English
Just by saying "Become fire," the fire will be extinguished; when seeing the danger of a flood, just by saying "Stop," the flood will cease; when seeing a person afflicted by illness, just by saying "Be healed," the person will be healed, and so on. As it is said in the 'Noble Compilation Sutra': "By the blessing of truth, the heap of fire is pacified; this should be understood as an irreversible prophecy. The many demonic influences and diseases of the human world are pacified by the blessing of truth, which is endowed with benefit and compassion." Prophecy means that from the path of application onwards, the Buddhas make prophecies, hence the saying. It is also said in other Dharma texts that prophecies occur from the path of application onwards, as it is said: "For a yogi who possesses samadhi that has entered correctly, the Buddhas making prophecies is the nature of Dharma." The phrase "Having seen the meaning of truth after the imputed things have turned back" is, according to the common language of Dharma, the way to enter the path of seeing. According to the language of this Dharma itself, it is the classification of entering the practice of great equipoise. Among these, "the imputed things" refers to the things seen. "Turned back" means that those things are exhausted or vanished. Then, by what power are they exhausted and vanished? By seeing the meaning of truth. The meaning of truth is the nature of all dharmas, which is the meaning of emptiness. "Seeing" means seeing in the manner of not seeing. As it is said in the 'Sutra of the Collection of Correct Dharma': "Seeing emptiness is not seeing." And "Not seeing anything is seeing reality itself." The phrase "Ascending from ground to ground, the different aspects expand" is, according to the common language of Dharma, the way to proceed on the path of cultivation and the path of completion. According to the language of this Dharma itself, it is the classification of abiding in the practice of great equipoise and reaching its completion. Among these, "ascending from ground to ground" refers to progressing from the first ground to the tenth ground, that is, surpassing the ten grounds. The 'Tantra of Correctly Uttering Names' also says: "The protector is the lord of the ten grounds, the one who abides on the ten grounds." The 'Glorious Hevajra Tantra' also says: "Of the ten grounds..."
Chinese
据说，这就是所谓的“财富之主”。《吉祥第一根本续》中也说：“地也是方位的尺度”。那么，这十种地分别是什么呢？在名为《第一根本明示无垢光》中说：“同样有十地，即极喜地、离垢地、发光地、焰慧地、难胜地、现前地、远行地、不动地、善慧地、法云地。”或者说，从第一地极喜地开始，依次行进到第十三金刚持地之间。这些地的名称也必定在《根本续》中提到：“极喜地和离垢地，发光地和焰慧地，远行地和不动地，善慧地和法云地，无喻地和具慧地，金刚地是第十三地。”据说，所谓“不顺品广大”，是指行进这些地时，修所断的烦恼和所知障变得广大。殊胜的果有三种，即法身、报身和化身。其中，第一个是“如幻无念而安住”，解释说，“如幻”是指了悟一切外境如幻，没有自性。“无念”是指内心的有境分别念也消失了。“安住”是指法界无戏论和智慧无戏论二者融为一体，安住在平等大性的语境中。像这样就是法身。就像这样说：“所知离戏论，与无别智慧相融合，这就是一切佛的自性，被称为法身。”报身用四句来表示。“结合”是指与明妃结合，是双运的表示。“大乐”是指享受无漏的安乐。“以相好庄严”是指报身以三十二相庄严。在《相好真实宣说续》中也说：“三十二相好，具足诸相。”
English
It is said that this is what is called "Lord of Wealth." In the Glorious First Root Tantra, it is also said, "The ground is also the measure of direction." So, what are these ten grounds? In the text called "The First Root Illuminating Stainless Light," it says: "Similarly, there are ten grounds: the Joyful Ground, the Stainless Ground, the Luminous Ground, the Blazing Ground, the Difficult to Conquer Ground, the Manifest Ground, the Far-Reaching Ground, the Immovable Ground, the Ground of Good Intelligence, and the Cloud of Dharma." Alternatively, it is the