Chinese
那么，如果说这里能够真实地修习有相瑜伽，有没有过失呢？没有过失。这里在修习有相瑜伽的时候，考虑到真实显现的有四十二尊本尊，所以才那样说。其他的本尊则在这里观修成信解的对境，然后，在更高的道位上逐渐显现，最终在道位上，桑耶寺自成殿（Samye Lhundrup）真实显现，本尊的面容和手势等细节的显现次第也是如此。《道次第》中说：“次第宣说稳固的行境，二十一和九百，无数最终道次第修习。”第五，在无间道中积累资粮有四法。第一，必要：此所依能将行者真实地与无漏的真谛、法性自性见相结合，而不会被其他道所中断。正如《密集金刚》中所说：“瑜伽众坛城，必定成就善妙之必要。”《道次第》中说：“为了无间地结合，宣说修持时之积聚。”第二，体性：所有分别念都安住在显空不二的本尊坛城中真实显现的状态。如果这样，那不就和有相瑜伽没有差别了吗？有相瑜伽只是稍微清晰和接近，而这里则是变得非常清晰稳固且接近。正如《密集金刚》中所说：“幻化网所圆满的，坛城稳固之三摩地。”《六次第》中说：“那也是凭借威力与能力，见行关联而稳固。”因此。第三，
English
So, if it is said that one can actually practice yoga with characteristics here, is there any fault? There is no fault. Here, when practicing yoga with characteristics, it is said that way considering that there are forty-two deities that appear vividly. The other deities are meditated upon here as objects of faith, and then, they gradually manifest in the higher paths, and finally, Samye Lhundrup actually appears vividly on the path, and the order of appearance of the face and hands of the deities is also the same. The Lamrim says: "The stable realm of practice that is spoken of in stages, twenty-one and nine hundred, countless, finally meditate on the stages of the path." Fifth, there are four dharmas for accumulating merit on the uninterrupted path. First, the purpose: this basis actually connects the practitioner with the truth of the uncontaminated, the self-nature of reality, without being interrupted by other paths. As it says in this very text: "The mandala of the yoga assembly, will surely accomplish the need for goodness." The Lamrim says: "To connect without interruption, explain the accumulation of practice at the time." Second, the essence: all conceptual thoughts abide in the state of actually appearing in the mandala of deities that is the non-duality of appearance and emptiness. If that is the case, wouldn't it become no different from yoga with characteristics? Yoga with characteristics is only slightly clear and close, but here it becomes extremely clear and stable and close. As it says in this very text: "The perfectly complete, mandala of the magic net, is the samadhi of stability." The Six Stages say: "That is also stable through the connection of power and ability, view and conduct." Therefore. Third, the
Chinese
据说，他进入埃布扎，致力于积累资粮。他自己的宗义就像箭一样正确，因为从积累资粮到无漏，没有其他所依之生和道路行者阻碍地结合，因为是无间结合。如是说。此外，为了消除对五道果位的错误观念，在“彼定”之时，《道次第》中说：“显空无别瑜伽之终，显现并结合于殊胜法身。”因此是法身。在“大悲幻化”之时，如果在此道上圆满成就顺缘，则具足一切相好，无疑会显现于大自在之位。因此是报身。在“一印、离戏、积累资粮”三者之时，此经中说：“堪能瑜伽士，将圆满大手印，因明晰且无犹豫，故大坛城将炽燃。”因此是化身。如果说一定要通过那个禅定才能分别真实获得三身，那是不合理的。如果通过“彼定”获得法身，那么修持大悲幻化等就没有意义了，而且也与《道次第》中的“不以相似之语为宗”相违背。因此，这些应该被认为是符合正法的，或者仅仅是三身的传承。第三，关于道之果或无漏道，有分类和确定。第一，有见道、修道、终道持明。见道又可以分为两种：无余涅槃异熟和有余涅槃命自在。正如金刚中说：“具足五种秘密之物，以勤奋如法修持，将成为金刚身和异熟。”以及《道次第》中说：“从无间断之时起，以无余和有余之涅槃，最终结合，如共同一般成为双运。”因此，这两种持明在见道中被认为是相同的。因此，《那若忏悔文》中说：“异熟、命自在、手印任运成就。”如是四持明。第二，有异熟持明、命自在持明、修道大手印持明、终道任
English
It is said that he entered Ebuza and devoted himself to accumulating merits. His own doctrine is as correct as an arrow, because from accumulating merits to the unpolluted, there is no other basis of life and no other path-goer that obstructs the union, because it is an uninterrupted union. As it is said. Furthermore, in order to eliminate misconceptions about the fruits of the five paths, at the time of "That Samadhi," the Lamrim says: "The end of the yoga of inseparable appearance and emptiness, manifests and unites with the supreme Dharmakaya." Therefore, it is the Dharmakaya. At the time of "Great Compassion Illusion," if the favorable conditions are perfectly accomplished on this path, then one will be endowed with all the marks and signs, and there is no doubt that one will manifest in the position of great freedom. Therefore, it is the Sambhogakaya. At the time of the three, "One Seal, Non-proliferation, and Accumulation of Merits," this scripture says: "Those