English
I, show the increase of the fruit. Briefly show the view. Among the four appearances, show the appearance of the path and the fruit. Among the five intermediate dharmas, show the meaning of the continuum. Among those ten dharmas, mainly show the practice and conduct. Incidentally show the view and offerings, mudras, and samadhi. Among the last ten dharmas, there are hidden meaning instructions and the alternation of boundaries, the drawing in and releasing, and the authoritative scriptures. Furthermore, it is shown through the three common aspects. Thus, this chapter of showing has three parts: the historical narration of what was said, the actual text, and the way it was spoken. The first part is "Then" etc., that is, after showing the mandala of the assembly, the Tathagata, with great joy, takes all the realms of appearance and conduct as the clouds of wisdom's play, spreading the inexhaustible enjoyment, the wheel of adornment, and enters into samadhi, and then speaks these words. The second part, the text, has three parts: summarizing the meaning with three characteristics, explaining the meaning extending from causes and conditions, and elaborating on the characteristics of producing the fruit. The first part is "Knowing and entering" etc., one verse. If explained according to the gradual path, then, as the characteristic of knowing as the cause, it is realizing the view; as the characteristic of entering as the condition, it is achieving the union of view and conduct through familiarizing with samadhi, which is also the certainty of the method of practice, the dharani that does not lead the path astray, and like seeds and water and fertilizer, it is also the cause and condition for ripening the fruit. Thus, when realization and familiarization, the two, transform with the power to produce the fruit, one can obtain the fruit of the four vidyadharas of the uncontaminated path of learning and the five bodies of the Buddhas of the path of no more learning, thereby becoming famous in all Buddha-fields. Again, like the sudden enlightenment practitioner, the two, knowing and entering, are realized as inseparable or uniquely certain, and through familiarization, they are united, thereby making the wisdom of the uncontaminated path manifest in a uniquely certain way. The second part has three parts: refuting the attachment to seeking other accomplished fruits, the sequence of actions to be done before gradually entering the conditions, and showing the characteristics of suddenly entering the conditions. The first part is "Four times" etc., one verse. Thus, the fruits of the doctrines that are elaborated in detail in chapter eleven, namely the four times and the ten directions, that is, the place and time.
Chinese
无论从何处寻找，都不会找到一个独立于自心之外的圆满正等觉佛。为什么呢？因为如果证悟了自心本性清净，那就是圆满正等觉佛。这样，如果内心没有证悟佛，那么向外寻找也是找不到的，所以不要寻找，这是教诲。那么，修持道是否没有必要呢？不是的，为了使自心是佛如实显现，才安立了“道”这个名称。正如金刚经所说：‘自性本住故，非从住处来。舍弃执着后，自面自能见。’第二是，虚空之中等一颂。按照生起次第，因为三摩地在前，所以在如虚空般清净的法界显现中，在具足一切特征的宫殿中央，在莲花日月垫上，观想自生智慧自在的君王，一切种姓的主宰金刚萨埵，以交抱姿态的父母。按照圆满次第，则是法界和智慧，这样观想二者结合，就能在一切诸佛的坛城中，全部无余地进行观想。因为一切诸佛都从一和多的边解脱，并且一切佛的意趣也都在法界智慧双运中汇集。对此，一般来说，在荟供之前，无论是息灾还是增益，都要进行念诵，这不是仅仅停留在意念观想上，而是要学习确定和圆满的方式。首先要确定见解，然后在四种资粮道的瑜伽上获得稳固。这里仅仅提到顿悟的唯一手印，就像是生起次第和圆满次第的总结，虽然不一定是在荟供之前必须进行的念诵，但是因为从悲心幻化到顿超是不会发生的，所以在荟供之前，唯一手印是普遍存在的，因此仅仅是作为确定范围的方式而提及。第三是，仪轨增减等两句。仪轨，也就是道的次第，对于顿悟的人来说，像渐悟的人一样修持，即使有遗漏或者没有修持圆满，也能清净增减的过失，因为一切法