progression from the first ground, the Joyful Ground, sequentially to the thirteenth Vajra Holder Ground. The names of these grounds are also necessarily mentioned in the Root Tantra: "The Joyful Ground and the Stainless Ground, the Luminous Ground and the Blazing Ground, the Far-Reaching Ground and the Immovable Ground, the Ground of Good Intelligence and the Cloud of Dharma, the Incomparable Ground and the Ground of Wisdom, the Vajra Ground is the thirteenth." It is said that "the unfavorable aspects are vast" means that by traversing these grounds, the afflictions and cognitive obscurations that are to be abandoned by cultivation become vast. The supreme fruit has three aspects: the Dharmakaya, the Sambhogakaya, and the Nirmanakaya. Among these, the first is "abiding in non-conceptual equanimity like an illusion." Explaining this, "like an illusion" means realizing that all external objects are like illusions, without inherent existence. "Non-conceptual" means that even the internal object-possessing conceptual thoughts have disappeared. "Abiding" means that the sphere of reality, free from elaboration, and wisdom, free from elaboration, are blended into one taste, abiding in the context of great equality. Such is the Dharmakaya. As it is said: "The knowable, free from elaboration, and the inseparable wisdom are blended together. This is the nature of all Buddhas, called the Dharmakaya." The Sambhogakaya is indicated by four lines. "Union" refers to union with a consort, which is a symbol of union. "Great Bliss" refers to enjoying uncontaminated bliss. "Adorned with marks" means that the Sambhogakaya is adorned with the thirty-two major marks. In the Tantra of Truly Declaring the Marks, it is also said: "The thirty-two marks, possessing all the marks."
Chinese
吉祥喜金刚续中也说： “导师具有三十二相。”吉祥第一德续中也说：“具有三十二相。”那么，这三十二相是什么呢？第一圣洁明示无垢经中说： “大丈夫的三十二相如下：如来之手足具有法轮之相……”直到“身体具有各种颜色，为了观看各种众生。”之间所说即是。圣者无败怙主也说：“手足具有法轮相，柔软之足。手和足趾有网相连，手与足相称，肌肤年轻。此身能见七处。”等等。由此可知，此身也具有八十随好。吉祥喜金刚续中也说：“主尊具有八十随好。”第一圣洁续中也说：“此外还有八十随好。”那么，这八十随好是什么呢？第一圣洁明示无垢光经中说：“此处有八十随好……”等等。圣者无败怙主也说：“佛陀的种子呈铜色，肤色丰满可见，手指等，圆润丰满，光泽纤细，脉络不显，无有结节。”等等。力量是指具有十力。名称真实宣说续中也说：“能仁十力遍满之主。”第一圣洁续中也说：“诸佛之力的方面。”那么，这十力是什么呢？第一圣洁明示无垢光经中说：“知是处非处之力的，知业与异熟之力的，知种种界之力的，知根胜劣之力的，知种种意乐之力的，知趣一切至处之力的，知种种解之力的，知静虑解脱等持等至垢净之力的，知宿住随念之力的，知死生
English
Also, in the Shri Hevajra Tantra, it is said, "The teacher has thirty-two marks." Also, in the Shri Adi-deva Tantra, it is said, "There are thirty-two marks." So, what are these thirty-two marks? In the First Holy Illuminating Stainless One, it says, "The thirty-two marks of a great being are as follows: The Tathagata's hands and feet are marked with wheels..." up to "The body has various colors, in order to see various sentient beings." Those that are spoken of in between are those. The Holy Undefeated Protector also said, "Hands and feet marked with wheels, soft feet. Fingers and toes connected by webs, hands and feet in proportion, skin youthful. This body can see seven places." and so on. This indicates that the body also possesses eighty excellent marks. Also, in the Shri Hevajra Tantra, it is said, "The chief one is endowed with eighty excellent marks." Also, in the First Holy Tantra, it is said, "Furthermore, there are eighty excellent marks." So, what are these eighty excellent marks? In the First Holy Illuminating Stainless Light Tantra, it says, "Here are eighty excellent marks..." and so on. The Holy Undefeated Protector also said, "The Buddha's seed is