Chinese
因此如何转变呢？如果想要没有剩余的因，就没有剩余的果，这是相违的。因此，见道涅槃的方式有两种，第一种异熟果是有余的。有余和无余是指，没有舍弃这个剩余的身体，而是以金刚身与佛地结合的时候，这种权能是有余的涅槃方式。舍弃这个剩余的身体，而是以觉性与佛地结合的异熟果是无余的涅槃方式。对此，如果认为剩余的身体是自明的，有些人说，由中阴的精华所组成的身体不是剩余的身体，但是由粗大的旧有部分组成的血肉之躯是剩余的身体，这种说法是不合理的。如果这样，从权能中阴所获得的身体就变成无余的了，因为中阴没有由粗大元素组成的剩余身体。而且，从中阴获得的异熟果不是无余的，因为中阴的身体是未来所取的工具。因为未来大手印的工具不能舍弃剩余的身体。因此，从无始以来，由业和烦恼不由自主地产生的身体的剩余，就是与无漏的见道相结合的这个身体，因为不取不由自主产生的身体，而是舍弃了它。那么，见道以上就不取身体了吗？如果这样认为，那么他们以愿力的力量，转生为天人等有自主者，并取愿力的身体，而不是取由业和烦恼不由自主产生的身体。轮回的身体是尽头的身体，所以是剩余的身体。舍弃或不舍弃这个身体，与佛结合，就安立为有余和无余。共同的乘也有两种涅槃的方式，即舍弃所有应舍弃的烦恼，以及像阿罗汉那样，没有脱离前世业未完成的所依蕴，这是有余涅槃。现在这个蕴产生之前的牵引已经耗尽，并且舍弃了所有导致再次出生的因，因此不再取未来的生命，五蕴的相续集合就像冰融化一样彻底消失，这就是无余涅槃。就像那样有两种一样，这里也有涅槃的方式。
English
Therefore, how does it transform? If you want there to be no remaining cause, then there is no remaining effect, which is contradictory. Therefore, there are two ways of attaining nirvana on the path of seeing. The first, the ripening result, is with remainder. Having remainder and not having remainder refers to when this remaining body is not abandoned, but the empowerment of joining the vajra body with the ground of Buddhahood is the way of nirvana with remainder. The ripening result of abandoning this remaining body and joining the ground of Buddhahood with awareness is the way of nirvana without remainder. Regarding this, if one thinks that the remaining body is self-illuminating, some say that the body composed of the essence of the intermediate state is not the remaining body, but the coarse, old part composed of flesh and blood is the remaining body. This is not reasonable. If that were the case, the body obtained from the empowerment intermediate state would become without remainder, because the intermediate state does not have a remaining body composed of coarse elements. Moreover, the ripening result obtained from the intermediate state is not without remainder, because the body of the intermediate state is the tool for whatever is taken in the future. Because the tool for the future Mahamudra cannot abandon the remaining body. Therefore, the remainder of the body produced involuntarily by karma and afflictions from beginningless time is this body that is joined with the uncontaminated path of seeing, because it does not take the body produced involuntarily, but abandons it. So, does one not take a body beyond the path of seeing? If one thinks so, then they are born as gods, humans, etc., who have autonomy by the power of aspiration, and take the body of aspiration, but do not take the body produced involuntarily by karma and afflictions. The body of samsara is the body of exhaustion, so it is the remaining body. Abandoning or not abandoning this body and joining with the Buddha is established as having remainder and without remainder. In the common vehicle, there are also two ways of nirvana, namely abandoning all afflictions to be abandoned, and like an arhat who has not separated from the aggregates that are the basis for the karma of the previous life that has not been completed, this is nirvana with remainder. The pulling force before this present aggregate was produced is exhausted, and all the causes of rebirth are abandoned, so one does not take a future life. The continuous collection of the five aggregates is completely exhausted like ice melting, this is nirvana without remainder. Just as there are two like that, here too there is a way of nirvana.
