English
There are two types of distinctions: from the perspective of unity and from the perspective of difference. From the perspective of difference, there are three types of women: goddesses, dragon women, and low-caste women. If viewed from the perspective of unity, based on age, a goddess refers to a twelve-year-old girl, a dragon woman is sixteen, and a low-caste woman is twenty-two. Distinguishing by name, a goddess is a lotus woman, a dragon woman is a conch woman, and a low-caste woman is a tattooed woman. Distinguishing by ability, a goddess can bring happiness to both herself and others, a dragon woman can bring happiness to others, and a low-caste woman can bring happiness to herself. Distinguishing by quality, a goddess is superior, a dragon woman is intermediate, and a low-caste woman is inferior. Should one distinguish or not? If one's view is low, one must distinguish, abandoning the bad and choosing the good. If one's view is high, there is no need to distinguish, because the four practices are in harmony with peace. By sequentially grasping the five minds: When the pleasure of the parents begins to stir and the bindu begins to rise, it is the stirring and rising bodhicitta. When the previous pleasure disappears and is about to enter the next, it is the disappearing and entering bodhicitta. When the pleasure arises without ceasing and remains, it is the abiding bodhicitta. When the previous pleasure also points to the next pleasure, it is the pointing bodhicitta. When the bindu comes from the root place and returns to the root place, it is the coming and going bodhicitta. From "The Lamp Illuminating the Essence of the Path," the explanation of the seventh chapter is complete. The text of the eighth chapter is divided into two parts. The first part is the branch of composition, divided into two parts, namely, the supreme of extraordinary accomplishments, and so on. There are two types of accomplishments: common and supreme. This refers to the supreme accomplishment beyond the common accomplishment, namely, Mahamudra, the empowerment of longevity, and the ripening empowerment, which even those with lesser faculties can obtain. So, upon what does one rely to obtain them? By having faith in the four practices. That is, as said in the seventh chapter during the gathering of peaceful and wrathful deities, one obtains them by relying on the four practices of recitation, near recitation, practice, and great practice, therefore one should have faith in them and pay homage to them. In order to establish the state of great bliss, it means that ultimately it is said for the purpose of establishing the Buddha in the state of the five bodies of great bliss. What is being said?
Chinese
解释最终成果的特征。也就是说，将要解释道路上具有遗漏的最终成果，四种持明。这就是说。如果有人这样说，这四种持明是道路最终的成果吗？如果不是，就与经文相悖。如果是，就成了与佛无差别。如果这样问，如果承认，那是不合理的。因为佛陀断证达到究竟，所以无法再行道路。而四种持明，断证没有达到究竟，因为有知障和习气障两种。如果说这与道路的行进相悖，回答是：一般来说，成果有两种，成为道路的成果和最终的成果。其中，四种持明是成为道路的成果，是假立的成果。佛陀是最终的成果，具有特征。也就是说，已经说了成为道路的成果和最终的成果。那么，为什么称四种持明为成果呢？因为道路上具有遗漏达到最终，是暂时的成果吗？或者因为成果接近于与佛结合，所以命名为成果，例如无腰女神。从时间词语无间断开始。也就是说，积累时间的集合后，有两种与成果结合的方式。哪两种呢？有剩余和没有剩余。也就是说，结合为有剩余和结合为无剩余。有剩余的含义是什么呢？留下这个剩余的身体，在字母轮的大会中，前往是无剩余的。而将这个剩余的身体做成不坏的金刚身，能够与佛的境界结合，就是有剩余。也就是说，积累集合后，心智狭小的人在获得异熟果的时候，这个蕴身无法带到佛的境界，所以是无剩余。在获得寿命自在的时候，将剩余的身体做成不生不灭的金刚身，能够带到佛的境界，就是有剩余。也就是说，由清净的元素组成的不是剩余的身体，由粗糙的、污浊的部分组成的才是剩余的身体。还有，从无始轮回以来传承的获得剩余持明的这个身体，这个身体能够带到佛的境界和不能带到佛的境界，这两种情况都有。共同
