Chinese
即使是十地以下的菩萨，也仍然没有如实地证悟密咒，因此，大乘密咒被认为是殊胜的。如果有人问：那么，在论述中，基础的第三个是进入密咒，而这里十地菩萨也没有见到，这岂不是矛盾吗？回答是：论述的基础第三个，是因为在特殊的道上，依附于见到意义而说的；而这里，是因为与共同的道达到究竟相比，没有见到而说的，所以不矛盾。如果精勤于共同道本身，那么如实的密咒是为了两种真谛的缘故。基础的第三个进入了一个方面，而十地菩萨连二取都没有，也未见到远离对境，因此可知还有未舍弃的所知。第十章的解释完毕。 没有获得密咒的意义和获得意义的历史，如何以一致的方式讲述呢？从“之后，楞伽的 обладатель 等，众生身体的菩萨们”等开始，那些眷属少的持身者们，密咒因果不二的意义，连秘密主自己也不示现，不实行，感到惊奇稀有，请问我何时才能证悟，这是如字面所说。回答是，秘密主所说的金刚萨埵，也在先前处于因位的时候，从一个劫到无数劫之间，甚至三倍无数劫也没有了知。先前和后来的续部都修习的佛陀，在没有见到意义之前也实行精勤，那是什么呢？比如，在这个贤劫之下，会出现六十个边地的恶劣劫。等等，向下计算是后面的时间，在这个劫中，一千零二化身圆满之后，世界经历坏空住成，在成劫中，会出现没有正法的六十个大劫的恶劣时期，这是以千个世界的唯一化身的空隙来计算的，而不是其他。之后，在著名的劫中，会出现一万二千化身，一个劫就圆满，这是如字面所说。如果向上计算过去，那么，在这个贤劫中，会出现一千零二尊佛。等等，这些圆满之后就会坏灭。在此之前也是如字面所说。他们是第一位胜者
English
Even bodhisattvas below the tenth bhumi have not yet realized the suchness of mantra, therefore, the Great Vehicle Mantra is shown to be superior. If asked: Then, in the explanations, the third of the bases is entering mantra, but here even the tenth bhumi has not seen it, is this not contradictory? The answer is: The third of the bases in the explanations is because it is attributed to seeing the meaning in the context of that particular path; and here, it is said that it is not seen compared to the completion of the common path, so it is not contradictory. If one strives for the common itself, then the suchness of mantra is for the sake of both truths. The third of the bases enters one aspect, while the tenth bhumi has neither duality nor has seen the separation from the object, therefore it is known that the knowable has not yet been abandoned. Explanation of the tenth chapter is completed. How can the history of not finding the meaning of mantra and finding the meaning be explained in a consistent manner? Starting from "Then, the lord of Lanka, etc., the body-beings of sentient beings," etc., those who hold bodies with few retinues, the meaning of mantra's non-duality of cause and effect, even the secret one himself does not show, does not practice, feeling amazed and rare, asking when will I realize it, this is as the words say. The answer is, the Vajrasattva spoken by the secret one, even when previously in the position of cause, from one kalpa to countless kalpas, even three times countless kalpas were not known. Even the Buddhas who have practiced the earlier and later tantras practice diligence until they see the meaning, what is it? For example, under this good kalpa, sixty degenerate kalpas of border regions will appear. Etc., counting downwards is the later time, in this kalpa, after one thousand and two emanations are completed, the world experiences destruction, emptiness, abiding, and formation, in the formation kalpa, there will appear sixty great kalpas of evil times without the true Dharma, this is calculated by the gap of the single emanation of a thousand worlds, and not otherwise. Then, in the famous kalpa, twelve thousand emanations will appear, one kalpa will be completed, this is as the words say. If counting upwards to the past, then, in this good kalpa, one thousand and two Buddhas will appear. Etc., these will be destroyed after they are completed. Before this also happened as the words say. They are the first victor
Chinese
