English
Such as, the miraculous transformations of putting mustard seeds into my body, etc., the Dharma appearances of speaking the Dharma in the languages of all beings, etc., and showing the shaking of the three thousand great thousand worlds, etc., and the increase of the lineage, subduing the demons by proclaiming the sound of secret mantras, purifying the evil destinies, etc., are the transformations that encompass everything. Thus, because of possessing many qualities, it is said that without moving from the state of equality, one subdues hundreds of thousands of realms with compassion. Thus, without moving from the state of equality, the realms of three thousand great thousand hundreds of thousands, are subdued by direct perception, miraculous powers, and various emanations. Thus it is said. Direct perception refers to knowing all of the above with the six uncontaminated direct perceptions. The method of combining experience with higher experience is: with the intention of equality, destroying the two obscurations of knowledge, large and small, and thereby attaining spontaneous accomplishment. That is, with the yoga intention of equality, and the wisdom of the nature of intention, destroying the gross and subtle obscurations of knowledge, and thereby attaining spontaneous accomplishment without effort. Thus it is said. There are four types of spontaneously accomplished experience: the essence is the vidyadhara of the spontaneously accomplished five bodies, the intention is the self-luminous, boundless, without coming or going state, abiding in the uncreated samadhi and post-meditation. Without moving from this state, in the endless realms, with inconceivable emanations, one benefits beings according to what they need to be tamed. For example, impartiality is like the sky, self-luminous wisdom is like the essence of the sun, and the arising of needs and desires is like a wish-fulfilling jewel. The signs are the same as the Buddha, the qualities, activities, miraculous powers, and direct perceptions are also the same as the Buddha. It is said that the difference between existence and non-existence lies in the subtle stains of habitual tendencies. That is, the signs are the Buddha's miraculous powers, the various qualities are perfectly complete in nature, all karmic obscurations are purified, the six direct perceptions, the object and the extent of knowledge are the same as the Victorious One, the difference lies in the habitual tendencies. Thus it is said. The method of combining the result with the Buddha is: with the spontaneously accomplished self-aware wisdom, the subtle stains of habitual tendencies are liberated without duality, thereby attaining Buddhahood without abandonment or attainment. That is, ultimately.
Chinese
离戏光明无为法，无缘自智之慧性，一刹那顷于最后，摧毁习气如来也。如是说。如是诸法皆为离边光明无为之智慧显现，于离勤任运大成之状态中，由力所生之俱生，微细习气安住，彼以自智之智慧无二显现，意即无有行持光明无有损减而证悟成佛，一切功德皆圆满。 象征基道果之义，出自《总集觉性灯》中，大圆满瑜伽道之开示品，第二十一品。 总义第三，宣说究竟之果，以十一个要点宣说：获得果之方式，时间，比喻，体性，名相，意之安住方式，九乘之果是一还是他，佛陀有无无明之考察，一切智智如何垂视所化，垂视后生起大悲之方式，以及事业如何成办利益。第一，有两种，从他获得和从自获得也有宣说。 也就是从因缘所生，以及证悟究竟之义显现而获得果。前者是，因明宗认为从因由缘而生果，如《越量智慧》中说：心是智慧生之因，莫于他处寻觅佛。如是说。以及《摄略》中说：如是最初之心亦是菩提胜妙因，次第白净功德圆满而成佛。如是等等宣说。 广说于各自之章节中可知。 第二是，密咒师认为诸法皆为自生之智慧，本来成佛，彼即是证悟而显现，故称获得果，如《道次第》中说：除此之外无有可得。如是说。以及经部中说：楞伽之主，并非要证明是与不是，或者将不同者改造为相同，而是无有改造、无有错谬、无有造作、无有寻觅，我本来自性即是如此而已。如是说。以及《意护》中说：果是佛陀无为法，法性乃
