Chinese
当具备成熟持明的身份时，密咒金刚乘的具誓言的母神、空行母等护法神众，无余显现的一切，都因其心成熟为天神的力量，而顶戴守护。舍弃成熟之身的受用处，死后立即成熟为本尊天神之身，此真实显现之手印，必定圆满为广大的持明。第二，虽未究竟，然连同教诫于来世获得。于诸根最钝者中，对于智慧广大之人，如前所示，虽定能于此生获得成熟，然对于智慧狭小之人，未能如是，故将于来世安住于积累福德之地。彼亦于一切生世之间，远离恶果，于造作五无间罪、十不善业、四重罪、八邪行之地与处，此修集资粮之瑜伽士皆不生于彼处。亦不入于天人乘等四种决定生起之乘，亦不修习。获得密咒金刚乘之殊胜种姓的上师，将于来世转生为其他次数，获得成熟持明，如前所示，舍弃受用处而获得大手印。于来世获得成熟后，与广大结合，对此不应具有怀疑与犹豫。故一切具业缘与福分的瑜伽士，应当时时精进修集资粮。第三，品题。无有堕入恶趣之障碍，或无有其他道之障碍，于加行道中，依凭成簇之积资坛城，而宣说证悟道之方法，故为品。以断除并界定经文之词义，故为品。是为次第之第七品。总义第三，暂时之果，无漏道有三，第一，顶礼并誓言宣说。于共同成就中，转为殊胜，即欲成就殊胜之成就持明，亦以修习四种修法之门而生起信
English
When one becomes a ripened vidyadhara, all the oath-bound mothers, dakinis, and other dharma protectors of the Secret Mantra Vajrayana, all that appears, will bear and protect one on their heads by the power of that mind ripening into a deity. Having abandoned the realm of experience of the ripened body, immediately after death, one ripens into the body of the yidam deity, and that which is actually manifested is called the mudra, and it will definitely be perfected into a great vidyadhara. Second, even if not completed, it is taught that it will be obtained in the future. Among the dullest of faculties, for those of great intelligence, as shown above, although it is certain that they will obtain ripening in this life, some of small intelligence do not become like that, so in the future they will abide in the place of accumulating merit. Moreover, in all lifetimes, the yogi who accumulates merit will not be born in places and places where the fruits of separation are bad, where the five inexpiable sins, the ten unwholesome deeds, the four heavy deeds, and the eight wrong deeds are practiced. Nor will they enter or practice the four vehicles of definite emergence, such as the vehicle of gods and humans. The fruit of attainment will become the excellent guru who holds the lineage of the Secret Mantra Vajrayana, and in future lives, after obtaining the ripened vidyadhara for other times, as shown above, having abandoned the realm of experience, the great mudra will be obtained. In the future, after obtaining ripening, there should be no doubt or hesitation in combining with the vast. Therefore, all yogis who have karma and fortune should always make great effort to accumulate merit. Third, the title of the chapter. There is no obstacle to falling into evil destinies, or there is no obstacle to other paths, and in the path of application, relying on the mandala of accumulating clusters of accumulations, the method of accomplishing the path of seeing is taught, so it is a chapter. By cutting off and defining the meaning of the scriptures, it is a chapter. It is the seventh chapter in order. The third general meaning, the temporary fruit, the uncontaminated path has three aspects: first, prostration and vowing to explain. Among the common siddhis, it is transformed into the supreme, that is, even if one wants to accomplish the supreme siddhi vidyadhara, one arouses faith through the door of practicing the four practices.
