English
The third general topic is the characteristics of the fruition of the ultimate result, which has four aspects: the result of utilizing the five resources, the appearance of a vidyadhara who has power over life, the ultimate result, and the explanation of these qualities. The first has five aspects: The result of utilizing the resources of dance, song, and gathering. To be straight, the union of the father and mother deities of the three families is the net of illusion. By meditating on the mandala of one's own deity, whichever of the three families is complete and clear in the direct perception of one's own awareness, one obtains a samadhi that is stable and cannot be stolen by external objects. By arranging the deities on the five limbs, through the dance of the feet, the song of the hands, and various gatherings of emanated rays, without deviating from the mudra of body, speech, and mind of the three doors, one can enter the earth or walk in the sky, enjoying the nagas and daughters of the gods, and making them all one's servants. The result of the resources of song lyrics and sound. To be straight, through the lyrics and sound resources of speech, without deviating from the mudra of body, speech, and mind of the three doors of the deity, one turns the wheel of Dharma for each individual to be tamed, thereby attaining accomplishment. The result of the resources of ornaments and clothing. To be straight, possessing the thirteen peaceful ornaments and the clothing resources such as the raw hides of wrathful deities, through the mudra of body, speech, and mind of the three doors of the deity, one can achieve invincibility like a blazing king, and even an army of four divisions cannot withstand it. The result of the resources of food and drink. To be straight, enjoying food and drink resources with the mudra of body, speech, and mind of the three doors, one can fulfill all the wishes of those to be tamed, like placing a precious body in a crystal container, and one can achieve an inexhaustible essence of nectar, satisfying all beings. The result of the resources of Āli and Kāli. To be straight, through the resources of Āli combination and Kāli liberation, without deviating from the mudra of body, speech, and mind of the three doors, one can accomplish all common accomplishments. The second is the appearance of a vidyadhara who has power over life. To be straight, the appearance of a human monarch, the six types of gods of the desire realm, and the Brahma gods of the form realm.
Chinese
虽然持有清净的生，但与其他的神和人有很大的差别，因为是具有出生的自主权。特别是，与因的道之见道，仅仅是见道时分相同，但意境却与安住于八地的菩萨相同。由此可以表明，因的道之八地与大手印的持明者，仅仅在修道时分相同，但意境却与因的尽道相同。因的道之十地的菩萨与任运成就的持明者，仅仅在尽道时分相同，但意境却与普贤王如来相同。小道中说： “那也是最初最初，同等时分第二殊胜种姓，与八地菩萨同等时分，第三与十地同等时分，意行如海差别殊胜。”这样说就显而易见了。三、究竟的果。正直。以了知因的特征来证悟见，以进入缘的特征来修禅定。这样见修相辅相成，二资粮圆满的果就是十度，以及因和果的道之所有地和道都圆满。是什么呢？对任何事物都不执着是布施，不贪着是持戒，对意义不畏惧是忍辱，从二元对立中不动摇是禅定，对那本身不散乱是精进，在自心中明朗是智慧，显现出来是愿，不从其他地方寻求果是方便，以胜伏恶见是力量，了知本来安住的意义是智慧的波罗蜜多。这样十者都完全圆满。在平等性的法界中见到自性，是初地极喜地。清净了极端的恶见，是二地离垢地。心性自明且不阻碍利益众生，是三地发光地。自明在一切处都光明，是四地焰慧地。在同一时间做二利，是五地极难胜地。远离了极端的恶见，是六地现前地。在心性中无有对境而自明，是七地远行地。没有散乱的业，是八地不动地。具有任运成就的功德智慧，是九地善慧地。成为那些的来源，是十地法云地。另外，
English
Although holding a pure birth, there is a great difference from other gods and humans, because it is having autonomy of birth. In particular, with the path of seeing of the causal vehicle, they are equal only at the time of seeing the path, but the intention becomes equal to the bodhisattva abiding on the eighth ground. This indicates that the eighth ground of the causal vehicle and the vidyadhara of Mahamudra are equal only at the time of the path of meditation, but the intention is equal to the ultimate path of the cause. The bodhisattva of the tenth ground of the causal vehicle and the spontaneously accomplished vidyadhara are equal only at the time of the ultimate path, but the intention is equal to Samantabhadra. In the Small Path, it says: "That is also the first first, the supreme lineage of the second equal time, equal time to the eighth bodhisattva, the third equal time to the tenth, the intention and conduct are especially superior like the ocean." This is evident from what was said. Three, the ultimate fruit. Straightforward. Realizing the view with the characteristic of knowing the cause, meditating on samadhi with the characteristic of entering the condition. Thus, the view and meditation complement each other, and the fruit of the completion of the two accumulations is the ten perfections, and all the grounds and paths of the causal and resultant vehicles are completely perfected. What are they? Not grasping at anything is generosity, not being attached is discipline, not being afraid of meaning is patience, not wavering from duality is meditation, not being distracted from that itself is diligence, being clear in one's own awareness is wisdom, manifesting is aspiration, not seeking fruit from other places is means, overcoming