English
Therefore, to specifically grasp the boundary between contaminated and uncontaminated, according to the related meaning, is to distinguish between the presence and absence of contamination and its reversal. The first case is that the great Lhaje Nyariva considers that the main cause of contamination is the uncontaminated of the birthplace, so it is contaminated, which is unreasonable. Because even those who consciously take birth for the benefit of sentient beings and their own nature should become contaminated, because they hold onto a birth associated with contamination. As the Lamrim says: Gods, humans, and Brahma, although they hold pure births, the difference lies in dwelling on the earth. If you admit it, then it is uncontaminated. If the pervasiveness is not established, then the vow is broken. Also, some scholars Sla Da say: Contaminated sees its own nature, associated with contamination is contaminated; uncontaminated sees its own nature, without the three contaminations is uncontaminated. This statement is also unreasonable. First, if these collections are taken as definitions, then upward development is allowed. According to the first statement, then Tshewang's Vidyadhara should also become contaminated, because the contamination of speech has not been abandoned. If it is said that permanence cannot be established because it has been abandoned, then this Tshewang is residual. According to the second statement, then it will become indistinguishable from Vipaka, and should be observed. According to the first statement, then the desire to abandon is defeated. Speech realm. If upward development is allowed, then the gods of the upper realms should also become uncontaminated, because there is no contamination of the body realm. If you admit it, then it is contaminated. If there is no pervasiveness, then the vow is broken. My own view is to follow some scholars of Gnyos, because they are driven by actions associated with all afflictions, so they flow and migrate in the three realms, so it is contaminated. The opposite of this is uncontaminated. As it is said: Because these exist in worldly people, they become contaminated. Specifically, clinging to inverted imputation is the contamination of affliction. The body of samsara observes itself. Taking without autonomy, and being associated with impure things to be discarded, is the contamination of the body. Feeling pleasure and pain without autonomy is the contamination of the realm. Entering the four births without autonomy is called the contamination of the birthplace. Second, approaching the boundary according to the related meaning, if according to the view of the outer path sequence, then there are three types: the path that has both contamination and the ability to reverse contamination, the path that has neither contamination nor the ability to reverse contamination, and the path that has contamination but no ability to reverse contamination. The first is
Chinese
直到详细阐述为止。正如所说：金刚萨埵的教言中说，如果不能像保护誓言的根本一样守护，那么雅克夏忿怒尊（Yakṣa Krodha Me Dbal）会从心中取出，并吸食血液，那样的痛苦无法忍受。因此，有道路和能遮止遗漏。又说，有四种遮止法和十种加行道。此外，有遗漏的遮止是小道，有两种：以威力能遮止恶趣，或不能遮止。在最初的八种知入中有，最终的知入中则没有。这很明显。那么，在见解的阶段，殊胜成就的最初是，最初的胜义谛证悟最终不会遮止。如同摩羯鱼手印一样，即使经历无数次转生也不会堕落。这样说之后，见解的证悟功德不会遮止轮回，而这里从详细阐述中也说会遮止轮回，这是否矛盾呢？回答是不矛盾，因为这里从详细阐述中说遮止，是指违犯誓言的过失。而从见解的阶段说不遮止，是指虽然因为违犯誓言的过失暂时堕入恶趣，但因为证悟见解的功德，不会产生剧烈的痛苦，而且时间短暂，这是指像无腰女神一样。正如经文中所说：例如，像瞎子摔倒一样，不会因为推动的力量而停留在那里。如贡玛扬谢所说。有些上师说，从详细阐述中说遮止，是指因为违犯誓言的过失，一般会遮止轮回，但没有遮止堕入恶趣的过失。从见解的阶段说不遮止，是指证悟见解的功德不会堕入轮回的差别恶趣，所以没有矛盾。还有些人说，斯拉娘洛（Slas Nyang-lo）在此处从详细阐述中说遮止，是指违犯誓言的过失是恶法。从见解的角度说不遮止，是指彰显证悟见解的伟大，两者都有其意图。我认为，这里从详细阐述中说遮止，是因为逐渐地，还没有真正证悟见解的自性，所以有过失。从见解的阶段说不遮止，是因为顿悟，从一开始就证悟无二无别的决定，这是对之前的陈述。
English
…down to elaboration. As it is said: In the command of Vajrasattva, if all the roots of vows are not protected in suchness, then Yaksha Krodha Me Dbal will extract from the heart and drink blood, and that suffering is unbearable. Therefore, there is a path and a reversal of outflows. Also, it is said that there are four reversals and ten joining paths. Furthermore, the reversal of outflows is a small path; there are two: by power, one can reverse or not reverse the lower realms. In the first eight stages of knowledge entry, there is; in the final knowledge entry, there is not. This is clear. So, in the context of view, the first of the supreme attainments is that the ultimate realization of the first does not ultimately reverse. Like the crocodile mudra, even if one counts lifetimes, one will not fall. Having said that, the merit of the realization of the view does not reverse samsara, and here it is said that from elaboration it also reverses samsara, is this contradictory? The answer is that it is not contradictory, because here it is said that reversal from elaboration refers to the fault of breaking vows. And when it is said that there is no reversal from the stage of view, it means that although one may temporarily be born in the lower realms due to the fault of breaking vows, due to the merit of realizing the view, intense suffering will not arise and it will be short-lived, which refers to something like the goddess without a waist. As it is said in the scriptures: For example, like a blind man stumbling, he will not stay there due to the force of propulsion. Ru Gongma Yamshe said. Some lamas say that the reversal from elaboration is said to reverse samsara in general due to the fault of breaking vows, but there is no fault of reversing into the lower realms. Saying that there is no reversal from the stage of view means that the merit of realizing the view does not fall into the specific lower realms of samsara, so there is no contradiction. Others say that Slas Nyang-lo said here that reversal from elaboration refers to the fault of breaking vows as bad dharma. Saying that there is no reversal from the perspective of view means that it highlights the greatness of realizing the view, and both have their intentions. I think that saying reversal from elaboration here is because gradually, one has not yet truly realized the self-nature of the view, so there is a fault. Saying that there is no reversal from the stage of view is because of sudden enlightenment, and from the very beginning, one realizes the indivisible and decisive, which is a statement of the past.
