Chinese
还说了其他内容。第三个是密宗内道，如摩诃和阿努的一生，以及阿底圆满解脱同时等。前者，道次第中说：因果同时圆满者，自识自得自在权，寿命十六再百倍，延长安住于其中，不舍肉身而成佛。如是说。金刚萨埵请问经中，请问密咒一生之果如何？答：以有余之身，获得寿命自在之持明，以持明之身，宣说获得无上菩提。如是说。智慧深奥究竟中说：瑜伽士三十六日内，必定获得寿命自在之成就。安住二千五百年，以圆满受用之方式持身，届时必定前往佛地。如是说。༈。第二个阿底在《意护》中说：又有上上、上、中、下四种。如是说。又有上上证悟和解脱同时，即此生即成佛，上等舍弃蕴身与法界解脱同时成佛，中等在中阴界相续证悟而成佛，下等来世以信愿力与此相遇而成佛。第一种是：又有上上不留蕴身，依赖能取所取分别之证悟，自他平等之自性中，诸法平等之自性中，自他显有皆化为法身，五大之密意顿然显现，又有上上如是获得彼果。如是说。智慧深奥究竟中说：大圆满决定义阿底瑜伽，不观待数量与时间，自生之心性，如实无谬证悟诸法，果位三身佛同时圆满。如是说。其他如骤雨般降临之理等。第二种是，《意护》中说：上等是不共二无别，以一证悟能取所取自性明，纵然细微懈怠未显现，死亡中阴自作助伴，地水火风识自明，于二无别之自性中次第转变，任运自成虚空之密意顿然显现，自
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Other things were also said. The third is the Inner Tantra, such as the one lifetime of Maha and Anu, and the simultaneous completion and liberation of Ati, etc. The former, in the Lamrim, says: Those who complete cause and effect at the same time, Obtain power over their own awareness, Extend their lives a hundredfold sixteen times, Lengthening and abiding therein. Attaining Buddhahood without abandoning the body. Thus it is said. In the Vajrasattva Interrogation Sutra, when asked what the result of one lifetime of mantra is, it is answered: With the remaining body, One obtains the vidyadhara who has power over life. With the body of the vidyadhara, It is said that one attains unsurpassed enlightenment. Thus it is said. In Yeshe Tingdzog, it says: Within thirty-six days, a yogi Will surely attain the siddhi of power over life. Abiding for two thousand five hundred years, Maintaining the body in a manner of perfect enjoyment, At that time, one will surely go to the Buddha-field. Thus it is said. ༈. The second, Ati, in "Mind Protection," says: There are four kinds: highest of the high, high, medium, and low. Thus it is said. The highest of the high is simultaneous realization and liberation, that is, attaining Buddhahood in this very life; the high is simultaneously abandoning the aggregates and liberating into the dharmadhatu, attaining Buddhahood at the same time; the medium is continuing the stream of realization in the bardo of existence and attaining Buddhahood; and the low is encountering this in a future life through the power of aspiration and attaining Buddhahood. The first is: The highest of the high does not leave the aggregates of the human body, Relying on the realization that distinguishes the grasped and the grasper, In the nature of equality of self and other, In the nature of equality of all dharmas, self and other, all phenomena are transformed into the dharmakaya, The wisdom of the five elements suddenly arises, The highest of the high thus obtains that result. Thus it is said. In Yeshe Tingdzog, it says: The definitive meaning of Dzogchen, Ati Yoga, Does not depend on number or time, the self-born mind, Realizing all dharmas as they are, without error, The result, the three kayas of Buddhahood, are simultaneously complete. Thus it is said. Others are like the manner of a sudden rain, etc. The second is, in "Mind Protection," it says: The high is the uncommon, non-dual, With one realization, the nature of the grasped and the grasper is clear. Even if subtle laziness does not appear, The bardo of death itself becomes a helper, Earth, water, fire, wind, and consciousness are self-luminous, Gradually transforming in the nature of non-duality, The spontaneously accomplished wisdom of space suddenly arises, Self
Chinese
