English
Without becoming the Lord's body. Thus it is said. One's own nature is endowed with four qualities, namely, the body is inseparable from the substantial flesh and blood, and is obscured by the network of the body. The body appears without the division and arising of the deity's body, as it is said: the yoga of the deity appears completely and ripens. Immediately upon leaving the body, one is united with the vidyadhara of the Great Seal. After the knots of the body are untied, the body of the Great Seal appears. Thus it is said. One's own nature abides in the path of seeing where abilities are attained, because the life force is equally free. The category is that this very body of former ripening cannot be taken to the place of nirvana. Therefore, it is also called nirvana without remainder. For one's own benefit, one does not take rebirth in future existences, and is also called the last existence. Because one is completely ripened into the body of a mental deity, one is also called the ripening vidyadhara. Without remainder, without arising, without body, it is said to ripen into nirvana. Thus it is said. The conduct is to arrange for the benefit of oneself and others, and to perfect the two accumulations through the activities of the mandala. The conduct of playing in the mandala, perfecting the two accumulations is for one's own benefit. Accomplishing activities through ripening, not abandoning arrangement is for others. Thus it is said. The attire is to hold the attire of whichever mental root deity one has. Holding the form of the deity of mind. Thus it is said. The meaning of clairvoyance is: with the pure eyes of the undefiled deity, etc., the surroundings of the four continents become the object, and one is able to accomplish the benefit of those. Is the speech also the same as the life force? The unobstructed ripening, that clairvoyance has a name, unchanging will surely change, measure the realm of the continent as the object. Thus it is said. The way to connect with the fruit is: immediately upon separating from this body of ripening, one connects with the body of the deity, the Great Seal, the body of light. When that separates, the four seals are perfected, I transform. The five vajra vidyadharas, the Great Seal is known as the fruit. Thus it is said. The source of belief is: for example, growth, like a womb and an egg. Previously unchanging, though obscured, like the great power gathering the four elements. As soon as the body of conceptual thought is abandoned, one gains control over everything, and becomes the supreme and excellent vidyadhara. Thus it is said. Sign
Chinese
如果与次第道的道位结合，见道和最初的证悟是相同的。对此，有“最初的最初和同等”的说法。关于消除疑问和辩论反驳两方面。首先，对于本体的错误理解，有些人说，逐渐地将权力加强，积累资粮，在生命转移的时候，第一个刹那积累资粮，第二个是异熟，第三个叫做大手印，异熟不是刹那的。这也是不合理的，异熟是否做利他之事？如果不做，那么“成熟者完成事业，在此安置他人”的说法就相违背。如果做，因为刹那没有成立，就成了与佛无差别了。要详细考察。认为前因是能立和自性两种也是不合理的。如果将因积累资粮安立为异熟，那么加入后来的声音，因果颠倒。将果大手印认为是异熟也是不合理的，因为果的结合方式的来源本身，是不能被考察的所知。还有拉杰尼阿里巴说，伟大是具有三种法，没有离开有碍的血肉之躯，意念中的本尊身如其显现般清晰，身体一离开就立即毫不间断地与大手印结合。这样说也是不合理的。这样的话，从积累资粮到渐增智慧再到大手印的结合，也成了异熟了。因为具有三种法。如果理由不成立，就要考察与什么不具备，身体真实存在是清楚的。争论也清楚地表明，本尊身不能生起和放出，如果这样成熟，大手印的因能力就不能无碍，因为没有其他道路可以生起和放出，而是直接突然结合。如果承认，就会变成见道和修道没有差别了。我的上师认为是具有四种法，成熟为意念中的本尊身，没有离开身体的束缚，一离开就立即与大手印的持明结合，自己的本体安住在获得能力的见道上，最后这个对积累资粮到渐增智慧起作用，这是智者的口诀。还有，对于获得的时间的错误理解是，以前的人们。
English
If combined with the stages of the path of gradual teachings, the path of seeing and the initial realization are the same. Regarding this, there is the saying, "the first of the first and equal." Regarding the two aspects of dispelling doubts and refuting arguments. First, regarding the mistaken understanding of the essence, some say that gradually strengthening the power, accumulating merit, at the time of the transference of life, the first moment accumulates merit, the second is the ripening, and the third is called the Great Seal, the ripening is not momentary. This is also unreasonable, does the ripening do altruistic deeds or not? If it does not, then the statement "the matured one completes the work, and places others here" is contradictory. If it does, since the moment is not established, it becomes no different from the Buddha. Examine it carefully. It is also unreasonable to consider the previous cause as both the sign and the characteristic. If the cause of accumulating merit is established as ripening, then joining the later sound, the cause and effect are reversed. It is also unreasonable to consider the result, the Great Seal, as ripening, because the source of the method of combining the result itself is something that cannot be investigated. Also, Lhaje Nyariba said that greatness is considered to have three qualities: not separated from the obstructive body of flesh and blood, the deity body in the mind is clear as it appears, and immediately after the body separates, it is combined with the Great Seal without interruption. This is also unreasonable. In that case, the combination from accumulating merit to increasing wisdom to the Great Seal also becomes ripening. Because it has three qualities. If the reason is not established, then it must be examined what it does not possess, it is clear that the body actually exists. The argument also clearly shows that the deity body cannot be generated and emitted, if it ripens in this way, the causal power of the Great Seal cannot be unobstructed, because there is no other path to generate and emit, but it is directly and suddenly combined. If it is admitted, it will become that there is no difference between the path of seeing and the path of cultivation. My lama considers it to have four qualities: ripening into the deity body in the mind, not separated from the bonds of the body, immediately after separation, combined with the knowledge holder of the Great Seal, one's own essence abides on the path of seeing that has obtained power, and this last one acts on the accumulation of merit to increasing wisdom, this is the oral instruction of the wise. Also, the mistaken understanding of the time of attainment is that the former people...
