English
It is called "Rabye." Here, although it is reasonable to say that the obscurations of the habitual tendencies of the spontaneously accomplished vidyādhara are eliminated, it is not reasonable to say that the characteristics of self-grasping are eliminated. Why? Because compared to the characteristic vehicle, this characteristic of self-grasping is coarsely cut off from the path of accumulation, and when the path of seeing arises, subtle self-grasping is purified after obtaining the eighth ground, and it is believed that the characteristics of self-grasping are purified on the three pure grounds. According to this, self-grasping is eliminated below the path of accumulation, and then the path of seeing arises. Therefore, I think this is unreasonable in the case of spontaneous accomplishment. The coarse ones are eliminated without being cut off from the accumulation and joining paths. The intermediate ones can be abandoned by the great seal, but this refers to the elimination of the extremely subtle seeds of self-grasping. Some say that in this stage of the way of cutting off and purifying, the objects to be abandoned and the antidote wisdom are explained, so there is no difference from the characteristic vehicle. But that is not the case. The characteristic vehicle separates the two truths and takes the path, while here, the two are different because they realize the object to be abandoned and the antidote as one taste and take the path. Here, it is not possible to complete the path all at once. Wisdom gradually increases, and characteristics arise in subsequent awareness. Bad habits are like old paper rolls. Even though subsequent awareness arises with characteristics, it is believed that the realization of the characteristics themselves can be taken as the path to Buddhahood without being abandoned. Below, in the stage of combining the fruits, it says, "Darkness appears, poison, etc., if not abandoned as they are, they will transform. Samsara, if not abandoned, is pure in its own place. All realizations are a collection of wisdom." This is evident from this. With the wisdom of selflessness and self-awareness, burn the extremely subtle habits of grasping at things as real and grasping at them as unreal, as well as the laws of oneself and others, and all the jealousy of the mind's grasping. Meditate on them as unreal in self-arisen wisdom, and after realizing them from the vidyādhara of the great seal of the path of meditation downwards. Therefore, no antidote can overcome the view of the spontaneously accomplished vidyādhara, so it is said to be a brave yogi. It is said that the unconditioned vajra path reaches the ultimate peak, and the supreme is attained. That meaning is not something that can be measured by the tenets of the lower vehicle, and the attachments below the meditation of this tenet, as well as the four demons and their retinues, are completely destroyed and completely eliminated, so it is called brave. After that, it refers to the inexhaustible adornment of the fruit, which is the self-nature of rest.
Chinese
获得了桑耶寺圆满普知的果位。关于如何通过控制而获得果，正直地说，不从自然成就的大禅定状态中移动，控制自性智慧，并以获得果为目的的祈愿和智慧之力的二十五种果法，不是从其他地方获得，而是从自己获得。 其次，果不在他处，而是从自身产生，有三种。 计数。 果的自性显现，正直地说，身、语、意、功德和事业等奇妙之处，果普遍为人所知，但并非是从心中产生而来到这里，而是自生智慧，无有能依所依，是显现的。 那是从他处而来，不是从他处而来，而是道路的自性显现。 正直地说，因此，奇妙的幻化果法不是像从他处获得一样，因此，依靠特殊的方法，三种智慧的果，上述的意义在那样的状态中显现。 不舍轮回，在自性中解脱，因此成佛。 正直地说，就像灯不舍黑暗而显现，或者炼金术不舍铁而变成金，或者蓖麻子的毒不舍而变成药一样，不舍分别念，果本身就会显现。 因此，不舍轮回，轮回的过患在自性中解脱，因此完全清净。 现在不再是忍受涅槃，因此是摩诃，从原始以来，果佛性就存在于自身之中的意义。 因此，从轮回中解脱，去往佛的境界，以及认为应该安住在那个境界的想法不是，那么应该怎样呢？ 一切分别念在自性中无别地显现为身和智慧的集合。 在果成佛的时候，脱离了持明的名称。 正直地说，在基上，轮回和涅槃的一切法，自性迷惑，在涅槃的道上是平等的，虽然在轮回中显现为不平等，但在基的真谛无别上，轮回和涅槃的因果一切没有不平等和平等，本体是无别的。 基是那样，道也应该修持，意义是法性，虽然显现为与勤奋分离而不应该做，但在其他地方没有应该修持的，那就是修
