatever other gods reside in the thirty-three realms will come there and offer flowers with sincere joy. Lutes, flutes, mukundas,
Chinese
我和，铜号和，南迪和，帕塔哈和，陶鼓在虚空中安住，它们恒常地做供养。天女和，持明国王的女儿们全部都做舞蹈，做各种各样的钹，人非人和寻香都做歌唱，以对它们的欢喜，以胜者胜之声恒常地嬉戏，以及诸成就者安住在虚空中的诸天众则极度呈献善哉之相。于何处安住于兜率天的极胜天众和，于何处天子和，持明者和，直至色究竟天之间到来而作礼拜，以各种各样的花之相和，各种各样的香之香雨和，各种各样的妙香之差别以恭敬之仪轨而做供养。此外对于您以广说之仪轨有何所需呢？以所要成办之福德，三界中所生的那些供养都做供养。如是说，大地摇动和，对于魔众施与光明和，显现燃烧和，天等做供养和，此外有寂的一切圆满都成就如是说。第二是，对于诸佛和菩萨的一切于三时中做供养。如是于《妙吉祥口授》中也说，佛陀菩提萨埵和，明妃忿怒尊等，以花等供养而具备，一日之初晓和，一半是中午之时分和，于淅沥之时从虚空中，做供养后赞颂，于自己的刹土中将行。如是和，成果成熟咒语的心中真实生起之，获得广大成就后如恒河几许不可思议之，眷属围绕后世间界一切都极度行走。如是。第三是讲述究竟之事业中，于修道之劝诫，善根回向，以何之义而作等三者中，第一是，如是具有七种佛陀之智慧自性，世间和超世间的灌顶和，生起和圆满次第也当精勤修持此七种自性。第二是，此善根和
English
I, the copper horn, Nandi, Pataha, and the clay drum reside in the sky, and they constantly make offerings. All the daughters of the gods and the daughters of the kings of Vidyadharas dance, make various cymbals, and the Kinnaras and Yakshas sing, and with joy towards them, they constantly play with the sound of "Victorious, victorious!" And the gods who reside in the sky, the accomplished ones, greatly present the aspect of "Well done!" The supreme gods who reside in Tushita, and the sons of the gods, the Vidyadharas, and those who come up to Akanishta bow down and make offerings with various kinds of flowers, rains of various kinds of fragrances, and with the distinction of various kinds of incense, with respectful rituals. Furthermore, what need is there to explain to you in detail? With the merit to be accomplished, all those offerings born in the three realms make offerings. Thus it was said, the earth shakes, and light is given to the demons, and burning is manifested, and the gods and others make offerings, and furthermore, all the perfections of existence and peace are accomplished. Secondly, offerings are made to all the Buddhas and Bodhisattvas in the three times. Likewise, in the "Manjushri Oral Instructions" it is also said, "Buddhas, Bodhisattvas, and knowledge goddesses, wrathful ones, etc., are equipped with offerings such as flowers. One day at the first light of dawn, and half at noon, and at the time of drizzle from the sky, having made offerings, they praise and will go to their own realms." Likewise, "From the mind of the mantra that ripens the fruit, truly arises, having obtained great accomplishments, surrounded by as many inconceivable Ganges, all the world realms are greatly traversed." Thus it is. Thirdly, in the activity of completing the explanation, there are three: advice on practicing the path, dedication of merit, and for what purpose it is done. The first is, like this, possessing the sevenfold nature of the wisdom of the Buddhas, the empowerments of the mundane and supramundane, and the generation and completion stages, one should diligently meditate on this sevenfold nature. The second is, this merit and
Chinese
此外，如果无量无边的众生都能脱离二障的一切过失，那该有多好啊！愿他们何时都能具备一切功德，圆满一切佛陀的功德，以及断证的自性。第三，吉祥的胜乐金刚根本续和释续中，以极其广大的方式真实阐明，大成就者扎烂达热所唱的金刚歌的七真实性之解释，这个口诀之处，要努力精进，使意义之处远离一切垢染。为谁而作呢？是为了救度的怙主我而祈请。这是七真实性之解释，与东方甘巴拉无二无别，是桑结巴的面前所作。这是我所著。此论是金刚阿阇黎大 गुरु（梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思： गुरु） 洛扎巴本人，以及贡噶宁波我，听闻了详细的讲解和口诀后，作为借贷而翻译的。此论和解脱之穗，二者结合起来，就能确定一切续部。此处说：引导者一切行走的康庄大道，不是片面的，而是双运的坛城。在此阐明，有智慧的人现在有空闲，就努力施予如意之义。这是七真实性之解释的详细解释，名为《珍宝穗》，阐明了不共的观点，并以科判和结论等加以装饰，努力避免与经续的论典相违背的自造之说，如实地将无误的口诀，由嘉钦巴 达热纳塔在接近二十四岁时，在木鼠年上弦月二十五日，于纳杰的寂静处觉摩囊所著，书写者是扎巴桑波。缮写者是贡噶勒巴。以此功德，愿我恒常开启上师的笑容，成为众生的怙主，愿二利圆满。 शुभमस्तु सर्व जगताम्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思： शुभमस्तु सर्व जगताम्， शुभमस्तु सर्व जगताम्）。十品之释的笔记。
English
