English
Similarly, for the four formless realms, it is also one hundred and eighty. Adding the two upper realms, three hundred and sixty plus the desired fifty-four, totaling four hundred and fourteen. Then, at the end of the ten bhūmis continuum, in the path of no more learning, through the vajra-like samādhi, destroying the subtle habitual tendencies of the obscurations to knowledge, in that instant, attaining the ultimate fruit and manifesting enlightenment, as taught in the sixth chapter, without interruption abiding in samādhi, etc., manifesting all the Buddha's eighteen unshared qualities, the ten powers, and the four fearlessnesses, etc., all qualities, thereby truly becoming a Buddha. Among these, the support is the body, the reliance is wisdom, and the activity is benefiting beings, there are three. The first has three: Dharmakāya, Sambhogakāya, and Nirmāṇakāya. The first has two: Svābhāvikakāya and Jñānadharmakāya. The first is: the extremely pure dharmadhātu, the great equality, is the part that constitutes the dharmatā of the three bodies. As the Ornament for Clear Realization says: "The Svābhāvikakāya of the Buddha, is the uncontaminated dharma, having attained all complete purity, those have the characteristic of self-nature." The second is: when temporary obscurations like clouds dissipate, the self-existing radiance of the dharmadhātu itself, is the uncompounded great luminosity, like the sun in the sky, is the nature of both wisdom and cessation and realization. "Luminosity neither made nor different, possessing entry into buddhas like the sands of the Ganges, buddhas surpassing dust, possessing all dharmas is that." The second is: the power of the eight consciousnesses, including the ālaya-vijñāna, dissolving into the dharmadhātu, from the perspective of establishment, is the manifestation of the basic reality, all qualities complete, possessing five certainties: the certainty of place is Akaniṣṭha, the dense array; the certainty of retinue is the bodhisattvas of the ten bhūmis; the certainty of dharma is the Mahāyāna; the certainty of teacher is the five families of buddhas such as Vairocana; the certainty of time is constantly abiding in the continuous wheel. As Lord Maitreya said: "The body possessing the light of various excellent dharmas, diligently striving for the meaning of liberating beings, activity like the king of wish-fulfilling jewels, various things are its nature." It also says: "The peaceful body appears like a wish-fulfilling tree, like a wish-fulfilling jewel, not scattered."
Chinese
哦！为了众生解脱，世间常有财富。这显现是离戏的。如是说。第三，犹如器皿中有水，月影便会显现一样，为了调伏的对象，会显现化身。如《宝性论》中所说：大悲了知世间，观视一切世间后，不离法身，以种种化身之自性，示现出生，从兜率天降临，入胎和诞生，精通工巧之业，与妃嫔眷属一同欢愉，出离，行持苦行，前往菩提树，降伏魔众，圆满菩提，转法轮，示现涅槃，在一切不清净的刹土中，示现存在于轮回中。如是说。第二，所依智慧有二，即如实了知法性，以及如量了知有法所知。第一，现量证悟四边生灭戏论皆离，无为之法性。如《摄类学》中所说：何时有为无为与黑白法，以智慧分析至微尘也不可得，世间即行于般若波罗蜜多之数，犹如虚空无有丝毫住处。如是说。第二，以无缘之智慧，一时了知轮回涅槃一切诸法。如《华严经》中所说：诸佛无上之智慧，刹那间能知一切义。如是说。《经庄严论》中说：如太阳放出光芒，照亮众生一样，如是对于一切所知，佛陀之智慧一时照亮。如是说。第三，事业利他，如《宝性论》中所说：因他力之出离，以及视自己与众生平等，以及事业未圆满之故，轮回未尽事业亦不绝。如是所说。以身之大福德，语之智慧，意之现量，以及不可思议之神变来调伏众生。这些道理在第十三品中也会讲到。总结本品之义，以“如此”等语所说，如此善说之六波罗蜜多，三世诸佛已来和未来。
English
O! For the sake of liberating beings, wealth is always present in the world. This manifestation is free from elaboration. Thus it is said. Third, just as the moon's reflection appears when there is water in a vessel, so too, for the sake of those to be tamed, emanations appear. As stated in the Uttaratantra: "With great compassion, knowing the world, having gazed upon all the world, without moving from the Dharmakaya, with various natures of emanation, manifestly showing birth, descending from the Tushita heaven, entering the womb and being born, being skilled in crafts, delighting with the retinue of consorts, renouncing, practicing austerities, going to the Bodhi tree, subduing the hosts of demons, perfecting enlightenment, turning the wheel of Dharma, showing