English
It feels as if it is truly manifested. The tenth is, from "capable" to "certainly accomplished great one" is what is taught, the tenth ground ultimately, the ordinary path thus becomes conviction, the reason for naturally abiding without wavering is that there is no need to practice, capable of samadhi, not only is it non-duality, but spontaneously accomplished, liberated from the name of non-duality, when reaching the ultimate in the self-luminous state, the dharmadhatu and wisdom are also just the names of words, the power of samadhi and awareness wisdom are not mixed and completely perfectly realized, therefore there is nothing more to be generated than this, the most supreme bodhicitta ultimately arises and is produced, for example, a great fire without an antidote is not moved by the wind, or the fire of the end of the kalpa burns everything and appears as fire, like the full moon that is full on the sixteenth day, like this, seeing an incomparable manifestation and brightness. At that time, the great heat sign will not be taken away by demons and unfavorable aspects, wisdom will not change, it is certain to be firm, therefore it is a great accomplishment of achieving the ultimate fruit, so it is called the path completely perfect. The third is, from "mind nature is originally" to "deliberation" is what is taught, then all the secret mantras are equality, what is the use of the ten grounds, ten metaphors, and ten matters? Is it different from the following? It is not like that, but the mind nature of beings is originally Buddha, is the nature of the dharmakaya, but, because of the obscuration of ignorance of one's own nature by discrimination and attachment, just like not knowing that the tree is there, not seeing the real meaning, with the supreme method of entering in sequence, through the gate of the ten grounds of self-luminous bodhicitta, generating the supreme tree, growing upwards, thus perfecting and reaching the ultimate, maturing into the supreme fruit, is spontaneously accomplished. Therefore, you inferior beings, also cultivate the tree of the bodhicitta of the intention of the Buddhas at all times. Therefore, the wisdom of realization increases continuously like flowing water, so it is the reason for reaching the ultimate. For this reason, the Rakshasa wisdom expedient and other supreme friends
Chinese
嘎。如此称呼之后，讲述树的体性是：善逝圆满正等觉圣者们的菩提心之树，乃是三时之中具足功德之流，不间断地降下四季无偏之雨而显现。如是显现，也从刹那的延续中解脱，本体不可把握，超越了所缘境，乃是连同错觉之基一起断绝了行境，成为了殊胜之义的圣者。那剩余的词句是：假设如是显现，本体虽然从刹那的延续中解脱，但若因十种情况而断绝了刹那的延续，就会堕入外道断灭的歧途，从而显示不是圣者。像这样，对于菩提心本体的意义，行者在刹那的延续中努力，仅仅通过习惯，就能从上到上地变得兴盛，必定成熟为殊胜的果实，也就是在那菩提心精华之中，通过五道十地次第成熟的功德之海，如意宝树本身就是那棵树的本体，也就是成为无上殊胜菩提的菩提心之树，极其繁茂，圣果也必定成熟为圆满正等觉。如何商议的来源和关联，朋友们所说的那些，乃是以如何培育圣树的方式，毫无错谬地商议并显示了诸佛的密意。品名是：在汇集一切佛陀密意的大经中，名为“如实性秘密殊胜菩提心之树培育品”，第五十八品完整地解释并讲述了。第四，进入殊胜之境有三：略说、广说、总结。第一是：从“此后又”到“行于殊胜道”。此段显示了此品既阐述了不了义，也阐述了了义。刚开示完培育树木之后，从此之后，楞伽主等眷属的菩萨摩诃萨们，完整地提问了第四十五章中十种分类的第四个问题：“秘密主啊，您应当追随圣者们。”如此立誓。
English
Ga. Having called out in this way, the explanation of the characteristics of the tree is as follows: The Bodhi-citta tree of the Sugatas, the perfect Buddhas, is one that, in all three times, possesses a continuous stream of qualities, and appears without ceasing to rain down the impartiality of the four seasons. Such an appearance is also liberated from the continuum of moments, its essence is ungraspable, and it transcends the object of focus. It is a noble one in whom the engagement with the basis of delusion is severed, and who has become the supreme meaning. The remaining words of that are: If such an appearance, although its essence is liberated from the continuum of moments, were to fall into the extreme of nihilistic annihilation due to the cessation of the continuum of moments in ten instances, it would be shown as not being noble. In such a way, the meaning of the essence of Bodhi-citta is that the practitioner strives in the continuum of moments, and by habit alone, it becomes more and more prosperous, and it is certain to ripen into the supreme fruit. That which ripens in succession through the five paths and ten bhumis in the very essence of Bodhi, the wish-fulfilling tree of the ocean of qualities, is the essence of that tree, that is, the Bodhi-citta tree that has become the unsurpassed and supreme Bodhi, and because it is extremely luxuriant, the noble fruit will certainly ripen into perfect Buddhahood. Those explanations by friends, related to the source of how it was discussed, are that the intention of the Victorious Ones is certainly discussed and shown without error by the manner in which the noble tree is cultivated. The title of the chapter is: From the Great Sutra that Gathers the Intentions of All Buddhas, this is the "Chapter on Cultivating the Tree of Suchness, the Secret, Noble Bodhi-citta," the fifty-eighth chapter, which is completely explained and taught. Fourth, there are three aspects to entering the sacred: a brief explanation, a detailed explanation, and a conclusion. The first is: from "Then again" to "engage in the sacred path." This shows that this chapter teaches both provisional and definitive meanings. Immediately after teaching the cultivation of the tree, then again, the Bodhisattva-Mahasattvas of the retinue, such as the Lord of Lanka, completely asked the fourth question of the ten categories in the forty-fifth chapter: "O Lord of Secrets, you should follow the noble ones." Thus they vowed.
