English
Mantra is clear light. Great conduct is primordial purity. Self-nature means beyond the one who makes mind. 'Having' means having realization. Having attained the ten perfections, that is to say, the ten perfections of a Bodhisattva are: the perfection of diligence, the perfection of generosity, the perfection of meditation, the perfection of discipline, the perfection of skillful means, the perfection of aspiration, the perfection of patience, the perfection of wisdom, the perfection of strength, and the perfection of knowledge. Practicing the Bodhisattva vehicle and attaining the true meaning through its meaning. Now, the perfection of the Great Perfection is taught, abiding in the ten perfections. It means that, first of all, merely abandoning the actions of body, speech, and mind, and diligently engaging in the profound Dharma, is the perfection of diligence. Then, not being attached to places, possessions, retinues, and enjoyments is the perfection of generosity. Without thought, without concept, without movement, is the perfection of meditation. Purifying the stains of habits and afflictions from the root is the perfection of discipline. The king of skillful means is non-action, which is the perfection of skillful means. Attaining the desired Buddha from oneself is the perfection of aspiration. Being able to endure the meaning of profound non-reality is the perfection of patience. Realizing emptiness, the non-duality of samsara and nirvana, and being thoroughly unobstructed is the perfection of wisdom. Manifestly attaining Buddhahood in the realm of non-birth is the perfection of strength. For all these dharmas, naturally transcending, awareness suddenly dissolving into the place of arising, appearances self-liberating, without attachment. If one recognizes that all sentient beings are originally Buddhas, then there is no room for confusion and error. Recognizing that the king of prajna is without differentiation is the perfection of knowledge. Because of abiding in the ten great meanings, it is said to abide in the ten perfections. Thus it is said. The ten perfections are pure, meaning that these ten perfections are accomplished from the beginning without cultivation. Without giving up generosity, it is naturally liberated. Without making effort, diligent activity ceases. Without meditating, clinging and conceptualization are liberated. Discipline
Chinese
未护持，二障净。 未发愿，自成就。 未修忍，自调伏。 方便之王，处于无为之状态。 智慧之王，了知无生之本净。 胜慧之王，以无分别而执持。 于彼实相，无有魔障之损害。 自地十处，完全本初清净。 十度之相。 如是，宣说菩萨之十度：布施、持戒、忍辱、精进，禅定、智慧、方便、愿、力、智。此等即是所谓的十度。 如是说，布施有三种：救护之布施，财物之布施，佛法之布施。持戒有三种：断恶行之持戒，集善法之持戒，利益有情之持戒。忍辱有三种：安忍痛苦之忍辱，不计较他人损害之忍辱，于法 निश्चित 念之忍辱。精进有三种：如铠甲之精进，加行之精进，完全究竟之精进。禅定有三种：舍弃过患之禅定，仅止住之禅定，殊胜圆满之禅定。智慧有三种：闻所生之智慧，思所生之智慧，修所生之智慧。方便有三种：舍弃自过之方便，令有情趣入之方便，迅速现证菩提之方便。愿有三种：与自之眷属相关之愿，与有情之利益相随之愿，清净佛刹之愿。力有三种：遮止业之力量，舍弃烦恼之力量，彻底遮止魔及外道之力量。智慧有三种：无分别之智慧，通达无分别平等性之智慧，通达一切方便之智慧。总而言之，共十。
English
Without protection, the two obscurations are purified. Without making aspirations, self-accomplishment occurs. Without cultivating patience, the mindstream is self-subdued. The king of skillful means abides in a state of non-action. The king of wisdom knows the unborn, primordially pure. The king of discriminating awareness grasps without differentiation. In that reality, there are no obstructing demons. In one's own ten grounds, there is complete primordial purity. The nature of the ten perfections. Thus, the ten perfections of a Bodhisattva are taught: Generosity, discipline, patience, diligence, meditation, wisdom, skillful means, aspiration, power, and knowledge. These are considered the ten perfections. As it is said, there are three types of generosity: the generosity of refuge, the generosity of material things, and the generosity of Dharma. There are three types of discipline: the discipline of abstaining from negative actions, the discipline of accumulating virtuous qualities, and the discipline of benefiting sentient beings. There are three types of patience: the patience of accepting suffering, the patience of not minding harm from others, and the patience of definitely thinking about the Dharma. There are three types of diligence: the diligence of armor, the diligence of application, and the diligence of complete consummation. There are three types of meditation: the meditation of abandoning faults, the meditation of merely abiding, and the meditation of excellent abundance. There are three types of wisdom: the wisdom arising from hearing, the wisdom arising from thinking, and the wisdom arising from meditation. There are three types of skillful means: the skillful means of abandoning one's own faults, the skillful means of causing sentient beings to enter, and the skillful means of quickly manifesting enlightenment. There are three types of aspiration: the aspiration related to one's own retinue, the aspiration that follows the benefit of sentient beings, and the aspiration to purify the Buddha-fields. There are three types of power: the power to avert from actions, the power to abandon afflictions, and the power to completely avert the hordes of demons and outsiders. There are three types of knowledge: non-conceptual knowledge, the knowledge of comprehending the equality of non-conceptuality, and the knowledge of comprehending all skillful means. In summary, there are ten in total.