Nirvana, in all impure realms, showing existence as long as samsara lasts." Thus it is said. Second, the basis, wisdom, has two aspects: knowing the suchness of reality, and knowing the knowable phenomena as they are. First, it is the direct realization of the nature of reality, which is free from the four extremes of elaboration, uncompounded. As stated in the Samgraha: "When compounded and uncompounded, and white and black dharmas, are analyzed by wisdom until not even an atom is found, then the worlds go to the count of Prajnaparamita, like the sky, not abiding anywhere at all." Thus it is said. Second, with non-objective wisdom, all phenomena of samsara and nirvana are known simultaneously. As stated in the Avatamsaka Sutra: "The supreme wisdom of the Victorious Ones, in an instant knows all meanings." Thus it is said. The Ornament of the Sutras states: "Just as a ray of sunlight, illuminates beings, so too, for all knowable things, the Buddha's wisdom illuminates simultaneously." Thus it is said. Third, the activity is benefiting others, as stated in the Uttaratantra: "Due to the renunciation by the power of others, and seeing oneself and sentient beings as equal, and because the activity is not completely fulfilled, as long as samsara lasts, the activity will not cease." As it is said. Taming beings with the great merit of the body, the wisdom of speech, the direct perception of mind, and the inconceivable miracles. These methods will also be explained in the thirteenth chapter. Summarizing the meaning of the chapter, it is said with "Thus" and so on, thus the six perfections that have been well explained, the Buddhas of the three times have come and will come.
Chinese
确信这是所有佛陀转化的唯一道路。如前所示，观点上不迷惑，行为上也极其纯洁，进入自显意义的密严刹土，从而证得佛果。这是《功德宝藏论》第九品的注释。 现在，为了那些难以在世间找到的金刚密乘，为了调伏根器敏锐的众生，宣说了“菩提”等。也就是说，菩萨的学处分为因和果两个方面，前者已经广泛阐述过了。这里宣说后者，即密咒乘。它也被称为“眼睛的异名”、“果”或“金刚乘”、“方便乘”和“持明者之藏”，因为它比因更殊胜。为什么殊胜呢？如《秘密授记经》中所说：“对因的渴望，完成了因之法的轮转。在未来，将出现果乘的近道。”正如所说，由于方便之门是无限的，因此可以毫不费力地成就佛的果位。因和果的差别如何显现呢？因为其他乘由此乘而行，而此乘则具有主宰力。如《心髓续》后文所说：“证悟平等性之义的自智之王，在此无上义的广大方便中，如众河流入大海般，容纳了所有不可思议的解脱乘。”密咒总体的特征和特点由“相续”等来表示。如《金刚顶经》中所说：“续被称为相续，轮回被认为是续，涅槃是后来的续。”因此，轮回和涅槃二者如琵琶的弦般相连，从相续的角度来说，有三种续的名称：基础续是如来藏，道续是见修双运，果续是身和智慧。也就是说，依靠生起次第和圆满次第，方便和智慧相结合。因此，不像因乘那样因苦行而受苦，进入之门宽广，任何被根器敏锐者所掌控的，其行为也
English
It is certain that this is the only path of transformation for all Buddhas. As shown above, one is not confused in view and is extremely pure in conduct, going to the Akanishta of self-manifestation, thereby attaining Buddhahood. This is the commentary on the ninth chapter of "The Treasury of Precious Qualities." Now, for the sake of those difficult-to-find Vajrayana secret mantras in the world, for the sake of taming sentient beings with sharp faculties, "Bodhi" and so on are spoken. That is, the bodhisattva's training is divided into two aspects, cause and effect, the former has already been widely explained. Here, the latter, the mantra vehicle, is taught. It is also known as "the eye's synonym," "fruit" or "Vajrayana," "the vehicle of means," and "the treasury of vidyadharas," because it is more excellent than the cause. Why is it excellent? As it is said in the "Secret Prophecy Sutra": "Desire for the cause, completes the wheel of the law of the cause. In the future, a shortcut to the vehicle of the fruit will appear." As it is said, because the gate of means is infinite, it is possible to accomplish the state of Buddhahood without regard to difficulties. How does the difference between cause and effect appear? Because others go by this, and this has the power to dominate. As it is said in the latter part of the "Heart Sutra": "The king of self-awareness who realizes the meaning of equality, in these vast means of unsurpassed meaning, like all rivers flowing into the great ocean, includes all inconceivable vehicles of liberation." The general characteristics and features of secret mantras are