English
If Rowo Mewa says: By taking out the blood drinker from the heart, one will be reborn in the three lower realms. The suffering there is unbearable. Therefore, there are four paths to prevent falling. Thus it is. In this way, at the time of view, the essence of supreme accomplishment, like the makara mudra, first understand the meaning, and finally do not give up. It is said that after understanding the view, one will not fall back into samsara. Here it is said to be liberated from elaboration, is this contradictory? There is no contradiction. The former is the merit of the sudden understander who understands completely and without distinction from the beginning, while the latter is the gradual understander, because he has not yet understood the self-nature of the view, so it is a fault. The third is the accumulation of merit, through having realization and habituation, the fruit is combined with the uncontaminated as the number of times, because there is no interval of other moments. Although it is contaminated now, it will not produce the fruit of the same kind in the future, so it will not fall. It is said that it is combined without interruption. Or, even if one does not obtain the uncontaminated in the bardo, one will not fall into the lower realms through the merit of accumulating merit, just like obtaining the forbearance of the common path of application. The fourth is the four vidyadharas, namely, the ripening vidyadhara, the life empowerment of the supreme and complete path, the mahamudra vidyadhara, and the spontaneously accomplished vidyadhara. In the Heart Drop, it is said: From then on, through the four, one is separated from the contaminated. As it is said in the Lamrim: This is the great lineage of the exhaustion of all defilements, no matter how one practices, one will not fall. Here some say that the ripening vidyadhara should not be uncontaminated, because the defilements of the body and place have not been abandoned. In response, Lhaje also said that even if it is contaminated, it is included in the uncontaminated, just like shooting an arrow at a person's vital point, which is unreasonable, because one cannot be counted as uncontaminated before one is separated from the contaminated. If it is said that it will definitely become uncontaminated, then the moment-to-moment continuity of accumulating merit should also be like this. The metaphor is also not established. Why is a person included among the dead before he dies? If it is said that he will definitely die, then all sentient beings should be like this. This is not universal. If it is said that he will die soon, then short-lived sentient beings of the insect class should also be like this. Lhaje Dati said that entering the contaminated state does not necessarily require all three contaminations, so the contamination of the body
Chinese
据说，由于存在有漏，所以将其归类为有漏。那么，异熟是涅槃吗？如果不是，就与“成熟于涅槃”的说法相矛盾。如果是，那么涅槃就成了有漏，这是不可能接受的，因为“烦恼灭尽即涅槃”已经很清楚地说明了。因此，我们自己的宗派是追随荣·德谢钦波的观点，认为异熟的最初阶段被见道所遍及，而见道又被断除烦恼障所遍及，因此应该将其归类为无漏，并称之为“成熟于涅槃”。因为这是这样说的。如果这样，那么由于与持明长寿者处于同一道路上，因此区分它们就没有意义了，是这样吗？这是因为，虽然异熟也看到了法性的真谛，但是，由于无法将粗糙的物质身体转化为清净的元素之身，所以很明显，长寿者和真谛的见证方式在能力上有大小之分。正如《小道次第》中所说：“是否获得能力，见道分为两种。”因此，没有获得能力的见道就是异熟，因为身体不由自主地被抛弃。同样在《小道次第》中说：“由于力量弱小，因缘和愿力不足，因此留下了分别念产生的残余身体。”此外，《金刚经》中也说：“舞蹈、歌唱、音乐和禅定的方法，应该毫不间断地修行。如果愿望没有圆满，幻身没有稳固，由于心中安住着金刚三处，就是异熟持明者，从此以后像金翅鸟一样无所畏惧。”因此，获得能力的见道就是长寿者，因为已经变成了金刚身。正如《道次第》中所说：“金刚身转变，是长寿的智慧，在见法的涅槃中，不舍弃身体而到达胜利的境地，一切恐惧都已消除，神变圆满。”这里，胜利者雍是指，在时轮金刚中，当描述见到三种征相时，第一个征相是当两万一千六百种风中的一种停止时，获得不变的喜乐，这是见到法性真谛的一部分。中间的征相是，当一个业风停止，两个业风停止，八千风停止时，秘密处的脉结解开，并且如实地见到法性真谛，正如所说的那样，证悟了初地。在这里，异熟也
