English
Penetrating rocks and earth, or walking in the sky, enjoying the daughters of dragons, gods, and yakshas, etc., and turning them all into slaves, and the supreme accomplishment will be achieved, and the meaning will be realized. Second, the fruit of the lyrics and sound instruments is: lyrics, etc., will be transformed. It exists there. Through the mudra of lyrics and sound, through the door of speech, lyrics and sound instruments, etc., the three doors do not deviate from the state of the body, speech, and mind mudra of the deity, the fruit of using lyrics and sound instruments is: the accomplishment of the Dharma will be obtained. Therefore, the common accomplishment, for each being to be tamed, all that is shown, the accomplishment of turning the wheel of Dharma will be obtained, and the supreme accomplishment, the speech light Amitabha will be achieved. Third, the fruit of ornaments and clothing instruments is: ornaments, etc., will be achieved. It exists there. Through the mudra of ornaments and clothing, through the five peaceful garments and the eight precious ornaments, that is, thirteen ornaments, and the wrathful bones and snake ornaments and raw hides, etc., possessing the instruments of clothing, the three doors do not deviate from the state of the body, speech, and mind mudra of the deity, the fruit of using ornaments and clothing instruments is: the blazing king, invincible, will be achieved. Therefore, the common accomplishment, the body has immeasurable radiance, the blazing king, no one can defeat will be achieved, even the army of four divisions cannot stop it, and the supreme accomplishment, Vairochana will be achieved. Fourth, the fruit of food and drink instruments is: food, etc., will be achieved. It exists there. Through the mudra of food and drink, through various enjoyments of food and drink, etc., blessed as the goddess of desire, the three doors do not deviate from the state of the body, speech, and mind mudra of the deity, the fruit of using food and drink instruments is: the wish-fulfilling body and nectar will be achieved. Therefore, the common accomplishment, the wish-fulfilling jewel, the precious gem is like being placed in a crystal container, the body has radiance, and all food is nectar, possessing essence, therefore it will not be exhausted, sentient beings
Chinese
成办一切皆得满足，成办殊胜成就珍宝生起。第五，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 嘎里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之物之果为，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 嘎里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）转变。如是说。以阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 嘎里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之手印。如是说，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为智慧母，嘎里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为方便父，以父母二无别而嬉戏之手印四者平等入定，或者说，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为结合，嘎里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为解脱之物，以三门身语意之手印之状态不离而享用之果为，一切一切皆得成办。如是说，事业和成就随所欲而得成办，即共同之成就一切和殊胜之成就一切皆得成办。第二，开示于寿命自在之持明之装束为，人与转变是。如是说。人与天与梵天之。如是说，寿命自在之持明之装束如何呢？即人中之自在者真实成就，以及欲界之六种天族和色界之梵天等之装束而安住，虽然执持清净之生。如是说，彼等之清净之生是自在者，执持诸根无有盈亏和残疾等，虽然如此，那么与彼等无有差别吗？如是说，然而是有差别的，差别在于安住于地转变是。如是说，彼等之差别在于安住于地与不安住于地和不安住于地而转变之差别。又，请问因之乘之见道和寿命自在有差别吗？因之乘之见道和寿命自在之持明二者仅在见道上份额相同，然而是与意在于安住于八地之菩萨份额相同。如是，因之乘之八地和大手印之持明二者仅在修道上份额相同，然而是意在于因之终道相同。因之乘之十地之菩萨和任运成就之持明二者仅在终道上份额相同，然而是意在于普光相同。小道中说，彼亦最初之最初，份额相同第二之胜族，八地之菩萨份额相同，第三与十地份额相同。
English
Accomplishing everything is fulfilling, accomplishing the supreme accomplishment, the precious source arises. Fifth, the fruit of the implements of Āli and Kāli is: Āli... transforms. It is said there. By the mudra of Āli and Kāli. It is said, Āli is the wisdom mother and Kāli is the skillful father, that is, by equally entering into the mudra of the father and mother playing inseparably, or, Āli is the union and Kāli is the means of liberation, the fruit of enjoying without departing from the state of the mudra of the three doors, the body, speech, and mind of the deity, is: everything, everything will be accomplished. It is said, whatever actions and accomplishments are desired will be accomplished, that is, all common accomplishments and all supreme accomplishments will be accomplished. Second, showing the attire of the vidyādhara who has power over life is: with humans... it is transformed. It is said there. Of humans, gods, and Brahmās. It is said, what is the attire of the vidyādhara who has power over life? That is, abiding in the attire of the lord of humans who has actually attained, and the six types of gods of the desire realm, and the gods of the form realm, Brahmā, and so on. Although holding pure births. It is said, their pure births are independent, holding faculties without excess or deficiency, and without deformities and so on. If so, are they no different from them? It is said, but there is a difference, the difference is that the difference is in abiding on the earth and transforming. It is said, their difference is the difference between abiding on the earth and not abiding on the earth and transforming without abiding on the earth. Also, is there a difference between the path of seeing of the causal vehicle and the power over life? The path of seeing of the causal vehicle and the vidyādhara who has power over life, both have equal shares only in the path of seeing, but the intention is to become equal to the bodhisattva who abides on the eighth ground. Similarly, the eighth ground of the causal vehicle and the mahāmudrā vidyādhara both have equal shares only in the path of meditation, but the intention is equal to the final path of the cause. The bodhisattva of the tenth ground of the causal vehicle and the spontaneously accomplished vidyādhara both have equal shares only in the final path, but the intention is equal to Samantaprabha. In the small path it says, that is also the first of the first, equal share the supreme family of the second, the bodhisattva of the eighth is equal share, the third is equal share with the tenth.
