English
Possessing the aspiration to liberate, possessing the wisdom that knows things as they are and as many as they are, vast and without attachment to appearances, like the ocean. Thus, endowed with the ten perfections and the venerable ones, he also teaches others. Great love is immeasurable in nature, great compassion is the supreme of wisdom. This means loving beings like a mother loves her only child, and it is great love without attachment to that. Without bias and without partiality, it is immeasurable. Compassion for beings is constant, hence it is great. Also, without attachment to that, it is the supreme of wisdom. If there are four immeasurables, why are joy and equanimity not mentioned? This is a distinction by categories of dharma, but it is implied. What is the difference between skillful means and wisdom? It is said: Great wisdom possesses great intellect, great skill possesses great means. It is said, that is, possessing great wisdom that can distinguish dharmas and realize non-duality. He is skilled in the activities of means through the intellect that accomplishes the benefit of beings, combining with the thoughts of those to be tamed, and showing various means of taming them. Means and wisdom are vast, encompassing the path and the result, pervading all. If asked, through what kind of miraculous gate does he accomplish deeds? It is said: Possessing the power of great miracles, possessing great strength and speed, great miracles are widely known, great power overcomes others. It is said, that is, blazing fire from above, gushing water from below, transforming one into many, transforming many into one, containing three thousand in the palm, transforming the palm into three thousand, and so on, not being crushed by others, and being able to subdue others, this is power. In accomplishing the benefit of beings, possessing the speed of mind, and being widely known to hearers, solitary realizers, worldly people, and bodhisattvas. Subduing the four maras with the power of wisdom is great. What is its actual power? It is said: Destroying the great mountain of existence, holding the hard vajra, the great wrathful one possesses great wrathfulness, the great fearful one causes fear. It is said, that is, repeatedly being born in the six realms is existence. It is as difficult to destroy as a mountain, two
Chinese
通过证悟无有而摧毁。其特征是不变故坚硬，空性如金刚般不可分割。也就是说：不可分、不可断、不可坏，故说空性为金刚。就像这样。又从意义的角度，摧毁一切习气故为大猛，从表相的角度，化现为调伏一切恶毒者的猛厉之身。其所怖畏者为何？遍入天和摩诃提婆等大怖畏者，也被尊者所怖畏。特殊的道之理是怎样的呢？怙主是种姓至高无上者，上师是秘密真言之至上，安住于大乘之理，是大乘之理的至上。如是说，作为所化之怙主救护者，对于身语意的本尊种姓是至上的，并且向众生宣示殊胜之法故为上师，宣说具有特殊方便和智慧故为秘密真言之至上。又，意义虽一而不迷茫，方便众多而无艰难，能驾驭敏锐的根器，与地和波罗蜜多相比，真言的教法尤为殊胜。如是说。大乘是以智慧和慈悲为特点的。为了使具缘者入道，自己也示现安住于此理。此大乘之理胜于波罗蜜多。以何为胜呢？以宣说轮回涅槃无二无别。现在为了从法界之门显示妙吉祥智慧勇识之名，故说：佛陀毗卢遮那大，大雄猛者具大雄猛，从秘密真言大理所生，是秘密真言大理之自体。如是说，因为消除障碍、增长智慧，故对所化显现各种形象，又因成办他利故为大。身语意无需守护不善业故为能胜，又因恒常安住于平等中故具大能胜。以示现不可思议之威力，以及策励世间和出世间之命，故为真言。其自身难以证悟，且不向他人宣说故为秘密。理即是道。从彼生出佛陀，此乃特殊的道。尊者即是秘密真言。
English
It destroys by realizing non-existence. Its characteristic is that it is hard because it is immutable, and emptiness is indivisible like a vajra. That is to say: It is indivisible, unbreakable, and indestructible, therefore emptiness is said to be vajra. It is like that. Also, from the point of view of meaning, it is greatly wrathful because it destroys all habitual tendencies, and from the point of view of signs, it transforms into a wrathful form that subdues all the wicked. What does it frighten? The great fears such as Vishnu and Mahadeva are also frightened by the Lord. What is the special way of the path? The protector is the supreme of the noble family, the lama is the supreme of the great secret mantras, he abides in the way of the Great Vehicle, and is the supreme of the way of the Great Vehicle. It is said that, as the protector and savior of those to be tamed, he is supreme in the family of deities of body, speech, and mind, and because he closely shows the sacred Dharma to beings, he is a lama, and because he teaches special methods and wisdom, he is the supreme of great secret mantras. Also, although the meaning is one, there is no confusion, there are many methods and no difficulties, and because it controls the sharp faculties, compared to the grounds and the perfections, the teachings of mantras are particularly superior. It is said like that. The Great Vehicle is distinguished by wisdom and compassion. In order to introduce it to those who have fortune, he also shows the manner of abiding in it himself. This way of the Great Vehicle is superior to the perfections. In what way is it superior? By teaching that samsara and nirvana are inseparable. Now, in order to show the name of Manjushri Wisdom Hero from the gate of the Dharmadhatu, it is said: Buddha Vairochana is great, the great hero possesses great heroism, born from the great principle of secret mantra, is the self-nature of the great principle of secret mantra. It is said that, because it clears away obscurations and increases wisdom, it appears in various forms to those to be tamed, and because it accomplishes the benefit of others, it is great. Because body, speech, and mind do not need to be protected from unwholesome actions, it is victorious, and because it always abides in equality, it possesses great victory. Because it shows inconceivable power, and because it urges on the life of the world and beyond the world, it is a mantra. Because it is difficult to realize and is not taught to others, it is secret. The principle is the path. From that, the Buddha arises, and that is the special path. The Lord himself is the secret mantra.