English
It is said that because of the presence of contaminated elements, it is classified as contaminated. So, is Vipāka (resultant) Nirvāṇa or not? If not, it contradicts the statement "matures into Nirvāṇa." If it is, then Nirvāṇa becomes contaminated, which is unacceptable, because it is clear that "Nirvāṇa is the exhaustion of defilements." Therefore, our own tradition follows Rong Dorje Chökyi Zangpo's view that the first stage of Vipāka is pervaded by the path of seeing, and the path of seeing is pervaded by the abandonment of afflictive obscurations, therefore it should be classified as uncontaminated, and it is called "matures into Nirvāṇa." Because it is said so. If so, then since it is on the same path as the Tshewang Rigdzin (Life-Empowerment Awareness Holder), is there no point in distinguishing them? This is because, although Vipāka also sees the truth of Dharmatā (the nature of reality), however, because it cannot transform the coarse elemental body into a pure elemental body, it is clear that there is a difference in the ability of Tshewang and the way of seeing the truth. As it is said in the "Short Path": "Whether or not one has obtained the ability, the path of seeing is divided into two." Therefore, the path of seeing without ability is Vipāka, because the body is involuntarily abandoned. Also, in the "Short Path" it says: "Because of weak power, poor conditions and aspirations, the remaining body of conceptual arising remains." Furthermore, the Vajra also says: "The methods of dance, song, music, and samādhi, should be practiced without interruption. If the desire is not fulfilled, and the illusory body is not stable, because the three Vajras abide in the mind, it is the Vipāka Vidyādhara (Resultant Awareness Holder), from then on, fearless like a garuda." Therefore, the path of seeing with ability is Tshewang, because it has become a Vajra body. As it is said in the "Lamrim" (Stages of the Path): "The Vajra body transforms, it is the wisdom of longevity, in the Nirvāṇa of seeing the Dharma, without abandoning the body, one reaches the state of victory, all fears are eliminated, and miracles are perfected." Here, Gyalwa Yung refers to, in the Kalachakra, when describing the seeing of the three signs, the first sign is when one of the twenty-one thousand six hundred winds ceases, one obtains the unchanging bliss, which is seeing a part of the truth of Dharmatā. The intermediate sign is, when one karma wind ceases, two karma winds cease, and eight thousand winds cease, the knot of the secret place is untied, and one sees the truth of Dharmatā directly, as it is said, one attains the first bhūmi. Here too, Vipāka also
Chinese
据说，这是灌顶的一部分，能让人见到自性。因此，可以确定的是，对于没有获得密宗力量的见道位成熟期和唯识宗的极喜地，其意趣是相同的。虽然获得力量的灌顶与波罗蜜多乘的第一地和见道位在程度上相同，但他们认为其意趣与第八地的菩萨相同。由此可以推断，因乘的第八地和大手印，虽然在修道位上程度相同，但其意趣与因乘的究竟道相同。因乘的第十地菩萨和任运成就的持明者，虽然在究竟道上程度相同，但其意趣与普贤王如来相同。如《意集经》所说：“因位初地虽相同，意行如海有差别。”《小道经》也说：“彼等初地与初地，程度相同二种胜族，与八地菩萨程度同，第三与十地程度同，意行如海胜差别。”考虑到这个意义，努钦说：“普贤王如来是安住之处，他是此处任运成就的真实持明者。”总之，这些不仅概括了金刚乘的十地殊胜之处，而且还应知也概括了唯识乘的功德。也就是说，正如因乘普遍认为的那样，通过十波罗蜜多之门依次经历十地。正如经中所说：“波罗蜜多皆圆满。”因此，此处的见修行在同一时间圆满。在见地上圆满的方式是：在证悟二无自性之究竟意义时，对任何事物都不执着，是为布施；对任何事物都不贪恋，是为持戒；对二无自性的意义不畏惧，是为忍辱；从其状态中不动摇，是为禅定；从其状态中任何时候都不散乱，是为精进；在自心中明了，是为智慧；显现此状态，是为愿力；不从其他地方寻求果，是为方便；以见地摧毁恶见，是为力量；如实显现本初之义，是为般若波罗蜜多。在行持上圆满的方式是：行持十波罗蜜多而不执着，是为二无自性。此外，地的差别有十三种，因果
