Chinese
没有执着，因为不贪图和执着于世俗的享乐，所以不矫饰行为，不做虚伪的举止；因为对感官的对象没有执着，所以没有渴望与之相遇的想法；因为心不执着于任何事物，意义的智慧自然显现，所以具有满足感；因为对任何事物都觉悟为自性光明，所以不执着于相状和分别，没有净与不净的分别，对过去、现在、未来也没有先后之见，因此，不将真如视为神圣而接受，而是要做到不做作，这样，三十七道品就正确地显示了心的行为。因此，自性光明是法身，心性是虚空的自性，法性是如来藏，众生被突然产生的如云般的念头所覆盖和堆积，遮蔽了心性的自性，无法证悟，这时，要用正确的智慧之风，让它在法性的状态中自然消散，而不是摧毁它，就像无数的人培育劣马一样，用世俗的行为来消除遮蔽和污垢，从而希望法性的意义显现，这就像用潮湿的水使孩子们感到寒冷，因为太阳被云彩遮蔽，孩子们什么也不知道，所以他们对着聚集的云堆吹气，希望驱散云彩，让阳光显现一样。第三个是：朋友们。从“朋友们”到“讨论”。所显示的是：朋友们。那些解释应该这样理解为三门行为的自性。如是听闻正法，不颠倒地讨论，从而显示行为的本质。章节的名称是：在《诸佛密意总集大经》中，名为“确定显示未矫饰自性的密咒见解之瑜伽自性的四种分类”的章节，这是对第五十七的详细解释。
English
Without attachment, and because there is no desire or attachment to worldly pleasures, one does not adorn behavior, and does not engage in artificial conduct; because there is no attachment to the objects of the senses, there is no desire to encounter them; because the mind is not attached to anything, the wisdom of meaning naturally arises, so one possesses contentment; because one realizes everything as self-awareness, one does not conceptualize signs or discriminate, there is no purity or impurity, and there is no looking back and forth at the three times, therefore, one does not regard Suchness as sacred and accept it, but rather one should act without artifice, thus, the thirty-seven practices correctly show the conduct of the mind. Therefore, self-awareness is the Dharmakaya, the nature of mind is the nature of space, the Dharma nature is the Tathagatagarbha, beings are covered and piled up by suddenly arising thoughts like clouds, obscuring the self-nature of mind, unable to realize it, at this time, one should use the wind of correct wisdom to let it naturally dissipate in the state of Dharma nature, rather than destroy it, just as countless people cultivate inferior horses, using worldly behavior to eliminate obscurations and defilements, thereby hoping that the meaning of Dharma nature will appear, this is like children feeling cold because of the wet water, because the sun is obscured by clouds, the children know nothing, so they blow their breath at the gathered cloud heap, hoping to dispel the clouds and let the sunlight appear. The third is: Friends. From "Friends" to "Discussion." What is shown is: Friends. Those explanations should be understood as the self-nature of the three doors of behavior. Thus, hearing the sacred Dharma, discussing it without inversion, thereby showing the essence of behavior. The title of the chapter is: In the Great Sutra of the Collection of All Buddhas' Intentions, the chapter is called "The Chapter on Definitely Showing the Four Categories of the Self-Nature of Yoga Realizing the View of Unfabricated Self-Nature Mantra," which is a detailed explanation of the fifty-seventh.
