English
The accomplishment of a moment. The essence intake is: the life of the sun and moon, possessing the strength of an elephant, the radiance of a lotus, the body like wood, light like cotton, and so on. Eye medicine is applying it to the eyes to see the treasures under the ground. It is said. The ten powers are: being in control of life, being able to stay for as many eons as one wishes; being in control of the mind, being able to enter and rise from immeasurable samadhi in every moment; being in control of resources, being able to fill the world with various foods and wealth with just a thought; being in control of actions, being able to act as one wishes in all work places such as crafts; being in control of birth, being able to be born in any desired state of gods and humans; being in control of faith (487), being able to fulfill the wishes of sentient beings as they desire; being in control of aspirations, being able to accomplish as one wishes, such as filling all realms of the world with Buddhas; being in control of miracles, being able to manifest as one wishes, such as holding immeasurable realms in the sky of a single hair tip; being in control of wisdom, knowing whatever one wishes to know; being in control of Dharma, being skilled in distinguishing the names and meanings of all Dharmas. These are similar up to the seventh ground, so the ten powers are external, and in the three pure lands, the ability is much greater than before, so they are internal, two in total. The ultimate one is in the Buddha ground. The eight powers are: as it is said: sūkṣmaśca laghuśca sūkṣmasāmarthyavān. īśitvaṃ ca vaśitvaṃ ca mahātmyaṃ ca. prāptikāmavasāyitā ca sarvavaśitvaṃ ca. yathecchaṃ ca kartṛtvaṃ cāṣṭaiśvaryāṇi. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: subtle and light, subtle and capable.) Among them, subtle is seeing all phenomena of samsara and nirvana as the nature of emptiness. Lightness is: the wind of wisdom, by its power, being able to go and see the world that pervades the sky in an instant by miraculous power (488). Subtle power is: when the wind and mind enter the central channel, realizing that self and other are all absorbed into emptiness, all dualistic appearances disappear. The ability to act is: the inner consort is the central channel, and by the interdependence of the wind and mind entering there, one enjoys the five uncontaminated desires such as the nature of the form vajra in the outer realm. Great self is blazing marks and examples, and completely victorious over the four maras. Power is
Chinese