English
It is said that it is a part of the empowerment, which allows one to see one's own nature. Therefore, it is certain that the intention of the Path of Seeing Maturation Period, which has not obtained the power of the Mantrayana, and the Joyful Land of the Yogacara, are the same. Although the empowerment of obtaining power is the same in degree as the first ground and the Path of Seeing of the Paramita Vehicle, they believe that its intention is the same as the bodhisattva of the eighth ground. From this, it can be inferred that the eighth ground of the Cause Vehicle and the Mahamudra, although they are the same in degree on the Path of Meditation, their intention is the same as the ultimate path of the Cause Vehicle. The bodhisattva of the tenth ground of the Cause Vehicle and the spontaneously accomplished vidyadhara, although they are the same in degree on the ultimate path, their intention is the same as Samantabhadra. As the Gongdü says: "Although the first ground of the cause is the same, the intention and conduct differ like an ocean." The Lamchung also says: "Those first and first, the supreme lineage of the same degree, are the same in degree as the eighth bodhisattva, the third is the same in degree as the tenth, but the intention and conduct are superior like an ocean." Considering this meaning, Nubchen said: "Samantabhadra is the place of abiding, he is the real spontaneously accomplished vidyadhara here." In short, these not only summarize the ten special grounds of the Vajrayana, but it should also be known that they also summarize the qualities of the grounds of the Yogacara. That is, as it is generally believed in the Cause Vehicle, the ten grounds are gradually traversed through the gate of the ten paramitas. As it says in this very text: "All the paramitas are completely perfected." Therefore, the view and conduct here are perfected at the same time. The way of perfecting the view is: when the ultimate meaning of non-duality is realized, not clinging to anything is generosity; not being attached to anything is morality; not being afraid of the meaning of non-duality is patience; not moving from its state is meditation; not being distracted from its state at any time is diligence; being clear in one's own awareness is wisdom; manifesting this state is aspiration; not seeking the result from elsewhere is skillful means; subduing wrong views with view is power; clearly manifesting the meaning of the original as it is is prajnaparamita. The way of perfecting the conduct is: practicing the ten paramitas without clinging is non-duality. Furthermore, there are thirteen kinds of differences between the grounds, cause and effect.
Chinese
特別是任運成就。所謂的三者是密咒本身果位的三个阶段。它们实际上变成了因果乘的十地中的两部分。因乘的所有十地都毫不费力地圆满于一个任运成就的智慧中。通过看到平等性的自相，首先是极喜地。通过净化极端的恶见，第二是离垢地。由于心性的自明，利益众生不会受阻，所以第三是发光地。由于自知在一切中显现，所以第四是发焰地。由于同时完成二利，所以第五是难胜地。由于心性在无境中自明，所以第六是现前地。由于远离极端的见解，所以第七是远行地。由于没有执着于散乱的境，所以第八是不动地。由于拥有任运成就功德的智慧，所以第九是善慧地。由于成为这些功德的来源，所以第十地称为法云地。这些是作为附带意义而说的，不再赘述。第二，关于顿悟道，从必要、体性、分类和区分来确定。第一，是为了让根器最上者迅速获得果位。第二，是为了使证悟和修习一蹴而就地达到究竟。第三，如前所述，有三个特征。第一是见，由于对一切法的实相无分别地顿悟，所以没有能衡量者和理由等的名言。如《道次第》所说：诸法与法性，皆已离别时，轮回涅槃等，自共无分别，无别金刚心，即为胜义谛。第二是禅定，有无相真如的禅定和有相本尊的禅定。第一是止观双运，圆满明晰。如上师所说：大明点的自性中，三种禅定同时圆满。以及《心髓》中所说：禅定的次第，远离所学处，不作意如是安住，为了任运成就坛城，不住于住处而禅修。第二是，不依赖仪轨的支分，刹那间生起并明晰。如《广大论》所说：刹那间明观身，如光般闪耀，念诵心髓，于轮中显现。第三