Chinese
垫子。广说。收摄双足。第一，从“因此又”到“如是分别”之间所说，此章说明了不了义和了义二者。然后，诸如楞伽主等菩萨摩诃萨们，向导师秘密主提问。秘密主啊，您在第四十五法目中安立十法，其中第三，“应种植树木”。您曾承诺，应以何种证悟和串习之方法才能完全了解？所行境之事物是何种树木？此二问是应知之方法和所行境二者。如此提问后，导师秘密主回答说：“诸位朋友。”如此称呼后说：“树之自性是名为菩提心之树，逐渐增长，果实圆满成熟。种植之必要是，因其无上且难以证悟，故能极度成熟为无上正等觉之果，成为一切佛与有情、法性与法相、道与果之自性命脉的滋养，从而显现为身语意功德事业及种种化现。因此，具足殊胜善缘者，应精勤以十次第之门种植如是金刚般的圣树。诸位朋友，此理略示如下，从圆满种植之词义出发，依次阐述结合之理。法性界之自性，诸法之真如，无为之自性，此乃具足金刚般五法之精髓或精华之大根。从初始以来，轮回之能取所取以及道之勤作的任何粗细烦恼和损害完全清净，于此完全通达轮回与涅槃之所有法，圆满于任运成就之自性，此即名为菩提心之树，此乃殊胜之秘密真言。”由此
English
Cushion. Extensive explanation. Gathering the feet. Firstly, from "Therefore again" to "to be distinguished" is what is shown. This chapter shows both provisional and definitive meanings. Then, bodhisattvas mahasattvas, such as the Lord of Lanka, asked questions to the teacher, the Lord of Secrets. "O Lord of Secrets, you have established ten dharmas in the forty-fifth category of dharmas, of which the third is, 'One should plant trees.' You have promised, by what means of realization and habituation can one fully understand how? What kind of tree is the object of practice?" These two questions are about the means of knowing and the object of practice. Having asked thus, the teacher, the Lord of Secrets, replied, saying, "O friends." Having called out thus, he said, "The nature of the tree is called the Bodhicitta tree, which grows gradually and whose fruits ripen fully. The need for planting is that, because it is unsurpassed and difficult to realize, it matures supremely into the fruit of unsurpassed perfect enlightenment, becoming the nourishment that sustains the life essence of all Buddhas and sentient beings, the nature of reality and phenomena, the path and all fruits, so that body, speech, mind, qualities, activities, and various manifestations may arise. Therefore, those with excellent fortune should strive to cultivate such a sacred, vajra-like tree through the ten stages of engaging in meaning. Friends, the way of this is shown as follows: from the meaning of complete cultivation, the way of sequential combination is shown. The nature of the dharmadhatu, the suchness of all dharmas, the unconditioned nature, this is the great root that is the essence or quintessence of the five vajra-like dharmas. From the beginning, all subtle and gross afflictions and harms of the grasping and the grasped of samsara and the efforts of the path are completely purified, and there, all the dharmas of samsara and nirvana are fully understood, perfected in the spontaneously accomplished nature, this is called the Bodhicitta tree, this is the sacred secret mantra." Thus
Chinese
因此，为了明确地阐释诸佛圆满正等觉的究竟意趣，并通过各种方法消除概念，从而逐步将意义应用于实践，其中所说的十个阶段。对于那些尚未理解这些阶段的人，我将为你们这些高尚的种姓详细解释，请专心倾听，不要分心。在这里，渐道被认为是逐步将意义应用于实践的方法。而顿悟道，由于其快速的进程，虽然没有次第，但却能完整而圆满地领悟意义的各个阶段。第二部分分为四个方面：解释将心应用于意义的十个阶段；展示在这些阶段中出现的智慧，即十种菩提心；解释代表这些菩提心的十个比喻；以及将这三者结合起来，清晰地展示出来。第一部分，从“因此，解释意趣”到“它将消失”之间，阐述了：通过寻求指导，以在无相之义的道路基础上培育树木的方法，将各个阶段以因果关系相连。从解释诸佛的意趣到正确地将意义应用于实践的伟大阶段有十个，即：在资粮道的第一阶段，渴望证悟法性，生起愿望的阶段；在第二阶段，以强烈的努力应用于实践的阶段；在加行道的第三阶段，进入十种戒律修学的阶段；在第四阶段，概念转化为法的阶段；在第五阶段，将意义应用于实践，进入净化和接受的阶段，这些都是有漏的。在见道的第六阶段，体验法性的味道的阶段；在修道的第七阶段，法性融入自身特征，进入习惯的阶段；最后，在无学道的第八阶段，达到胜义无分别的大智慧的阶段；在第九阶段，真如成为确信的阶段；在第十阶段，达到圆满，成为可用的阶段，这些都是无漏的。因此，有十个具有刹那智慧本质连续性的菩提心阶段。如《一切汇集经》所说：
English
Therefore, in order to clearly explain the ultimate intention of the Buddhas, the complete and perfect enlightenment, and through various methods to eliminate concepts, thereby gradually applying meaning to practice, the ten stages that are spoken of. For those who have not yet understood these stages, I will explain in detail to you noble ones, please listen attentively without distraction. Here, the gradual path is understood as the method of gradually applying meaning to practice. And the sudden path, due to its rapid progress, although without sequence, can completely and perfectly realize the various stages of meaning. The second part is divided into four aspects: explaining the ten stages of applying the mind to meaning; showing the wisdom that arises in these stages, namely the ten bodhicittas; explaining the ten metaphors that represent these bodhicittas; and combining these three to clearly