Chinese
应当如此行持。了知这些果之后，是具有趋入因的体性。如同世间和出世间的例子安住于因和果的形象中一样。果位是普贤王如来的果位，安住于传承誓言和戒律的瑜伽士，安住于仪轨、资具和咒语的支分，现前显现秘密大坛城等，在因位时，是安住于果显现之形象，应当这样说。那么，如果果本身没有因和缘，难道不是唯一的吗？不是的，为了显示也有因和缘，所以说“果成熟之因和缘”。意思是说，获得普贤王如来果位的因是：外在的十度，内在的十度，秘密的十度，以及十地，三者也能成熟和成就。此外，在外在的经论中说：对于应当缘的十法界，以非烦恼性的无明，即所知障，作为十地不共品之对治，以智慧的自性合为十。这样，以因或对治，舍弃十种不共品，就能获得十度之果。也曾这样说过：法界有无明，非烦恼性之十障，十地不共品之，对治彼者即是地。又有人说，因为不是烦恼性的，所以是所知障。初地对一切行相之义不了知等共有十种。以十地为因，以具足十度为缘而摧毁，当果位法界现前时，有十智和十法界，法界和智慧二者无别，称为法身。另一些人说，法界的自性如同虚空，将法界作为名相是有矛盾的。正如《现观庄严论》中所说：法界无差别，自性各异不应理。如果这样说。
English
It should be practiced in this way. Having understood these fruits, it is of the nature of entering into the cause. Just as worldly and transworldly examples abide in the form of cause and effect. The fruit is the state of Samantabhadra, and the yogi who abides in the lineage vows and precepts, abiding in the parts of rituals, equipment, and mantras, manifests the four great secret mandalas and so on. At the time of the cause, it is said that it abides in the form of the manifested fruit. So, if the fruit itself has no cause and condition, is it not the only one? No, to show that there are also causes and conditions, it is said, "The cause and condition that ripen the fruit." It means that the cause of obtaining the fruit of Samantabhadra is: the ten outer perfections, the ten inner perfections, the ten secret perfections, and the ten bhumis, the three can also mature and accomplish. Furthermore, in the outer scriptures it is said: For the ten dharmadhatus to be objectified, non-afflictive ignorance, that is, the obscuration of knowledge, as the antidote to the non-common aspects of the ten bhumis, combine with the nature of wisdom into ten. In this way, by cause or antidote, abandoning the ten non-common aspects, one can obtain the fruit of the ten perfections. It has also been said: In dharmadhatu there is ignorance, ten non-afflictive obscurations, of the non-common aspects of the ten bhumis, the antidote to them is the bhumi. Some also say that because it is not afflictive, it is the obscuration of knowledge. The first bhumi has ten kinds of non-understanding of the meaning of all aspects, etc. Taking the ten bhumis as the cause, and destroying with the ten perfections as the condition, when the fruit of dharmadhatu manifests, there are ten wisdoms and ten dharmadhatus, and the non-duality of dharmadhatu and wisdom is called dharmakaya. Others say that the nature of dharmadhatu is like space, and it is contradictory to make dharmadhatu a term. As it is said in the Ornament of Clear Realization: Because dharmadhatu is undifferentiated, it is unreasonable for natures to be different. If you say so.