English
No matter where you search, you will not find a fully enlightened Buddha separate from your own mind. Why? Because if you realize that the nature of your own mind is pure, that is the fully enlightened Buddha. Thus, if you do not realize the Buddha within, you will not find it by searching outside, so do not search, this is the instruction. Then, is it not necessary to practice the path? No, in order to manifest that one's own mind is the Buddha as it is, the term "path" is established. As the Vajra says: 'Because the self-nature abides, it does not come from a dwelling place. Having abandoned attachment, one sees one's own face by oneself.' The second is, "In the midst of space," etc., one verse. According to the generation stage, because the three samadhis precede, in the appearance of the sphere of reality as clear as the sky, in the center of the palace that is complete with all characteristics, on the seat of the lotus sun and moon, one visualizes the self-born wisdom, the king who controls all, the lord of all families, Vajrasattva, in union with his consort. According to the completion stage, it is the sphere of reality and wisdom, and by meditating on the union of the two in this way, one will meditate on all the mandalas of the Buddhas completely and without remainder. Because all the Buddhas are liberated from the extremes of one and many, and the intention of all the Buddhas is also gathered in the union of the sphere of reality and wisdom. In general, before the tsok practice, whether it is pacifying or increasing, the recitation is done, which is not just staying in mental visualization, but is a way of learning to be definite and complete. First, the view must be determined, and then stability must be obtained in the four yogas of the accumulation path. Here, only the single mudra of sudden realization is mentioned, like a summary of both the generation stage and the completion stage, although it is not necessarily the recitation that must be done before the tsok practice, but because the progression from compassion illusion to sudden transcendence is impossible, the single mudra is universally present before the tsok practice, therefore it is mentioned only as a way of determining the scope. The third is, "Ritual excess or," etc., two lines. Ritual, that is, the stages of the path, for a person of sudden enlightenment, practicing like a person of gradual enlightenment, even if there are omissions or it is not practiced completely, the faults of excess or deficiency are purified, because all dharmas
Chinese
因为安住于了悟本然的境界，所以没有执着于道之次第等一切相。因为没有那些过失，所以不障碍获得成就，就像天空没有被灰尘污染一样。就像《广大论》中所说：如果自然而然地了悟，就自然而然地修习。远离次第的那个本身变得清晰有关联。又说：不作伪，如其本然安住，自然成就的坛城显现。第三，关于究竟圆满果的特征，有次第和顿悟两种。第一种是次第，有三种：受用五种受用物的果，寿命自在持明者的装束，宣说究竟的果。第一种也有五种：舞蹈歌舞聚会的，歌曲词语声音的，装饰和穿着的，食物和饮料的，受用阿 अली（藏文，梵文天城体，ali，汉语字面意思：阿）嘎嘎利（藏文，梵文天城体，kali，汉语字面意思：嘎利）受用物的果。第一种是，《幻化网》等一颂：三族部的父续母续双运是幻化网，那些在自明中显现圆满的三族部中任何一个本尊的坛城，通过修习而达到稳固的程度，显现不会被外境所夺，获得分别诸法的等持，由此可以无执着地受用五种受用物。其中，在受用舞蹈歌舞聚会的受用物时，从那个状态中，在五根上观想本尊，以足部的舞蹈和手部的歌舞以及光芒幻化的各种聚会等方式，不超出三门本尊的身语意手印的状态而受用，其果是：获得共同的成就，可以进入山岩和地下，或者前往上方的天空，可以享用天神、龙和药叉女等，并且使他们都成为奴仆，以及成就殊胜的成就义成。第二是，歌曲词语等两句：从语的方面，歌曲词语和声音的受用物等，不超出三门本尊的身语意手印的状态而受用，其果是：获得共同的成就，可以获得为每个所化众生宣说一切教法的转法轮的成就，以及成就殊胜的成就无量光。
English