Chinese
认为他的意行如海般殊胜，如是宣说。第三，开示究竟果位：彼岸…圆满。如是说，彼岸一切圆满。因为，以了知之自性而证悟见，以趣入之自性而修持三摩地。如是，以见修起始，二资粮圆满之果，即是十度以及因和果之乘的诸地道全部圆满。何为十度？即，于任何事物皆不执著是布施，无有贪恋是持戒，于意义不怖畏是忍辱，于二取不动摇是禅定，于彼性不修不散乱是精进，于自明中显现是智慧，意义现前是愿，不从他处寻觅果是方便，以胜伏恶见是力，了知本来安住之义的智慧波罗蜜多。如是，十度全部极度圆满。以平等性之界自相见而极喜第一地，以清净边见恶念而无垢第二地，心性自明且利生无碍而发光第三地，自明于一切处皆光明而发光第四地，于同一时间成办二利而难行第五地，心性于无境中自明而现前第六地，远离边见而远行第七地，无有散乱之境而无动第八地，具有功德任运成就之智慧而善慧第九地，成为彼等之生源而法云第十地。于此仅作堆砌：智慧殊胜，如是说，自明本身于任何事物皆不执著而显现之智慧，是智慧三者之中最为殊胜者。即，从十地法云之上也更为殊胜者，是因乘之究竟果位普光地。方便与智慧，方便之，如是说，不舍轮回之法而行持之方便，以及于彼执著之智慧，此二无二是方便之差别。殊胜，如是说，如是行持亦不为过失所染，故从普光之上也更为殊胜者，是具莲花地。殊胜之，如是说，一切身与智慧之
English
It is evident that he said that his intention and conduct are particularly superior like the ocean. Third, the ultimate result is shown: The other shore... complete. It says there, "All perfections are complete." Because, the characteristic of knowing is to realize the view, and the characteristic of entering is to meditate on samadhi. Thus, the result of the two accumulations being completed by the beginning of view and meditation is that all ten perfections and all the grounds and paths of the vehicle of cause and effect are completely fulfilled. What are they? That is, not grasping at anything is generosity, not being attached is discipline, not being afraid of meaning is patience, not wavering in duality is meditation, not meditating or being distracted in that very nature is diligence, being clear in self-awareness is wisdom, meaning manifesting is aspiration, not seeking fruit from others is means, overcoming wrong views is power, and knowing the meaning of what has always been is the perfection of wisdom. Thus, all ten are completely perfect. The first ground, the extremely joyful, is seeing the self-characteristic of the realm of equality. The second, the stainless, is purifying the evil view of extremes. The third, the illuminating, is the self-clarity of mind and unobstructed benefit to beings. The fourth, the radiating light, is the self-awareness shining brightly in all things. The fifth, the difficult to train, is doing two things at the same time. The sixth, the manifest, is the self-clarity of mind in the absence of objects. The seventh, the far-reaching, is going far from extreme views. The eighth, the immovable, is the absence of a place of distraction. The ninth, the good intelligence, is having the wisdom of spontaneously accomplished qualities. The tenth, the cloud of dharma, is becoming the source of these. Here, just doing a stacking arrangement: The supreme wisdom, it says, the wisdom that is clear without focusing on anything in self-awareness itself is the most supreme of the three wisdoms. That is, even more supreme than the tenth ground, the cloud of dharma, is the ground of all-illuminating, the ultimate result of the vehicle of cause. Means and wisdom, means of, it says, the means of practicing without abandoning the laws of samsara and the wisdom of grasping onto it, the non-duality of these two is the distinction of means. Supreme, it says, even though it is practiced in this way, it is not tainted by faults, so it is even more supreme than all-illuminating, the ground of the lotus-possessor. Supreme, it says, all body and wisdom
Chinese
由于坛城清明，远离对行境的执着之名，因此是胜于莲花者的文字轮大集之地。如《地之差别十与三》所说，如此，地的上下差别是因之十地与果之三地，如《因果差别任运成》所说，因自性乘之究竟是普光明，果金刚乘之究竟是莲花者，以及文字轮大集之地，这些差别虽然不混杂，但下者的功德不需在上者中寻求，而是任运成就且完全圆满。第四，宣说这些的功德分为二：宣说究竟胜者的功德，以及宣说暂时不损害道的功德。首先，宣说究竟胜者的功德，即“坛城…成”在那里。如《坛城周遍极结合》所说，由于自性之坛城证悟串习至究竟，因此坛城周遍极结合，即坛城全部成就。如《坛城全部皆成就》所说，自性果究竟的坛城全部不需寻求而任运成就，或者说，如《坛城周遍极结合》所说，依此续部之理，果显现之时，即是坛城周遍极结合，如《坛城全部皆成就》所说，获得此之果时，即是胜者坛城全部之果成就。第二，宣说暂时不损害道的功德，即“仪轨…无过”在那里。如《仪轨多或不全亦》所说，大空性之瑜伽等五种仪轨，对于一次性之依凭者，于一时圆满，因此如次第者般不需修习而修习，即是多余，或者超越之依凭者于道中舍弃，即是不全，或者说，瑜伽士之禅定极为明晰，不重视词句之多寡，因此说是仪轨多或不全亦，如《过失自净无罪过》所说，为了获得二种成就，仪轨多寡之过失的损害自净，即是不损害。