English
Now and all obstacles are destroyed, and the Vajra Immovable is accomplished. Ignorance is the state of being indifferent to the object without conceptualizing it, in a manner that turns away from the nature of the object. Because such power exists in the mind, one does not grasp at characteristics on the path, and in the fruition, one does not conceptualize all the realms of activity of elaboration, and the Dharmadhatu Wisdom, the essence of Vairochana, is accomplished. Pride is that which enters into a state of superiority. Because such power exists in the mind, one enters into all practices without discouragement on the path, and one holds that there is no other path superior to the mantra path. In the fruition, one is endowed with all qualities, and there is no state of poverty or discouragement, and there is no sting of inequality anywhere, and the essence of Equality Wisdom, Ratnasambhava, is accomplished. Jealousy is a mind that, focusing on self and others, enters into inequality and is unbearable. Because such power exists in the mind, on the path, one engages in accepting and rejecting what should be practiced and what should not be practiced. In the fruition, the activity of accomplishing benefit for those to be tamed and abandoning harm is accomplished, and the nature of Accomplishing Wisdom, Amoghasiddhi, is accomplished. Thus, just as the power of medicine and the light of a jewel, these five self-existing powers are inherently present in the mind. When not realized, all the actions of samsara are done by these five, but when realized, they accomplish all the actions of pure nirvana. If one is separated from these five powers, one cannot accomplish all purposes completely, just as an arrow shot loses its power, or as the propeller of a revolving wheel is separated, just like a Shravaka entering into peace. Therefore, it is impossible for the self-existing power of the mind to be permanently prevented from arising, and even if it is prevented, it is not necessary, because if it is not defiled by delusion, it will appear as the five wisdoms. This principle is also stated in the Sutra of Vimalakirti: A lotus does not grow from dry land or an empty shell, but from water and mud. Similarly, unsurpassed perfect enlightenment does not arise from those who have abandoned afflictions and seen the unconditioned, but if one generates a view of the aggregates like Mount Meru, one will generate the mind of unsurpassed perfect enlightenment. Therefore, afflictions are the Tathagata.
Chinese
就像所说的“是欲的后裔”一样。第二，正如所说：“以无贪来调伏世间，手印的成就生于贪著。”虽然有教导说，因为世间的贪著是过患，所以要以无贪来调伏，但也有不能没有贪著的时候。比如外道密咒师，如果不信奉具有誓言者所观察的本尊手印，就不会获得成就。而内道密咒师，如果不非常贪著色相的手印，就不会获得智慧和成就。因此，正如所说，这些手印的成就是没有贪著就无法成就的。像这样，欲界的贪著和具有堪能的根等，贪著越多，快乐就越增长。方法所摄持的快乐越多，智慧的显现就越伟大，就像木柴使火焰，毒药使孔雀的羽毛增彩一样。同样，其他的烦恼也是，由方法所摄持和未摄持，成为功德和过患的因缘，但因缘的体性上没有差别。像这样，虽然教导说不要贪著有漏的对境，不要贪著清净的法，但仅仅是对境和相状等的差别，使得它们的作业各不相同而已，心的力量在对境上摇动的方式是一样的。就像经部里也说的那样，在《慧海请问经》中说：“如火得薪，其力增盛，如菩萨之烦恼，如是智慧之火亦增盛。”第三，像这样，对于一切显现，以通常的方式执著，并且缘于此而执著我和法为真实的境地中，心的力量就生起五毒。当一切法清净，并且其中我和法的自性都不成立，从而从一切相的执著中解脱，而证悟平等性的时候，无论生起五种智慧中的哪一种，都是智慧。例如，当看到悦意的对境时，普通人会因为执著对境和有对境者而产生贪著，而苦行者会通过不净等方式来遣除贪著之心。但在这里，无论生起什么念头
English
Like it is said, "It is the lineage of desire." Secondly, as it is said, "Subdue the world with non-attachment, the accomplishment of mudras arises from attachment." Although there are teachings that because attachment is a fault in the world, one should subdue it with non-attachment, there are also times when attachment is indispensable. For example, according to external mantra practitioners, if one does not have faith in the deities and mudras examined by beings with vows, one will not attain accomplishment. And according to internal mantra practitioners, if one does not have extreme attachment to the mudras of form, one will not obtain wisdom and accomplishment. Therefore, as it is said, these accomplishments of mudras cannot be achieved without attachment. Like this, the more attachment there is in the desire realm and the more capable faculties one has, the more happiness increases. The more happiness is grasped by skillful means, the greater the manifestation of wisdom, just as firewood increases fire or poison enhances the colors of a peacock's feathers. Similarly, other afflictions, whether grasped by skillful means or not, become the cause of qualities and faults, but there is no difference in the nature of the cause. Like this, although it is taught not to be attached to contaminated objects and not to be attached to pure dharmas, it is only the difference in objects and appearances that makes their functions different. The way the mind's power moves on the object is the same. As it is said in the sutras, in the "Inquiry of