English
Since only the superior insight of the stages can be competent, if the ripening stage of the generation stage is established as ordinary, it should be considered as such. The Lamrim says: After the knots of the body's channels are released, the body of the mudra becomes clear, and this is called ripening. The statements and so on also show that the ripening vidyadhara combines with the Mahamudra in the bardo after death, but it is not considered that if one becomes a ripening vidyadhara, one cannot achieve the Mahamudra without dying. Whether or not the supreme Dharma is attained in this life, Jikme Lingpa Rinpoche considers it to depend on whether or not the tsok practice is performed. The way to combine from the supreme Dharma to the Tshewang Rigdzin, on the unchanging bliss, the view of the Omniscient One also remains, which has been said before. Although there are different views, such as establishing the minimum limit of unchanging bliss from the highest aspiration practice, the view that the first moment of obtaining that bliss and the first moment of obtaining the noble path are simultaneous exists in the intention of the Omniscient One. If it is not done according to this reason and method, there will be obstacles of scriptures and logic, etc., which will not be elaborated here. From the ultimate meaning of the Great Chariot, etc., the meaning of the destruction of the dhūti (藏文), dhūti (梵文罗马拟音), धूति (梵文天城体), (荡涤) of the moments of immutable bliss is that the way the channel knots and their destruction are different from what is said elsewhere, it refers to the channel becoming light, and its way will not be elaborated here either. In general, some ancient illusionists believe that the ripening vidyadhara is in that moment after this body has separated and has not yet reached the Mahamudra vidyadhara. To this, Nyeton Choseng said: Establishing non-abandonment is the view of others. Although criticisms have been made such as contradicting this scripture, I think it is better to base this separate sect on those who establish the path of seeing before death as the ripening stage. If it is like the former, it cannot be proved that such a ripening person can achieve greatness in this life after obtaining the irreversible bliss. If this exists, then this gross body is not taken to the vastness, so the ripening stage and the vastness obtained from it are equal to nirvana without remainder, and the Tshewang and the vastness obtained from it are the opposite of this, so it is equal to nirvana with remainder, which contradicts what the sect itself said.
Chinese
空性智慧之身早已成就，获得意义的光明，断除了烦恼障的圣者，以业力而受死亡的支配等，也不认为是好的接受。如果按照后一种方式，在加行道修积资粮时，以大印的力量成就了不变化的安乐，从而成为见道者；即使没有成就，也能以死亡的力量获得不被浓厚的光明二取所摧毁的境界，从而成为见道者。这两种见道者中，前者所获得的见道者称为寿命自在，后者则被称为异熟持明。如果这样做，后者的见道者因为心识已经从身体中收摄，所以如前所述，是违背规律的。虽然在没有到达中阴之前，仍然安住在异熟之身中，没有从身体中出来，所以也可以说没有脱离被广大所遮蔽的污秽之身。从一开始，心就成熟为本尊身，不被鬼神所食，在中阴获得广大的依处，即具备了前面所说的三种法。所谓三漏未尽，只是指前世身体的元素，污秽的部分没有清净而已。现在也不需要不由自主地产生身体是否安乐等感受。按照那些认为今生获得异熟持明的人的观点，即使没有穷尽生处的漏洞，也一定会在中阴中结合广大，所以普遍认为不会不由自主地受生。即使通过这种方式获得了见道，因为没有超越凡夫的异熟之身，所以声音的解释也不会消失。如果异熟持明的安立方式是那样的话，那么与《道次第》中所说的“从天瑜伽中圆满成熟，被身体的网所遮蔽”相矛盾，因为如果安住在死亡的光明中，理应认为不会被粗大的蕴界之网所遮蔽。并且，“以量度使用洲界”也损害了神通的境界之义。由于成熟能成办事业，因此“不舍弃安置他处”也应成为阻碍，因为通过四种事业不舍弃利益他众。如果这样说，没有过失。首先，这不是被光明所遮蔽的意思，而是蕴
English
It is not considered a good acceptance that even noble beings who have perfected the empty form of wisdom body from the beginning, obtained the clear light of meaning, and abandoned the exhaustion of afflictive obscurations, are subject to the power of death due to karma. According to the latter method, when accumulating merit on the path of application, one becomes a path of seeing by achieving immutable bliss through the power of the great seal; even if that is not achieved, one can attain a state that is not destroyed by the thick clear light of dualistic appearance through the power of death, thereby becoming a path of seeing. Among these two paths of seeing, the former is called life empowerment, and the latter is said to be the ripening awareness holder. If this is done, the latter path of seeing is said to be contrary to the system because the consciousness has already been withdrawn from the body, as mentioned above. However, until one reaches the bardo, one remains in the ripening body and has not emerged from the body, so it can also be said that one has not separated from the impure body that obscures the vastness. From the beginning, the mind matures into the deity's form, and without being eaten by demons, one obtains a vast support in the bardo, thus possessing the three qualities mentioned earlier. The meaning of not exhausting the three outflows refers only to the fact that the impure elements of the previous body's elements have not been purified. It is not necessary to involuntarily experience whether the elements are comfortable or not. Even according to those who wish to attain the ripening awareness holder in this life, even if the outflows of the place of birth are not exhausted, it