demonstrate them. The first part, from "Therefore, explaining the intention" to "it will disappear," elucidates: by seeking guidance, using the method of cultivating trees on the basis of the path of the signless meaning, connecting the various stages in a causal relationship. There are ten great stages from explaining the intention of the Buddhas to correctly applying meaning to practice, namely: in the first stage of the path of accumulation, the stage of desiring to realize the nature of reality, generating aspiration; in the second stage, the stage of applying intense effort to practice; in the third stage of the path of application, the stage of entering the ten precepts of training; in the fourth stage, the stage of concepts transforming into dharma; in the fifth stage, the stage of applying meaning to practice, entering purification and acceptance, these are all contaminated. In the sixth stage of the path of seeing, the stage of experiencing the taste of the nature of reality; in the seventh stage of the path of meditation, the stage of the nature of reality merging into its own characteristics, entering habituation; finally, in the eighth stage of the path of no more learning, the stage of reaching the great wisdom of ultimate non-discrimination; in the ninth stage, the stage of suchness becoming conviction; in the tenth stage, the stage of reaching perfection, becoming usable, these are all uncontaminated. Thus, there are ten stages of bodhicitta with the continuous nature of momentary wisdom. As stated in the *Compendium of All*:
Chinese
再者，随顺于意义，意义即是法性之精髓。随顺者，乃是心，心性与法相结合之时，被称为十种相。何为十二种？即是生起欲乐之阶段，勤奋努力之阶段，进入学习之阶段，观念转变之阶段，进入大结合之阶段，感受真味之阶段，进入对境之阶段，到达大觉悟之阶段，以及那成为确信之阶段，能够成办事业之阶段，共十种。如是，恒常思念树木根本之精髓之意义，并伴随努力，安住于殊胜瑜伽大乘之阶段中，心与法相遇，以十种瑜伽和十个阶段达到究竟，这与其他所说的五种瑜伽根本之差别显现出来。即是十种瑜伽，十个阶段，十种菩提心，十种征相和比喻，十地，十种学处之边际，这六组十法，如同从星辰到十六日之间的连续，必定如满月般显现圆满和究竟。如是，如教所示，对于一切应知之境，以数量之相，十种根本之差别，从上下高低的次第，从最初发心之凡夫开始，直至最终获得圆满果位，次第将意义与禅定之体性相结合，从下往上提升，以前者为因，后者为果的方式，生起一个个智慧，从而能够消除和净化那十种障碍。第二，从“以何见何”至“安住与圆满”之间所阐述的内容是：从作为所依之补特伽罗，从第一地乃至第十地，下者以何种方式，以心随顺于上者之法性意义，从而正确地证悟和见到之阶段，在每一个阶段，次第生起证悟之觉性菩提心。
English
Furthermore, following the meaning, the meaning is the essence of Dharmata. The follower is the mind, and when the mind is combined with Dharma, it is called the ten aspects. What are the twelve? They are the stage of arising desire, the stage of diligent effort, the stage of entering learning, the stage of transformation of concepts, the stage of entering great union, the stage of experiencing true taste, the stage of entering the object, the stage of reaching great enlightenment, and the stage of becoming conviction, the stage of being able to accomplish activities, a total of ten. Thus, constantly contemplating the meaning of the essence of the roots of trees, and with effort, abiding in the stages of the supreme yoga Mahayana, the mind and Dharma meet, and the ten yogas and ten stages reach completion, which manifests the difference from the other five yogas roots that are spoken of. That is, ten yogas, ten stages, ten Bodhicittas, ten signs and metaphors, ten Bhumis, and ten boundaries of training, these six sets of ten dharmas, like the continuity from stars to the sixteenth day, will surely appear complete and perfect like a full moon. Thus, as taught, for all objects to be known in the stages, with the aspect of number, the difference of the ten roots, from the order of high and low, from the beginning of the ordinary person who first generates Bodhicitta, until finally obtaining the complete fruit, gradually combining the meaning with the nature of Samadhi, rising from bottom to top, with the former as the cause and the latter as the result, each wisdom arises, thereby being able to eliminate and purify those ten obscurations. Secondly, from "By what does one see what" to "abiding and completion" is explained: From the person as the basis, from the first Bhumi to the tenth, in what way does the lower one, with the mind following the Dharmata meaning of the higher ones, thereby correctly realize and see the stages, in each of these stages, the awareness Bodhicitta of gradual realization arises.