是成为能力的主宰。欢喜作乐是：对于所有数量的众生，示现种种他们所希望的身和语等形象，能够让他们心满意足。成为一切的主宰是：能够将有情安置于圆满二资粮的果位，没有一刹那不为利他而转变。随心所欲是：为了自己和他人的利益，如天上的石头落在地上，以及大海翻腾的声音，从一变多，从多变一等等，获得对这些神通的自在，或者说，所有这些都取决于自己的意愿，因此对于所有无漏的功德都获得了自在（４８９），所以称为具有权势。四种持明是：异熟持明，寿命自在持明，大手印持明，任运成就持明，如前所述可知。最高的成就——结合七支是：以语自在，圆满受用和结合大乐无自性，以慈悲普皆充满，相续不断绝且无有止息。是这样的，也就是圆满受用，由此也包括了法身和化身，是三身安住于七支之相。无有分别的意续充满大悲心，以及他的事业，慈悲的行持对于有情界相续不断绝，并且没有止息，这是化身的三支。智慧身与自光天女结合，由此无漏的大乐相续不断绝，以及无有言语文字，恒常享用意续的法轮，这是报身的三支。虽然具有这些形象，但自己的体性是超越一切戏论的无自性，这是法身的一支，总的来说是安住于七支自性之中（４９０）。如是说。由此诸佛的功德全部圆满，前往五身的净土，二利任运成就。功德宝藏第十章的注释完毕。༈。成为一切乘之顶巅的大圆满宗派的第十一章，在宣讲时，首先是对于基之自性的教示和解释，首先是诸佛
English
Is to become the master of abilities. To rejoice and make merry is: to show all sorts of forms of body and speech, etc., as desired to all sentient beings, and to be able to satisfy their minds. To become the master of all is: to be able to place sentient beings in the state of perfecting the two accumulations, and there is not a single moment that does not transform for the benefit of others. To do as one wishes is: for the benefit of oneself and others, such as a stone falling from the sky to the ground, and the sound of the ocean churning, from one to many, and from many to one, etc., to obtain mastery over these miraculous powers, or rather, all of these depend only on one's own wishes, therefore one has obtained mastery over all uncontaminated qualities (489), so it is called having power. The four vidyadharas are: the ripening vidyadhara, the life empowerment vidyadhara, the great seal vidyadhara, the spontaneously accomplished vidyadhara, as explained above. The supreme accomplishment—the union of seven branches is: with the power of speech, perfect enjoyment and union, great bliss without inherent existence, with compassion completely filling, continuous and without cessation and without obstruction. It is like this, that is, perfect enjoyment, which also includes the Dharmakaya and the Nirmanakaya, is the aspect of the three bodies abiding in the seven branches. The mindstream without focus is filled with great compassion, and its activity, the compassionate conduct towards the realm of sentient beings is continuous and without cessation, and without obstruction, these are the three branches of the Nirmanakaya. The wisdom body is in union with the goddess of self-radiance, and from this the uncontaminated great bliss is continuous and without cessation, and without words and letters, the wheel of Dharma of the mindstream is constantly enjoyed, these are the three branches of the Sambhogakaya. Although possessing these forms, one's own nature is without inherent existence, having gone beyond all elaborations, this is one branch of the Dharmakaya, in general, it abides in the nature of the seven branches (490). So it is said. From this, all the qualities of the deities are completely perfected, one goes to the pure land of the five bodies, and the two benefits are spontaneously accomplished. Commentary on the tenth chapter of the Jewel Treasury of Qualities is complete. ༈. The eleventh chapter of the Great Perfection doctrine, which has become the pinnacle of all vehicles, when explaining, first is the teaching and explanation of the nature of the ground, first are the Buddhas