is certain that they will unite with the vastness in the bardo, so it is generally accepted that they will not involuntarily take birth. Even though one has attained the path of seeing in this way, the explanation of sound will not perish because one has not transcended the sheath of the ordinary ripening body. If the establishment of the ripening awareness holder is done in that way, it contradicts what is said in the Lamrim, "Perfectly ripened from the yoga of the deity, obscured by the net of the body," because if one abides in the clear light of death, it is reasonable to think that one is not obscured by the net of the coarse aggregates and elements. Furthermore, "using the measure of the continent realm" also harms the meaning of the realm of clairvoyance. Since ripening accomplishes activities, it would also be an obstacle to say, "Do not abandon placing others," because one does not abandon benefiting others through the four activities. If you say that, there is no fault. First, it does not mean being obscured by the clear light, but the aggregates
Chinese
当粗细之关联完全断绝时，虽然被阻碍的实物并不存在，但在未从先前的异熟身中取出之前，不会显现为幻化身，因此才称其遮蔽了该身。如云： “以意持住天之形，身体之结解脱后，手印之身即显现。” 又如： “如镜如地，未得手印。” 等等可知。第二，仅以获得神通之能力为足矣。第三，心成熟为天身，以更增上饶益他人的事业之能力，显示异熟的等持智慧成为深明无二，遮止有寂二边的瑜伽之理。后者至关重要。以如此之方式解说，则佐尔派与全知法王的见解，也仅在异熟持明的名相基础上有所不同。当持明吉美林巴取全知的意旨并加以整理时，以一个手印的开展，认为今生不得长寿自在持明的原因是没有进行会供，或者即使进行了也没有成就所需。除此之外，关键的要点似乎是一致的。如果像承认今生获得见道，中阴获得广大成就的异熟持明那样，则存在着重大差异。其中，佐尔派认为，这四种持明是从三种特征中的果之特征所说，因此不能安立于凡夫地，认为异熟持明也仅是圣道者，不能仅以本觉心圆满为天身而安立。而全知则认为，持明的成就大多主要安立在身体的特殊成就之上，这在上下密续中广为人知。心成熟为天身，是指从获得圆满次第的本尊身开始，即使异熟之身尚未转变，也属于胜义成就方面的持明之身，因此认为可以作为四种持明之首，认为安住于信行地，是异熟持明的共同基础。
English
When the connection between coarse and subtle has completely ceased, although the actual thing being obstructed does not exist, it does not manifest as an illusory body until it is extracted from the previous maturation body. Therefore, it is said that it obscures that body. As it is said: “Holding the form of the deity in mind, when the knots of the body are loosened, the body of the mudra becomes clear.” And also: “Like a mirror, like the earth, the mudra is not obtained.” Etc., can be known. Secondly, it is sufficient to apply it only to the way of obtaining the power of clairvoyance. Thirdly, because the mind matures into a deity body, the ability to benefit others' activities is greatly increased, showing how the samadhi wisdom of maturation becomes a yoga that is profound, clear, non-dual, and prevents the two extremes of existence and peace. The latter is extremely important. Explaining in this way, the views of the Zur tradition and the All-Knowing Dharma Lord differ only in the identification of the basis of the name of the maturation-ripened vidyadhara. When the vidyadhara Jigme Lingpa took the intention of the All-Knowing One and arranged it, he considered that the reason why the vidyadhara of longevity and freedom is not obtained in this life by the development of a single mudra is that the gathering practice has not been performed, or even if it has been performed, the need has not been achieved. Apart from that, the key points seem to be the same. If, as it is admitted that the maturation-ripened vidyadhara who attains the path of seeing in this life and achieves great accomplishment in the bardo, then there is a great difference in the key points. Among them, the Zur tradition considers that these four vidyadharas are said to be the characteristic of the result among the three characteristics, so they cannot be established on the ground of ordinary beings, and they consider that the maturation-ripened vidyadhara is only a noble path person, and cannot be established only by the completion of the innate mind as a deity body. The All-Knowing One considers that the accomplishments of the vidyadhara are mostly established mainly on the special accomplishments of the body, which is well known in the upper and lower tantras. The mind maturing into a deity body means that from the time of obtaining the deity body of the completion stage, even if the maturation body has not been transformed, it is still the vidyadhara body belonging to the aspect of supreme accomplishment, so it is considered that it can be the first of the four vidyadharas, and it is considered that it abides in the place of faith and practice, and is the common basis of the maturation-ripened vidyadhara.
Chinese
如果说这是正确的，那么在各自的体系中就能获得一些确定性。关于“心成熟为本尊”的说法，有时说是心的方面，有时说是身的方面，要知道这并没有矛盾，这比较容易理解。第三，何处是圆满的果续呢？在实相自性之基上，通过道来消除需要净化的客尘，从而使基如实显现，这就是究竟的果位。如《总集经》所说：“成就圆满称为果。”因此，为了追求无上果位，圆满了所有人的愿望，所以称为果；因为永不间断，所以称为续。大乘波罗蜜多藏中也广为宣说了大菩提之果，但这与无上密中所说的佛陀，在发愿和二资粮的行持上有所不同，并且如实地显现了自性基续的状态，这种差别很大。如果不依赖于密咒独特的道，就不可能成就其独特的果，所以最终仅仅将道任运成就的持明者称为佛陀。真正的密咒道的佛陀必须在那之后才能获得，这是尊贵的祖尔派传承持有者们的观点。全知法王也认为，显宗所说的佛陀与此续的任运成就持明者是相同的，但由于他将任运成就置于究竟的地上，所以他们的观点并不相同。按照后一种观点，从显宗的角度来看，所有法以各种方式现证菩提的佛陀也被广泛宣说。像这样现证菩提，不可能以暂时的心作为修持的基础来实现，所以必须依赖于无上的道。因此，虽然二乘所要获得的佛陀是相同的，但仅仅通过显宗的道是无法获得的。文字的恐惧不会增加篇幅。如果从果法的角度来区分，一般广为人知的有十力、四无畏等，只有无上部才广为人知的有合修七支等，虽然有很多，但如果从这部续经本身的角度来看，果法有二十五种，首先是五身，即法界中的觉性。