Chinese
会产生过失的缘故。对此，纽敦·乔吉僧格说：关于在寿命自在中阴获得的方式是，中阴有由清净元素组成的光蕴身，不舍弃它，因此认为在寿命自在中阴获得；而异熟果，不希望在此生或来世的中阴获得，因为在人身有大手印。如“孔雀眼、孔雀雏鸟、鹏鸟幼雏，显明圆满成熟而无有障碍。”学者比玛拉所说即是明证。如果用理智来分析这些，异熟和寿命自在二者在中阴获得也不矛盾，原因是什么呢？因为舍弃了中阴由清净元素组成的光蕴身，而与手印结合，就是无余异熟；不舍弃光蕴身而携带，就是有余寿命自在，二者并不矛盾。虽然法主祖拉瓦仓这样说过，但我认为，有异熟在中阴获得的教证，没有寿命自在在中阴获得的教证，在第五品《手印唯一》中，关于异熟在中阴获得的教证是：“彼者于中阴或于其他次数宣说。”没有寿命自在在中阴获得的教证，因为在那里面说：“寿命于他处决定获得。”那么在阐述手印的时候，与“中阴或来世二者结合执持”相矛盾吗？不矛盾，因为“中阴”是指异熟在中阴获得的方式出现；“来世二者结合执持”是指异熟和寿命自在二者在来世获得的方式出现。那么异熟在中阴获得的方式是怎样的呢？因为在此生之上未能清净俱生之业障，由于未能清净的缘故，未能在大手印中阴获得，为了清净它，在中阴需要长期修习。异熟持明者需要在中阴积聚资粮，因此寿命自在需要在中阴获得。因此，需要对这些进行考察。这是章节的名称。正直。在将有漏与无漏结合时，依靠无有障碍的结合道，依靠积聚资粮的闲暇，从而示现修习见道之方法，作为论典的词句和意义，因为是断除和设立界限，所以称为章节，是计算为第七的意思。现在宣说三种圣道，即
English
Because it would lead to faults. Regarding this, Nyuton Chokyi Senge said: The way to attain Tshewang Bardo (Lifespan Empowerment Bardo) is that in the Bardo, there is a body of clear light composed of pure elements. By not abandoning it, it is believed that one attains Tshewang Bardo. As for Vipaka (Karmic Result), it is not desired to be attained in the Bardo of this life or the next, because in the human body there is Mahamudra. As it says, "Peacock eye, peacock chick, garuda fledgling, clear, complete, ripened, without obstacles." This is explicitly stated by the scholar Bimala. If we examine these with reason, it is not contradictory for both Vipaka and Tshewang to be attained in the Bardo. What is the reason? Because by abandoning the body of clear light composed of pure elements in the Bardo and uniting with the Mudra, it is the Niravasesa Vipaka (Result without Remainder); and by not abandoning the body of light and carrying it, it is the Savasesa Tshewang (Empowerment with Remainder). The two are not contradictory. Although Dharma Lord Zurpawa said this, I believe that there is scriptural evidence for Vipaka being attained in the Bardo, but there is no scriptural evidence for Tshewang being attained in the Bardo. In the fifth chapter, "The Single Mudra," the scriptural evidence for Vipaka being attained in the Bardo is: "He speaks of it in the Bardo or in other instances." There is no scriptural evidence for Tshewang being attained in the Bardo, because it says there: "Lifespan is definitely attained elsewhere." So, when explaining the Mudra, does it contradict "holding the union of the intermediate or the future"? It does not contradict, because "intermediate" means that the way of attaining Vipaka in the Bardo occurs; "holding the union of the future" means that the way of attaining both Vipaka and Tshewang in the future occurs. So, how is Vipaka attained in the Bardo? Because on the basis of this life, the obscurations of co-emergence have not been purified. Because they have not been purified, one has not attained Mahamudra in the Bardo. For the sake of purifying it, one needs to practice for a long time in the Bardo. The Vipaka Vidyadhara needs to accumulate merit in the Bardo, so Tshewang needs to be attained in the Bardo. Therefore, these things need to be examined. This is the name of the chapter. Straightforward. When combining the contaminated with the uncontaminated, relying on the unobstructed path of union, relying on the leisure of accumulating merit, thereby showing the method of practicing the Path of Seeing, as the words and meanings of the treatise, because it cuts off and establishes boundaries, it is called a chapter, meaning it is counted as the seventh. Now, explaining the three noble paths, that is,
Chinese
有四种无漏的持明。首先，如果讲述异熟持明的空性，异熟也有八个意义。第一是：顿超之因，是手印一续。解脱堕落之因是聚积轮涅资粮。时间是：在聚积轮涅资粮的处所，最好是六个月，其次是一年，最差是一年零两个月。最少从一年零四个月开始，获得异熟。长寿灌顶的因和时间也是如此。也就是在那里面说：三十六天，直到成就自在种姓的圣者。这是在长寿灌顶的时间说的。总共有三种本体：破除不合理的观点，安立合理的观点，以及对此进行辩论。第一，异熟的本体是：如果说成熟为意生身的异熟，那么显现究竟的这个也应成异熟，长寿灌顶也应成异熟，因为仅仅成熟为意生身，这两者也存在。如果又说成熟为意生本尊，具有天身和人相，那么长寿灌顶也应成异熟，因为也是如此。第二是：意生身圆满大手印，具有四名，身体具有天或人的相貌，身体一旦分离，中间没有其他道路，与大手印结合，这是什么呢？也就是在那里面说，从抓住意生神的身相，直到身相圆满，力量强大，就是那个。说的是：对本体进行辩论的破除，对相貌进行辩论的破除，对有漏无漏进行辩论的破除，以及从长寿灌顶和有无差别的角度进行辩论的破除，共有四种。第一，如果异熟的本体是意生身，力量圆满大手印，具有天身或人身，身体一旦分离就与大手印结合，那么聚积轮涅资粮的顿超者必定与大手印结合，这也应成异熟。如果承认，那么聚积资粮的顿超者应成无漏，因为是异熟持明。如果也承认，那么加行道不应是有漏。如果说：聚积轮涅资粮的顿超者，具有意生身，力量圆满大手印，身体
English
