English
It is impossible to manifest the body of a deity from the Vajra body. Therefore, it is highly unreasonable to manifest the body of a deity through the path of Mahāyoga, which is even lower than that. Moreover, if the body appears as the body of a deity, then the definition of 'without remainder' will also be lost. Some say that the body of the ripening awareness-holder is the one that appears as the body of a deity, and this remaining body is not the body of ripening. For example, just as the wings that grow inside the body of a garuda chick are not the outer eggshell, that is also unreasonable. So, is it the mind or the body that appears as the body of a deity? If it is the mind, then what is the body? If it is the body, then what is the mind? For example, like an arrow in a tiger's den, if it is used as an enemy arrow, there is no arrowhead; if it is used as an arrowhead, there is no enemy arrow. Moreover, the definition of 'without remainder' is also lost, because the mind is what appears as the body of a deity. If one does not abandon it and goes to the state of Buddhahood, it becomes 'with remainder'. Lha rje Hor po considers it to possess three qualities: the mind ripening into the body of a deity, the body not separated from the mudrā knots, and the ability to unite with the Mahāmudrā awareness-holder as soon as it is separated. But that is also slightly unreasonable. Tos grub the elder, Lo yang rab, said to unite with the Mahāmudrā, and having cultivated the four requisites from the tinderbox as non-dualistic view and conduct, one obtains the fruition body, the Mahāmudrā awareness-holder. That becomes no different from ripening. Why? Because it possesses three qualities. That mind appears as the body of a deity, and also appears as elaboration, so why does it not appear here? Because the body is never separated from the mudrā knots, and as soon as it is separated, it is said to unite with the Mahāmudrā. That is a statement with hidden meaning. If it is said that there is no Tögal from Tos grub onwards, then in that case, Tögal and other statements would also become statements with hidden meaning. The teacher Yam shud considers ripening to be of two types: application and essence. Mahāmudrā is the application on the fruition, while everything from Tos grub downwards is the application of ripening on the cause. The essence is the same as Lha rje Hor po, considering it to possess three qualities, but that is also unreasonable. In general, ripening does not need to be divided into two, and the statements are also the source of the method of union. It is unreasonable to establish Tos grub as the ripening on the cause, afterwards.
Chinese
进入“来”之声，因果颠倒。将果安立于大手印也不合理，因为在明现为天神身时，不可能完全没有有漏之身。我认为具足四法：心明现为本尊身，身体未脱离脉结，刚一脱离就与大手印持明相结合，具有不被其他事物阻断的能力，安住于自性能力获得的见道，这就是我所认为的四法。后者胜过会供老者甚深智慧。说“涅槃成熟”时，这样说道：总的来说，道可归纳为有漏和无漏两种。那么，这个异熟是什么呢？对此有很多观点。མདའ་ཏིག་ཇོ་ཤཱཀ་说：这个异熟是有漏的。怎么说呢？比如，生病的人不一定需要四种病因都具备，任何一种都可以导致生病。同样，进入有漏状态也不需要三种漏都具备，因为这里有身体的漏，所以是有漏的。这种说法不合理，因为比喻不成立，意义也不成立。比喻就像生病的人，只要有一种病因就足够了，同样，进入无漏状态，只要缺少一种漏就足够了。这里，异熟没有生处的漏，因此更应该进入无漏状态，意义上也不合理。异熟是涅槃还是不是涅槃？如果不是，为什么说“涅槃成熟”？这与前面的说法相矛盾。如果是，那么涅槃就成了有漏的了。གླན་说：这个异熟是无漏的，在道进行区分的时候也成为无漏，而且现在的身体不产生未来的身体，没有身体的漏，界和生处也同样被认为是无漏的。这不合理，因为一旦扩展开来，将（意识）与脱噶中的命力相结合，也会变成无漏，因为这个漏不产生未来的漏，而是与命力相结合。还有人说：安住于有漏之中，但将其置于无漏的范畴，比如鱼被鱼钩钩住，或者人被箭射中要害一样。这种说法也不合理，因为比喻不成立，意义也不成立。比喻不成立，因为人和鱼在没有死亡之前……
English