Chinese
或者应该有两种，或者从共同道大空性，到见道之间，如次第有两个一样，积累资粮后与见道结合，也有有余的同时和无余次第进入结合。首先，为了确定见道中最小的智慧力量，即异熟持明，如下：异熟的自性清净了他人的分别，考虑有无垢染，以及表达自己的合理性。首先，异熟的特征是：希望于刹那，有些人认为是大手印，在显现上没有差别，但在见解上有差别。有些人认为，例如蛋壳和雏鸟，虽然不是鹏和狮子，但它们内部有翅膀的力量，就像圆满的鹏和狮子一样。业印不是成熟，而是希望智慧如神般显现的成熟。这些是其他人的观点，只是被恶分别的智慧所迷惑。有些人说，异熟持明有两种：假立者，无论是从无间因假立，还是从果大手印假立，因为因名安立于果，果名安立于因。特征者，是积累资粮的过去时三个刹那，第一个是积累资粮，第三个是大手印，这两个之间的刹那即是异熟，这种说法不合理。异熟刹那利益他者还是不利益他者？如果不利益他者，那么“成熟者完成事业”，就与说利益他者相矛盾。如果利益他者，那么就成了与佛无差别，因为佛陀在刹那间任运成就。既然说刹那能起作用，那么刹那起作用相同，以及所调伏的对境众生的大小，和起作用者能力的大小，不会没有差别。例如，佛陀和任运成就二者在等持上没有差别，但在后得上有差别一样。如果这样认为，那么因为刹那间完成事业，异熟就比长寿灌顶更好。如果承认这一点，就与“力量小，因缘和愿力弱”相矛盾。又有些人说，异熟的自性是智慧幻身的形象，与大手印相符。
English
Or there should be two, or from the common path of great emptiness, to the path of seeing, just as there are two in sequence, accumulating merit and combining with the path of seeing, there are also those with remainder simultaneously and those without remainder entering in sequence. First, in order to determine the meaning of the smallest power of wisdom in the path of seeing, the Vidyadhara of Maturation, it is as follows: The nature of maturation is purified of the other's distinctions, considering whether there are impurities or not, and expressing one's own rationality. First, the characteristics of maturation are: hoping for a moment, and some consider it to be the Great Seal, with no difference in appearance, but with differences in view. Some think that, for example, eggshells and chicks, although not Garuda and lion, but inside them there is the power of wings, just like the perfect Garuda and lion. Karma mudras are not maturation, but maturation is hoping for wisdom to appear like a deity. These are the views of others, just deluded by evil discriminating wisdom. Some say that there are two Vidyadharas of maturation: the imputed, whether imputed from the uninterrupted cause, or imputed from the result of the Great Seal, because the name of the cause is established on the result, and the name of the result is established on the cause. The characteristic is the three moments of the past tense of accumulating merit, the first is accumulating merit, and the third is the Great Seal, the moment between these two is maturation, which is unreasonable. Does the moment of maturation benefit others or not? If it does not benefit others, then "the mature one completes the action" contradicts the statement that it benefits others. If it benefits others, then it becomes no different from the Buddha, because the Buddha accomplishes spontaneously in an instant. Since it is said that the moment can function, the moment functions the same, and the size of the object to be tamed and the size of the ability of the one who functions will not be without difference. For example, the Buddha and the spontaneously accomplished are no different in equipoise, but there are differences in subsequent attainment. If you think so, then because the action is completed in an instant, maturation is better than the longevity empowerment. If this is admitted, it contradicts "because the power is small, the conditions and aspirations are weak." Again, some say that the nature of maturation is the form of the wisdom illusory body, which is consistent with the Great Seal.
