English
He said, "It means realization as the divine body." Although this statement needs to be examined, I think that if one accumulates merit and cannot obtain the ripening awareness holder in this life, but hopes to obtain it in the bardo, this is not understanding the intention of the teacher Buddha, and it is wrong. Because those do not have the characteristics of ripening. Moreover, after accumulating merit and combining with the uncontaminated, those with the characteristics of ripening will not be timid. Because this itself is the last life of combining with the Great Seal. As the sequence says: Divine yoga clear, complete, mature, Obscured by the net of the body, Like the Kalapingka, fearless, Separated, the manifesting is the ripening. It also says: Because of weak strength and weak desires, Therefore, leave the remaining body from which thoughts arise. It also says: Like the mesh of a net and a fishing net, Obtaining the mudra is not strong, The form is complete, the power is great, only that one, Whoever is separated or in a rope, I will become complete with the four mudras. The previous time of combination was also a prophecy, It matures from the beginning of the accumulation combination, It is not the time of combining with the uncontaminated after accumulating merit. In order to distinguish it from the first kalpa of the accumulation combination of the characteristic vehicle. If it is not like this, then the three times of accomplishment of accumulation mentioned before will become meaningless, I think so. Included with the debate is: Is this ripening awareness holder contaminated or uncontaminated at the stage of distinguishing the path? If it is the former, then it contradicts "maturing in nirvana," and one will not see the truth of the nature of reality, because the defilements of samsara have not been abandoned. Like the accumulation combination. If it is the latter, then "obscured by the net of the body" clearly shows that there are defilements of the body element and the place of birth. The answer is two: refuting the views of others and truly establishing one's own tenets. The first is that in the past there was a person who spoke circuitously and said: Generally speaking, there are two kinds of ripening: one's own nature body and the remaining body that obscures. Therefore, the real body of ripening is the one that appears as the divine body, which is uncontaminated. And the body of flesh and blood is initially obscured, and is contaminated. Like the womb of a lion.
Chinese
说“如同鹏鸟的卵”是不合理的。如果那样，那么显现为异熟天身，那是身还是意？如果是意，那么一衍生也应成为异熟，因为意显现为天而获得稳固。如果是身，那么不舍弃它而前往佛地，则成为有余，并且与“执持意的天之形”相违，说的是最初的常和内部的一箭不同。又有些人说，这种成熟的持明是无漏的，因为《心滴》中也说四种持明都是无漏的。从理上也说得通，一般来说，漏的含义是指身体、界和生处，这里没有这三者，因为身体的漏，这个身体不会产生后世。界和生处也与此相同，所以说也是不合理的。修积老者智慧敏锐者也应成为无漏，因为在妥噶中与大手印结合，所以不取后世的三漏。如果承认，则与经文相违。又有些人说，总的遍及别，生病而去属于三者不需要都具备，因为身体的漏进入，所以是有漏的。说安乐也是不合理的，这个异熟是超越痛苦还是不超越？如果不超越，则与“说成熟为超越痛苦”相违。如果超越，那么超越痛苦应成为有漏，如果承认，则“漏尽而超越世间”就明显了。如果周遍不成立，则誓言就破损了。又有些人说，即使安住于有漏，也应安置于无漏之中，例如鱼被铁钩抓住，或者如同将箭射入男人的要害。这样说是不合理的，因为比喻不成立，意义也不存在。首先是不成立，因为男人和鱼都没有死，为什么要安置于死者之中？如果说是因为必定会死，那么一切有情都应成为死者，因为必定会死。周遍不存在，因为很快就会死。如果这样说，那么朝生暮死等短命的有情都应成为死者。意义也不存在，因为在脱离漏之前不应该计数。如果说必定会成为无漏，那么修积的刹那相续的最后也应成为无漏，因为必定会成为无漏。又是拉杰·尼阿里钦波，异熟
English
