English
Oh! Having attained stability on the path of skillful means and manifested the Dharmata of wisdom, which is the path of liberation, in such a state, the fruits appear spontaneously without being sought. Secondly, the nature of the fruit itself has three aspects: stating that it does not arise from causes and conditions and has the ability to function; stating that the meaning of being separate from one is self-born wisdom; and the way in which the omniscient wisdom views beings to be tamed. The first is: "Wisdom realm," etc., two verses. The nature of the fruit thus attained is not caused by other causes and conditions of attainment, because with the wisdom that understands the true meaning, the realm of knowable dharmas is known to be completely pure. The very essence of the Tathagata, having become accustomed to the great seal of the path of skillful means, all the delusions of appearance and attachment are purified, and the qualities of the fruit are self-evident. Therefore, it is only a detached fruit, and it is not newly attained by the path. In the wisdom that is spontaneously accomplished at the base, there is what is called the play of inconceivable wisdom as the fruit. If you ask: Then, doesn't the appearance of the fruit become a sign of existence? Answer: In wisdom, the play of wisdom itself is not truly established, like an illusion, it is false and unreal. As is wisdom, so is the body. Furthermore, the manifested bodies of the Buddhas appear in the world, saving beings from the suffering of samsara, and from the state of the Dharmakaya, the Sambhogakaya, with the blessing of self-appearance, teaches the Dharma through symbols, as before. In reality, it is not truly established, its essence is emptiness. If you ask: Then, can't the body and wisdom be used as examples and meanings? Answer: The reason why it can function in the realm of what should be tamed is that, although it has not moved from the Dharmakaya, the two form bodies, the indestructible wheel of body, speech, and mind, appear, and therefore its splendor performs the work of benefiting beings. Thus, although it appears to those to be tamed, it is not established that the Tathagata has accomplished anything, so it is like an illusion. The two are inseparable, they are vajra, and because they are free from enemies, they are strong, and because they are superior to others, they are supreme. The second is: "One and many," etc., one verse. The Buddhas, with the pervasive Dharmakaya, have not moved from the pervasive one, but the form bodies appear in various different activities, so.
Chinese
远离唯一之边，所遍及之色身各异之自性，不离法身，故无异体之界限，远离众多之边。如《普作续》云：“法身遍布唯一故，于大之大中自性住。”如是说故。如是等等远离一切边，故称中，即非一亦非异等二者之蕴聚三者亦无。如是法性如何安住，如实显现，除此以外，纵是佛陀亦不见有其他果。故其远离因缘，乃为自生。显现本来如是之义，是为智慧。彼以大悲不住寂灭之边，以大智慧不住轮回之边，安住于无住之中，是为如来之显现。三者为，颠倒等一颂，即特意等。众生之颠倒分别，由能取所取而分别之障蔽，彼等本自清净，故法与法性自性相连。诸佛之智慧亦不异于法界，故境与有境自性无别而相连。诸佛往昔行菩提行时，以大悲发誓度化一切众生，故与业及大悲相连。如是因三者之关联，故可安立以悲悯垂视之名言。所调伏众生之显现，非实有，故于无所缘中垂视，是为如实知之智慧。六道轮回世界，时间先后、地位高低等一切显现无余了知，是为如量知之智慧。轮回涅槃一切法，显现而无自性，是为无别知之智慧。如《名号赞》云：“以大智慧于一刹那，诸法皆能领会持。”如是，为开启坛城、灌顶及修持之义，为共同之眷属宣说，故特意宣说。第三为章节之名称，秘密等。此续有二十二章节，此为金刚
English
It is free from the extreme of oneness, and the nature of the diverse form bodies pervaded by it does not move from the Dharmakaya, so there is no difference in lineage, and it is free from the extreme of multiplicity. As the Kunjed Tantra says, "Because the Dharmakaya is all-pervading and one, it abides in its own nature as the Great One of Greatness." Therefore, because it is free from all such extremes, it is called the Middle Way, and the three aggregates, which are neither one nor different, do not exist. Thus, the Dharmata, just as it abides, is manifested as it is, and even the Buddhas do not see any other result. Therefore, it is free from causes and conditions and is self-arisen. Because it manifests the meaning of being primordially, it is wisdom. That itself, with great compassion, does not abide in the extreme of peace, and with great wisdom, does not abide in the extreme of samsara, but abides without abiding, is called the appearance of the Tathagata. The third is: "Wrongly," etc., one verse, and "Especially," etc. The wrong thoughts of beings, the obscurations of grasping and fixation, are primordially pure, so Dharma and Dharmata are connected by nature. The wisdom of the Buddhas is also not different from the Dharmadhatu, so the object and the subject are connected without difference in nature. When the Buddhas practiced the conduct of Bodhichitta in the past, they vowed to liberate all sentient beings with great compassion, so they are connected with karma and compassion. Thus, because of the connection of the three, it is permissible to apply the term "seeing with compassion." Because the appearance of beings to be tamed is not established as a real entity, seeing without any object of focus is the wisdom of knowing as it is. Completely seeing all appearances of the six realms, such as past and future times, high and low places, is the wisdom of knowing as it is. Seeing all phenomena of samsara and nirvana as appearances without inherent existence is called the wisdom of non-duality. As it says in the Praise of Names, "With great wisdom, in an instant, all phenomena are comprehended and held." Thus, in order to open up the meaning of the mandala, empowerment, and practice, it is specially spoken to the assembled retinue. The third is the name of the chapter: "Secret," etc. This Tantra has twenty-two chapters, and this is the Vajra.
