English
Thus asked. With the body possessing remaining aggregates, one obtains the Vidyadhara who has power over life. With the life of the Vidyadhara, it is said that one obtains unsurpassed Bodhi. Thus it is said. In the Tantra of the Perfection of Profound Wisdom, it is said: If a yogi practices for thirty-six nights, he will definitely obtain the accomplishment of power over life. Remaining for two thousand five hundred years, holding the body in the form of perfect enjoyment, at that time, he will definitely go to the place of Buddhahood. Thus it is said. The second is, in the "Mind Protector," it says: Again, the best, the good, the middling, and the worst, four. Thus it says. Again, the best, one, realization and liberation are simultaneous, that is, attaining Buddhahood in this very life. The best, abandoning the aggregates, and liberation in the Dharmadhatu, attaining Buddhahood simultaneously. The middling, in the Bardo of Existence, continuing the stream of realization and attaining Buddhahood. The worst, in the future life, through the power of faith, encountering this and attaining Buddhahood. Thus it is said. The first is, again, the best, the remaining aggregates are the human body, with the stable realization of being separated from the clinging to form, in the nature of equality of self and other, in the nature of equality of all dharmas, ban bun ban bun. All phenomena and existence of self and other, transformed into Dharmakaya, dissolving into bun. The intention of the five elements, increasingly manifests. Again, the best, the result is thus, accomplished by this. Thus it is said. In the Perfection of Profound Wisdom, it is said: The Great Perfection, the definitive meaning, Atiyoga, does not depend on number or time, the spontaneously arising mind. The place of realizing the Dharmakaya as it is, without error. The result is the complete attainment of the three bodies of Buddhahood at once. Thus it is said. The teachings of sudden enlightenment, etc. The second is, in the "Mind Protector," it says: The best is the non-common non-duality, after realization, grasping and clinging are naturally subdued in their own nature. Although not stained by subtle laziness, the Bardo of death itself becomes a companion, earth, water, fire, wind, and consciousness, with self-illumination, in the nature of non-duality, gradually, gradually transform. The spontaneously accomplished intention of space, increasingly manifests. Although one's own essence does not change, the result of the best is nominally designated to that. Thus it is said. In Longchen, it says: On the body of self seen by habitual tendencies, the power of the supreme essence is perfected, therefore, transcending the dangers of birth and death. Abandoning the body without a Bardo, only awareness alone has no support, because it is inseparable from all of Samsara and Nirvana, in the boundless, impartial place, manifesting countless emanations,
Chinese
如是等等所说。第三是：从《意护》中说：中等者于无间断中证悟后，于种种是错乱生起定解后，以于错乱确定为错乱之威力，于中阴生起中阴之觉性。于中阴生起中阴之觉性时，忆念如虚空般之上师之密意。忆念后安住于彼之自性时，以能取所取空寂故，受生，非金刚萨埵所说。如是说。从《自生伏藏》中说：于彼之自性中度过中阴时，了知彼处之欲导引之觉性后，安住于自性即是解脱，要诀自解脱是近时。如是说。最后是：从《意护》中说：最后进入此义后，虽证悟亦无能稳固之福分，于此世间之喧嚣错乱中，未辨识欺骗是梦幻，以有贪欲故，受取来世。以信解之威力，即使受取人身后，亦将值遇此无上大乘，从彼身蕴无余成佛。如是说。从《虚空广阔》中说：最后忘失外境之分别，于时节因缘和合之时，以刹那间之暗示，无有怀疑而了知义，以一生而成佛。如是说。共同意义之三譬如：如盲人张开眼睛，或王子流落民间被认出为国王而被拥立于王位而统治国政一样，又如太阳升起黑暗自然消散一样，本来成佛之义，由道之因缘而证悟现前，故从无明等一切过失中解脱，一切功德圆满。从《险隘》中说：非从他处而来，如王子被拥立于王位之方式，以次第和顿悟之道之因缘，自性本觉现前证悟。如是说。从《意护》中说：果之自性本来即是，故证悟而得，是金刚萨埵所说。任何从他处所得皆无有，譬如摩诃罗阇之子一样。如是说。如光明升起而黑暗消逝一样，任运成就之证悟使取舍颠倒，二取之证悟使能取所取颠倒，唯一之证悟使希望恐惧颠倒，平等性之证悟