Tibetan
ཞེས་བྱ་བ་ལ་སོགས་པས་བསྟན་ཏེ། རྒྱལ་བས་འཁོར་ལོ་བར་བར་གཉེན་པོར་འཛིན་པ་ལས་གྲོལ་བའི་ཐབས་སུ་ཆོས་ཐམས་ཅད་རྣམ་པར་ཐར་པའི་སྒོ་གསུམ་གྱིས་གཏན་ལ་འབེབས་པ་ལ། ཆོས་ཉིད་ཙམ་དུའང་དམིགས་པ་མེད་པ་སྟོང་པ་ཉིད། ངོ་བོ་རྡུལ་ཙམ་ཡང་མ་གྲུབ་པ་མཚན་མ་མེད་པ། ཡང་དག་པའི་མཐའ་ལ་གནས་པའི་ཕྱིར་སྨོན་པ་མེད་པ་སྟེ། རྩ་ཤེས་ལས། སྟོང་པ་ཉིད་ཀྱི་མཚན་ཉིད་ནི། །དམིགས་པ་མེད་པ་རྣམ་དབེན་ཉིད། །མཚན་མ་མེད་པས་ཞི་ཉིད་དང་། །གསུམ་པའི་མཚན་ཉིད་སྡུག་བསྔལ་དང་། །གཏི་མུག་ཅེས་ནི་བཤད་ཕྱིར་དྲོངས། དེ་ལྟར་བསྟན་པར་བྱ་བའི་ངོ་བོ་ནི་སོ་སོ་རང་རིག་པའི་ཡེ་ཤེས་ཉིད་དོ། །ཚུལ་དེ་འཁོར་ལོ་བར་བ་ལས་ཐ་མས་མི་སྟོན་ནམ་ཞེ་ན། སྟོན་མོད་ཀྱང་འདིར་གྲུབ་མཐའ་སྤྲོས་པ་ (༤༩༡)འགོག་པའི་གཉེན་པོར་ཐ་སྙད་ཀྱི་ལམ་དུ་བར་བ་བདེ་བས་དེ་སྐད་གསུངས་སོ། །མཁས་པ་སྔ་མ་རྣམས་འདི་གཉིས་དྲངས་ངེས་ལ་འདོད་ཚུལ་མ་མཐུན་པར་རྩོད་གཞིར་གྱུར་ཀྱང་། ཚད་མ་གསུམ་གྱིས་གཏན་ལ་ཕབ་ན་ཁོ་བོས་ནི་འདི་ལ་རྟོག་གེས་རིག་པའི་ཁུར་གྱིས་ངལ་དུ་དགོས་པར་མ་སེམས་ཏེ། སྟོབས་སོགས་ཡོན་ཏན་རྒྱ་མཚོའི་འབྱུང་གནས་བསམ་གྱིས་མི་ཁྱབ་པའི་ཡེ་ཤེས་གང་ཞིག་སྟོན་པ་ལ་ཐ་མ་སྒོ་ཤིན་ཏུ་ཡངས་མོད་ལ། བར་བས་ཀྱང་མི་སྟོན་པ་མིན་སྟེ། སྡུད་པ་ལས། ཡེ་ཤེས་མེད་ན་ཡོན་ཏན་འཕེལ་མེད་བྱང་ཆུབ་མེད། །རྒྱ་མཚོ་འདྲ་བའི་སངས་རྒྱས་ཆོས་ཀྱང་མེད་པར་འགྱུར། །ཞེས་སོགས་ཀྱིས་ཤེས་སོ། །དོན་དམ་བདེན་པ་དེའི་རང་ངོས་ནས་ཡོད་མེད་ཀྱི་སྤྲོས་པ་ཉེ་བར་ཞི་བ་སྟེ། མངོན་རྟོགས་རྒྱན་ལས། །ཚུ་རོལ་ཕ་རོལ་མཐའ་ལ་མིན། །དེ་དག་བར་ན་མི་གནས་པ། །དུས་རྣམས་མཉམ་པ་ཅེས་བྱ་བ། །ཤེས་རབ་ཕ་རོལ་ཕྱིན་པ་འདོད། །ཅེས་དང་། །དགོངས་པ་ངེས་འགྲེལ་ལས། །སོ་སོར་རང་རིག་ཚད་མེད་སྤྱོད་ཡུལ་ནི། །བརྗོད་དུ་མེད་ཅིང་ཐ་སྙད་ཡོངས་ཆད་པས། །རྩོད་དང་བྲལ་བ་དོན་དམ་ཆོས་ཡིན་ཏེ། །དེ་ནི་རྟོག་གེའི་ཡུལ་ལས་འདས་པའོ། །ཞེས་སོགས་ཀྱིས་སོ། །སེམས་ཅན་གྱི་ཁམས་ལ་བདེ་གཤེགས་སྙིང་ (༤༩༢)པོ་ཡང་དག་པའི་མཐའ་རུ་ཐུག་པ་དེ། རྒྱུ་རྐྱེན་ལ་མ་ལྟོས་པར་རང་བཞིན་གྱིས་བཞུགས་པ་ལ་རྫོགས་པ་ཆེན་པོར་གྲགས་སོ། །ཚུལ་འདི་གྲུབ་མཐའ་འོག་མའི་གང་ཟག་གི་བློ་གྲོས་ཀྱི་སྣོད་དུ་མི་ཤོང་པས་ཐེ་ཚོམ་ན། དོགས་པ་མི་དགོས་ཏེ། །ཟླ་བ་སྒྲོན་མའི་མདོར། །བདེ་གཤེགས་སྙིང་པོའི་འགྲོ་བ་ཡོངས་ལ་ཁྱབ། །ཅེས་དང་། ཆོས་དབྱིངས་བསྟོད་པ་ལས། །ས་ཡི་དཀྱིལ་ན་གནས་པའི་
Chinese
这些等等所开示的，是胜者为了从执持中际轮作为对治的束缚中解脱出来，而以三种解脱门来确定一切法。仅仅是法性，也无有能缘，是为空性。本体连微尘许也不成立，是为无相。安住于真实之边，是为无愿。如《中观根本慧论》中所说：空性的体相是，无有能缘，完全寂静。以无相而寂静，第三之体相，说是痛苦和愚痴，故应正直。如是所要开示的本体，即是各自自证的智慧。这种方式下际轮不也开示吗？虽然开示，但此处为了对治遮止宗义的戏论（491），以名言的途径，中际轮更为安乐，所以这样说了。以前的智者们对于这两者是引导还是了义，持有不同观点而成为争论的焦点。如果以三种量来确定，我并不认为需要以寻思来劳神费力。因为对于开示力量等功德之海的无思议智慧来说，下际轮的门径非常宽广，但中际轮也不是不开示。如《摄经》中所说：没有智慧，功德不增长，没有菩提。如同大海般的佛法也就不存在了。等等可以明白。胜义谛的真理，从其自身来说，有无的戏论寂灭。如《现观庄严论》中所说：此岸彼岸非边际，其间不住及时平等，名为般若波罗蜜多。以及《解深密经》中所说：各自自证无量行境，不可言说，名言断绝，离诤论是胜义法，那是寻思的境界之外。等等可以明白。众生界的如来藏（492），到达真实之边，不依赖因缘而自然安住，被称为大圆满。这种方式，下宗的补特伽罗的智慧之器无法容纳而疑惑时，不必怀疑。如《月灯经》中所说：如来藏周遍一切有情。以及《法界赞》中所说：处于大地之中的