copper-colored, the complexion is full and visible, the fingers, etc., are round and full, the radiance is delicate, the veins are invisible, and there are no knots." and so on. Strength refers to possessing the ten powers. Also, in the Tantra of the Correctly Expressed Name, it is said, "The Lord of the Ten Powers of the Sage is all-pervading." Also, in the First Holy Tantra, it is said, "The aspects of the powers of the Buddhas." So, what are these ten powers? In the First Holy Illuminating Stainless Light Tantra, it says, "The power of knowing what is possible and impossible, the power of knowing actions and their maturation, the power of knowing various realms, the power of knowing the superior and inferior faculties, the power of knowing various inclinations, the power of knowing the path to liberation from suffering, the power of knowing defilements and purifications, the power of knowing death and birth
Chinese
是智慧的力量，是知晓神通的智慧的力量，是成为漏尽的力量。如是说。所谓无畏，是指佛陀远离一切怖畏。在《名称真实性经》中也说：从获得安乐中，获得无畏。如是说。如果问是否具有无畏，具有四种无畏。在《最初的清净光明》中说：佛陀的四种无畏如下：于一切法无所不知的无畏，于一切法开示的无畏，进入无障碍之道的无畏，以及持有漏尽之智慧的无畏。如是说。所谓“诸方之法”，是指三十七道品，即四念住、四正断、四神足、五根、五力、七觉支和八正道。如是，在《最初的经》中说：神足与烦恼，如是其他念住，正断，五力与诸根，七觉支供养，八支圣道。如是说。所谓烦恼和供养，只是为了诗句的需要，并非此时所应讲述的法。这些的清晰区分也在《最初的清净光明》中说：如是说。四念住是：身念住，受念住，心念住，法念住。四正断是：对于未生之恶法，为了不生起而精进；对于已生之恶法，为了断除而精进；对于未生之善法，为了生起而精进；对于已生之善法，为了增长而发愿成佛。四神足是：欲神足，精进神足，心神足，观神足。五根是：信根，精进根，念根，定根，慧根。
English
Are the power of wisdom, the power of knowing supernormal knowledge, and the power of becoming exhausted of outflows. Thus it is said. The term "fearless" means that the Buddha is free from all fears. It is also said in the Tantra of Truly Expressing Names: From obtaining bliss, one obtains fearlessness. Thus it is said. If asked whether one possesses fearlessness, one possesses four fearlessnesses. In the First Pure Light it says: The four fearlessnesses of the Buddha are as follows: the fearlessness of knowing all dharmas completely, the fearlessness of teaching all dharmas, the fearlessness of entering the unobstructed path, and the fearlessness of holding the wisdom of the exhaustion of outflows. Thus it is said. The term "dharmas of the aspects" refers to the thirty-seven factors of enlightenment, namely the four mindfulnesses, the four correct abandonments, the four legs of miraculous power, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold noble path. Thus, in the First Tantra it says: The legs of miraculous power and outflows, likewise other mindfulnesses, mindfulness and correct abandonment, the five powers and the faculties, the seven branches of enlightenment as offerings, the eightfold noble path. Thus it is said. The terms "outflows" and "offerings" are spoken for the sake of the verse, but are not the dharmas relevant to the occasion. The clear distinctions of these are also spoken in the First Pure Light, as it is said: The four mindfulnesses are: mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of dharmas. The four correct abandonments are: to generate the intention not to generate unwholesome dharmas that have not yet arisen; to generate the antidote to eliminate unwholesome dharmas that have arisen; to generate wholesome dharmas that have not yet arisen; and to dedicate wholesome dharmas that have arisen to Buddhahood. The four legs of miraculous power are: aspiration, effort, steadfastness, and investigation. The five faculties are: the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of samadhi, and the faculty of wisdom.