English
Explanation of the characteristics of the ultimate result. That is to say, we will explain the four Vidyadharas, the result of the path that is complete with outflows. That is what it means. If someone says, are these four Vidyadharas the ultimate result of the path or not? If not, it contradicts the scriptures. If so, it becomes indistinguishable from the Buddha. If asked this, if you accept it, it is unreasonable. Because the Buddha's abandonment and realization are ultimate, there is no path to traverse. But the four Vidyadharas, their abandonment and realization are not ultimate, because there are two obscurations: the obscuration of knowledge and the obscuration of latent tendencies. If you say that this contradicts the explanation of traversing the path, the answer is: Generally, there are two kinds of results: the result that becomes the path and the ultimate result. Among them, the four Vidyadharas are the result that becomes the path, they are imputed results. The Buddha is the ultimate result, characterized as such. That is, it has been said that there is the result that becomes the path and the ultimate result. So, why are the four Vidyadharas called results? Is it because the path is complete with outflows, so it is a temporary result? Or is it because the result is close to being joined with the Buddha, so it is named result, like the goddess without a waist. From the time word without interruption onwards. That is, after accumulating the collection of time, there are two ways to join with the result. Which two? With remainder and without remainder. That is, joining with remainder and joining without remainder. What is the meaning of remainder? Leaving this remaining body, in the great assembly of the wheel of letters, going is without remainder. But transforming this remaining body into an indestructible Vajra body, and being able to join with the state of Buddhahood, is with remainder. That is, after accumulating the collection, when those of small intellect obtain the ripening result, this aggregate body cannot be taken to the state of Buddhahood, so it is without remainder. When obtaining life empowerment, transforming the remaining body into an indestructible Vajra body that is without birth and death, and being able to take it to the state of Buddhahood, is with remainder. That is, what is made of pure elements is not the remaining body, what is made of coarse, impure parts is the remaining body. Also, this body that has obtained the remaining Vidyadhara, transmitted from beginningless samsara, this body, there are two possibilities: being able to take it to the state of Buddhahood and not being able to take it. Common
Chinese
就像“或者变成一对”一样。意思是说，就像共同乘中存在有余和无余一对一样，这里也有有余和无余二者成为一对。如果问共同乘中如何存在？在圣者阿罗汉的阶段，如果轮回中产生的原因——业和烦恼已经穷尽，但尚未脱离前世业力所生的这个身体，就是有余。如果轮回中产生的原因——业和烦恼已经穷尽，并且脱离了此生的蕴，就是无余。或者，即使断除了集谛，但如果没有断除果——苦谛，就是有余。在因——集谛的时候，如果集谛和苦谛二者都断除了，就是无余。同样，此时虽然本体不同，但相貌相似。 “以意摄取天之形”等等，是显示异熟的本体，对此有不同的观点。有些人认为异熟是刹那间获得的。也就是从积累资粮到舍寿的时候，第一个刹那是积累资粮，第二个是异熟，第三个是大手印。这种说法不合理。异熟是否做其他事情？如果不做，那么“成熟者圆满事业，不舍弃，欢笑是为他人”就与做其他事情相矛盾。如果做，那么在刹那间成就，就成了与佛无差别。有些人认为异熟与大手印的装束相同，是智慧幻身。如果这样，与大手印的持明者没有差别吗？如果说幻化的装束没有差别，但见解有差别，这种说法不合理。一般来说，异熟的持明者智慧最小，即使智慧最大者如长寿自在，也无法将这个身体显现为不生不灭的金刚身，而智慧最小的异熟却能显现为天身，这不合理。如果合理，那就成了智慧大者，这是不成立的，因为“未成金刚身，力量小，生殖力弱”这样说过。另外，就内升乘而言，摩诃瑜伽的智慧小，阿努瑜伽的智慧大。即使是摩诃瑜伽的见道和与阿努瑜伽相等的第六地，以及呼出大气息的瑜伽士，也无法将这个身体