It is unreasonable to say "like a garuda's egg." If that is the case, then the clear appearance as the Sambhogakaya deity, is that body or mind? If it is mind, then one elaboration would also be a Sambhogakaya, because the mind appears as a deity and gains stability. If it is body, then since it goes to the state of Buddhahood without abandoning it, it would be with remainder, and it contradicts "holding the form of the deity of mind," saying that the initial constant and the inner single arrow are different. Also, some say that this ripening vidyadhara is uncontaminated, because the Thug Thig also says that all four vidyadharas are uncontaminated. It is also reasonable according to logic, because generally the meaning of contamination is explained as body, realm, and birthplace. Here, these three are absent, because the contamination of the body, this body does not produce the next life. The realm and birthplace are also the same as that, so saying that is also unreasonable. The elderly practitioner with sharp intelligence would also become uncontaminated, because in Tögal, it is combined with Mahamudra, so it does not take the three contaminations of the next life. If you accept that, it contradicts the scriptures. Also, some say that the general pervades the particular, and going to illness does not require all three components to be complete, so because the contamination of the body enters, it is contaminated. Saying it is bliss is also unreasonable, is this ripening beyond suffering or not? If it is not beyond, then it contradicts saying "it ripens into transcendence of sorrow." If it is beyond, then transcendence of sorrow would be contaminated. If you accept that, then "exhausting contamination and transcending the world" is clear. If the pervasion is not established, then the vow is broken. Also, some say that even residing in the contaminated, one should place it in the uncontaminated, for example, like a fish caught by a hook, or like inserting an arrow into a man's vital point. Saying this is unreasonable, because the example is not established and the meaning does not exist. First, it is not established because neither the man nor the fish is dead, why place them among the dead? If you say it is because they are certain to die, then all sentient beings would become dead, because they are certain to die. The pervasion does not exist, because they die quickly. If you say that, then all short-lived sentient beings such as ephemera would become dead. The meaning also does not exist, because it should not be counted until it is free from contamination. If you say it will definitely become uncontaminated, then the end of the continuous moment of accumulation practice would also become uncontaminated, because it will definitely become uncontaminated. Also, Lhaje Nyari Chenpo, ripening.
Chinese
有人说，因为没有生处的漏洞，所以认为是无漏。如果这样说，如果有生处的漏洞，那么身体和界也会随之而来。如果没有生处，那么这两者也没有，因此说生处是主要的，这也是不合理的。仅仅如此，四种持明者就会成为佛，因为没有烦恼障的主要部分。如果说，即使没有烦恼障，也有所知障，所以不会成为佛，因为这并不普遍。那么，对于异熟果来说，即使没有生处的漏洞，也有身体和界的漏洞，如果不会成为无漏，那又该如何反驳呢？这是因为没有成立普遍性。而且，也没有说生处是漏洞的主要部分。我的如尼追随弥娘和帕卡巴之后，这样认为：一般来说，漏洞分为主要和次要两种。主要的是烦恼的执着，因为它使轮回中漏洞的因的种子变得强大。次要的是身体、界和生处的漏洞，因为仅仅如此无法束缚于轮回，所以成为次要的。如果说没有说烦恼的执着是漏洞，那么，正如所说：帕卡巴等人存在于世俗之人身上，因为执着而成为漏洞。因此，异熟果遍及涅槃的最初见道，见道遍及断除烦恼障，因此被认为是无漏，被称为成熟于涅槃。就是这样。那么，如果说四种持明者也没有烦恼障的主要部分，所以会成为佛，那么，这不会混淆。他们已经脱离了烦恼的执着，身体、界和生处的漏洞无法束缚于轮回，即使出生也是自主的。即使没有烦恼障，因为有所知障，仍然能够束缚于道，所以不会成为佛。如果说，就像有所知障束缚于道一样，身体、界和生处的漏洞也会束缚于轮回，那么，伟大的菩萨们为了自己和他人的利益，有意识地接受存在的出生，也会成为轮回者，因为有身体、界和生处的漏洞。这样说属于可以接受的范畴。对于掌握寿命的持明者来说，有十个意义，第一个是获得的因和时间：因为智慧广大而知
English