wrong views is power, knowing the meaning of originally abiding is the perfection of wisdom. Thus, all ten are completely perfected. Seeing the self-nature in the realm of equality is the first ground, the Joyful. Purifying extreme wrong views is the second ground, the Stainless. The nature of mind is self-luminous and does not hinder benefiting beings, is the third ground, the Illuminating. Self-awareness is luminous everywhere, is the fourth ground, the Radiant. Doing two benefits at the same time, is the fifth ground, the Very Difficult to Tame. Being far away from extreme wrong views, is the sixth ground, the Manifest. In the nature of mind, being self-luminous without an object, is the seventh ground, the Far Gone. Without the activity of distraction, is the eighth ground, the Immovable. Having the wisdom of spontaneously accomplished qualities, is the ninth ground, the Good Intelligence. Becoming the source of those, is the tenth ground, the Cloud of Dharma. Furthermore,
Chinese
由于在三者之中，自明也未被普遍指定，因此，十地中的法云地也是超越的，作为因的乘的最终果位是普光地。不舍弃轮回之法而行持的方法，以及不执着于此的智慧，这两者无二是方法的特点。即使如此行持也不会被过失所染污，因此，比普光地更殊胜的是莲花持地。由于一切都显现为身和智慧的坛城，因此，比莲花持地更殊胜的是文字轮大集地。如此，地的差别是，胜喜等是道的十地，此外，果的三地是，作为因的自性的乘的最终普光地，作为果的金刚乘的最终莲花持地，以及文字轮地。虽然这些的差别不混淆，但下者的功德无需在上者中寻找，而是自然成就且完全圆满。第四是功德。其中也有两种。计数。最终的胜者功德。正直。由于证悟、串习、穷尽自性之坛城，因此，通过将坛城完全结合，一切自性果的最终坛城无需寻找，自然成就。暂时对道无害的功德。正直。大空性瑜伽士等的五种仪轨，对于一次性之依处者来说，在同一时间圆满，因此，如同次第者一样无需修习，如果修习则会增上吗？对于超越之依处者来说，即使在道中遗失而未圆满，也因为获得两种成就，所以仪轨增减的过失清净，没有过患。经文是表示密咒的词语，以及论典所说的功德二者结合而宣说的。正直。本品的内容概括起来是秘密主金刚手之语。如是，如来亲自对眷属的如来亲自特别讲述。如是，通过特别宣说，对于基础不确定而显现为各种各样的景象，以嬉戏的云彩无二地安住而使之欢喜。本品的名称二者结合而宣说的。正直。从确定秘密心髓彼性中
English
Since, among the three, self-awareness is not even universally designated, therefore, the tenth bhumi, the Cloud of Dharma, is also superior, and the ultimate fruit of the causal vehicle is the Ground of All-Illuminating Light. The method of practicing without abandoning the dharmas of samsara, and the wisdom of not clinging to it, these two being non-dual is the characteristic of the method. Even if practiced in this way, one is not stained by faults, therefore, more excellent than the All-Illuminating Light is the Ground of the Lotus Holder. Since everything is clear as the mandala of body and wisdom, therefore, more excellent than the Lotus Holder is the Ground of the Great Assembly of the Wheel of Letters. Thus, the distinctions of the grounds are that the Joyful One, etc., are the ten grounds of the path, and furthermore, the three grounds of the fruit are the All-Illuminating Light, the ultimate of the causal essential vehicle, the Lotus Holder, the ultimate of the resultant Vajra Vehicle, and the Ground of the Wheel of Letters. Although the distinctions of these are unmixed, the qualities of the lower ones are spontaneously accomplished and completely perfected without seeking them in the higher ones. Fourth is qualities. There are also two of these. Enumeration. The ultimate qualities of the Victorious One. Straightforward. Since the mandala of self-nature is realized, habituated, and exhausted, therefore, by completely uniting the mandalas, all the ultimate mandalas of the self-nature fruit are spontaneously accomplished without seeking. Qualities that temporarily do not harm the path. Straightforward. The five rites of the great emptiness yogi, etc., are perfected at the same time for the individual who is the basis of the simultaneous, therefore, one does not need to meditate like the gradual one, but if one meditates, will it increase? For the individual who is the basis of the breakthrough, even if it is lost in the middle of the path and not complete, since the two siddhis are attained, the fault of excess or deficiency of the rites is purified, and there is no fault. The text is a combination of words representing the secret mantra and the qualities spoken of in the treatise, and is taught. Straightforward. The meaning of the chapter is summarized as the words of the Lord of Secrets, Vajrapani. Thus, the Tathagata himself specifically speaks to the Tathagata himself of the retinue. Thus, through specific proclamation, for the basis that is uncertain and appears as various phenomena, it is pleased by abiding non-dually in the clouds of playfulness. The names of the two chapters are combined and taught. Straightforward. From ascertaining the very nature of the secret essence...
Chinese
我以秘密方法决定的方式是这样。那不显现的门，体验的方法，显现的果实等等，如云般遍布的禅定，以显现其意，进入禅定，为了阐述下面将要出现的意义，而说这些。这一章的论述分为二：正文和所说之功德。第一部分有九：显现的门，体验的方法，显现的果实，那果实不是造作的而是自然显现的，对传承产生信心的功德，在具器之境中显现，口诀的伟大，给予具器者，给予非具器者的过患。第一，正直。从这当中分割开来，细分有三：显现世间观点的门，显现出世间观点的门，以及显现这二者术语的门。第一是：不觉悟的普通人和邪见的异教徒。其中，普通人对于业因果和前后世等，既不觉悟其存在，也不觉悟其不存在，对于这两者都不寄托希望，完全愚昧的人被称为庸人。仅仅觉悟到前后世和业因果的存在，却将后世抛在脑后，追求今生的权势财富，这被称为远见者。这二者都没有被宗派所改变。被宗派改变分为两种：被邪见改变和不被邪见改变。这里宗派改变与否的区别在于，所依之人是否进入外道异教徒和内道佛教徒的宗派。那是什么呢？外道的宗派有常断二见，内道的宗派有小乘的有部宗和经部宗，大乘的唯识宗和中观宗。首先，外道异教徒是由于建立了与正确观点相违背的矛盾，从而背离了实相，即常见和断见。常见是基于不变的自性，认为自我和自在天等是常、一、安乐、自在和所欲的。其中又分为外道和自在天。