English
Thus and so forth were spoken. The third is: From "Mind Protection": 'The middling one, having realized in a single, uninterrupted moment, and having arisen with certainty that the various are mistaken, by the power of being certain that the mistaken is mistaken, in the bardo, the awareness of the bardo arises. At the moment the awareness of the bardo arises in the bardo, one remembers the guru's intention, which is like the sky. Having remembered, at the moment of abiding in that state, because grasping and fixation are absent, taking birth is not what Vajrasattva spoke.' Thus it says. From "Self-Treasury Entrustment": 'When passing through the bardo in that state, having known the desire-leading awareness there, abiding in the state is liberation. The key point of self-liberation is near.' Thus it is said. The last is: From "Mind Protection": 'The last one, having entered into the meaning of this, although realizing, does not have the fortune to stabilize it. In the confusion of this world, not discerning that deception is a dream, because of having desire, one takes a future birth. By the power of aspiration, even having taken a human body, one will encounter this unsurpassed Great Vehicle, and from that, the aggregates, without exception, become enlightened.' Thus it says. From "Vast Expanse of Space": 'The last one forgets the examination of external objects. At the time of encountering time, circumstances, and conditions, by the indication of a momentary hint, without doubt, one understands the meaning, and enlightenment is accomplished in one lifetime.' Thus it is said. The third common meaning is the example: Like a blind person opening their eyes, or a prince wandering among the people being recognized as the king and enthroned to rule the kingdom, and like the sun rising and darkness naturally dissolving, the meaning of being enlightened from the beginning is realized through the conditions of the path, so one is liberated from all faults such as ignorance, and all qualities are perfected. From "Narrow Pass": 'It does not come from elsewhere, but like the way a prince is enthroned, through the conditions of the gradual and sudden paths, the self-existing primordial awareness is realized.' Thus it says. From "Mind Protection": 'The nature of the result is primordially so, therefore Vajrasattva said that it is attained through realization. There is nothing whatsoever attained from elsewhere, like the son of a Maharaja.' Thus it says. Like light rising and darkness being dispelled, the realization of spontaneous accomplishment reverses activity and striving, the realization of non-duality reverses grasping and fixation, the realization of oneness reverses hope and fear, the realization of equality
Chinese
以否定和肯定颠倒的方式，金刚萨埵说能获得果。如是说。第四，本体是：本体真实和定义。前者是：一切法自生智慧光明圆满，地和道的过失清净，证悟大乐，无有来去明暗显现。意护中说：自生法身离戏而清净，离戏证悟成为把握而增长。如是说。从所取和能取的习气全部清净后，智慧如太阳升起在虚空中般增长。如是说。狮吼声中说：自生智慧现前，断证二者无别，如来。执着边全部解脱，大乐的，证悟无有明暗来去。如是说。庄严经中说：本体心性光明圆满，地道顺带显现，远离过失。如是说。定义是：果的定义和佛的定义。前者是：以无为的智慧现量证悟而成熟且不可行，一切功德圆满，称为果。狮吼声中说：非由因缘所生，是无为的法性，自明圆满无有可行，一切功德圆满说为果。如是说。庄严经中说：非由因缘所生，以圆满无有可生，以成熟的果来衡量，是相应的名称。如是说。后者是：烦恼和所知二障等一切过失清净，智慧和功德一切无偏增长。狮吼声中说：烦恼执着的勤作和，无明所知障彻底清净，智慧功德无偏增长，从本体方面称为名。如是说。真实义集经中说：清净是习气烦恼清净，增长是自证大乐增长。如是说。意护中说：所取能取习气。如是说。第五，种类是：次第三中说：最初身语意等和，功德事业归纳为五种。如是说，生圆次第三的果的种类一方面相同，意义的差别按照见解的次第而有，下面将说。