indicated by "continuity" and so on. As it is said in the "Vajrasekhara Sutra": "The tantra is called continuity, samsara is considered the tantra, nirvana is the later tantra." Therefore, samsara and nirvana are connected like the strings of a lute, and from the perspective of continuity, there are three names of tantra: the base tantra is the Tathagatagarbha, the path tantra is the union of view and meditation, and the fruit tantra is body and wisdom. That is, relying on the two stages of generation and completion, means and wisdom are combined. Therefore, unlike the causal vehicle, one does not suffer from asceticism, and the gate of entry is wide. Whatever is controlled by those with sharp faculties, their behavior is also
Chinese
至于迅速，如《三类灯》中所说： “即使只有一个意义也不迷惑， 方法众多也不困难， 依仗敏锐的根器， 密咒的乘法特别殊胜。” 那么，密咒续部有上下部的区分吗？如果说是广为人知的分为四续部， 那么，为了什么而宣说的道理呢？用“时”等来表示。 所谓对时的意图是：圆满时，烦恼贪欲也少，仅仅互相看一眼就满足；三具时，以笑为满足；二具时，以互相接触为满足，这三个是过去的时；争斗时，现在具有二根交合的贪欲，总合前后四个时作为对治而宣说。 在《总集续》中说： “圆满时是第一事续， 三具时是第二行续， 二具时是第三瑜伽续， 争斗时是第四无上续。 考虑到这四个时， 续部才被分为四种宣说。” 还有，《合掌续》第六品第三节中说： “欢笑、观看、手牵手， 以及互相拥抱这四种， 存在于如虫般的四续部中。” 所谓对根器的意图是从行为方面来区分的， 就像婆罗门们行持洁净和苦行，因此； 庶民种姓对身语意三门平等行持，因此； 王族主要行持对广大信奉之心的事业，因此； 贱民或旃陀罗是洁净小而烦恼行持大，因此是四种。 在《胜乐嬉戏续》中说： “事部婆罗门与洁净相应， 行部庶民种姓更加殊胜， 瑜伽部国王眷属众多， 本来无知自性解脱， 不对其他人宣说， 而是对美女宣说。” 所谓对根器的意图是： 迟钝者不能将广大的心之造作纳入修持中，因此认为身语的行为很重要。 中等者也能以广大的心之造作来证悟，身语的行为和心的修持是平等的。 敏锐者
English
As for being swift, as stated in the "Three Kinds of Lamps": "Even if there is only one meaning, there is no confusion, There are many methods and no difficulties, Relying on the power of sharp faculties, The vehicle of mantra is particularly excellent." So, are there distinctions of upper and lower tantras in the mantra lineage? If it is said that it is widely known to be divided into four tantra classes, then, For what reason is the way of speaking taught? It is shown by "time" and so on. The intention regarding time is: In the age of perfection, afflictions and desire are also small, so just looking at each other is satisfying; In the age of three qualities, laughter is satisfying; In the age of two qualities, mutual touch is satisfying, these three are past times; In the age of strife, in the present, there is desire for the union of two faculties, and the four times, combining the past and the future, are taught as antidotes. In the "Condensed Tantra" it says: "The first age of perfection is the action tantra, The second age of three qualities is the performance tantra, The third age of two qualities is the yoga tantra, The fourth age of strife is the unsurpassed tantra. Considering these four times, The tantras are explained in four ways." Also, in the third section of the sixth chapter of the "Union Examination": "Laughter, looking, holding hands, And the four kinds of mutual embrace, Exist in the four tantras like worms." The intention regarding intelligence is distinguished from the aspect of conduct, like this: Brahmins practice cleanliness and asceticism, therefore; Commoners make equal use of the three doors of body, speech, and mind, therefore; The royal family mainly practices the activity of mind that is devoted to vastness, therefore; And the lower classes or outcastes have little cleanliness and great afflicted conduct, therefore, there are four. In the "Tantra of Delightful Bliss" it says: "Action is in accordance with the pure Brahmin, Performance is more excellent than that of the royal family, Yoga is the king with many entourages, The basis is ignorance, liberated from the beginning, It is not taught to anyone else, But it is taught to the beautiful woman." The intention regarding faculties is: Dull people cannot bring the great mental constructions into practice, therefore they see the actions of body and speech as important. Medium people can also realize it through great mental constructions, and the actions of body and speech and the meditation of mind are equal. Sharp people