English
The fruit of Samye Lhundrup Kunkhyen is attained. Regarding how to obtain the fruit through control, truthfully, without moving from the state of great spontaneous samadhi, controlling the wisdom of self-awareness, and the twenty-five fruit dharmas of the power of aspiration and wisdom that aim to obtain the fruit, are not obtained from elsewhere, but from oneself. Furthermore, the fruit is not elsewhere, but arises from oneself, there are three. Counting. The nature of the fruit manifests, truthfully, the body, speech, mind, qualities, and activities, etc., are wonderful, the fruit is universally known, but it does not come here from the mind, but self-born wisdom, without subject and object, is what appears. That comes from elsewhere, it is not from elsewhere, but the nature of the path is revealed. Truthfully, therefore, the miraculous and wonderful fruit dharmas are not like obtaining them from elsewhere, therefore, relying on special methods, the fruit of the three wisdoms, the above meanings appear in that state. Without abandoning samsara, liberation in self-nature, therefore Buddhahood. Truthfully, just as a lamp appears without abandoning darkness, or alchemy transforms iron into gold without abandoning it, or the poison of castor seeds transforms into medicine without abandoning it, without abandoning conceptual thought, the fruit itself will manifest. Therefore, without abandoning samsara, the faults of samsara are liberated in self-nature, therefore completely pure. Now it is no longer enduring nirvana, therefore it is Maha, from the beginning, the meaning that the fruit Buddhahood exists in oneself. Therefore, liberation from samsara, going to the realm of the Buddha, and the idea that one should abide in that realm is not, then how should it be? All conceptual thoughts manifest in self-nature as the collection of body and wisdom, without distinction. At the time of the fruit Buddhahood, one is free from the name of vidyadhara. Truthfully, on the ground, all the dharmas of samsara and nirvana, self-nature delusion, are equal on the path of nirvana, although they appear unequal in samsara, but on the ground of truth without distinction, the cause and effect of samsara and nirvana are all without inequality and equality, the essence is without distinction. If the ground is like that, the path should also be practiced, the meaning is dharmata, although it appears as not to be done because it is separated from diligence, but elsewhere there is nothing to be practiced, that is practice.
Chinese
已被接受于地上。如果基础和道是这样，那么结果也是。虽然显现为在被调伏者的面前成就，并且显现为除了自性智慧之外没有其他成就，但由于从原始以来智慧本身就显现为结果，所以结果的所有伟大功德都已成就。由于基础、道和结果三者的方式相同，因此最终甚至连任运成就持明的名称也消失了，从而完全证悟成佛。另一种说法是，平等与不平等，平等与平等。任运成就持明，如果安立在平等上，那么是意平等性。如果不安立，则是不平等。结果成佛，与所有这些都不平等，即使在不安立于平等的时候，也是意平等性。因此，不需要通过安立于平等的努力来把握意。所有该做的和不该做的都做了。持明有该安立于平等和不该做的，但结果成佛，没有安立于平等的事情。在没有安立和不安立的任何时候，都不需要通过努力来把握安住在意平等性上的意。所有已成就的和未成就的都已成就。持明只是在安立于平等时意才成就，不安立时则未成就。佛陀是没有安立和不安立，在任何时候，意都已成就，不需要通过努力来把握意。因此，远离了持明的名称。由于这三个原因，当获得结果佛陀时，显示了远离持明的名称。此时，三种持明的区别有十二个方面：见五身的区别，断除障碍的方式，根本身和化身，没有成为导师眷属，在因上的传承远近，在时间上的确定与不确定、长短，本体三身作为代表的方式，在类别上地道的高低，在意上有名相和无名相，在行为上自利和利他，在神通上广大和狭小，以及结果结合的方式是次第和同时的区别。第一点是，寿命自在能见到化身的面容，大手印能见到报身，任运成就者能见到五身和成就者的面容。此外，在小道中，化身和报身六
English