Chinese
关于那个想法，我应该如何追随圣者们的足迹？我应该如何完全了解它的方式？因此，当被完全询问进入的方法和了解的方法这两个问题时，讲述者，秘密的主人回答并说道： 朋友们，这个问题是这样的：胜利者，圆满的佛陀，圣者们的足迹或踪迹，是指那些确定无疑地先前成佛者所走的道路，即殊胜的密咒大乘的精髓，对法界的正确证悟。第二点分为两部分：以隐秘意图展示如何将错误的观点转化为道路；以及展示如何进入确定的道路，不混杂且完整的心之秘密道路。第一部分分为四点：直接阐述以隐秘意图展示；展示对它产生怀疑的提问方式；作为回答，讲述以直接意义引导的方法；如果了解其法性，则将错误本身展示为确定的道路。第一点是：从“朋友们”到“如圣者所说”之间所展示的。朋友们，这样称呼之后，什么是殊胜的道路呢？像这样展示它：在讲述起源的情况下，金刚手我亲自听到或看到加持产生的珍贵教法之甚深秘密的一次，五位导师善知识确定无疑地说过的，在此讲述那个听闻的历史。自续部是轮回，但自性是法身。因此，在此，无分别的行为瑜伽的基础意义是轮回与涅槃无二，密咒自性身，无有对治，自性不造作，是万物的基础。因为它是圆满的，并且没有不一致之处。所有的错误分别念都没有舍弃而具备圆满。它的方式是：恶见即是常和断。这两者是隐秘意图所指，指的是自性不变和无事物。事物生起和灭亡，以及专注于所缘。这两者指的是无生之神变和自显不灭。五种烦恼是：贪恋一切的贪欲，以及
English
Regarding that thought, how should I follow the footsteps of the holy ones? How should I fully understand its manner? Thus, when asked completely about the two methods of entering and knowing, the speaker, the master of secrets, replied and said: O friends, the question is like this: The footsteps or traces of the victorious, perfect Buddhas, the holy ones, refer to the path that those who have definitely gone to enlightenment before have taken, which is the essence of the great secret mantra vehicle, the correct realization of the dharmadhatu. The second point is divided into two parts: showing how to transform wrong views into the path through hidden intentions; and showing how to enter the certain path, the unmixed and complete secret path of the mind. The first part is divided into four points: directly explaining the hidden intention; showing how to ask questions that doubt it; as an answer, explaining the method of guiding with direct meaning; if one understands its nature, then showing the wrong itself as the certain path. The first point is: from "O friends" to "as said by the holy ones" is what is shown. O friends, after calling out like this, what is the holy path? Showing it like this: In the context of telling the origin, I, Vajrapani myself, once heard or saw the profound secret of the precious teaching that generates blessings, what the five teachers, the virtuous friends, definitely said, here is told the history of that hearing. The self-continuum is samsara, but the nature is the dharmakaya. Therefore, here, the basic meaning of the action yoga of non-duality is that samsara and nirvana are non-dual, the secret mantra nature body, without an antidote, the unconditioned nature, is the basis of all things. Because it is complete and there is no inconsistency. All wrong conceptualizations are not abandoned but possess completeness. Its manner is: bad views are permanence and annihilation. These two are what the hidden intention refers to, referring to the unchanging nature and the absence of things. Things arise and cease, and focusing on the object. These two refer to the miracle of no birth and the non-ceasing of self-appearance. The five afflictions are: attachment to all things through craving, and
Chinese