English
In a reversed manner of negation and affirmation, Vajrasattva said that one can attain the fruit. Thus it is said. Fourth, the essence is: the actual essence and the definition. The former is: all dharmas are self-arisen, the wisdom is clear and perfected, the faults of the ground and path are purified, the realization of great bliss, without appearance of coming and going, clarity and obscurity. In the Mind Protector it says: the self-arisen Dharmakaya is purified by being free from elaboration, the realization free from elaboration becomes confidence and increases. Thus it is said. After all the habits of grasping and being grasped are purified, wisdom increases like the sun rising in the sky. Thus it is said. In the Lion's Roar it says: self-arisen wisdom is manifested, the two, abandonment and attainment, are inseparable, thus gone. All attachments are liberated, the great bliss, the realization has no clarity, obscurity, coming or going. Thus it is said. In the Ornament it says: the essence, the nature of mind, is clear and perfected, the ground and path appear incidentally, free from faults. Thus it is said. The definition is: the definition of the fruit and the definition of the Buddha. The former is: the unconditioned wisdom is manifestly realized, it is matured and cannot be traveled, all qualities are perfected, it is called fruit. In the Lion's Roar it says: it is not produced by cause and condition, it is the nature of the unconditioned, self-illuminating, perfected, and cannot be traveled, all qualities are perfected, it is said to be the fruit. Thus it is said. In the Ornament it says: it is not produced by cause and condition, because perfection cannot be produced, it is measured by the matured fruit, it is a corresponding name. Thus it is said. The latter is: all faults such as afflictions and cognitive obscurations are purified, all wisdom and qualities increase impartially. In the Lion's Roar it says: the effort of affliction and attachment, and, ignorance, cognitive obscurations are completely purified, wisdom and qualities increase impartially, from the aspect of the essence it is called name. Thus it is said. In the Tantra of the Gathering of Definitive Meaning it says: purification is the purification of habits and afflictions, increase is the increase of self-awareness and great bliss. Thus it is said. In the Mind Protector it says: grasping and being grasped habits. Thus it is said. Fifth, the types are: In the Three Stages it says: the first body, speech, mind, etc., and, qualities and actions are summarized into five. Thus it is said, the types of fruits of the three stages of generation and completion are the same on one hand, the difference in meaning exists according to the order of views, which will be explained below.
Chinese
嗡。从《验灯论》中说：自生俱生智现前时，断证无二，没有来去。从身、语、意和功德中，不可思议，不杂而圆满。如是说。经部中说：极庄严者是身，能言说者是语，全知者是意，欲求皆生是功德，所作皆办是事业。如是说。身、语、意、功德和事业。这有二：遣除他人的邪分别念，和广说五义。初者是，遣除说无的谤无之邪见，和遣除执有实事的增益。初者是，十地相续之末的金刚喻定，断除所知障极细微的部分，能知也不存在，因为能知和所知二者都止息而认为空性。这如同所断的木头，以对治的火出现而木头烧尽，火也熄灭一样地认为。因此，佛没有智慧，如果有智慧就是识，因为一切识都是分别念错乱的缘故，佛有错乱的过失。这样能成办有情之义吗？如果问，智慧也是以先前的愿力，在所化众生的面前，显现身和智慧等而作利益。譬如，咒师名作楚古力者，有龙的食子出现，修鹏尊而降伏龙，也防护其他一切龙的出现。临死时，对一座佛塔加持后放置，后来死后也能胜过其他的龙。没有分别念也能成办利益，如意宝珠一样。如《入行论》中说：譬如金翅鸟的，佛塔修好而逝去，之后长久的时间里，也能平息毒病等。如是菩萨，修好胜者的佛塔，菩萨从涅槃中，逝去也能成办一切义。如是说。又说：如意宝珠如意树，如何满足一切愿求，如是所化众生的愿力，以胜者的身显现。如是说。广说带教证的，如中观的章节中所说。这又是教证和口诀