Chinese
为了消除烦恼的痛苦，将有缘众生安置于伟大的持明果位。为了宣说具有烦恼的有漏道和合道二者圆满之时的果位自性，即无漏见道、修道、究竟道三者的四种持明，第二部分是正文内容，分为三个方面：见道、修道、究竟道。第一部分分为两个方面：第一，简要说明；广说圆满后，从十六个月等上、中、下三种根器的寂怒本尊坛城修积资粮的加行道无间道开始。这个有漏蕴身的残余之身，在果位上不存在的是异熟果，存在的是寿命自在。通过超越痛苦，有漏圆满后与无漏结合。如同小乘声闻乘有有余和无余涅槃一样，在此持明位也同样将有余和无余二者作为一体来宣说。第二，广说，分为两个方面：无余异熟持明和有余寿命自在持明。第一部分分为八个方面：获得异熟的因、本体、密意、名称、行为、时间、与上道的结合方式以及神通。第一部分分为两个方面：第一，顿超者单独阐述。如此有两种，首先宣说与无余结合的异熟持明。什么是异熟持明呢？顿超者在灌顶时，上等根器是广大一体，中等根器是广说多种本尊的瑜伽禅定，通过修习稳固并达到圆满，从那个果位获得异熟。第二，渐次积资者，通过渐次灌顶，广大阐述的瑜伽达到圆满。在加行道中，上、中、下三种根器的人，用六个月、十二个月、十四个月或十六个月的时间，通过四种修法来修积资粮时，就能获得异熟持明。如同寿命自在一样，在没有成熟和成就无生金刚身之前，由于见解和禅定的串习力量弱小，以及助缘、精进和愿力的力量薄弱，因此，从以前执着业的身为自我的习气所形成的分别之身，以及由四大聚合而成的地水火风之身，还有从粗大五浊部分形成的残余之身，以及以前的业力所
English
In order to eliminate the suffering of afflictions and to place sentient beings with the potential on the great stage of vidyādhara, to explain the four vidyādharas, which are the nature of the fruition when the path of the two, contaminated and accumulative, is perfected, namely the uncontaminated seeing, meditation, and ultimate paths, the second part is the main content, which is divided into three aspects: the path of seeing, the path of meditation, and the ultimate path. The first part is divided into two aspects: first, a brief explanation; after the extensive explanation is completed, starting from the path of union without interruption, which is the accumulation of merit of the peaceful and wrathful deity mandala for the superior, intermediate, and inferior capacities for sixteen months, etc. This remaining body of the contaminated aggregates, the one that does not exist on the ground of fruition is the resultant fruit, and the one that exists is the life-empowered one. By transcending suffering, the contaminated is perfected and then combined with the uncontaminated. Just as the Śrāvakayāna of the common vehicle has the two, remainder and no remainder nirvāṇa, similarly, in this context of vidyādhara, the two, remainder and no remainder, will be shown as one. Second, the extensive explanation is divided into two aspects: the vidyādhara of no remainder resultant and the vidyādhara of remainder life-empowered. The first part is divided into eight aspects: the cause of obtaining the resultant, the essence, the intention, the names, the conduct, the time, the way to combine with the upper path, and the clairvoyance. The first part is divided into two aspects: first, the direct crossing one is explained separately. Thus, there are two. First, the resultant vidyādhara, which is combined with no remainder, is explained. What is the resultant vidyādhara? For the direct crossing one, at the time of empowerment, the superior capacity is a vast unity, and the intermediate capacity is the yoga meditation of extensively explaining many deities. By practicing steadily and reaching perfection, the resultant is obtained from that ground. Second, for the gradual accumulation one, by gradually receiving empowerment, the yoga of extensive explanation reaches perfection. In the path of union, people with superior, intermediate, and inferior capacities, when accumulating merit through the four practices for six months, twelve months, fourteen months, or sixteen months, will obtain the resultant vidyādhara. Just like the life-empowered one, before maturing and accomplishing the unborn vajra body, because the power of familiarizing with view and meditation is weak, and because the strength of the assisting conditions, diligence, and aspiration is weak, therefore, from the habit of previously clinging to the body of karma as self, the body of discrimination that is formed, and the body of elements that is formed from the aggregation of the four elements, and the remaining body that is formed from the coarse five degenerations, and the previous karma that
