English
will be realized. The third is, "Ornaments and so on," two lines: five peaceful garments and eight precious ornaments, that is, thirteen ornaments; wrathful bone ornaments and snake ornaments, and raw hides, etc., are the implements to wear. Because one possesses these, the three doors do not stray from the mudra of the deity's body, speech, and mind, and by practicing this, the result is: the common siddhi, a king whose body blazes with immeasurable splendor, whom no one can defeat, even the four armies cannot resist, and the supreme siddhi, Vairocana, will be accomplished. The fourth is, "Food and so on," two lines: meat, wine, etc., are blessed as desirable goddesses, and various enjoyments such as drinks, etc., are blessed, and the three doors do not stray from the mudra of the deity's body, speech, and mind, and by practicing this, the result is: the common siddhi, a wish-fulfilling jewel, like a precious mirror placed in a box, possessing a radiant body; all food becomes amrita, possessing essence, inexhaustible, able to satisfy all beings, and the supreme siddhi, Ratnasambhava, will be accomplished. The fifth is, "Āli, etc.": Āli is the wisdom mother, and Kāli is the skillful father, meaning that by uniting with the four mudras in which the father and mother are inseparable, or Āli is union and Kāli is the means of liberation, the three doors do not stray from the mudra of the deity's body, speech, and mind, and by practicing this, the result is the accomplishment of the desired activity and siddhi, that is, all common siddhis and all supreme siddhis will be accomplished. Second, the attire of longevity empowerment is: "Person and so on," three lines: in the past, during the accumulation and practice, whatever body one had, whether it was the basis of a human being, or a pure rebirth such as a desire realm god or a form realm god like Brahma, although one holds it, it is different from others, because that body is transformed into a vajra body, so it is the result of one lifetime. So, the dharma of longevity empowerment will be no different from gods and humans, because holding a pure rebirth is the same. If one asks this, although merely holding a pure rebirth is the same, what contradiction is there if it is distinguished by view and qualities?
Chinese
没有父亲啊。如果说这没有做出区别，那么是因为意境做出了区别。因为身体获得自主，所以掌握寿命，功德是安住在无漏的地上。如果这样，那么寿自在法，和初地菩萨没有区别，因为安住在特别的地上相同。不是相同，因为寿自在不需要行于因的初地，而因的初地者现在才需要行于寿自在。如果说这二者不成立，寿自在不需要行于因的初地，因为在次第的方面，之前已经行过，在顿悟的方面，根本不需要依赖它。因的初地者现在才需要行于寿自在，因为在此处说：诸地差别之安立，乃是趋入秘密藏之心髓之路。这样，寿自在和因乘的极喜地同等，但意境和安住在因的不动地的菩萨意境相同。以此类推，因乘的八地和大手印的持明者，仅仅在修道上同等，但意境和因的尽道相同。因乘十地的菩萨和任运成就持明者，仅仅在尽道上同等，但意境和普贤王如来相同。小道中说：彼亦初者与初者，同等，二者殊胜之种姓，八地菩萨亦同等，三者十地亦同等，意行如海超胜故。如是说故可知。第三是，彼岸等五句。以知、入、关联，二资粮圆满之果，即是地道一切圆满。也就是，学道十地的体性，十度无二之义究竟圆满，即是不执著任何事物是布施，对任何事物都不执着是持戒，无二的见解是甚深之义，对它不恐惧是忍辱，从它的状态不移动是禅定，从它在任何时候都不散乱是精进，如实地证悟真实之义是智慧，它显现是愿，不从其他地方寻找果是方便，以此
English
There is no father. If it is said that this does not make a distinction, it is because the intention makes a distinction. Because the body gains autonomy, one masters longevity, and the merit is to abide on the ground of non-outflow. If so, then the Lord of Life, is no different from the first Bodhisattva, because they are the same in abiding on a special ground. It is not the same, because the Lord of Life does not need to walk on the first ground of cause, and the first ground of cause now needs to walk on the Lord of Life. If it is said that these two are not established, the Lord of Life does not need to walk on the first ground of cause, because in terms of gradualness, it has already been walked before, and in terms of sudden enlightenment, it does not need to rely on it at all. The first ground of cause now needs to walk on the Lord of Life, because it is said here: The establishment of the differences of the grounds is the path to enter the heart essence