Some say that because there is no leakage of the place of birth, it is considered un-leaked. If so, if there is leakage of the place of birth, then the body and realm will also come along. If there is no place of birth, then these two will also not exist, so saying that the place of birth is the main thing is also unreasonable. Just like that, the four Vidyadharas would become Buddhas, because there is no main part of the afflictive obscurations. If you say that even if there are no afflictive obscurations, there are still cognitive obscurations, so they will not become Buddhas, because that is not pervasive. Then, for the ripening result, even if there is no leakage of the place of birth, there is still leakage of the body and realm, if it does not become un-leaked, then how should it be refuted? This is because pervasiveness has not been established. Moreover, it is not said that the place of birth is the main part of the leakage. My Runi, following Minyak and Parkhab, thinks like this: Generally, leakage exists in two ways, main and secondary. The main one is the clinging to afflictions, because it makes the seed of the cause of leakage in samsara strong. The secondary one is the leakage of body, realm, and place of birth, because just that cannot bind to samsara, so it becomes secondary. If you say that it is not said that clinging to afflictions is leakage, then, as it is said: Parkhab and others exist in worldly people, because of clinging, they become leakage. Therefore, the ripening result pervades the first path of seeing of nirvana, and the path of seeing pervades the abandonment of afflictive obscurations, therefore it is considered un-leaked, and it is said to ripen into nirvana. That's it. Then, if you say that the four Vidyadharas also do not have the main part of the afflictive obscurations, so they would become Buddhas, then, this will not be confused. They have been separated from the clinging to afflictions, and the leakage of body, realm, and place of birth cannot bind to samsara, and even if they are born, they are autonomous. Even if there are no afflictive obscurations, because of cognitive obscurations, they can still bind to the path, so they will not become Buddhas. If you say that just as cognitive obscurations bind to the path, the leakage of body, realm, and place of birth will also bind to samsara, then, the great Bodhisattvas who consciously take birth in existence for the benefit of themselves and others will also become samsaric beings, because there is leakage of body, realm, and place of birth. Saying this belongs to the category of what is acceptable. For the Vidyadhara who has power over life, there are ten meanings, the first is the cause and time of obtaining: because of great intelligence, knowing
Chinese
通过三者（指身、语、意）以特殊的方式领悟法性的意义，从而成就积聚资粮，从续部所说的成就之时起不会拖延太久就能获得。通过修习三种智慧，领悟禅定平等的意义，观修广大无边的空性。通达五种智慧的修行步骤是，希望通过每月每日的修行来成就，对获得金刚身毫无疑问。这是这样说的。自身体性有两种，即正文和顺带提及的寿命。第一，法性的意义在自身本性中显现，见到不可创造和产生的本性，一切烦恼都已断尽，成为没有迁变、执著、毁灭和分析的金刚身。意义是通达和进入究竟，通过积聚资粮的实际行动，身体、元素、生处和烦恼都已断尽，转变为金刚身，这是寿命的种类。顺带提及的寿命是，为了自身利益，可以安住六千个时期，为了他人利益，以获得寿命自在的方式，能够随心所欲地改变。为了自身利益而努力，寿命圆满一千六百个时期。为了他人的利益而行动，可以改变并安住成百上千个时期。这是这样说的。如果分类，种类有四种，即由药物成就的长寿自在，由方便成就的长寿自在，由灯和风成就的长寿自在，以及圆满究竟道的长寿自在。体性是药物和方便持明，瑜伽度母的持明，以及圆满道的次第。这是这样说的。行为是，为了自身利益而修习三种智慧，为了他人利益而示现四种神变和四种事业等。通过秘密、听闻、思惟、觉悟、禅修和修行，就像到达中等地的四种觉知一样，普遍利益众生。示现神变、法相和追随的行为。这是这样说的。装束是，自身体性是无生无灭的金刚身。化身是示现天人等创造次第的装束，这是有意义的。次第是，自在的根本是金刚身。如是说。还有，虽然拥有天、人和梵天的清净生，但特别的是安住于大地，在调伏的时期进行迁变。这是这样说的。神通的对境意义是，一般的六种神通和