who are capable yogis will perfect the Mahamudra, and because it is clear and without hesitation, the great mandala will blaze." Therefore, it is the Nirmanakaya. It is unreasonable to say that one must actually attain the three bodies separately through that particular samadhi. If one attains the Dharmakaya through "That Samadhi," then it would be meaningless to practice Great Compassion Illusion and so on, and it would also contradict the Lamrim's statement that "one should not take similar words as the doctrine." Therefore, these should be regarded as in accordance with the Dharma, or merely as the lineage of the three bodies. Third, regarding the fruit of the path or the unpolluted path, there are classifications and determinations. First, there are the paths of seeing, meditation, and the ultimate path of vidyadhara. The path of seeing can also be divided into two
Chinese
那是关于果成熟持明者的阐述。虽然对于这些，有以七法来讲解的教规，但四者的行持一致，都是神变的行持。各自的差别，之前在讲解续部的实物行持时已经阐述完毕。这里将以六法来讲解。也就是首先关于果成熟：何时获得的原因和时间，哪位的持明者自己的体性，多少被揭示的名相，如何安住的装束，证知的对境意义，如何与果结合的方式。首先是获得的原因和时间：通过获得于一境专注的等持的稳固，最好是六个月，最差也是十六个月之间成办积聚，与无余涅槃结合。如道次第中所说：于一和多之瑜伽，稳固之后或获得后，六月十六成办亲近时，若未转变为金刚身。其次是自己的体性：具有三种特征，即在心意本尊的身体中显现且圆满成熟，身体未与果成熟的血肉之蕴分离，身体刚一脱离束缚就与大手印的持明者结合。虽然见到了法性的真谛，但因微弱之力的缘故，未能以智慧之火来净化浊世的身体。如道次第中所说：执持心意本尊之形象，身体的束缚解脱之后，手印之身显现，那被称为果成熟。再次是名相：因为这个果成熟之身无法带到广大的地方，所以称为无余涅槃，也称为无生之身和无业之身。为了自己不取后世的胎藏，所以也称为有最后有者。因为在心意本尊的身体中成熟或者未舍弃果成熟之身，所以也称为果成熟持明者。其中说到：无余无生无业身，涅槃或成熟之身语。再次是装束：保持之前身体的装束和心意根本本尊的装束。如云：执持心意本尊之形象。再次是证知的对境意义：从无有阻碍之处，将本体作为显现稳固的差别而产生的无漏天眼
English
That is the explanation of the fruition-ripening vidyādhara. Although there are precepts to explain these through seven dharmas, the conduct of all four is the same, being the conduct of magical display. The differences between each have already been explained earlier when explaining the conduct of the objects of the tantras. Here, we will explain through six dharmas. That is, first, regarding fruition: the cause and time of when it is obtained, the nature of which vidyādhara it is, the number of names that are revealed, the manner of how it abides, the object of direct knowledge, and how to unite with the result. First, the cause and time of obtaining it: by gaining stability in one-pointed samādhi, at best, one accumulates for six months, and at worst, for sixteen months, uniting it with the remainderless nirvāṇa. As it says in the Stages of the Path: In the yoga of one and many, having made it stable or having obtained it, when one accomplishes approach and accomplishment for six or sixteen months, without transforming into a vajra body. Second, its own nature: it possesses three characteristics, namely, appearing clearly in the form of a mind-deity and ripening completely, the body not being separated from the aggregate of flesh and blood of fruition, and the body, as soon as it is free from bonds, unites with the vidyādhara of the great seal. Although the truth of dharmatā is seen, due to the power of a small mind, one is unable to purify the body of the degenerate age with the fire of wisdom. As it says in the Stages of the Path: Having taken the form of a mind-deity, and the knots of the body having been loosened, the body of the seal itself having become clear, that is called fruition. Third, the names: because this fruition body cannot be taken to a vast place, it is called remainderless nirvāṇa, and it is also called the body without elements and the body without karma. Because one does not take another womb of existence for oneself, it is also called the last of existence. Because it ripens in the form of a mind-deity or does not abandon the fruition body, it is also called the fruition-ripening vidyādhara. From that, it says: Remainderless, without elements, without a body of karma, nirvāṇa or spoken of as ripening. Fourth, the manner: it maintains the manner of whatever the previous body was and whatever the mind's root deity is. As it says: Having taken the form of a mind-deity. Fifth, the object of direct knowledge: the unhindered, the essence of which is made distinct as the difference between clarity and stability, the undefiled divine eye