Chinese
舍弃由业力形成的身体后，通过广大的任运成就之道，以智慧前往大金刚持佛的境界，这被称为无余涅槃。第二，本体分二。第一，获得异熟的本体之比喻意义：即使本尊的身相在心中广大、瑜伽禅定清晰圆满地成熟，但剩余身体的形态仍被束缚之网所遮蔽。例如，如同迦陵频伽鸟（kala piṅka）的雏鸟破壳而出，无畏的幼狮脱离母胎后立即具备力量一样，一旦脱离平凡的身体束缚，本尊的身相，其本体便显现为广大的持明者，这被称为异熟持明。第二，异熟的定义：瑜伽士的心清晰地观想本尊的身相，平凡身体的束缚被解除，从此，如果具备了果位手印持明、本尊身相显现的法，那么这就被称为异熟持明。第三，意义：如同在刻有花纹的碗中种植印度茜草，内部显现出形象，但在未脱离花纹之前并不清晰一样。本尊成熟后，一旦脱离身体的束缚，便具备了获得大手印持明但尚未完全获得的特性，心中本尊的身相完全成熟，成为强大的禅定，这才是异熟持明的本体。第四，名称的分类分二。第一，获得之名称数量为二。第一，异熟也存在两种差异，即见解好坏和行为深不深。也就是说，通过单一努力获得的异熟，其见解和行为较低劣；而通过积资修行获得的异熟，其见解和行为被认为是优良的。原因在于，通过单一努力获得的异熟，其见解和行为与之前的单一努力相一致；而通过积资修行获得的异熟，与之后的积资修行相一致，因此，见解和行为的力量大小不同，异熟因此而得名。第二，获得之本体的名称数量为三。即无剩余之身、无生起之身、无业力之身。
English
Having abandoned the body formed by karma, one goes through the vast, spontaneously accomplished path, by means of wisdom, to the state of the Great Vajradhara Buddha, which is called Nirvana without remainder. Second, the essence has two aspects. First, the essence of obtaining the ripening, with example and meaning: Even though the form of the deity is clear and completely matured in the vast yoga meditation in the mind, the form of the remaining body is obscured by the net of bonds. For example, just as a Kala Piṅka (kala piṅka) chick breaks out of its eggshell, and a fearless lion cub, immediately after leaving the womb, possesses strength, similarly, once freed from the bonds of the ordinary body, the form of the deity, its essence appears as the great vidyadhara, which is called the Ripening Vidyadhara. Second, the definition of ripening: The yogi's mind clearly visualizes the form of the deity, and the bonds of the ordinary body are released, and from then on, if one possesses the dharma of the Fruit Mudra Vidyadhara, the deity's form clearly manifested, then that is called the Ripening Vidyadhara. Third, the meaning: Just as planting Indian madder in a carved bowl, the image appears inside, but it is not clear until it is separated from the carving. Once the deity has ripened, immediately after being freed from the body's bonds, one possesses the characteristic of obtaining the Great Mudra Vidyadhara but not yet fully attained. The deity's form in the mind is completely matured, becoming a powerful meditation, that alone is the essence of the Ripening Vidyadhara. Fourth, the classification of names has two aspects. First, the number of names obtained is two. First, there are two differences in ripening, namely good or bad views and deep or not deep conduct. That is, the ripening obtained through single effort has lower views and conduct, while the ripening obtained through accumulation and practice is considered to have good views and conduct. The reason is that the ripening obtained through single effort is consistent with the previous single effort in terms of views and conduct, while the ripening obtained through accumulation and practice is consistent with the subsequent accumulation and practice, therefore, the strength of views and conduct varies, and ripening is named accordingly. Second, the number of names of the obtained essence is three. Namely, the body without remainder, the body without arising, and the body without karma.
Chinese
第六，描述了死亡转化为大果位持明者的过程。第五，关于行为，分为两部分。第一部分是自利。为了自己的利益，无论做什么，都要在寂静和愤怒的坛城中显现，像神一样扮演神，不间断地积累福德，不执着地积累智慧，使二者在双运中圆满，这就是为了成熟的自利而修行。第二部分是利他。通过将意念成熟为本尊的身相，以息、增、怀、诛四种事业圆满地利益他人。不舍弃应调伏的众生，而是考虑正确的道路，这就是为了他人的利益而修行。第六，时间。通过一个手印的扩展而获得成熟，以及通过积累会供而获得成熟，最好是在今生获得，中等是在中阴和来世获得，最差的也在七世之内，通过上、中、下三种智慧和精进的方式获得成熟。然后，通过与大手印结合，获得最终的果位，不会像具相者那样经历无数劫，为什么呢？因为重视高远的见解，具备会供的行为，以及发起身语意三门的精进。第七，将道路与更高的道路结合的方法，分为两部分。第一，结合的实际方法。无论哪个成熟持明者，一旦脱离肉身，在没有中阴的状态下，本尊的身相，包括大手印等四种圆满，成熟之身立刻显现。无论属于金刚部、如来部、宝生部、莲花部、事业部等五部中的哪一部，都以智慧来执持，这被称为大手印持明，是成熟阶段的果位。第二，说明道路的区分和汇集是相同的。成熟的果位是大手印，因此为了获得大手印，通过一个手印的扩展和结合道无间断，殊胜的成熟道有三种区分，但汇集之处都是大手印，就像瓦江的中心水流一样。或者，因此，大手印和结合道无间断两者，是殊胜道和两种生命类型的区分和汇集之处是相同的。