English
These and so on are taught, that the Victorious One, in order to liberate from the bondage of holding the intermediate wheel as an antidote, establishes all dharmas with the three doors of liberation. Even in the nature of phenomena, there is no object of focus, it is emptiness. The essence is not established even as a particle, it is signlessness. Because it abides in the ultimate reality, it is wishlessness. As stated in the Root Wisdom: The characteristic of emptiness is, there is no object of focus, it is completely secluded. With signlessness, it is peaceful, and the third characteristic is said to be suffering and ignorance, therefore, be upright. The essence to be taught in this way is the self-cognizant wisdom of each individual. Does the lower wheel not also teach this method? Although it does teach, here, in order to counteract and prevent the proliferation of philosophical tenets (491), the intermediate wheel is more comfortable as a path of conventional expression, so it is said. Former scholars have disagreed on whether these two are guiding or definitive, and have become a point of contention. If it is determined by the three valid cognitions, I do not think it is necessary to labor with the burden of intellectual analysis. Because for teaching the inconceivable wisdom that is the source of the ocean of qualities such as strength, the lower wheel has a very wide gateway, but the intermediate wheel also does not not teach it. As stated in the Compendium: Without wisdom, qualities do not increase, there is no enlightenment. The Buddha's teachings, like an ocean, would also not exist. And so on can be understood. The truth of ultimate reality, from its own perspective, is the pacification of the proliferation of existence and non-existence. As stated in the Ornament for Clear Realization: This shore, the other shore, not the edge, not abiding between them, times are equal, it is called the Perfection of Wisdom. And as stated in the Explanation of Intent: The object of self-cognizance, immeasurable, beyond expression, the cessation of terms, free from dispute is the ultimate dharma, that is beyond the realm of thought. And so on can be understood. The Tathagatagarbha (492) in the realm of sentient beings, reaching the ultimate reality, naturally abides without depending on causes and conditions, and is known as the Great Perfection. If one doubts this method because the vessel of the intellect of an individual of a lower tenet cannot contain it, there is no need to doubt. As stated in the Moon Lamp Sutra: The Tathagatagarbha pervades all beings. And as stated in the Praise of Dharmadhatu: Abiding in the center of the earth