of the secret store. In this way, the Lord of Life is equal to the Joyful Land of the causal vehicle, but the intention is the same as the intention of the Bodhisattva who abides on the immovable ground of cause. By analogy, the eighth ground of the causal vehicle and the Vidyadhara of Mahamudra are only equal in the path of meditation, but the intention is the same as the end of the causal path. The Bodhisattva of the tenth ground of the causal vehicle and the spontaneously accomplished Vidyadhara are only equal in the final path, but the intention is the same as Samantabhadra. The Small Path says: He is also the first with the first, equal, the second is the supreme lineage, the eighth Bodhisattva is also equal, the third is also equal to the tenth, because the ocean of intention and action is superior. It is said so it can be known. The third is, the five lines such as the other shore. With knowledge, entry, and connection, the fruit of the completion of the two accumulations is the complete completion of all the grounds and paths. That is, the nature of the ten grounds of the path of learning, the ultimate perfection of the meaning of the ten perfections without duality, that is, not clinging to anything is generosity, not being attached to anything is morality, the non-dual view is the profound meaning, not being afraid of it is patience, not moving from its state is meditation, not being distracted from it at any time is diligence, truly realizing the true meaning is wisdom, it manifests is aspiration, not seeking fruit from other places is means, with this
Chinese
以胜伏邪见之力，原本如是之义显现，是为般若波罗蜜多。如是十度圆满时，十地之差别行进亦得圆满。如是，以见平等性智，初地极喜地；最终邪见清净，二地离垢地；心性自明且利生无碍，三地发光地；自证本身显现于一切，四地焰慧地；二利同时成办，五地极难胜地；心性无处而自明，六地现前地；舍弃边见，七地远行地；无有散乱之处，八地不动地；具有功德任运成就之智，九地善慧地；成为彼等功德之生源，十地法云地。最终成就三种佛地，自证于任何皆不执著之智本身，周遍显现，方便无碍，是为普光地。不离彼而以无染无执著之智慧所覆之智，乃善巧方便之故为殊胜，是为莲花地。以离戏智慧之最胜加持，于身与智慧之坛城中，能示现无勤任运成就之最胜智慧，是为大轮集地。如是，以见、修、究竟三者所摄之十地乃因地，以是断除所断及生起对治之地故，自性地与普光等三者乃究竟果位佛地之本体上，以三身之差别而安立，无需于漫长时劫中修习，迅速任运成就。若问因位之普光与果位之普光是否为一？非一，如《灯炬论》云：汝之究竟普光，乃大方便乘之所依。如是，若云：四乘之决定生起，安住于一乘之果。是否相违？观待各自之境况，虽得各自不同之果
English
The power of overcoming wrong views, the meaning of being originally so is revealed, is the Prajnaparamita. When the ten perfections are completely fulfilled, the progression of the ten bhumis will also be completed. Thus, by seeing the wisdom of equality, the first bhumi is the Joyful One. Ultimately, the evil views are purified, the second is the Immaculate One. The nature of mind is self-luminous and unobstructed in benefiting beings, the third is the Illuminating One. Self-awareness itself appears in everything, the fourth is the Radiant One. The two purposes are accomplished at the same time, the fifth is the Difficult to Train. The nature of mind is self-luminous without object, the sixth is the Manifest One. Abandoning extreme views, the seventh is the Far-Reaching One. There is no place for distraction, the eighth is the Immovable One. Having the wisdom of spontaneously accomplished qualities, the ninth is the Good Intelligence. Becoming the source of those qualities, the tenth is the Cloud of Dharma. Ultimately, the three Buddha-bhumis are also accomplished. The wisdom itself that does not fixate on anything in self-awareness is all-pervasive and appears, and the means are unobstructed, which is the Bhumi of All-Pervading Light. Without moving from that, the wisdom covered by non-attachment and non-fixation is supreme because of its skillful means, which is the Lotus Bhumi. With the supreme blessing of wisdom free from elaboration, the supreme wisdom that can show the spontaneous accomplishment without effort in the mandala of body and wisdom is the Bhumi of the Great Wheel Assembly. Thus, the ten bhumis summarized by the three of view, meditation, and ultimate are the causal bhumis, because they are the bhumis of abandoning what