Furthermore, how wonderful it would be if all limitless beings could be free from all the faults of the two obscurations! May they always possess all qualities and perfect all the qualities of the Buddha, as well as the nature of realization and cessation. Thirdly, in the root and explanatory tantras of the glorious Chakrasamvara, it is truly explained in an extremely extensive way. This instruction on the seven realities of the Vajra Song sung by the great accomplished Jalandhara should be diligently and earnestly applied so that the meaning is free from all impurities. For whom was it made? It was made for the sake of the protector of liberation, to whom I prayed. This is the explanation of the seven realities, inseparable from eastern Kambala, made in the presence of Sangye Pa. This is what I have written. This treatise is by the great Vajra Acharya Guru Lodrakpa himself, and I, Kunga Nyingpo, having received detailed explanations and instructions, translated it as a loan. Combining this treatise with the Ear of Liberation will lead to certainty in all tantras. Here it is said: The excellent path for all guides to travel, not one-sided, but the mandala of union. Clarified here, the wise, now with leisure, should strive to bestow the desired meaning. This is the detailed explanation of the explanation of the seven realities, called "The Jewel Ear," clarifying the uncommon views, adorned with outlines and conclusions, and diligently avoiding self-made statements that contradict the scriptures of sutras and tantras, accurately presenting the infallible instructions, written by Gyaltsenpa Taranatha at the age of nearly twenty-four, on the twenty-fifth day of the waxing moon of the Wood Mouse year, in the secluded place of Nakgyal, Jomo Nang. The scribe was Drakpa Sangpo. The scribe was Kunga Lekpa. By this merit, may I always open the smile of the supreme lama, become the protector of beings, and may the two benefits be perfectly fulfilled. Shubhamastu Sarva Jagatam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思： शुभमस्तु सर्व जगताम्， शुभमस्तु सर्व जगताम्). Notes on the commentary of the tenth chapter.
English
I, prostrate to the inseparable Jetsun. The meaning of the excellent text, the "Ten Verses," As spoken by the Lama, I diligently take notes. May those with eyes be patient. Now, in explaining this text called the "Ten Verses," there are three tasks: entering into the explanation, closely arranging the explanation itself, and completing the explanation. First, there are two parts: explaining the title and meaning, and the translator's homage. First, the title and meaning: In Sanskrit: Daśa Gāthā Nāma Mārga Krama. Translated into Tibetan, it is called "The Ten Verses on the Stages of the Path." Here, Daśa means ten, Gāthā means verses, Nāma means called, Mārga means of the path, and Krama means stages. Second, the translator's homage: Homage to glorious Heruka! Here, the Sanskrit word for "glorious" is Śrī, meaning the wisdom free from the duality of grasping and being grasped, the ultimate and supreme glory desired by all beings. "He" in Heruka means that in the beginning, nothing was produced by any cause, and because it is free from birth, it is the emptiness that is free from cause in the beginning. Ru is Rūpa, meaning form, assembly, or arrangement, so there is no real form or arrangement in the middle. Therefore, it is the emptiness free from fear. Ka means that it does not abide anywhere in the end, so it is the emptiness free from abiding. That is: Śrī is non-dual wisdom, He is the emptiness of causes and so on, Ru is free from assembly, and Ka does not abide anywhere. Thus it is said, and to such a glorious Heruka, the Dharmata Tathagatagarbha, free from permanence, annihilation, arising, ceasing, and the three abidings, I pay homage. Who pays homage? The translator of the text, Jetsun himself. The second part of the root also has three parts: offering praise, vowing to compose, and the actual explanation. First: To the supreme Lama, I first pay homage, and to the wisdom consort, Vajra Sukhamati, I respectfully bow. Its meaning is: With a supreme and joyful mind, to the Lama, who is inseparable from the Vajra Acharya, the Lord of the Mandala, I first pay homage, and after that, to the Yidam.
Chinese
敬礼。再者，智慧主尊是，法界胜义空性智慧天女坛城的主尊。名号的类别有金刚乐母、多种母、金刚无我母和金刚亥母等等很多。其中，以极大的恭敬来顶礼金刚乐母或金刚亥母。谁造的这部论典呢？是导师佛陀那他亲自造的。那么，为什么要礼敬上师和本尊呢？一般而言，密宗的所有成就都必须从本尊处获得，而且这也要依靠上师的加持才能产生。因此，首先要礼敬他们。一般来说，赞颂和礼敬是为了论典作者自己属于圣者，写作没有障碍且能完成，圆满资粮，以及教导他人学习这种方式。第二，为了谁而写作呢？是为了班智达善名，即萨度·吉尔提（Sādhu Kīrti）之义而作。也就是为了令具种姓的善名欢喜而作。密咒续部的道次第是具眼者们共同宣说的，已获得大乐金刚之教言，故应确信。其含义是：所谓具种姓，有声闻乘的种姓者、缘觉的种姓者和大乘的种姓者三种。因为是大乘，而且还是其果——密咒乘的种姓，所以称为具种姓。为了令名为善名的班智达心生欢喜而写作。那么，要写作什么样的论典呢？就是要阐述从甚深密咒续部中所说的道次第。那么，这是大成就者自己用智慧来阐述的吗？不是的。而是由具有亲眼见到甚深密咒实相之义的眼目的各位大成就导师们所宣说的，特别是大乐金刚之教言，大乐金刚之教言是，大成就者寂静藏的秘密名号，其教言是