Because one abides in the state of realizing the very nature, all grasping at characteristics such as the stages of the path is absent. Because there is no fault in that, it does not obscure the attainment of accomplishments, just as the sky is not stained by dust. As it is said in the Extensive Treatise: "If one realizes spontaneously, one meditates spontaneously. The connection is that the absence of stages becomes clear." Also: "Without contrivance, remaining as it is, the spontaneously accomplished mandala arises." Third, regarding the characteristics of the ultimate fruition, there are two: gradual and sudden. The first is gradual, which has three aspects: the result of using the five objects of enjoyment, the appearance of a Vidyadhara with power over life, and the teaching of the ultimate result. The first also has five aspects: the result of using objects of dance, song, and gathering; the result of using objects of song, lyrics, and sound; the result of using objects of adornment and clothing; the result of using objects of food and drink; and the result of using objects of Āli (藏文，梵文天城体，ali，IAST: ali, meaning: A) and Kāli (藏文，梵文天城体，kali，IAST: kali, meaning: Ka). The first is: "By the net of illusion," etc., one verse. The union of the father and mother deities of the three families is the net of illusion. By meditating on the mandala of any of the three families of deities that are clearly perfected in the direct experience of self-awareness, the measure of stability becomes clear, and the discriminating samadhi that does not allow appearances to be stolen by external conditions is attained. With that, one should enjoy the five objects of enjoyment without attachment. From that, when using the objects of dance, song, and gathering, one should visualize the deities on the five limbs from that state, and through the dance of the feet, the song of the hands, and the various gatherings of emanated light rays, one should use them without deviating from the mudra of the body, speech, and mind of the three doors of the deity. The result of this is: the attainment of common accomplishments, such as entering mountains and rocks and the underground, or going to the sky above, enjoying gods, nagas, and yaksha daughters, and making all of them servants, and the accomplishment of the supreme accomplishment of meaning. The second is: "Song, lyrics," etc., two lines. Through the door of speech, using objects of song, lyrics, and sound, etc., without deviating from the mudra of the body, speech, and mind of the three doors of the deity, the result is: the attainment of the common accomplishment of turning the wheel of Dharma, explaining all the teachings to each individual to be tamed, and the accomplishment of the supreme accomplishment of limitless light.
Chinese
将会实现。第三个是，装饰等两句：五种寂静的衣服和八种珍宝的装饰，即十三种装饰品；愤怒尊的骨饰和蛇饰以及生皮等穿戴的用具，因为具备这些，所以三门不离于本尊的身语意手印而行持，其果是：共同的成就，身上燃烧着无法估量的光辉，成为谁也无法战胜的国王，即使是四军也无法阻挡，并且会成就殊胜的成就，即遍照如来。第四个是，食物等两句：将肉酒等食物和饮料等各种受用加持为欲妙天女，三门不离于本尊的身语意手印而行持，其果是：共同的成就，如意宝珠如同被放入珍宝明镜的盒子中一般，具有光彩夺目的身躯；所有的食物都变成甘露，具有精华，永不耗尽，能够令一切众生都感到满足，并且会成就殊胜的成就，即宝生如来。第五个是，阿阿里等：阿阿里是智慧母，嘎阿里是方便父，意思是通过与父母双运无二的四手印相结合，或者说，阿阿里是结合，嘎阿里是度脱的工具，三门不离于本尊的身语意手印而行持，其果是成就所希望的事业和成就，即会成就所有的共同成就和所有的殊胜成就。第二，长寿灌顶的装束是：人等三句：以前在积资修法时，无论是哪种身体的人的根基，以及欲界天和色界天梵天等清净的转生，虽然都持有，但与其他不同，因为那个身体被转化为金刚身，所以是一世的果报。那么长寿灌顶的法，会和天人没有差别，因为持有清净的转生是相同的，如果这样问，虽然仅仅是持有清净的转生是相同的，但是如果通过见解和功德来区分，又有什么矛盾呢？