It has been accepted on the ground. If the basis and path are like that, then the result is also. Although it appears to be accomplished in the presence of those to be tamed, and it appears that there is no other accomplishment than the wisdom of self-nature, but because wisdom itself has manifested as the result from the beginning, all the great qualities of the result have been accomplished. Because the basis, path, and result are the same in three ways, in the end, even the name of spontaneous accomplishment vidyadhara disappears, thereby fully awakening to Buddhahood. Another way of saying it is, equality and inequality, equality and equality. Spontaneous accomplishment vidyadhara, if established in equality, then it is the equality of intention. If not established, then it is inequality. The result, Buddhahood, is unequal to all of these, even when not established in equality, it is the equality of intention. Therefore, there is no need to grasp the intention through the effort of establishing equality. All that should be done and should not be done have been done. Vidyadhara has what should be established in equality and what should not be done, but the result, Buddhahood, has nothing to be established in equality. At any time without establishment and non-establishment, there is no need to grasp the intention of abiding in the equality of intention through effort. All that has been accomplished and has not been accomplished has been accomplished. Vidyadhara only accomplishes intention when established in equality, and does not accomplish it when not established. Buddhahood is without establishment and non-establishment, at all times, intention has been accomplished, and there is no need to grasp intention through effort. Therefore, it is free from the name of vidyadhara. For these three reasons, when the result, Buddhahood, is obtained, it is shown to be free from the name of vidyadhara. At this time, there are twelve differences between the three vidyadharas: the difference in seeing the five bodies, the way of abandoning obscurations, the root body and the emanation body, not becoming a teacher's retinue, the distance of the lineage in the cause, the certainty or uncertainty, length, and shortness in time, the way the three bodies of essence act as representatives, the height and lowness of the grounds and paths in the category, the presence or absence of signs in the intention, self-benefit and other-benefit in behavior, the vastness and narrowness in clairvoyance, and the difference between the ways of combining the result are gradual and simultaneous. The first point is that the life-empowerment can see the face of the emanation body, the great seal can see the enjoyment body, and the spontaneous accomplishment can see the face of the five bodies and the accomplished ones. Furthermore, in the small path, the emanation body and the enjoyment body six
Chinese
嘎巴耶。次第虽有现见执着。如是。第二是，于寿命自在成就佛陀，必须舍弃三种障碍。于手印有二。于任运成就，仅一个随眠即可。第三是，寿命自在根本之身是，调伏之根本金刚身。如是说，无生无死是金刚身。化身之身是，天人之王大手印根本之身是，具有智慧身之相。如是说，以及，受用第二手印之族。如是说，有五种智慧之身族。化身之身是，善者化现为天人之王，恶者化现为猎人和妓女等。又是于此中说，猎人和妓女等，以化身之身调伏。如是。任运成就持明之根本身是，仪容即是胜者。五者为了任运成就之故。如是说，以执持第六之身故。化身之身是，于各种自显现中调伏，于下劣身福德具足之处，围绕各种身之有情。如是。第四是，寿命自在之导师是手印。彼之导师是任运成就，反之则非。又是，于小道中说，一之导师成为一，如理般地再次成为，如是确定差别大。如是。第五是，如次第般，因中有传承之因，以及因之实物。其中，获得寿命自在之因实物是，是成办最后之大智慧者，以及，从散说以下是传承之因。大手印之实物之因是，是异熟和殊胜道圆满之寿命自在。传承之因是成办以下。任运成就之实物大手印。传承之因是寿命自在以下。顿超之因是，以上之三个空性诀窍按情况而定。第六是，寿命自在成就佛陀之时是，百千十六寿命之圆满。如是说，是一千六百岁。手印之时是，比寿命自在更近，于理性的乘之所有经典中出现，如于此中说，由于想要或不想要次第，想要一，以一本身作为道，连同剩余之加行穷尽，以彼本身转变故，无有定准。任。