Chinese
以殊胜智慧连接异熟果的时机有三种：最好的是今生连接，中等的是中阴连接，最差的是在其他生世连接。如是说： ‘彼等来世与，他生由胜中，获得故不远，’又说：‘即彼处后或他生’。如此说。那么，中阴获得异熟果时，身体是已形成还是未形成？如果已形成，则不应是中阴，因为中阴的身体已从五大元素中解脱。如果未形成，则不能获得异熟果，因为异熟果是指与前世业的异熟果所形成的剩余身体未分离的状态。对此，一些人回答说：中阴所获得的异熟果是以身体习气的形式存在，认为是显现为天尊身，这是不合理的。因为对于意习气的身体来说，不可能有异熟果的血肉之躯，因为定义不成立。另一些卡惹巴派的人说：身体是天尊身，认为是法性，这也是不合理的，因为身体显现为天尊身，会变得与大手印无差别。我的上师说，这里有三种词的用法：在中阴中获得，于中阴获得，从中阴获得。第一种是指今生积累资粮却没有见到真谛，因为没有获得异熟果，所以在刚脱离身体时，依靠死亡光明而见到真谛，从而获得异熟果。于中阴获得是指，即使没有认识到死亡光明，但在中阴的真实显现生起时，依靠将所经历之处视为幻化而见到真谛，从而获得异熟果。如果这两种情况都没有形成异熟果的身体，那么异熟果的定义就丧失了，如果这样问。那么，这是假立的异熟果，虽然没有由五大元素形成的身体，但只是从见到真谛的角度来安立。如果这样，那么这与长寿灌顶相似吗？不是的，因为长寿灌顶存在于清净五大元素的身体中，而这里是习气的身体。如果与大手印有什么区别？大手印存在于天尊身的形态中，而异熟果存在于人形的习气中。从中阴获得是指，中阴的显现消失，在受生时见到真谛，那就会变成异熟果的身体了。
English
The time to connect with Vipaka (karmic result) through special intelligence is threefold: the best is to connect in this life, the intermediate is to connect in the Bardo, and the worst is to connect in other lifetimes. As it is said: 'Those future and, other births by best middle, obtained therefore not far,' and again, 'That same place after or other births' is said. So, when Vipaka is obtained in the Bardo, is the body formed or not? If it is formed, then it should not be Bardo, because the Bardo body is liberated from the elements. If it is not formed, then Vipaka cannot be obtained, because Vipaka refers to the state of not being separated from the remaining body formed from the Vipaka of past life's karma. To this, some answer: the Vipaka obtained in the Bardo exists in the form of a body's habit, and it is said to appear as a deity's body, which is unreasonable. Because for the body of mental habit, a Vipaka body of flesh and blood is impossible, because the definition is not established. Others, the Kagyupa, say: the body is a deity's body, and it is considered the nature of reality, which is also unreasonable, because the body appears as a deity's body, it would become indistinguishable from Mahamudra. My Lama said that there are three usages of the word here: obtained in the Bardo, obtained in the Bardo, and obtained from the Bardo. The first refers to accumulating merit in this life but not seeing the truth, because Vipaka is not obtained, so immediately after separating from the body, seeing the truth by relying on the clear light of death, thereby obtaining Vipaka. Obtained in the Bardo refers to, even if the clear light of death is not recognized, but when the actual appearance of the Bardo arises, seeing the truth by relying on seeing the experienced realm as illusory, thereby obtaining Vipaka. If neither of these two cases has a body formed by Vipaka, then the definition of Vipaka is lost, if asked. Then, this is a nominal Vipaka, although there is no body formed from the elements, it is established only from the perspective of seeing the truth. If so, is it similar to Tshewang (long life empowerment)? No, because Tshewang exists in the body of pure elements, while here it is a body of habit. What is the difference with Mahamudra? That exists in the form of a deity's body, while Vipaka exists in the habit of a human form. Obtained from the Bardo refers to, the appearance of the Bardo disappears, and seeing the truth at the time of taking rebirth, that will become the body of Vipaka.
Chinese
他说：“意为证悟为天身。” 这样说虽然需要研究，但我认为，如果修积资粮后，不能在此生获得异熟持明，而希望在中阴获得，这是不通达导师佛陀的密意，并且是错误的。因为那些不具异熟的特征。而且，修积资粮后结合无漏，异熟具相者不会有怯懦。因为这本身就是结合大手印的最后一生。如次第所说：天瑜伽明圆熟，身体网缚所遮蔽，如妙音鸟无畏惧，离系显现即异熟。又说：力小欲望又衰弱，故留分别生起身。又说：如网眼和渔网，获得手印不坚固，色圆满力大唯独彼，何者离系或绳索中，四印圆满我即成。以前结合时也是预言，从资粮结合的最初就成熟，不是修积资粮后结合无漏的时候。为了区别于特征乘的资粮结合最初劫。如果不是这样，那么之前所说的资粮成就的三时就变得没有意义了，我是这样想的。包括辩论在内的是：这个异熟持明在区分道的阶段是有漏还是无漏呢？如果是前者，那么就与“成熟于涅槃”相违背，并且会看不到法性的真谛，因为没有断除轮回的漏。如同资粮结合一样。如果是后者，那么“身体网缚所遮蔽”就清楚地表明存在身体元素、生处的漏。回答是两种：驳斥他人的观点和如实安立自己的宗义。第一种是，以前有位说话拐弯抹角的人说：一般来说，异熟有两种：自己的自性身和遮蔽的剩余身。因此，异熟真实的身体就是显现为天身，那是无漏的。而血肉之躯最初是遮蔽，是有漏的。如同狮子的胎