Chinese
因为也以对治十地的体性来做，所以不相违背。例如，就像天空和云一样，视为大小的体性。那么，密咒的持明者应该如何行持呢？“知入特征具足之总持，果成熟之因与缘。”这样说，如上所说，知和入的特征，那些具足且不分离，就像在稻田里耕作后浇水，果实成熟是不可避免的，因此，就像以一个因缘来做的一个总持一样。还有，第二种是知道果实普贤王如来的果位后，它的因是誓言，仪轨，用具，密咒，三摩地的坛城等具足，那些因果联系起来，就不是智慧天女的体性法界总持。为什么呢？因为密咒的持明者的名声，用具和成就一切，都依赖于它。其中，首先具有誓言的瑜伽士，在具有仪轨和用具的时候，从秘密莲花中剩余的菩提心中，供养圣众和灌顶众生，是布施波罗蜜多。如是说：“近诵与近近诵，修持与大修持，于母之莲花坛城中，喜乐心之坛城充满，所有佛陀云聚，喜悦平等胜施所充满。”等等。广说如上所说。身语意手印坛城的体性，根本坛城支分誓言二十等不违越是戒律。不畏惧不惊慌秘密坛城的见解和行持且能自在是忍辱。四时平等性中不离四种体性的秘密大坛城是精进。安住于密咒的五支是禅定。一切法空性也无所缘的十义体性不违越是智慧。即使享用五烦恼和五欲，也不被其过失所染污是方便。对于大自在天等烦恼的
English
Because it also acts as an antidote to the nature of the ten bhumis, it is not contradictory. For example, like the sky and clouds, it is seen as the nature of size. So, how should the vidyadhara of mantra practice? "The dharani that possesses the characteristics of knowing and entering, the cause and condition for the ripening of the fruit." As said above, the characteristics of knowing and entering, those that are complete and inseparable, are like plowing a rice field and watering it, the ripening of the fruit is inevitable, so it is like a single dharani that is done with a single cause and condition. Also, the second is knowing the state of Samantabhadra, the fruit, its cause is the samaya, the ritual, the implements, the mantra, the mandala of samadhi, etc. Those causes and effects are connected, it is not the dharmadhatu dharani of the nature of the wisdom goddess. Why? Because the fame, implements, and all the accomplishments of the vidyadhara of mantra depend on it. Among them, first, the yogi who has the samaya, when he has the ritual and implements, from the bodhicitta remaining in the secret lotus, offering to the noble ones and empowering beings is the perfection of generosity. As it is said: "Near recitation and near near recitation, practice and great practice, in the lotus mandala of the mother, the mandala of joy and mind is full, all the clouds of Buddhas, are filled with joy, equality, and supreme generosity." and so on. It is said in detail above. The nature of the body, speech, mind, mudra, and mandala, the root mandala, the twenty branch samayas, etc., not transgressing is discipline. Not fearing or panicking, being free in the view and practice of the secret mandala is patience. The great secret mandala of the four natures that does not deviate from the nature of the four times equality is diligence. Abiding in the five branches of mantra is meditation. The nature of the ten meanings of all dharmas emptiness and without object does not transgress is wisdom. Even if one enjoys the five afflictions and the five desires, one is not defiled by its faults is skillful means. For the afflictions of the great Rudra, etc.
Chinese
降伏五浊是力量，将五浊的器情世间与极乐世界等地无别地做到，是愿力。五大智慧也与大空性的智慧无别，是智慧。那些的果实是从第一地到第十地之间应当了知的。那为什么呢？因为果实是普贤王如来的果位，知晓是智慧的十地的自性，因是进入十度，那是陀罗尼智慧的天女你啊。成为如是的具有能力之威力者，那瑜伽士的名号如何安立呢？称为持明，十方诸佛如来薄伽梵的一切刹土都如此称扬。实际上是名为菩提萨埵的措辞。为什么呢？因为从密咒的门径，是执持一切如来的种姓且延续血统的缘故。那又是谁呢？种姓不灭的那位，处于上等的位置，任何一位都可以。而且持明的差别有四种，如上所说，对于具有根本和支分的誓言等功德，显现四大坛城而获得征相的瑜伽士是信行持明。行持外内秘密的十度是，入地的持明，如吉祥Tadta Sangta Ha所说，各个种姓的持明获得寿命自在后，住于二千小劫，金刚大持明住于一千劫后，前往十方诸佛的刹土又返回，示现幻化等的奇变。安住于地的持明是，能使亿万佛土清净，化现亿万化身，圆满无漏的普贤行。那些也被称为菩萨摩诃萨，由内密咒的门径成就故称为持明。任运成就的持明是如来吉祥普贤王如来。又是如是的信行，入地和安住于地的那些生世
English
Subduing the five degenerations is power. Making the vessel and essence of the five degenerations inseparable from Sukhavati and other places is aspiration. The five great wisdoms are also inseparable from the wisdom of great emptiness, which is wisdom. The fruits of these should be known from the first bhumi to the tenth bhumi. Why is that? Because the fruit is the state of Samantabhadra, knowing the nature of the ten wisdom bhumis, and the cause is entering the ten perfections. That is because you are the goddess of dharani wisdom. The name of that yogi who has become such a powerful one, how is it established? It is called Vidyadhara, which is proclaimed in all the realms of the Buddhas, Tathagatas, and Bhagavad in the ten directions. In