最后出现的是什么呢？是因为有对先前出现的预言，所以在显宗和密宗的广大教言中都有明确的说明。像这样，黑暗和神圣的佛法时代交替出现。所有出现的明灯，就像这样。即使是过去和现在的诸佛，在没有领悟秘密之前，无论付出多少努力，都无法在三时中获得遍知智慧，不会获得，也不会变成获得。因此，通过这唯一的胜者之道，一旦领悟了它的意义，就能在过去、现在和未来获得果位的智慧。已经获得，将会获得，将会获得。因此，为了使人相信，必须确定地抓住其中的一部分。同样，从过去无数劫以来，无数劫已经过去，许多无量无边不可思议的劫。等等。五种姓没有领悟密咒，领悟了就获得了果位，从最初发心到最终究竟都如实地宣说。也就是时间和教法，上师和种姓，自性和胜者五种姓的确定。从发心到向上提升的方式是什么呢？那时，那些童子对普贤如来，在最胜瑜伽中发心之时。等等，这两个时间是导师和五个童子的主导。首先，当安住于世间时，俱生本性是因，同时发生的缘是功德见闻，加持方便的联系具足，例如黑暗中的刺或铁锈般的火星，生起动摇的心，也能成就世间的八种心识。从进入的方式来说，道和心的自性是共同的，首先是斋戒，如同种子一般，对父母和亲近的人布施，如同嫩芽一般，对所有布施的对象给予，如同树干一般，对婆罗门和比丘也布施，如同树叶一般，对上师和乐师等慷慨布施，如同花朵一般，给予任何想要的东西，如同果实一般，这就是六种布施的学处，以布施为因而
English
What appears at the end is clearly stated in the vast teachings of both Sutra and Tantra because there are prophecies about what appeared earlier. Thus, ages of darkness and the sacred Dharma alternate, appearing and occurring. All the lamps that have appeared and will appear, like this. Even past and present Buddhas, without realizing the secret, no matter how much effort they make, will not attain, do not attain, and will not become attainers of the omniscient wisdom in the three times. Therefore, through this single path of the Victorious One, as soon as one realizes its meaning, one attains the wisdom of the fruit in the past, present, and future. Has attained, will attain, and will attain. Therefore, in order to make one believe, it is taught to definitely grasp one part of it. Similarly, from countless eons in the past, countless eons have passed, many immeasurable and inconceivable eons. And so on. The five lineages not realizing mantra, and realizing it, attaining the fruit, from the initial generation of the mind to the ultimate end, are taught just as they are in sound. That is, the time, the teaching, the teacher, the lineage, the essence, and the identification of the five lineages of the Victorious Ones. What is the definite teaching of how to rise from generating the mind? At that time, at that moment, those youths, to the Samantabhadra Buddha, at the time of generating the mind in the supreme yoga. And so on, these two times are dominated by the teacher and the five youths. First, when abiding on the worldly ground, the co-emergent nature is the cause, and the co-occurring condition is the merit of seeing and hearing, and the connection of blessings and means is complete, like a thorn in the darkness or a spark of rust-like fire, the arising of a wavering mind also accomplishes the eight worldly consciousnesses. From the way of entering, the nature of the path and the mind are common, first abiding in fasting, like a seed, giving to parents and close relatives, like a sprout, giving to as many objects of giving as there are, like a trunk, giving also to Brahmins and monks, like leaves, giving generously to lamas and musicians, like flowers, giving whatever one desires, like fruit, these are the six trainings of giving, with giving as the cause,
Chinese
生起对戒律的喜爱而守护，并且认为供养天神能变得更有智慧，因此供养梵天等。像这样次第渐进，像这样修习安住于五种瑜伽次第。仅仅修持忆念真言的等持，就像布棉种子一样，无论何处都能成为生起的因，因为依赖于因缘而不确定。那时，即使对三万三千位佛陀断除了疑惑，也没有获得对真言的定解。这些是通过场合也结合于共同道中的。在最初的行者的时候，生起三种心，等等，一般来说是最初的基础，从场合的最初来说，这里是基础，因为开始修习以前未修习过的真言的学处。在安住于事业瑜伽的时候，最初的瑜伽和，修习学处的瑜伽和，决定的瑜伽，生起三种心，通达以十种学处的边际来成就，因为依赖于三种心和十种学处和三者而必定生起。安住于作为所依的基础之地而证悟成佛就像声音一样。在区分大种姓的时候，四种心圆满，等等，在确定世间和出世间，以及大小乘的种姓各自的时候，区分大种姓的瑜伽和，秘密门传承的瑜伽和，行为相续的瑜伽和，相状表征的瑜伽的等持四者圆满，通达十种学处的边际后，为了无尽生起享用大义，成为修习重要的地和，学处相续的地和，福德宝藏的地。再次，在发出大气息的时候，一种心圆满，等等，像这样证悟法性的意义，在第一地休息的时候，具有法性未生的唯一禅定，善于通达十种学处。没有生活和不赞叹没有轮回，远离轮回的恐惧，完全断除死亡的畏惧。因为脱离了这五种怯懦，依赖于如实见到的意义，为了那本身周遍行持，在那时断除了那么多佛陀的疑惑，所以成为二。