对于土地是憎恨，对于一切是由于愚昧而产生的痴迷，对于内心刚硬且自满是傲慢，对于他人的功德内心无法容纳是嫉妒。这是考虑到法界与智慧无二无别地执着，憎恨分别念的幻化，法性之状态没有分别，平等性的见解无法容纳，以边执对虚假进行嫉妒这五种情况。五种欲望是考虑到法性法界的庄严圆满于自性心。十种不善业，即身体的罪恶：杀生、不予而取、以欲望邪淫这三种。这是考虑到对实有执着的毁灭，以自身力量获取佛陀的智慧，以及由于对法界产生执着而从轮回中解脱。语言的罪恶：说本质和形象的谎言，挑拨离间，恶语伤人，说无意义的话这四种。这是考虑到不真实的偏袒，区分轮回与涅槃，断除邪见，以及自性不确定。意念的罪恶：贪婪、害人之心和邪见。这是考虑到对果报的渴望，摧毁邪见，以及观察从轮回中解脱的真实意义这三种情况。五种无间罪：杀父、杀母、杀阿罗汉，以恶意从如来身上出血，破坏僧团的和谐。这是考虑到五种智慧。以及与之相近的五种罪：如《手印》中所说，杀害导师和菩萨，摧毁寺庙的财物或抢夺僧众集会的门，诽谤僧众，拆毁佛塔。这是考虑到誓言、三摩地等。或者，实际上是，将并非阿罗汉的人以邪淫加以诽谤，杀害不退转的菩萨，杀害圣者学人，其余两种与此类似。内外四种重负。衰败的四种重负是：对于普通人来说，人道的誓言是重负；对于声闻来说，戒律是重负；对于菩萨来说，律仪是重负；对于密咒师来说，誓言是重负。颠倒的四种重负是：智者的地位是重负，禅修者的手是重负，修行者的食物是重负，密
English
For the earth, it is hatred; for everything, it is delusion arising from ignorance; for a heart that is rigid and conceited, it is arrogance; for an inability to contain the merits of others in one's heart, it is jealousy. This is considering the five situations of clinging to the indivisibility of the Dharmadhatu and wisdom, hating the illusion of conceptualization, the state of Dharmata without distinction, the inability to accommodate the view of equality, and being jealous of imputation with extremism. The five desires are considered to be the adornments of Dharmata, the Dharmadhatu, complete in the nature of mind. The ten non-virtuous deeds, namely the sins of the body: killing, taking what is not given, and sexual misconduct with desire, these three. This is considering the destruction of clinging to reality, obtaining the wisdom of the Buddha through one's own power, and liberation from samsara due to attachment to the Dharmadhatu. The sins of speech: speaking lies about essence and form, sowing discord, harsh speech, and speaking meaningless words, these four. This is considering untrue partiality, distinguishing between samsara and nirvana, cutting off wrong views, and the uncertainty of self-nature. The sins of mind: greed, malice, and wrong views. This is considering the desire for results, destroying wrong views, and observing the true meaning of liberation from samsara, these three situations. The five inexpiable sins: killing one's father, killing one's mother, killing an Arhat, drawing blood from the body of the Tathagata with malicious intent, and causing disunity in the Sangha. This is considering the five wisdoms. And the five sins close to them: as stated in the "Hand Seal," killing a teacher and a Bodhisattva, destroying the property of a monastery or robbing the gate of a Sangha gathering, slandering the Sangha, demolishing stupas. This is considering vows, Samadhi, etc. Or, in reality, slandering someone who is not an Arhat with sexual misconduct, killing a non-returning Bodhisattva, killing a noble student, the other two are similar to this. The four heavy burdens, internal and external. The four heavy burdens of decline are: for ordinary people, the vows of humanity are a heavy burden; for Shravakas, the Vinaya is a heavy burden; for Bodhisattvas, the precepts are a heavy burden; for Mantrikas, the vows are a heavy burden. The four heavy burdens of inversion are: the status of the wise is a heavy burden, the hands of meditators are a heavy burden, the food of practitioners is a heavy burden, the Mantr