reality, it is a term called Bodhisattva. Why is that? Because through the path of mantra, it is because they hold the lineage of all Tathagatas and continue the lineage. Who is that? The one whose lineage is not broken, whoever is in a higher position. Moreover, there are four distinctions of Vidyadharas. As mentioned above, the yogi who has the qualities of root and branch vows, etc., and who manifests the four great mandalas and obtains signs is the Vidyadhara of practice by faith. Practicing the ten outer, inner, and secret perfections is the Vidyadhara of entering the bhumis. As said by glorious Tadta Sangta Ha, after the Vidyadharas of each lineage have obtained mastery over life, they remain for two thousand minor kalpas, and the great Vajra Vidyadhara remains for a thousand kalpas, going to all the Buddha realms in the ten directions and returning, showing magical transformations and other miracles. The Vidyadhara abiding on the bhumi is the one who can purify billions of Buddha lands, manifest billions of emanations, and perfect the flawless Samantabhadra conduct. Those are also called Bodhisattvas Mahasattvas, but because they are accomplished through the path of inner secret mantra, they are called Vidyadharas. The spontaneously accomplished Vidyadhara is the Tathagata, glorious Samantabhadra. Again, such practice by faith, entering the bhumis, and those who abide on the bhumi, their births
Chinese
那么如何理解呢？“人和天与梵天之，清净之生虽执持。”如是说。执持人中清净之生，即刹帝利、婆罗门和居士的清净之生。经由密咒金刚乘之门，获得吉祥普贤之果位，使菩萨之地同时平等结合。如国王因陀罗菩提及其眷属，以及库库拉札阿阇梨等，执持密咒转轮王的清净之生，经由密咒金刚乘之门，使菩萨之地同时平等结合，获得吉祥普贤之果位。同样，如帝释天等欲界，以及梵天等色界的一切天神的清净之生也执持，经由密咒金刚乘之门，使菩萨之地同时平等结合，获得吉祥普贤之果位。那么，如果这样，菩萨自身未转为彼身，难道不会成为不能超越三界，不能胜过，不能超脱的法性之物吗？答曰：“清净之生虽执持，差别在于地之转。”如是说。如是的天与人的清净之生虽然执持，并依于身，但地的差别在于地，即以同时平等结合菩萨十地的差别，而转为持明之地。又问，菩萨十地同时圆满不会那样转变的回答是：“度到彼岸皆圆满。”如是说。三轮完全清净，即布施的度到彼岸，以及无苦恼的戒律的度到彼岸等，以及完全不紊乱的忍辱的度到彼岸等，以及远离懈怠散乱的精进的度到彼岸等，以及无味觉体验的禅定的度到彼岸等，以及远离邪慧的智慧的度到彼
English
How to understand it? "Though holding pure births of humans, gods, and Brahma." It is said. Holding the pure births of humans, namely the pure births of Kshatriyas, Brahmins, and householders. Through the door of the Secret Mantra Vajrayana, one attains the state of glorious Samantabhadra, causing the Bodhisattva grounds to be united equally at once. Like King Indrabodhi and his retinue, and Kukuraja Acharya, holding the pure birth of a Chakravartin king of mantras, through the door of the Secret Mantra Vajrayana, they cause the Bodhisattva grounds to be united equally at once, and attain the state of glorious Samantabhadra. Similarly, the pure births of all the gods of the desire realm, such as Indra, and the form realm, such as Brahma, are also held. Through the door of the Secret Mantra Vajrayana, they cause the Bodhisattva grounds to be united equally at once, and attain the state of glorious Samantabhadra. Then, if that is the case, since the Bodhisattva himself has not transformed into that body, will he not become something that cannot transcend the three realms, cannot overcome, and cannot surpass, a nature of dharma? The answer is: "Though holding pure births, the difference lies in the transformation of the ground." It is said. Although such pure births of gods and humans are held and rely on the body, the difference in the ground lies in the ground, that is, with the difference of uniting the ten Bodhisattva grounds equally at once, it transforms into the ground of Vidyadhara. Again, the question is, the completion of the ten Bodhisattva grounds at once will not change like that, the answer is: "The perfections are all complete." It is said. The three wheels are completely pure, that is, the perfection of generosity, and the perfection of morality without suffering, and the perfection of patience without complete disturbance, and the perfection of diligence free from laziness and distraction, and the perfection of meditation without taste experience, and the perfection of wisdom free from immoral wisdom.