English
Free from elaboration, luminous, unconditioned. By the wisdom of objectless self-awareness. In a single instant, at the very end. The thus-gone one destroys habitual tendencies. Thus it is said. Thus, all phenomena manifest as wisdom that is free from extremes, luminous, and unconditioned. In the state of effortless, spontaneously accomplished greatness, the subtle traces of co-emergence that arise from power remain as habitual tendencies. That self-aware wisdom manifests as non-dual. The intention is to awaken into Buddhahood without diminishing the clarity of the going light, and all qualities are perfected. Representing the meaning of ground, path, and fruition. From "The Lamp of the Integrated Awareness," the chapter on the path of Atiyoga, the twenty-first. Third general topic: the teaching on the ultimate fruition is presented through eleven points: the manner of attaining the fruit; the time; the example; the essence; the categories; the manner of abiding of the intention; whether the fruits of the nine vehicles are one or different; the examination of whether or not ignorance exists in the Buddha; the manner in which the all-knowing wisdom beholds those to be trained; the manner in which compassion arises after beholding; and the manner in which activity accomplishes benefit. The first two are: it is said that there is obtaining from others and obtaining from oneself. That is, the fruit is obtained through arising from cause and condition, and through the manifestation of the meaning of perfected realization. The former is: the system of logic holds that the fruit arises from the cause through conditions, as it says in the "Transcendent Wisdom": Mind is the cause of the arising of wisdom. Do not seek the Buddha from elsewhere. Thus it says. And in the "Compendium": Likewise, the initial mind is also the supreme cause of enlightenment. Gradually, the white qualities become complete and one becomes a Buddha. Thus it is said, and so forth. Know it extensively according to its own context. The second is: the secret mantra practitioners say that all phenomena are self-arisen wisdom, and that one is primordially awakened as such. That very thing is realized and manifested, and thus it is called obtaining the fruit, as it says in the "Stages of the Path": There is no attainment other than that. Thus it says. And in the sutra it says: The Lord of Lanka, it is not to prove that it is something that is not, or to transform something different into something similar, but without alteration, without corruption, without fabrication, without seeking, I am simply thus by nature from the very beginning. Thus it says. And in the "Mind Guard" it says: The fruit is the unconditioned Buddha, the nature of phenomena is
Chinese
本性本来未曾造作，不是通过修证而成就获得，彻底领悟本来如是之义后，安住于稳固的觉悟即是果。如是说。 广而言之，一切噶举传承皆如是说。 第二，关于时间： 显宗认为需经三大阿僧祇劫等方能成佛，克里亚瑜伽则需七世或三世，内密则可一生证悟，或证悟与解脱同时。 首先，显宗大乘的论典中说，需经三大阿僧祇劫方能成佛。 如经部中说： 最初发起殊胜菩提心，于三大阿僧祇劫积聚资粮后，中间摧毁四魔的薄伽梵狮子，我向您顶礼。 以及，慈氏五论的论释等中说： 具足贤善与愿力，利益遍布一切有情，无数菩萨于三大阿僧祇劫中，精进修持。 如是说。 胜义谛总集经中也说： 语化身释迦能仁，为业清净之有情，宣说三藏之法，于三大阿僧祇劫中，欲证得十一地之果位。 如此等等。 克里亚瑜伽： 克里亚部需七世，瑜伽部需三世方能获得成就。 如《智慧深奥》中说： 克里亚，行续之法，以自宗圆满之法支，需七世方能与种姓地结合。 以及，以五种圆满菩提之神变，瑜伽，瑜伽续之法，需三世方能与持明地结合。 以及，《总集经》中说： 于七世中迷失并被遮蔽。 以及，于无二中，三世遮蔽迷失。 如是宣说了克里亚瑜伽之义。 内密： 玛哈瑜伽和阿努瑜伽需一生，阿底瑜伽证悟与解脱同时等等。 前者，如《道次第》中说： 以因果同时圆满，获得对自明的掌控，以十六世，百百倍地增长安住，不舍肉身而成佛。 以及，《金刚萨埵请问经》中说： 密咒一生能成就之义为何？