English
O! Dividing the ten perfections into three each, one should know them as thirty. The protector is the master of the ten grounds. That is, 'protector' refers to the lord of secrets. Or, it is the protector and refuge of sentient beings tormented by afflictions. The ten grounds, according to the system of Dzogchen Yoga, cannot be traversed in any other way. However, if we must enumerate them for those who have not yet realized, then: the ground of primordial abiding is one, the ground of great self-purification is two, the ground of great primordial purification and abiding is three, the ground of great primordial traversing is four, the ground of great self-arising is five, the ground of great self-cessation is six, the ground of great luminosity is seven, the ground of great clarity and purity is eight, the ground of great self-awakening is nine, and the ground of great self-liberation is ten. 'Mastery' means mastery over the meaning of unborn. 'Richness' means richness in the meaning of great primordial purity. Therefore, it is explained as being without fault. This is the mastery of Dzogchen Yoga. 'The one who abides in the ten grounds.' That is, the ten grounds of the ten perfections are taught: the first ground is the Joyful Ground, the second is the Stainless Ground, the third is the Luminous Ground, the fourth is the Radiant Ground, the fifth is the Difficult to Tame Ground, the sixth is the Manifest Ground, the seventh is the Far-Reaching Ground, the eighth is the Immovable Ground, the ninth is the Ground of Good Intelligence, and the tenth is the Ground of the Cloud of Dharma. Therefore, it is said, 'The one who abides in the ten grounds.' 'Possessing the nature of ten knowledges, perfectly pure.' That is, according to the Dzogchen treatises, the lineage of knowledge does not truly exist, but for the student, it should be known as: knowing without existence, knowing without time, knowing without beginning, knowing without birth, knowing as primordially pure, knowing as without substance, knowing as beyond mind, knowing as zang ka, knowing as without name, and knowing without end. 'Aspect' is the aspect of external objects. 'Pure' is pure as clear, pure, and self-liberated. 'Possessing the nature' means the nature of a fortunate yogi, the nature of realization, or understanding the essence of the guru's instructions deep within the mind, the nature of mind and dharma becoming one. 'The holder of ten knowledges, perfectly pure.' That is, the ten knowledges have already been explained above. 'Perfectly pure' means that all phenomena of existence and non-existence are perfectly pure as clear, pure, and self-liberated. 'Holder' means held by the fortunate yogi.
Chinese
我等也如是。所谓“十种相，十义之义”者。十种相即：阿赖耶识之相、风之相、光之相、光线之相、识之相、明之相、无明之相、意之相、错乱门之相、错乱之五蕴相，此为十。所谓“十义之义”者，对于此十种错乱之义，以能断除错乱之十义从根本上断除并遮止，故说为“十义之义”。又或者，依十波罗蜜多之理，所谓“十智清净”者，即是十种智慧之名：知法智、随觉智、知他心智、知苦智、知集智、知灭智、知道智、知漏智、知漏尽智、知不生智，此为十。所谓“清净”者，色清净、受清净、想清净、行清净、触清净、有清净、取清净、名与色清净、六处清净。因此称为清净。所谓“持”者，瑜伽士持波罗蜜多之甚深义。又或者，所谓“十种相，十义之义”者。如于名之论典中所说，所谓十相是这样：执著为一之相、执著为因之相、执著为深之相、执著为作者之相、执著为自在之相、执著为所有者之相、执著为常之相、执著为遍染污及遍清净之相、执著为瑜伽士之相、执著为未解脱为解脱之相，义即是十相。所谓十义是这样：根本之真如、体性之真如、不颠倒之真如、果之真如、粗大之真如、微细之真如、名声之真如、清净行境之真如、总摄之真如、差别之真如，此为十。如是执著此十种相为我，是有的，然应以十义作为其对治而了知。
English
We also are like that. As for "Ten aspects, the meaning of ten meanings." The ten aspects are: the aspect of the base consciousness, the aspect of wind, the aspect of light, the aspect of rays, the aspect of consciousness, the aspect of knowledge, the aspect of ignorance, the aspect of mind, the aspect of the gate of confusion, and the aspect of the five aggregates of confusion, these are ten. As for "the meaning of ten meanings," it is said to be "the meaning of ten meanings" because these ten meanings of confusion are fundamentally cut off and reversed by the ten meanings that reverse confusion. Or, according to the ten perfections, "ten pure knowledges" are ten categories of knowledge: knowledge of the Dharma, knowledge of subsequent realization, knowledge of the minds of others, knowledge of suffering, knowledge of the origin, knowledge of cessation, knowledge of the path, knowledge of defilements, knowledge of the exhaustion of defilements, and knowledge of non-arising, these are ten. As for "pure," form is pure, feeling is pure, perception is pure, formation is pure, contact is pure, existence is pure, grasping is pure, name and form are pure, and the six sense bases are pure. Therefore, it is called pure. "Holding" means that the yogi holds the profound meaning of the perfections. Or, as for "Ten aspects, the meaning of ten meanings." As explained in the treatise on names, the ten aspects are as follows: the aspect of grasping as one, grasping as cause, grasping as profound, grasping as agent, grasping as independent, grasping as owner, grasping as permanent, grasping as completely defiled and completely purified, grasping as a yogi, and grasping as liberation from non-liberation, the meaning is the ten aspects. The ten meanings are as follows: the suchness of the root, the suchness of the characteristic, the suchness of non-perversion, the suchness of the result, the suchness of the gross, the suchness of the subtle, the suchness of fame, the suchness of the pure object, the suchness of the condensed, and the suchness of the differentiated, these are ten. It is true that these ten aspects are grasped as self, but one should understand the ten meanings as their antidote.