English
It is like "or becoming a pair." It means that just as there is a pair of remainder and non-remainder in the common vehicle, here also the two, remainder and non-remainder, become a pair. If asked how it exists in the common vehicle? In the case of the noble Arhat, if the cause of arising in samsara—karma and afflictions—are exhausted, but one has not separated from this body produced by the remainder of karma from a previous life, it is with remainder. If the cause of arising in samsara—karma and afflictions—are exhausted, and one separates from the aggregates of this life, it is without remainder. Or, even if the truth of the origin is abandoned, but if the result—the truth of suffering—is not abandoned, it is with remainder. At the time of the cause—the origin, if both the origin and the suffering are abandoned, it is without remainder. Similarly, at this time, although the essence is different, the appearance is similar. "Taking the form of a deity with the mind," and so on, shows the nature of the Vipāka, and there are different views on this. Some believe that Vipāka is obtained in an instant. That is, from the accumulation of merit to the time of transference of consciousness, the first instant is the accumulation of merit, the second is Vipāka, and the third is Mahāmudrā. This is not reasonable. Does Vipāka do other things or not? If it does not, then "the matured one completes the activity, does not abandon, the laughter is for others" contradicts doing other things. If it does, then having accomplished it in an instant, it would be no different from a Buddha. Some say that Vipāka is similar in appearance to Mahāmudrā, it is the illusory body of wisdom. If so, is there no difference from the Vidyādhara of Mahāmudrā? If it is said that there is no difference in the appearance of illusion, but there is a difference in view, this is not reasonable. In general, the Vidyādhara of Vipāka has the smallest intellect, and even the greatest intellect, such as Tshewang, cannot manifest this body as the indestructible Vajra body, let alone the deity's form, so it is unreasonable for the Vipāka with the smallest intellect to manifest as the deity's form. If it is reasonable, then it would be a great intellect, which is not established, because it is said, "Without becoming a Vajra body, the power is small, and the reproductive power is weak." Furthermore, in terms of the inner ascent vehicle, Mahāyoga has a small intellect, and Anuyoga has a great intellect. Even the path of seeing of Mahāyoga and the sixth ground of Anuyoga, which is equal to it, and the yogi who exhales a great breath, cannot make this body
Chinese
从金刚身中无法显现天神之身，因此，在此更低层次的玛哈瑜伽的见道中显现天神之身是极不合理的。而且，如果身体显现为天神之身，那么无余的定义也会丧失。还有一些人说，异熟持明的身体是显现为天神之身，而这个剩余的身体不是异熟之身。例如，就像金翅鸟幼崽的身体内部生长的翅膀不是外部的蛋壳一样，这种说法也是不合理的。那么，显现为天神之身的是意还是身？如果是意，那么身是什么？如果是身，那么意是什么？例如，就像在老虎洞里的一支箭，如果作为敌箭，就没有箭尖；如果作为箭尖，就没有敌箭一样。而且，无余的定义也会丧失，因为显现为天神之身的是意，如果不舍弃它而前往佛地，就成了有余。拉杰霍尔波认为具备三种法：意成熟为天神之身，身体不脱离印结，刚一脱离就能与大手印持明相结合的三种法。但这也是稍微不合理的。托斯珠老者洛央热说要与大手印相结合，从火镰中将四种资具观修成无二的见行，从而获得果位身大手印持明。这与异熟就没有区别了。为什么呢？因为具备三种法。那个意显现为天神之身，并且也显现为戏论，那为什么在这里不显现呢？身体与印结从未分离，刚一分离就能与大手印相结合的缘故。这是具有密意的教证，如果说从托斯珠开始就没有妥噶，那么这样一来，妥噶和其他的教证也都会成为具有密意的了。导师雅姆秀认为异熟有两种：加行和体性。大手印是果位上的加行，而托斯珠以下则是因位上的异熟加行。体性则与拉杰霍尔波相同，认为具备三种法，但这也是不合理的。一般来说，异熟不需要分为两种，教证也是结合方式的来源，将托斯珠安立为因位异熟是不合理的，之后