is to be abandoned and generating antidotes. Therefore, the three of the nature bhumi and the all-pervading light, etc., are established on the essence of the ultimate fruit Buddha-bhumi by dividing the qualities of the three bodies, and there is no need to practice and train for a long time, and it will be quickly and spontaneously accomplished. If you ask whether the all-pervading light of the cause and the all-pervading light of the result are the same? They are not the same. As it is said in the Lamp for the Eyes: Your ultimate all-pervading light is the abode of the great expedient vehicle. Thus, if it is said: The definite arising of the four vehicles abides in the fruit of one vehicle. Is it contradictory? Depending on their respective situations, although each obtains different fruits
Chinese
对于最终的真实果位来说，因为成为一体所以没有过失。就像这其中所说：诸地也做了特别的安排，是通往秘密心髓的道路。第二，顿悟的果位是：在一切坛城等等两句中，通过将所有要成就的聚坛，以及成为道路的果位，即属于四种持明果位的智慧，清晰地与自明觉相融合，从而使自性果位圆满的坛城的所有伟大功德都得以成就。就像《摩尼宁伽续》中所说：所谓坛城坛城，如果心不从菩提心中散乱，坛城心髓自然成就，一切都将在同一时间被观修。第三点分为两部分：所说功德和章节名称。第一点是：如是特意等等，如是说，导师为了眷属而宣说，因为心性根本不确定，所以一切显现和行为都变成了智慧的嬉戏，使他们感到满意。第二是名称：秘密等等，这部续有二十二品，这是通过一组一三五的方式，成就积聚果位的第十二品。现在开始讲解第十三品。如果从法蕴的角度来说，极智的法蕴显示了基、道、果三者，四种显现，三种特征，道路上的方便和解脱二者，以及次第和顿悟二者，主要显示次第。中等的五法显示了续部的意义。其中，整个正文显示了十个菩提心坛城，并顺便显示了见解、行持，以及禅定和事业的少许方面。最后的十法显示了自性见，以及隐义口诀、诀窍、障碍消除。此外，还通过三种共同的方式来显示。如此显示的这一品分为三部分：历史、正文和名称。第一部分是：此后等等，在显示了积聚成就的方式和果位之后，为了显示方便解脱的甚深口诀，如来十方四时所摄的一切身语意无别的金
English
With regard to the ultimate and true result, there is no fault in becoming one. Just as it says in this very text: The grounds are also specially arranged, as the path to the secret essence. Second, the result of sudden enlightenment is: In all mandalas, etc., in two lines, by thoroughly combining all the accumulation mandalas to be accomplished, and the result that becomes the path, that is, the wisdom belonging to the four vidyadharas, clearly with self-awareness, thereby all the great qualities of the mandala of the perfected self-nature result will be accomplished. As it says in the Maningga Tantra: What is called mandala mandala, if the mind does not stray from bodhicitta, the heart essence of the mandala will be spontaneously accomplished, and everything will be meditated on at the same time. The third point is divided into two parts: the spoken qualities and the chapter name. The first point is: Thus especially, etc., thus it is said, the teacher speaks for the sake of the retinue, because the nature of mind is fundamentally uncertain, all appearances and actions become the play of wisdom, making them feel satisfied. The second is the name: Secret, etc., this tantra has twenty-two chapters, and this is the twelfth chapter, which achieves the result of accumulation through a set of one, three, and five. Now we will explain the thirteenth chapter. If we consider it from the perspective of the Dharma collection, the Dharma collection of supreme intelligence shows all three of the base, path, and result, all four appearances, all three characteristics, both the means and liberation on the path, and of the two, gradual and sudden, it mainly shows the gradual. The five intermediate Dharmas show the meaning of the tantra. Among them, the entire text shows the ten bodhicitta mandalas, and incidentally shows the view, conduct, and a few aspects of samadhi and activity. The final ten Dharmas show the view of self-nature, as well as hidden meaning instructions, key points, and obstacle removal. In addition, it is also shown through three common ways. This chapter, which is shown in this way, is divided into three parts: history, text, and name. The first part is: Then, etc., after showing the way of accumulating achievements and the result, in order to show the profound instructions of means and liberation, the Tathagata, gathered from all directions and times, the indivisible body, speech, and mind of all the