Chinese
由于安住于地的自性中，所以是有自性者。共同的道是什么呢？是获得十度。安住于十度，十度清净，是十度的行相。如是说，已获得十度自在，为了使他人进入，自己也安住于其中的行相，并且不执着于它们，精通它们的宗义。怙主是十地的自在者，是安住于十地者。因为是功德增长的所依，所以智慧和禅定称为地。又因为获得超世间的心，所以初地是极喜地。因为远离毁犯戒律的垢染，所以二地是离垢地。因为获得极明亮的智慧，所以三地是发光地。因为与菩提分相应的法之光芒照耀，所以四地是发焰地。因为禅定和利他事业二者圆满，所以能调伏自己难以调伏的相续，因此五地是极难胜地。因为无相的禅定现前，所以六地是现前地。因为远离了相，所以七地是远行地。因为安住于该禅定中，任何相都不能动摇，所以八地是不动地。因为具有为所化众生说法的大智慧，所以九地是善慧地。因为以法雨使所化众生的法之庄稼成熟的功德大云所具有，所以十地是法云地。对十地自在并且为他人宣说，为了使他人进入，显示安住于其中的行相。不仅如此，为了显现其众多广大的功德，说了具有清净十智自性等。十智是知法智，随行智，知他心智，世俗智，苦智，集智，灭智，道智，尽智，无生智。因为了知这十智无自性，所以是清净。因为向他人显示这些，所以称为具有清净十智者。十种相是十义之义。十种相是轮回之法五蕴
English
Because it abides in the nature of the earth, it is the one with self-nature. What is the common path? It is attaining the ten perfections. Abiding in the ten perfections, the ten perfections are pure, it is the manner of the ten perfections. Thus it is said, having obtained mastery over the ten perfections, and in order to lead others into them, one also demonstrates the manner of abiding in them, and not being attached to them, and being skilled in their tenets. The protector is the lord of the ten grounds, the one who abides in the ten grounds. Because it serves as the basis for the increase of qualities, wisdom and samadhi are called grounds. Moreover, because one has attained the supramundane mind, the first ground is the Extremely Joyful Ground. Because it is free from the defilement of moral transgression, the second is the Immaculate Ground. Because one has attained supremely clear wisdom, the third is the Illuminating Ground. Because the light of the Dharma that is in accordance with the aspects of enlightenment radiates, the fourth is the Radiating Ground. Because both meditative concentration and the work of benefiting others are complete, one disciplines one's own difficult-to-discipline continuum, therefore the fifth is the Very Difficult to Subdue Ground. Because the signless samadhi is manifest, the sixth is the Manifest Ground. Because one has gone far beyond signs, the seventh is the Far-Going Ground. Because one abides in that samadhi without being moved by any signs, the eighth is the Immovable Ground. Because one possesses great wisdom to teach the Dharma to those to be tamed, the ninth is the Ground of Good Intelligence. Because it possesses the great cloud of qualities that ripens the crops of Dharma of those to be tamed with the rain of Dharma, the tenth is called the Cloud of Dharma Ground. One has mastery over the ten grounds and explains them to others, and in order to lead others into them, one shows the manner of abiding in them. Not only that, but in order to show its many great qualities, it is said to possess the nature of the ten pure knowledges, etc. The ten knowledges are the knowledge of Dharma, the knowledge of following, the knowledge of the minds of others, conventional knowledge, the knowledge of suffering, the knowledge of origin, the knowledge of cessation, the knowledge of the path, the knowledge of exhaustion, and the knowledge of non-arising. Because one knows that these ten knowledges are without self-nature, they are pure. Because one shows these to others, one is called the one who holds the ten pure knowledges. The ten aspects are the meaning of the ten meanings. The ten aspects are the five aggregates, the Dharma of samsara.
Chinese
以及，五种烦恼，共十种。如果将轮回的所有法都归纳起来，就都包含在这里面了。这些完全清净，所以有十种意义：五种部族，五种智慧，共十种。这十种是应该努力追求的目标，所以称为“意义”。“能胜者十力周遍故为我”，这里说的“能胜者”是指诸位佛陀。因为是他们的主尊，所以是能胜自在。“十力”是指知晓处与非处的力量，知晓业与果报的力量，如实知晓诸界的力量，知晓各种道路的力量，知晓他人各种意乐的力量，知晓根器殊胜与不殊胜的力量，知晓一切烦恼与完全清净的力量，知晓前世住处随念的力量，知晓出生与死亡迁转的力量，以及知晓有漏与无漏的力量。而且，以大悲心周遍一切而安住。“不仅以慈悲周遍，而且为了所有应调伏者的利益，如何相应地行事，因此说：利益一切无有余。”“十种自在具大者”，意思是说，至尊您具有十种自在的功德，即对寿命的自在，对心识的自在，对资具的自在，对事业的自在，对出生的自在，对神变的自在，对意乐的自在，对愿望的自在，对智慧的自在，以及对法的自在。如果这样，难道不会变成有相的过失吗？因此说：“无始无戏论我，如是性我清净故我。”意思是说，法性没有起始和终结，远离了所有被执著的边，所以没有戏论。因为没有变化，所以是如是性。因为没有能取所取的垢染，所以是清净的我。如果这样，如何利益他人呢？“真实语且不改言，如是所说如是行，无二无别如是显”，为了不欺骗他人，说符合实际情况的话，所以是真实语。因为按照承诺的那样利益他人，所以不改变言辞。因为说一切法如幻如梦，自己也同样如此行持。为了随顺他人，所以能生起他人的信心。因此能压倒不一致的方面。