Chinese
做。吉祥秘密心髓真实决定中，以弟子的差别而行内外秘密灌顶之品，第十品圆满。 之后，如来所说难秘密的九乘次第中，认为大乘的最后五乘也应宣说，从而宣说了修持殊胜四者的差别。从秘密菩提心中说，为了供养圣者，为了自己受用金刚寿命等义，为了使有情完全清净，以及为了瑜伽士的特殊会供轮等，从“之后”等开始宣说了第十一品会供轮品。 “之后”等的意义已经解释完毕。 胜义菩提心是无生之自性，世俗是方便与智慧的体性，为了利益有情而欢喜，故为大欢喜。 以幻化网之门，将国王转化为网的体性，故为转化国王。 那么，上面有“国王布施”之说，为何这里说“转化国王”呢？因为上面那个是从他者的相续中产生的，所以说是国王布施，而这里则是自己也从相续中转化为完全清净的体性。 也就是说，以两种密咒的论典，将蕴、界、处全部转化为本尊的坛城，所以才这样说。 那么，对于大乘，各自的意愿是，现观的次第也有四种，那四种是什么呢？即，了知为一因，以字的方式了知，以加持的方式了知，以及以现量的方式了知。 那么，对于经部的的大乘和般若波罗蜜多的大乘来说，了知为一因，以前的诸佛也是积累了成佛之因的福德和智慧资粮，而现前圆满成佛，现在和以后出现的一切也是积累福德和智慧资粮而现前圆满成佛，现在的时代也在积累成佛之因的福德和智慧之因，在未来的时代，一切现前圆满成佛者也是
English
Done. From the certain determination of the glorious secret essence, the chapter on bestowing outer, inner, and secret empowerments according to the differences of disciples, the tenth chapter, is complete. Then, among the nine stages of the difficult and secret vehicle taught by the Thus-Gone One, it is considered that the last five of the Great Vehicle should also be taught, and thus the distinction of accomplishing the four supreme ones is taught. From the Secret Bodhicitta, for the purpose of offering to the noble ones, for enjoying oneself for the sake of vajra life and so on, for completely purifying beings, and for the sake of the special gathering mandala of yogis and so on, from "Then" and so on, the eleventh chapter, the chapter on the gathering mandala, is taught. The meaning of "Then" and so on has already been explained. The ultimate bodhicitta is the nature of unborn, and the conventional is the nature of skillful means and wisdom. Being pleased for the benefit of beings, it is great joy. Through the door of the magical net, the king is transformed into the nature of the net, hence the transformation of the king. Then, above there is the saying "giving the king," why is it said here "transforming the king"? Because the former arises from the continuum of others, it is called giving the king, but here, oneself is also transformed from the continuum into a completely pure nature. That is to say, with the two tantric texts, all the aggregates, elements, and sense bases are transformed into the mandala of the deity, so it is said. Then, for the Great Vehicle, the individual intentions are that the stages of realization also become four. What are those four? Namely, realizing as one cause, realizing in the manner of letters, realizing through blessings, and realizing through direct perception. Then, for the Great Vehicle of the Sutra Pitaka and the Great Vehicle of the Perfection of Wisdom, realizing as one cause, all the Buddhas of the past also accumulated the accumulations of merit and wisdom, the cause of enlightenment, and attained perfect enlightenment. All those who appear now and in the future also accumulate the accumulations of merit and wisdom and attain perfect enlightenment. In the present time, they are accumulating the cause of merit and the cause of wisdom, the cause of attaining enlightenment, and in the future time, all those who attain perfect enlightenment are also
Chinese
以福德和智慧的积聚为一，从而了悟到因是一。那么，这是怎样的呢？如果自性之因是一，那么，以生之因和明之因，化现佛和众生各自不同。对此，薄伽梵对菩萨狮子吼开示说：‘种姓之子，因有两种，即生之因和明之因。何者最为产生，即是生之因，也就是一切烦恼。如同灯能照亮一切事物一样，父母是明之因。就生之因而言，从缘起的因的角度来说，是产生种子的因。土地和水等是明之因。’与此类似，众生以六度及九度获得无上菩提大心的因。明之因是佛性获得无上菩提。其次，生之因是佛性存在于众生之中，因此，一切众生都具有无上菩提的精华。如《唉玛！如来藏》中所说：‘自己的分别念。’明之因是六度和十度等，因为它们越来越明亮，令人向往。此外，没有生之因，仅凭明之因也无法成佛，比如没有种子的土地和水肥。没有明之因，仅凭生之因也无法成佛，比如有种子但没有田地和水肥。这个比喻也近似于上面所说的那些。那么，这样的佛性，它是怎样的，是谁和谁的行境呢？是佛和菩萨的行境。佛性也有可见和不可见。其中，可见的是十地菩萨和佛薄伽梵，他们二者以智慧和般若之眼观看。不可见的是一切众生。可见有两种：以现量见和以听闻见。
English