即使本体没有改变，也只是假立殊胜的果。如《龙钦心髓》所说：习气所见的自身上，圆满了殊胜精华的力量，为了超越生死险境，舍弃了没有中阴的身体后，唯一的觉性无所依，因为轮回涅槃诸法无有分别，所以在没有边际和偏颇中，显现无数化身等。又如《意护》所说：中等根器者在无二的时间里同时证悟，生起确定了差别是错觉的认识后，以确定错觉是错觉的威力，在中阴获得中阴的觉识。一旦在中阴生起中阴的觉识，就会忆起如虚空般的上师密意。仅仅安住于那个忆念的状态中，就不会因为能取所取的分别而受生，金刚萨埵不是这么说的。又如《自生伏藏》所说：在那时，在那状态中逝去，认识到欲引导的觉性在那里，安住于那个状态中就能解脱，要诀是自解脱近在咫尺。如是说。最后，如《意护》所说：进入这下等根器的意义后，即使证悟也没有行持真实的必要，不要依赖这个世间的喧嚣错觉是虚假的梦境，因为有欲望所以会受生于来世，即使由于信心的力量而获得人身，也会遇到这无上大乘，因此这个蕴身会于此成佛。又如《虚空广阔》所说：下等根器忘却外境的分别，当遇到时节因缘时，以刹那的能取所取相似之相，毫无怀疑地理解意义，一生即可成佛。如是说。总义第三，譬如：开启盲人的眼睛，或者将流浪于百姓中的王子，辨认为国王并让他登上王位，从而统治国家一样；又如太阳升起时黑暗自然消散一样，本来就是佛的意义，由于道的因缘而使证悟显现，从而从无明等一切过患中解脱，一切功德都圆满了。《兄长教言》中说：不是从他处而来，就像将王子扶上王位一样，通过次第和顿悟的道之因缘，自性本来的智慧得以显现证悟。
English
Even if the essence does not change, it is just nominally established as a superior result. As it says in the "Longchen Nyingtik": On the self-body seen by habit, the power of the supreme essence is perfected, in order to transcend the dangerous path of birth and death, after abandoning the body without an intermediate state, the sole awareness is without support, because all phenomena of samsara and nirvana are without distinction, therefore, in the absence of limitation and bias, countless emanations arise, etc. Also, as it says in "Mind Protection": The middling person simultaneously realizes in a non-dual time, and after generating the certainty that differences are illusions, by the power of recognizing illusions as illusions, the awareness of the intermediate state arises in the bardo. As soon as the awareness of the intermediate state arises in the bardo, the master's intention, like the sky, is remembered. Just by abiding in that state of remembrance, one will not take birth due to the separation of grasper and grasped, Vajrasattva did not say that. Also, as it says in "Self-Arisen Treasure": At that time, passing away in that state, recognizing that the awareness of desire-guidance is there, liberation is achieved by abiding in that state, the key point is that self-liberation is near. So it is said. Finally, as it says in "Mind Protection": After entering the meaning of this inferior person, even if one realizes it, there is no need to practice the truth, do not rely on the illusion of this world's turmoil as a false dream, because there is desire, one will take birth in the next life, even if one obtains a human body through the power of faith, one will encounter this unsurpassed Great Vehicle, therefore this aggregate body will become enlightened here. Also, as it says in "Vast Sky Sphere": The inferior person forgets the distinctions of external objects, when encountering the time and circumstances, with the likeness of momentary grasper and grasped, understanding the meaning without doubt, one can achieve Buddhahood in one lifetime. So it is said. The third general meaning, for example: opening the eyes of a blind person, or recognizing a prince wandering among the people as the king and enthroning him, thereby ruling the country; just as darkness naturally dissipates when the sun rises, the meaning of being a Buddha from the beginning, due to the circumstances of the path, realization becomes manifest, thereby liberating from all faults such as ignorance, and all qualities are perfected. In "Brother's Teachings" it says: It does not come from elsewhere, just like enthroning a prince, through the circumstances of the gradual and sudden path, the wisdom of one's own nature is manifested and realized.