English
Generating love for discipline and guarding it, and thinking that offering to deities will make one more intelligent, therefore offering to Brahma and others. Progressing gradually like this, practicing residing in the order of the five yogas in this way. Merely meditating on the samadhi that keeps mantras in mind, like cotton seeds, it becomes the cause of arising anywhere, because it depends on conditions and is uncertain. At that time, even though doubts about thirty-three thousand Buddhas were cut off, certainty about mantras was not found. These are also combined into the common path by occasion. At the time of the first practitioner, generating the three minds, etc., generally it is the first basis, and from the beginning of the occasion, here it is the basis, because it is based on the precepts of secret mantras that have not been practiced before. At the time of abiding in karma yoga, the first yoga and, the yoga of practicing precepts and, the yoga of certainty, generating the three minds, understanding that it is accomplished by the limits of the ten precepts, because it depends on the three minds and the ten precepts and the three, it will definitely arise. Abiding in the ground of the basis and attaining Buddhahood is like a sound. At the time of distinguishing the great lineages, the four minds are perfected, etc., at the time of determining the lineages of the world and beyond, and the great and small vehicles respectively, the yoga of distinguishing the great lineages and, the yoga of the secret door lineage and, the yoga of the continuous conduct and, the samadhi of the yoga of signs and symbols are perfected, and after understanding the limits of the ten precepts, in order to endlessly arise to enjoy the great meaning, it becomes the ground for practicing the important and, the ground for the continuous precepts and, the ground for the treasure of merit. Again, at the time of exhaling great breaths, one mind is perfected, etc., like this, realizing the meaning of suchness, when the first ground is rested, it has the single contemplation of unborn suchness, and is good at understanding the ten precepts. There is no life and no praise, there is no cycle of existence. Free from the fear of the cycle, completely abandoning the fear of death. Because of being free from these five fears, relying on the meaning of seeing as it is, in order to go everywhere in that very thing, at that time, cutting off the doubts of so many Buddhas, it becomes two.
Chinese
领悟了不存在之意义的一方面。以此利益众生的方式是：就像这样，调伏幻化的士夫等，以幻化的身体成办利益，也是因为获得了无不赞叹，以相好之身显现为天人国王之身，具备大臣和妃子等助缘，以自己想要的金银铜铁等进行灌顶，仅仅在言辞上宣示大乘道，为了获得七宝之灌顶。又，在获得大预言之时，七种心圆满，与生俱来的垢染清净。等等，在实修道第九地时，预言真实显现并获得，在那里呼出大气等，从第二地到第八地以下的七种心得以圆满，因为清净了动摇之垢染，从分别念之山中解脱，在意义上安住于等持，因此成为产生果实之地，断除了胜者的疑惑，如共同乘般安住于三种瑜伽（梵文：kriyā-yoga-trayam），为了使天神之身也显现。成办利益的方式是：士夫们因为见到了果乘之意义，自己的觉性安住于果地道上，没有丝毫畏惧，为了利益他人，以猎人和妓女等如何调伏之方式进行调伏，以大方便成办利益。又，在圆满大威力之时，生起三种心。等等，修持奇妙嬉戏瑜伽、大会集会和圆满大威力这三者，通达无量学处六度，安住于意义的自性中而不变。在那时，因为断除了疑惑，将会获得对究竟意义的确信。那是第十地，那是能够示现圆满受用身大轮的宣说者。大导师涅槃后，成为持教者，现在在兜率天，对眷属们生起信心的缘故，依止大乘，如慈氏菩萨等，直到寿命十岁之时，他的事业也会显现，如偈颂和教法等，都是幻化的显现。佛陀的数量多少，是因为压制了地面，清净了遮障，具有了勇气和力量的差别，所以数量是依次估量的。扩展是法性。