Understanding that the accumulation of merit and wisdom is one, thus realizing that the cause is one. How is that? If the cause of self-nature is one, then through the cause of arising and the cause of clarity, Buddhas and sentient beings emanate differently. Regarding this, the Bhagavan taught the Bodhisattva Lion's Roar: 'Son of noble family, there are two kinds of causes: the cause of arising and the cause of clarity. That which most causes arising is the cause of arising, which is all afflictions. Just as a lamp illuminates all things, parents are the cause of clarity.' Speaking of the cause of arising, from the perspective of the cause of dependent origination, it is the cause of producing seeds. Earth and water, and so on, are the cause of clarity. Similarly, sentient beings attain the great mind of unsurpassed Bodhi through the six perfections and the nine perfections. The cause of clarity is the Buddha-nature attaining unsurpassed Bodhi. Secondly, the cause of arising is that Buddha-nature exists within sentient beings, therefore, all sentient beings possess the essence of unsurpassed Bodhi. As it is said in 'Emaho! Tathagatagarbha': 'One's own conceptual thoughts.' The cause of clarity is the six perfections and the ten perfections, and so on, because they become increasingly clear and desirable. Furthermore, without the cause of arising, one cannot attain Buddhahood through the cause of clarity alone, like land without seeds and water fertilizer. Without the cause of clarity, one cannot attain Buddhahood through the cause of arising alone, like having seeds but no field and water fertilizer. This analogy also closely represents what was said above. So, what is such Buddha-nature like, and whose realm of activity is it? It is the realm of activity of Buddhas and Bodhisattvas. Buddha-nature is also visible and invisible. Among them, the visible are the Bodhisattvas on the tenth Bhumi and the Buddha Bhagavan, who see with the eyes of wisdom and prajna. The invisible are all sentient beings. There are two kinds of visible: seeing with direct perception and seeing through hearing.
Chinese
哦！对此，成佛的薄伽梵和十地菩萨们，以现量的智慧之眼观照，而以听闻所见者，乃是瑜伽行者和九地菩萨们。他们听闻到佛的自性和如来法身的存在。而佛的自性既不在外，也不在内，譬如芝麻油一般。狮子吼经中说：对于如牛奶中含酪一样的众生，具有如金刚般的佛性，具有强大的力量。佛的自性如同酥油的精华，完全清净。世尊如此开示。那么，为何佛薄伽梵说佛的自性既不在外也不在内呢？ 种姓之子，说牛奶中有酪，是因为牛奶能生出酪，所以说有酪。同样，众生的自性如同牛奶，通过三种智慧，如酵母和温度般转化为酪。又如通过六度搅拌提炼，最终获得如酥油精华般的无上菩提。种姓之子，因有二种，即真实的因和缘的因。真实的因，譬如牛奶转化为酪，进而转化为酥油的精华。缘的因，譬如酵母和温度使牛奶产生酪，所以说有酪的自性。同样，众生的相续中，佛的自性也有真实的因和缘的因两种。其中，真实的因是众生。为何如此？因为众生具有佛性是真实的。缘的因是六度。为何如此？因为菩萨十地是越来越高的。那么，为何众生不能证得无上菩提成佛呢？这是因为佛和众生，虽然自性之因和真实的因相同，但缘的因有两种，或者说生起之因和显明之因是分开的。在佛的时代，有三种智慧和十度。还有一些经文中说
English
Oh! Regarding this, the Buddhas, the Bhagavat, and the Bodhisattvas of the tenth bhumi, perceive with the eye of direct knowledge, while those who see through hearing are the Yogacharas and the Bodhisattvas of the ninth bhumi. They hear that the Buddha-nature and the Dharmakaya of the Tathagata exist. That Buddha-nature is neither outside nor inside, like sesame oil. The Simhanada Sutra says: For sentient beings who are like milk containing cheese, there exists the Buddha-nature, which is like a vajra, possessing great power. The Buddha-nature is like the essence of ghee, completely pure. The Bhagavan thus taught. Then, why did the Buddha Bhagavat say that the Buddha-nature is neither outside nor inside? Son of the lineage, saying that there is cheese in milk means that cheese can arise from milk, so it is said to have cheese. Similarly, the nature of sentient beings is like milk, which is transformed into cheese through the three wisdoms, like rennet and warmth. Furthermore, like churning and purifying through the six paramitas, one will ultimately attain the unsurpassed Bodhi, like the essence of ghee. Son of the lineage, there are two kinds of causes: the true cause and the causal condition. The true cause is like milk transforming