Chinese
由于三成就事业的次第，即坛城、灌顶和修法，以及智慧金刚三者结合的意义难以理解，因此为了不违越此秘密，是为誓言品第九。 现在开始讲解第十品。如果从法蕴的角度来说，对于殊胜智慧的法蕴，从基、道、果三者中，阐述道和果。从方便解脱二者中，阐述方便道。从三种体性中，稍微阐述引发之体性和果之体性。从四种显现中，阐述道之显现。从次第和顿悟二者中，阐述次第。从中等的五法中，阐述相续之义。其中，从十种事物中，阐述灌顶。在灌顶的间隙，阐述行和坛城三摩地。稍微阐述事业。从最后的十法中，有隐义、密意、口诀、交界、引摄。此外，通过三种共同行来阐述。 如此阐述的这一品有三部分：历史、正文和名称。第一部分是“此后”等，简要地展示了进入坛城并与根器相符的灌顶方式，为了展示此后如何灌顶的次第，世尊以不可思议的大欢喜，为了自己获得一切灌顶的伟大，以及为了他人能自在地运用一切法，如同国王一般。为了使三个根器次第获得三种灌顶，为了与各自的想法相符，安住于名为布施的三摩地中，从而入定，为了专门陈述下面将要出现的十八种灌顶之义，而宣说此内容。 第二部分正文有三：灌顶的次第、未灌顶的过患、灌顶的功德。第一部分也有三：外在利益的十灌顶、内在能力的五灌顶、秘密甚深的灌顶三者的次第。第一部分是“头饰”等一颂。在此灌顶之际，从秘密主大金刚持的传承新旧二者中，虽然持有旧传承者将灌顶归纳为三部分来讲述，但后来归纳为八个意义来讲述。按照那个意义，在金刚事业次第中：“因缘自性与果”。
English
Since the meaning of the three-accomplishment activity sequence, namely mandala, empowerment, and practice, and the combination of the three wisdom vajras is difficult to understand, therefore, in order not to transgress this secret, this is the ninth chapter of vows. Now, the tenth chapter will be explained. If considered from the perspective of the Dharma collection, for the Dharma collection of superior intelligence, from the three of base, path, and fruit, it explains the path and the fruit. From the two of means and liberation, it explains the path of means. From the three characteristics, it briefly explains the characteristic of entering conditions and the characteristic of the fruit. From the four appearances, it explains the path appearance. From the two of gradual and simultaneous, it explains the gradual one. From the middle five dharmas, it explains the meaning of the continuum. Among these, from the ten objects, it explains empowerment. In the course of empowerment, it explains conduct and mandala samadhi. It briefly explains activity. From the final ten dharmas, there are implicit meanings, intentions, oral instructions, intersections, attraction and gathering. Furthermore, it is explained through the three common practices. This chapter, which explains in this way, has three parts: history, text, and name. The first part is "Then," etc., briefly showing the way to enter the mandala and bestow empowerment in accordance with the vessel, and in order to show the sequence of how to bestow empowerment thereafter, the Bhagavan, with inconceivable great joy, in order for himself to obtain all the greatness of empowerment, and in order for others to freely wield all dharmas, like a king. In order to enable the three vessels to obtain the three empowerments in sequence, in order to be in accordance with their respective thoughts, abiding in the samadhi called giving, thus entering into samadhi, in order to specifically state the meaning of the eighteen empowerments that will appear below, this is spoken. The second part, the text, has three parts: the sequence of empowerment, the faults of not empowering, and the merits of empowering. The first part also has three parts: the sequence of bestowing the ten empowerments of external benefit, the five empowerments of inner ability, and the three empowerments of secret profundity. The first part is "Head ornament," etc., one verse. At this time of empowerment, from the two transmissions, old and new, of the secret lord Great Vajradhara, although those who hold the old transmission explain the empowerments by summarizing them into three sections, later they explain them by summarizing them into eight meanings. According to that meaning, in the Vajra Activity Sequence: "Cause, condition, nature, and fruit."
Chinese
所谓的“母之八过患”。 如是，八种意义中，第一种因有二，其中，相应的因是： 顶饰灌顶的相应是八识聚。 发髻的相应是二种纯粹的味道。 念珠的相应是三十二个明点。 盔甲的相应是身体脉络的网络遍布。 胜幢的相应是男女的根。 手印的相应是四十二种分别念。 伞盖的相应是头部大乐之轮。 宝瓶的相应是充满脉轮明点。 饮食的相应是位于舌头上的味觉。 精华灌顶的相应是五界精华，即五种圣物。 俱生因是： 灌顶物具有加持力。 也就是，顶饰以宝生部加持。 同样，红色和深蓝色发髻以金刚萨埵和无量光佛加持。 念珠以宝生部加持。 盔甲以不空成就佛加持。 胜幢以金刚萨埵加持。 手印以各自的本尊加持。 伞盖以金刚萨埵加持。 宝瓶以五部加持。 饮食以毗卢遮那佛加持。 五种精华以各自的部族加持。 第二，缘有四种： 堪能授予灌顶的弟子是因缘。 能够授予灌顶的上师是主缘。 具有加持力的灌顶物是所缘缘。 前面的灌顶开启，后面的灌顶产生是等无间缘。 第三，自性是： 外在有益的十种灌顶。 第四，果是： 例如，像磨砺刀剑一样，通过灌顶，使应获得的自性之义显现的能力真实产生，或者仅仅是种下种子。 第五，次第是： 首先是五种精华。 然后是顶饰、宝瓶、发髻、念珠、盔甲、胜幢、伞盖、手印、饮食。 第六，灌顶的程序是： 每一种都有五种： 意念传承、宣告词、灌顶处、融入，以及从何种障碍中产生何种能力的祈愿。 这些的意义是： 在弟子明观为本尊的基础上，戴上具有宝生部加持的顶饰，在头顶系缚五部的灌顶印，并将灌顶物融入八识聚的觉知中，从而思维以五智的自性清净的标志是用五部来庄严头部。 同样地，