Entering the sound of "coming," cause and effect are reversed. It is also unreasonable to establish the result on the Mahamudra, because when appearing as a deity body, it is impossible to be completely without a contaminated body. I believe in possessing four qualities: the mind appearing as the deity body, the body not separated from the channel knots, immediately upon separation, uniting with the Mahamudra Vidyadhara, possessing the power not to be interrupted by other things, and abiding in the path of seeing obtained by one's own nature and ability. This is what I consider the four qualities. The latter surpasses the profound wisdom of the old man of the Tsog Offering. When saying "Nirvana matures," it is said like this: In general, the path can be summarized into two types: contaminated and uncontaminated. So, what is this Vipaka (result of actions)? There are many views on this. མདའ་ཏིག་ཇོ་ཤཱཀ་ says: This Vipaka is contaminated. How is it said? For example, a sick person does not necessarily need to have all four causes of illness present; any one can cause illness. Similarly, entering a contaminated state does not require all three contaminations to be present, because here there is the contamination of the body, so it is contaminated. This statement is unreasonable, because the analogy is not established and the meaning is not established. The analogy is like a sick person, where one cause of illness is sufficient; similarly, entering an uncontaminated state, lacking one contamination is sufficient. Here, Vipaka does not have the contamination of the place of birth, so it should even more enter an uncontaminated state, and the meaning is also unreasonable. Is Vipaka Nirvana or not Nirvana? If not, why say "Nirvana matures"? This contradicts the previous statement. If it is, then Nirvana becomes contaminated. གླན་ says: This Vipaka is uncontaminated, and it becomes uncontaminated even when the path is being distinguished. Moreover, the current body does not produce a future body, there is no contamination of the body, and the realms and places of birth are also considered to be uncontaminated. This is unreasonable, because once expanded, combining (consciousness) with the life force in Tögal would also become uncontaminated, because this contamination does not produce future contamination, but rather combines with the life force. Someone else says: Abiding in the contaminated, but placing it within the category of the uncontaminated, like a fish being caught by a hook, or a person being shot in a vital spot by an arrow. This statement is also unreasonable, because the analogy is not established and the meaning is not established. The analogy is not established, because both the person and the fish, before dying...
Chinese
不应将之置于死者之列。如果说因为必定会死而置于其中，那么一切众生都应成为死者，因为必定会死。如果说因为迅速死亡，那么如朝生暮死等短命的众生也应成为死者。此理不成立，在未脱离有漏之前，不应算作无漏。如果说必定会变为无漏，那么一切戏论也应成为无漏，因为必定会变为无漏。此外，拉杰竹普巴说，异熟果没有生处的有漏，因此认为是无漏。为什么呢？如果存在生处的有漏，那么身体和界也会随之存在。如果没有生处，那么这两者也不会产生，因此生处是主要的。这不合理，那么四持明者也应成为佛，因为没有遮蔽的主要因素——烦恼。如果说虽然没有烦恼的遮蔽，但有知识的遮蔽，所以不能成为佛，那么，异熟果的主要有漏——生处的有漏虽然没有，但有身体和界的有漏，所以不能成为无漏。将生处作为有漏的主要因素本身也不合理。因此，一般来说，对于异熟果的观点很多，但在无漏上意见一致。那么，能够毫无过失地守护的就非常少了。我追随弥涅和火镰的观点，这样认为：一般来说，有漏分为主要和次要两种。主要的是烦恼的执着，次要的是身体、界和生处的有漏。烦恼的执着是有漏的主要因素的原因是，如果产生烦恼的执着，就会成为轮回中有漏的原因。而身体、界和生处的有漏无法束缚，所以成为次要的。因此，出世间道和见道没有烦恼的执着，因为见道是彻底断除烦恼执着的对治，而且如果产生执着，就不能进入涅槃。难道没有将烦恼的执着说成有漏吗？《火镰》中说：这些存在于世间，因为执着而成为有漏。这里所说的身体、界和生处的有漏是次要的。因此，异熟果没有有漏的主要因素——烦恼的执着。