English
The nature itself is primordially uncreated. It is not achieved or obtained through cultivation. After thoroughly realizing the meaning of being primordially as it is, abiding in stable realization is designated as the result. Thus it is said. In detail, all Kagyu lineages say so. Secondly, regarding time: The proponents of characteristics (the exoteric teachings) say that buddhahood is attained after three countless eons, while Kriya Yoga says it takes seven or three lifetimes, and the inner tantras say it takes one lifetime, or that realization and liberation are simultaneous. Firstly, the treatises of the Great Vehicle of Characteristics say that buddhahood is attained in three countless eons. As it says in the Sutra Pitaka: First, generating the supreme bodhichitta, after accumulating merit for three countless eons, in the middle, destroying the four maras, I prostrate to the Bhagavan Lion. And, in the commentaries on the Maitreya's teachings and so forth: Possessing the power of goodness and aspiration, benefiting beings extensively, countless bodhisattvas in three countless eons, diligently strive. Thus it is said. Also, in the Definitive Meaning Samgraha it says: The speech emanation Shakyamuni, for sentient beings with purified karma, taught the Dharma of the three pitakas, in three countless eons, desiring to attain the fruit of the eleven bhumis. And so forth. Kriya Yoga: Kriya takes seven lifetimes, and Yoga takes three lifetimes to attain. As it says in Yeshe Tingdzog (the Perfection of Wisdom): Kriya, the tantra of action, with the complete branches of its own doctrine, connects with the lineage ground in seven lifetimes. And, with the miraculous display of the five complete enlightenments, Yoga, the tantra of Yoga, connects with the vidyadhara ground in three lifetimes. And, in the Kunje (All Creating King): For seven lifetimes, wandering and obscured. And, in non-duality, three lifetimes obscuring wandering. Thus, the meaning of Kriya Yoga is explained. Inner Tantra: Maha and Anu take one lifetime, and Ati, realization and liberation are simultaneous, and so forth. The former, as it says in the Lamrim (Stages of the Path): With the simultaneous completion of cause and effect, gaining control over one's own awareness, with sixteen lifetimes, increasing and abiding hundreds and hundreds of times, attaining buddhahood without abandoning the body. And, in the Vajrasattva Interrogation Sutra it says: What is the meaning of accomplishing the secret mantra in one lifetime?
Chinese
如是请问。以具有余蕴之身，获得寿命自在之持明。以持明之寿命，宣说获得无上菩提。如是说。于《智慧深奥圆满续》中云：瑜伽士若三十六个昼夜，决定获得寿命自在之成就。安住二千五百年，以受用圆满之相持身，于彼时必定前往成佛之地。如是说。第二者，于《意护》中云：又胜胜与中与劣四者。如是说。又胜者，一者证悟与解脱同时，即此生证悟成佛。胜者，抛弃蕴身，于法界中解脱同时成佛。中者，于有之中有，相续证悟之流而成佛。劣者，于后世，以信乐之威力，与此相遇而成佛。如是说。第一者，又胜者，蕴身有余之人身，以远离色执之坚定证悟，自他平等之自性中，于诸法平等之自性中，班奔班奔。自他显有世间一切，化为法身，奔然消融。五大之密意，更加显现。又胜者，果如是，由此成就。如是说。于《智慧深奥圆满》中云：大圆满决定义阿底瑜伽者，不观待数量与时间，任运自成之意。如实无谬证悟法身之地。果位圆满三身一时成佛。如是说。一时顿悟之教证等。第二者，于《意护》中云：胜者乃无共同之二取，证悟后，自性中能所自然调伏。虽未被微细之懈怠所染污，然死亡之中有自作助伴，地水火风识，与自明，于无二之自性中，次第次第转变。任运成就之虚空密意，更加显现。虽自之体性无有转变，然胜者之果，假立于彼。如是说。于《龙钦》中云：于习气所视之我身，圆满最胜精华之力，故超越生死之险隘。无有中有而舍身，唯独明觉无有依处，与轮涅一切无有分别故，于无有边际，无有偏袒处，化现无数之化身，