into cheese, and then transforming into the essence of ghee. The causal condition is like rennet and warmth causing cheese to arise from milk, so it is said to have the nature of cheese. Similarly, in the continuum of sentient beings, the Buddha-nature also has two kinds of causes: the true cause and the causal condition. Among them, the true cause is sentient beings. Why is that? Because it is true that sentient beings have Buddha-nature. The causal condition is the six paramitas. Why is that? Because the ten bhumis of Bodhisattvas are increasingly higher. Then, why do sentient beings not attain unsurpassed Bodhi and become Buddhas? This is because, although the Buddha and sentient beings have the same nature-cause and true cause, the causal conditions are of two kinds, or the cause of arising and the cause of manifestation are separate. In the time of the Buddha, there are three wisdoms and ten paramitas. Also, in some sutras
Chinese
以十地为因，十度为果。 众生之时，乃烦恼与父母。 如是，烦恼之譬如，自在行长爪所问，及八千颂所问经中亦云： “嗟，薄伽梵”，以呼唤之语为首。 “薄伽梵，您之顶髻，您昔日行何业而致如是？”如是，从每一相好开始提问， 薄伽梵复作答时，自在行心想：然我亦可成佛，如是入于入流之因， 于此生获得阿罗汉果，背后有一谷粒之眼亦复苏醒， 薄伽梵亦对您作授记：恒河女神现证菩提之时，您亦由此教导而得授记。 如是，亦可由行持十度之门，现证圆满正等觉。 若有人反驳：声闻无有授记，此亦有之，为令声闻生欢喜故。 《白莲经》中亦云：声闻有授记，为令自身眷属庄严故，菩萨亦有示现为声闻之相。 以字句之理而证悟者为何？以金刚乘大乘唯识之瑜伽行持之理，乃以字句之理而证悟。 如是，我之蕴等一切皆为身语意之体性，五智之体性，自性了知为字母唵（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵），以唵字所表，观想为圆满之坛城，或观想为忿怒之坛城。 外境之色、声、香、味、触等一切，以母为表，与母法界相合，或与母之坛城，与法界相合，或以母之坛城与处所之自在，应观想为忿怒之坛城。 衣物、饰品、食物、饮品，歌词、舞蹈、聚会之云
English
By making the ten grounds as the cause, the ten perfections become the fruit. In the time of sentient beings, it is afflictions and parents. Likewise, an example of afflictions is in the questions of the wandering ascetic Long Nails, and also in the Sutra of Eight Thousand Questions: "O Bhagavan," beginning with the word of address. "Bhagavan, your crown of the head, what deeds did you previously practice that caused this to be so?" Thus, from each mark and sign, he asked, and when the Bhagavan replied, the wandering ascetic thought: "However, I too can attain Buddhahood," and thus entered the cause of entering the stream, and in this very life attained the fruit of an Arhat, and the one grain-eye in his back was also revived, and the Bhagavan also prophesied to you: "At the time when the goddess Ganga manifestly attains enlightenment, you too will receive a prophecy by being taught by her." Thus, also through the door of practicing the ten perfections, one will manifestly attain complete perfect enlightenment. If someone objects: "Listeners do not have prophecies," that too exists, for the sake of causing listeners to rejoice. In the Lotus Sutra also, it says: "Listeners have prophecies, and for the sake of beautifying their own retinue, Bodhisattvas also show the aspect of being listeners." What is realization through the mode of letters? Through the mode of practicing the yoga of the Great Vehicle Vajrayana, which is Mind-Only, it is realization through the mode of letters. That is, all of my aggregates, etc., are the nature of body, speech, and mind, the nature of the five wisdoms, and naturally realizing the letter Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵), and meditating on what is represented by that Om as a complete mandala, or meditating on it as a wrathful mandala. All external objects, such as forms, sounds, smells, tastes, and touches, are represented by the Mother, and joined with the Mother's Dharmadhatu, or with the Mother's mandala, and joined with the Dharmadhatu, or, depending on the occasion of the Mother's mandala and place, one should meditate on it as a wrathful mandala. Clothes, ornaments, food, drink, song lyrics, dances, and clouds of gatherings