Chinese
而且没有返回的是四种持明，即成熟持明、圆满殊胜道的寿命自在、大印任运成就。如是说：此后四者离漏，又说此大族漏皆尽，无论如何行持亦无返回。如是。有漏洞但没有返回的是积聚资粮，这样真实见到真谛，虽然有，但为了使修行者的果功德如时数般地与无漏结合，不会被其他瞬间的障碍所中断而获得。漏洞的糠秕之类不会产生果实，就像完全回向种子一样。如是说：无有间断地结合，以前的八种入定有，最终的入定在哪里？如是。或者，即使此生或中阴期间没有获得无漏，但凭借积聚资粮的功德，以后可以避免堕入恶趣，就像共同乘的加行道的忍位一样。成为道的果实或无漏道有四种持明：见道的两种持明、修道的大印持明和终道的任运成就持明。最初的两种是：无余涅槃的成熟持明和有余涅槃的寿命自在持明。如是说：从无间断的时节起，此无余和有余，最终结合于涅槃，如共同一般成双。如是宣说道程相同。所有这些都与学习基础相同，利益他众相结合：一切从道无碍，令入他人之道。如是。具体而言，最初的成熟持明有十个方面：获得的因时、自己的体性、名称、行为、装束、神通的境义、与果结合的方式、可信的来源、与名相乘的道位结合，以及顺便的疑虑辨析。最初，凭借与一种广大的三摩地相结合的积聚资粮，按照上中下三种时间与无余涅槃相结合。如是说：瑜伽士以一或多，稳固自身或获得它之后，六月十六日亲近修持时，石头
English
And that which does not return are the four vidyādharas, namely the ripening vidyādhara, the life empowerment of the complete and supreme path, and the spontaneously accomplished mahāmudrā. As it is said: Thereafter, the four are free from outflows, and again, this great lineage of all outflows exhausted, no matter how practiced, there is no return. Thus it is. Having outflows but no return is the accumulation of merit, thus truly seeing the truth, although there is, in order to combine the fruit qualities of the practitioner with the outflowless like the number of times, without being interrupted by other moments of obstacles. The chaff of outflows does not produce fruit, just like completely dedicating the seeds. As it is said: Combining without interruption, the previous eight entries exist, where is the final entry? Thus it is. Or, even if one does not obtain the outflowless in this life or during the intermediate state, by the merit of accumulating merit, one can avoid falling into the lower realms in the future, just like the forbearance of the joining path of the common vehicle. The fruit that becomes the path or the outflowless path has four vidyādharas: the two vidyādharas of the seeing path, the mahāmudrā vidyādhara of the meditation path, and the spontaneously accomplished vidyādhara of the final path. The first two are: the ripening vidyādhara of nirvana without remainder and the life empowerment vidyādhara of nirvana with remainder. As it is said: From the uninterrupted time, this without remainder and with remainder, finally combined in nirvana, become a pair like the common. Thus it is said that the path is the same. All of these are combined with the same basis of learning, benefiting others: everything is unimpeded from the path, causing others to enter the path. Thus it is. Specifically, the first ripening vidyādhara has ten aspects: the cause and time of obtaining, one's own nature, names, behavior, attire, the meaning of the objects of clairvoyance, the way of combining with the fruit, the source of credibility, combining with the ground and path of the nominal vehicle, and incidentally analyzing doubts. Initially, by accumulating merit combined with a vast samādhi, it is combined with nirvana without remainder according to the three times of upper, middle, and lower. As it is said: The yogi with one or many, having stabilized himself or obtained it, when approaching and practicing for six months and sixteen days, the stone
Chinese
没有变成主的身体。如此说。自己的体性是具有四法，即身体不离具有实质的血肉之躯，被身体的网所遮蔽。身体显现为没有天神的身体分割和生起，如是说：天神的瑜伽显现圆满成熟。刚一离开身体就与大手印的持明相结合，身体的结解开后，大手印的身体显现。如此说。自己的体性安住于获得能力的见道，因为寿命自在平等。种类是以前的异熟身无法带到涅槃之地，因此也称为无余涅槃。为了自己的利益，不再于来世受生，也称为最后有者。因为完全成熟为意天之身，所以也称为成熟持明。无余无生无有身，被称为成熟于涅槃。如此说。行为是为自他利益而安置，以坛城的事业来圆满二资粮。坛城嬉戏之行，圆满二资粮是自己的利益。以成熟来成办事业，不舍安置是为他人。如此说。装束是 धारण 意根本本尊的装束。 धारण 意之天神的形象。如此说。神通的意义境是：以无漏天神的清净眼等，四大洲的周围成为境，并且能够成办那些的利益，语也与寿命自在相同吗？无有障碍的成熟的，神通彼有名，不变必定会变，度量洲界作为境。如此说。结合果的方式是：刚一离开这个异熟身，就与天神之身大手印光明身相结合。何时刚一分离，四印圆满我即变，五部金刚持明，大手印明为果。如此说。相信的来源是：譬如增长，如胎和卵。先前不变虽被遮蔽，如大威力聚合四大。分别念之身刚一舍弃，就对一切都进行自在，成为殊胜正妙持明。如此说。相