Chinese
清净等等使四大洲的世界成为对境，并且能够成办它们的利益。其中说到：无有障碍或成熟的，现前智慧即是彼名。不变的，必定会变的，以量度将洲界与对境相合。这是这样说的。第六个是果，异熟之身一旦脱离身体的束缚，就与大手印光明身相结合。其中说到：何时一旦脱离，四种束缚圆满成为我，金刚等等持明者，大手印之族是果。这是这样说的。顺便说一下，为了断除额外的疑惑，要考察获得的时间和本体。第一个是，关于与异熟相结合的时间，《道次第》中说：它（指大手印）在此生和来世，以及其他次数中，通过上、中等根器获得，不会拖延到劫，因为观行和精进是主要的。这里有三种情况：上等是今生，中等是中阴，下等是与其他次数相结合。有些人说：如果这样，中阴就应该有粗大的物质身体，因为异熟是在那个所依上获得的。异熟是指由前世业的异熟所形成的剩余身体，并且不与这个身体分离。如果这样说，娘觉多说：中阴所获得的异熟是以身体习气的形式存在。但是，习气的意身不是异熟的血肉之躯，因此定义就失败了。喇嘛大乐逝说：即使今生积累了资粮，也没有获得异熟。一旦与自身分离，就依靠临终的光明而见到真谛，从而获得异熟。中等是因为不认识它，所以在中阴的真实显现生起时，依靠将行境视为幻化而获得。下等是中阴的显现消失，在取受身体之前见到真谛，从而变成异熟之身，并且观行显现为天身。其中前两种没有粗大的物质身体，因此异熟是假立的，是从见到真谛的角度安立的。如果说这和迁识颇为相似，那是不相似的，因为迁识存在于清净的物质身体中，而这是习气的身体。如果问与大有什么区别，那是有区别的，因为大是作为天身的装束而存在的。自宗是追随前辈大师们的观点，异熟是
English
Purity and so forth make the world of the four continents into an object, and are able to accomplish their benefit. Among them, it is said: "Unobstructed or ripened, the manifest wisdom is that name. Unchanging, definitely changing, apply the measure of the continent realm to the object." This is how it is said. The sixth is the fruit, the body of the fruition immediately upon separation from the bonds of the body, is joined with the body of the great seal of light. Among them, it is said: "When that is immediately separated, the four bonds are completely become me, Vajra and other knowledge holders, the lineage of the great seal is the fruit." This is how it is said. Incidentally, to cut off additional doubts, examine the time of attainment and the essence. The first is, regarding the time of joining with the fruition, the Lamrim says: "It (the great seal) in this life and the next, and in other times, through superior, intermediate, etc. faculties, is obtained, it is not delayed for an eon, because contemplation and diligence are the main things." There are three situations: superior is this life, intermediate is the bardo, inferior is said to be joined with other times. Some say: If so, the bardo should have a coarse material body, because the fruition is obtained on that basis. Fruition refers to the remaining body formed from the fruition of the karma of the previous life, and is not separated from this body. If so, Nyang Jo Mdo says: The fruition obtained in the bardo exists in the form of bodily imprints. However, the mind-body of imprints is not the flesh and blood body of fruition, so the definition fails. Lama Degshek Chenpo says: Even if one accumulates merit in this life, one does not obtain fruition. Immediately upon separation from one's own body, one sees the truth by relying on the clear light of death, and thus obtains fruition. The intermediate is because one does not recognize it, so when the actual appearance of the bardo arises, one obtains it by relying on seeing the object of experience as illusory. The inferior is when the appearance of the bardo disappears, one sees the truth before taking a body, and thus transforms into a fruition body, and contemplation appears as a divine body. Among them, the first two do not have a coarse material body, so fruition is imputed, it is established from the perspective of seeing the truth. If it is said that this is quite similar to transference of consciousness, it is not similar, because transference of consciousness exists in a pure material body, while this is a body of imprints. If you ask what is the difference with the great, there is a difference, because the great exists as the adornment of a divine body. Our own system is to follow the views of the earlier masters, fruition is