Chinese
想要这样认为。如果认为这两者没有差别，如果认为在形式上没有差别，但实际上是有差别的，那是不合理的。如果是这样，那么证道时力量最大的自在，也不能将金刚身转变为智慧幻身，因此，生圆次第的成就要比自在更好。如果这样认为，那就与经文相违背。如果认为虽然形式上是这样，但所需的威力比自在小，因此不与经文相违背，那么，生圆次第的成就就不是无余涅槃，因为智慧幻身在没有舍弃有余之身的情况下，与佛地相结合。如果认为即使不舍弃智慧幻身，但舍弃了之前的结合方式，因此可以算是无余涅槃，那么，舍弃的不是自己的身体，而是变成了有余，这太过分了，如果是这样，那就和自在一样变成了有余涅槃。自在不舍弃自己的身体，并且之前舍弃了一个手印的自在。如果认为即使之前舍弃了，但自在不舍弃自己的身体，而是与佛相结合，因此可以算是无余涅槃，那么，生圆次第也是一样，即使舍弃了之前的有余之身，但生圆次第不舍弃自己的身体，而是与佛相结合，因此不会变成无余涅槃。或者，那样的话，对于生圆次第来说，就会变成名不副实。还有一种说法是，就像鹏鸟的雏鸟在蛋壳里长出翅膀，但外面的蛋壳不是鹏鸟的身体一样，内在的意念成熟为天神的身体，那就是生圆次第，而外面的有余之身的网络不是生圆次第，因此认为是无漏。如果这样说，那么，意念成熟为天神的身体，那是意念还是身体呢？例如，法身和无生义的语，两者的本体都是无生，但从作为所依的角度来说是身，从表达沟通的角度来说是语，因此表达方式不同。同样，显现为意念天神之身，本体是一个，但从作为所依的角度来说是身，从觉知和明晰的角度来说是心。认为表达方式不同是不合理的，如果是这样，那么生圆次第就不是无余涅槃，因为显现为意念天神之身，没有必要舍弃有余之身。即使显现为意念天神，没有必要舍弃，但因为舍弃了外面的有余之身，因此可以算是无余涅
English
That's what one wants to think. If one thinks that these two are no different, if one thinks that there is no difference in form, but in reality, there is a difference, then that is unreasonable. If that is the case, then even the most powerful Tsa-wang (empowerment) at the path of seeing cannot transform the Vajra body into the Wisdom Illusion Body, therefore, the accomplishment of the ripening stage is better than Tsa-wang. If one thinks so, then it contradicts the scriptures. If one thinks that although the form is like that, the required power is smaller than Tsa-wang, therefore it does not contradict the scriptures, then the accomplishment of the ripening stage is not Nirvana without remainder, because the Wisdom Illusion Body is combined with the Buddha-ground without abandoning the body with remainder. If one thinks that even if one does not abandon the Wisdom Illusion Body, but abandons the previous way of combining, therefore it can be considered Nirvana without remainder, then what is abandoned is not one's own body, but becomes with remainder, which is too much. If that is the case, then it becomes with remainder Nirvana like Tsa-wang. Tsa-wang does not abandon his own body, and previously abandoned a single mudra Tsa-wang. If one thinks that even if one abandoned it before, but Tsa-wang does not abandon his own body, but combines with the Buddha, therefore it can be considered with remainder, then the ripening stage is the same, even if one abandons the previous body with remainder, but the ripening stage does not abandon his own body, but combines with the Buddha, therefore it will not become Nirvana without remainder. Or, in that case, for the ripening stage, it will become a name without meaning. Another saying is that just like the Garuda chick grows wings inside the eggshell, but the outer eggshell is not the body of the Garuda, the inner intention matures into the body of the deity, that is the ripening stage, and the outer network of the body with remainder is not the ripening stage, therefore it is considered uncontaminated. If one says so, then, the intention matures into the body of the deity, is that intention or body? For example, the Dharmakaya and the speech of unborn meaning, the essence of both is unborn, but from the perspective of being the basis, it is the body, and from the perspective of expressing communication, it is the speech, therefore the expressions are different. Similarly, appearing as the body of the intention deity, the essence is one, but from the perspective of being the basis, it is the body, and from the perspective of being aware and clear, it is the mind. It is unreasonable to think that the expressions are different, if that is the case, then the ripening stage is not Nirvana without remainder, because appearing as the body of the intention deity, there is no need to abandon the body with remainder. Even if it appears as the intention deity, there is no need to abandon, but because the outer body with remainder is abandoned, therefore it can be considered Nirvana without remai