English
It should not be placed among the dead. If it is said that it is placed there because it will surely die, then all sentient beings should become dead, because they will surely die. If it is said because of dying quickly, then short-lived sentient beings such as ephemerals should also become dead. This is not established, it should not be counted as uncontaminated until it is separated from contamination. If it is said that it will surely become uncontaminated, then all elaborations should also become uncontaminated, because they will surely become uncontaminated. Furthermore, Lhaje Drupukpa said that the fruition is considered uncontaminated because it does not have the contamination of the place of birth. Why is that? If there is contamination of the place of birth, then the body and realm will also necessarily exist. If there is no place of birth, then these two will not arise, so the place of birth is the main thing. This is unreasonable, then the four vidyadharas should also become Buddhas, because there is no main obscuration—afflictions. If it is said that although there is no obscuration of afflictions, there is obscuration of knowledge, so they cannot become Buddhas, then, although the main contamination of fruition—the contamination of the place of birth—is absent, there is contamination of the body and realm, so it cannot become uncontaminated. It is also unreasonable to establish the place of birth as the main factor of contamination. Therefore, in general, there are many views on fruition, but they agree on uncontamination. Then, those who can maintain it without fault are very few. I follow the views of Menyak and Sparkhab and think like this: In general, contamination exists in two forms, main and secondary. The main one is the clinging to afflictions, and the secondary one is the contamination of body, realm, and place of birth. The reason why clinging to afflictions is the main factor of contamination is that if clinging to afflictions arises, it becomes the cause of contamination in samsara. And the contamination of body, realm, and place of birth cannot bind, so it becomes secondary. Therefore, the supramundane path and the path of seeing do not have clinging to afflictions, because the path of seeing is the antidote that completely eradicates clinging to afflictions, and if clinging arises, one cannot enter nirvana. Is it not said that clinging to afflictions is contamination? In Sparkhab it is said: Those that exist in the world become contaminated because of clinging. Here, the contamination of body, realm, and place of birth that is mentioned is secondary. Therefore, the fruition does not have the main factor of contamination—clinging to afflictions.
Chinese
因此变为无漏。如果想知道如何无漏，一般来说，断除一切烦恼执着的对治法是见道，见道遍及无漏。见道是命自在，如云： “此时未见中间之谛。” 命自在是异熟道平坦，异熟遍及见道。仅仅异熟是见道，就不会产生烦恼的漏。如果产生烦恼执着，就不会变为涅槃，涅槃遍及没有烦恼的漏。这遍及异熟，因为异熟是从这里宣说涅槃的缘故。也没有生处的漏，因为不会不由自主地进入四生。因此，异熟确实是无漏。如果说因为有脐、身、界的漏而变成有漏，那么至尊化身释迦狮子也有身体，苦乐的感受也在示寂时出现，那也变成有漏了吗？因此，这个异熟是无漏的。殊胜道是法界一味。 聚集资粮后，以智慧大小而分为有余命自在道和无余异熟道，虽然二者有智慧大小的差别，但道之险夷是平等的，所以没有互相结合的情况。如果这样，小道中说：“彼时成熟，彼身，转为金刚身，与命结合。”这不矛盾吗？不矛盾，这是因为聚集资粮，以大智慧与命自在结合，是说不舍弃前世业所成熟之身而与金刚身结合的来源，不是指这个异熟。 以精进的意行而圆满力量，这是指圆满道的命自在，也是依靠方便道和解脱道的意，圆满道的力量，成为无生无灭的金刚身。什么是力量呢？就是二十五种神通和远离五种怖畏等等。 “资具生于方便力。” 资具是安住于自身的脉和风，方便是压上风、收下风，使风能够运用，从而变得长寿。解脱道是由风成就的