Chinese
又，《意护》中说：由于果的体性本来就是，因此，诸佛说，通过证悟而获得所依。而且，这也不是从其他地方获得的。例如，就像摩诃罗擦的譬喻一样。又如，显现生起时黑暗消失一样，任运成就的证悟使勤作颠倒，无二的证悟使能取所取颠倒，唯一的证悟使希望和恐惧颠倒，平等性的证悟使破立颠倒，金刚萨埵说，获得果。一切乘的判别，日光极明中，阿底瑜伽的地道次第安立的章节，第十五。 общей сложности 第十五。 总义七，宣说究竟的果，有八个方面：体性、名相、意之安住方式、九乘的果是一个还是不同、对佛陀有无无明的考察、一切智智以何种方式观察所化、观察后生起大悲的方式、以及事业成办的方式。第一方面分为二：体性和定义。 前者是：诸法自生智慧明澈究竟，清净了地和道的过患，意为大乐，无有来去明暗而现前。又，《意护》中说：自生法身，离戏而清净，离戏的证悟成为把握而增长。又说：能取所取的习气全部清净后，智慧如太阳升起在虚空中一样增长。又，《狮子崖》中说：自生智慧现前，无有断证而如来，解脱他边而以大乐，意无有明暗来去。又，《庄严》中说：体性心性光明究竟，是地道顺便显现的无过患。如是宣说。定义分为果的定义和佛的定义。 前者是：由于现量证悟了无为的智慧而成熟且不可行，并且圆满了所有功德，因此称为果。又，《狮子崖》中说：因上没有由缘所生，这是无为的法性，自明究竟不可行，功德全部圆满宣说为果。又，《庄严》中也说：因上没有由缘所生，究竟
English
Furthermore, from "Mind Protection": Because the nature of the fruit is primordially so, the Victorious Ones say that one obtains reliance through realization. Moreover, it is not obtained from anywhere else. For example, like the illustration of Mahāraza. Furthermore, just as darkness vanishes when light arises, spontaneous accomplishment of realization reverses effort, non-duality of realization reverses grasping and fixation, uniqueness of realization reverses hope and fear, equanimity of realization reverses negation and affirmation, Vajrasattva says that one obtains the fruit. From "Sunlight Utterly Clear," which distinguishes all vehicles, the chapter on the arrangement of the grounds and paths of Atiyoga is the fifteenth. In general meaning seven, the presentation of the ultimate fruit has eight aspects: essence, nomenclature, the way of abiding of intention, whether the fruits of the nine vehicles are the same or different, the examination of whether or not the Buddha has ignorance, how the omniscient wisdom sees beings to be trained, how compassion arises after seeing, and how activities accomplish the purpose. The first has two parts: essence and definition. The former is: all dharmas' self-arisen wisdom is clear and ultimate, purifying the faults of the ground and path, the intention of great bliss manifests without coming and going, clarity and obscurity. Furthermore, from "Mind Protection": The self-arisen dharmakaya is purified by being free from elaboration, and the realization free from elaboration becomes confidence and increases. It also says: When all the habits of grasping and fixation are completely purified, wisdom increases like the sun rising in the sky. Furthermore, from "Lion's Cliff": When self-arisen wisdom is manifested, the Thus-Gone One is there without abandonment or attainment, liberated from other extremes and with great bliss, the intention has no clarity, obscurity, coming, or going. Furthermore, from "Ornament": The essence is the ultimate clarity of mind itself, which is free from the faults of the ground and path's incidental appearances. Thus it is said. The definitions are the definition of the fruit and the definition of the Buddha. The former is: because the unconditioned wisdom is directly realized, it matures and cannot be traversed, and because all qualities are perfected, it is termed the fruit. Furthermore, from "Lion's Cliff": There is no arising from conditions on the cause, it is the nature of the unconditioned, self-luminous, ultimate, and untraversable, and all qualities are perfected and explained as the fruit. Furthermore, from "Ornament" also: There is no arising from conditions on the cause, ultimate