Ocean of Wisdom Sutra": "Just as fire finds fuel, its power increases, just as the afflictions of a Bodhisattva, so the fire of wisdom greatly increases." Thirdly, like this, when one clings to all appearances in an ordinary way, and based on that, grasps self and phenomena as truly existent, the power of the mind gives rise to the five poisons. When all dharmas are pure, and neither self nor the nature of phenomena are established in them, thus being liberated from all fixations on signs, and seeing equality, then whatever of the five kinds of awareness arises is wisdom. For example, when seeing a pleasing object, ordinary people become attached because they cling to the object and the one who possesses the object, while ascetics try to reverse that attachment by means of ugliness and so on. But here, whatever thought arises
Chinese
让它自然生起而不加以阻止，当掌握了证悟实相的智慧时，境与有境的显现和安乐的体验不会停止，而是毫无执着地全然体验，这就是贪欲显现为妙观察智。因为境不会停止，也不会混杂，而是清晰且具有安乐的相状。同样，也应将其应用于其他情况。像这样，在密宗中，这仅仅是关于如何运用道的方法的教导，而关于其自性的描述，在显宗中也有提及。在《进入增长信力之手印经》中说：从烦恼的自性中没有其他的智慧，烦恼的自性本身就是智慧。五不舍是指不舍五甘露。也就是说，从平等性的角度来看，没有清净与不净的分别，因此不应舍弃；因为是清净的，所以应该接受；从不分清净与不净的行持中体验平等性，并压倒概念的分别；通过苦行的行为迅速获得成就；通过方便摄持的那些事物变成了世间的甘露；因为安住在自身本性成就的物质中，所以应该接受。成就是来自于如教奉行，因此要时时不断地进行甘露的供养。如果像这样的行为没有证悟深奥的意义而混乱地进行，那么这种无意义的行为会耗尽自己的相续。如果证悟已经融入心中，那么即使特意去做也不需要。因此，应该将自己的证悟体验与此结合起来，以成为其助缘的方式，根据情况适当地依赖它。就像学习自己的剑舞技巧一样，首先在木头、铅和真剑上依次学习。这样，如果没有这十个支分誓言，就不会产生将烦恼转化为道等快速获得安乐的殊胜道。如果这样接受了，烦恼本身显现为智慧，那么轮回的起因就变成了道谛的本质。此外，烦恼的蕴本身显现为清净的智慧，因此痛苦也变成了菩提的本质。因此，这条道路非常强大。如果存在这些支分誓言，那么依靠它们，密宗的深奥行为
English
Allow it to arise naturally without obstructing it, and when the wisdom of realizing the true nature is grasped, the appearance of objects and subjects and the experience of bliss will not cease, but will be experienced completely without any attachment. This is when desire arises as discriminating awareness wisdom. Because the object does not cease, nor is it mixed, but is clear and has the aspect of bliss. Similarly, it should be applied to other situations as well. In this way, in Tantra, this is merely a teaching on how to apply the path, but the description of its nature is also mentioned in Sutra. In the Mudra Sutra of Entering into the Increase of Faith, it says: From the nature of afflictions, there is no other wisdom; the nature of afflictions itself is wisdom. The five non-abandonments refer to not abandoning the five ambrosias. That is, from the perspective of equality, there is no distinction between clean and unclean, so it should not be abandoned; because it is pure, it should be accepted; from the practice of not distinguishing between clean and unclean, one experiences equality and overcomes conceptual distinctions; through the practice of asceticism, one quickly attains accomplishment; those things that are grasped by skillful means become the ambrosia of the world; because it abides in the substance of one's own nature, it should be accepted. Accomplishment comes from acting according to the teachings, so the offering of ambrosia should be performed constantly. If such actions are performed in a confused manner without realizing the profound meaning, then such meaningless actions will exhaust one's own being. If realization has merged into the heart, then even if one deliberately does it, it is not necessary. Therefore, one should combine one's own experience of realization with this, and rely on it appropriately as a means of support. Just as one learns one's own sword dance techniques, one first learns on wood, lead, and then on a real sword. In this way, without these ten branch vows, one will not be able to take the special path of quickly attaining bliss, such as transforming afflictions into the path. If one accepts it in this way, and the afflictions themselves arise as wisdom, then the origin of samsara becomes the essence of the truth of the path. Furthermore, the aggregates of karma themselves arise as pure wisdom, so suffering also becomes the essence of enlightenment. Therefore, this path is very powerful. If these branch vows exist, then relying on them, the profound practices of Tantra
Chinese
然而，它自然存在于那个传承中。如果详细划分这种根本和支分的誓言，就会变成三百六十种，正如其他论典中所阐明的那样。总之，不超出清净平等大义，就是所有能真实成就佛陀的誓言之王。如果详细划分直接和间接利益它的誓言次第，则是无量的。因为为了适应众生的分别念，有各种调伏他们的誓言次第。第三，这些誓言的关键在于，大方便密咒乘的誓言中，包含了声闻和菩萨的所有戒律和誓言，并且比下部的行为更加清净。也就是说，共同一致的行为不必说，即使是那些看起来与下部相违的行为，不但不相违，而且更加殊胜。例如，在声闻乘中，从处所、意念和行为究竟圆满的角度来说，有所谓的四种根本堕罪。声闻乘仅仅是断除对他人的损害，而菩萨则在此基础上致力于利益他人。因此，菩萨没有为自己着想的污垢，以慈悲心行不净行等，不但没有罪过，反而有获得功德的情况。但是，如果被为自己执着所驱使，自赞毁他，吝啬而不施舍财物等，则被认为是堕罪。在密咒乘中，由于平等性的见解成为确信，不执着于境和有境，因此，在看似杀生等行为中，丝毫没有普通人的处所、意念和行为究竟圆满的情况。由于以智慧和方便善巧的行为，仅仅在名言中成办二利的特殊方式，因此，从不被罪业沾染的角度来说，包含了声闻乘的戒律；从致力于利益他人的角度来说，也包含了菩萨的誓言。就像铁逐渐变成银和金，后者的价值包含前者的价值一样。又如，一个铜器，先做成普通的铜器，然后做成盛放东西的器皿时是干净的，做成供奉神灵的器具时是非常干净的，做成佛像时则成为供奉之处一样。如果三门的行为与烦恼相应而行持，那么