There are four vidyādharas of non-leakage. First, if we talk about the emptiness of the maturation vidyādhara, maturation also has eight meanings. The first is: the cause of sudden transcendence is the single continuum of mudrā. The cause of liberation from falling is accumulating the Saṃsāra-Nirvāṇa accumulation of merit. The time is: in the place of accumulating the Saṃsāra-Nirvāṇa accumulation of merit, the best is six months, the second best is one year, and the worst is one year and two months. At least from one year and four months, maturation is obtained. The cause and time of the longevity empowerment are also the same. That is, it is said in that very text: thirty-six days, until the noble one of the lineage of dominion is accomplished. This is said in the context of the time of the longevity empowerment. There are three entities in total: refuting unreasonable views, establishing reasonable views, and debating them. First, the entity of maturation is: if it is said that maturation is the maturation into the mind-made body, then this ultimate manifestation should also be the maturation, and the longevity empowerment should also be the maturation, because only the maturation into the mind-made body exists in both. If it is also said that maturation into the mind-made deity has the form of a deity and the appearance of a human, then the longevity empowerment should also be the maturation, because it is also like that. The second is: the mind-made body is complete with the great mudrā, the body with the four names has the appearance of a deity or a human, and as soon as the body separates, there is no other path in between, and it is united with the great mudrā, what is that? That is, it is said in that very text, from grasping the form of the mind-made deity, until the form is complete and the power is great, that is it. It is said: refuting the debate on the entity, refuting the debate on the appearance, refuting the debate on whether there is leakage or not, and refuting the debate from the perspective of whether there is a difference between the longevity empowerment and whether there is a difference, there are four types. First, if the entity of maturation is the mind-made body, the power is complete with the great mudrā, it has the form of a deity or a human body, and as soon as the body separates, it unites with the great mudrā, then the sudden transcendence of accumulating the Saṃsāra-Nirvāṇa accumulation of merit must unite with the great mudrā, and this should also be the maturation. If it is admitted, then the sudden transcendence of accumulating merit should be non-leaking, because it is the maturation vidyādhara. If it is also admitted, then the path of joining should not be leaking. If it is said: the sudden transcendence of accumulating the Saṃsāra-Nirvāṇa accumulation of merit has the mind-made body, the power is complete with the great mudrā, the body
Chinese
存在于天神之身中，刚一脱离天人之身就与大手印结合，即使只有一次结合，因为中间没有其他道路而无法真正与大手印结合，所以没有那个过失。这位于上述两个特征之间，因为没有其他道路而直接与大手印结合，具备这三种功德的就是异熟。第二，如果问异熟的形态如何存在。有些人说，存在于天神之身中。就像这里所说：无余无生无身，涅槃中说为熟。如果存在于天人之身中，因为会变成有漏，所以没有过失。那是怎么回事呢？因为无漏就是脱离生灭之法的涅槃，所以说还有剩余之身。这也是不合理的。有些人说，如果异熟存在于天神之身的大手印中，那就胜过自在。因为自在存在于天人之身中，而异熟存在于天神之身中。又，会与大手印的持明者没有差别，因为异熟的身体存在于天神之身中。又，会与共同教法相违背，因为共同教法中说有无漏的见道，而这里说存在于天神之身中。第三，那个过失不会产生。第一，不会产生胜过自在的过失，因为异熟之身存在于天神之身的意思反而更差，因为这个剩余之身无法带到涅槃。自在能够带到涅槃所以更好。又，不会产生与大手印没有差别的过失，比如小孩和班智达学者两人，虽然仅仅是人这一点上相同，但还是有差别的。同样，虽然仅仅是天神之身这一点上相同，但在证悟上有差别。又，不会产生与共同教法相违背的过失，共同教法中说的无漏见道者，存在于天人之中，那是对自在的密意。有些人说，即使那些过失不会产生，异熟之身存在于天神之身中也是不合理的，因为一般获得的时候，有今生获得、来世获得、以及多次获得等说法，如果异熟之身存在于天神之中，那么今生获得就会变成没有间断，因为
English
It exists in the body of a deity. Immediately after separating from the body of a god-human, there is only one instance of union with the Great Seal. However, since there is no other path in between and no actual union with the Great Seal, there is no fault in that. This is between the above two characteristics. Since there is no other path and it directly unites with the Great Seal, that which possesses these three qualities is the Vipāka. Secondly, if asked how the aspect of Vipāka exists, some say that it exists in the body of a deity. As it says here: 'Without remainder, without arising, without body, in Nirvāṇa, it is called ripened.' If it exists in the body of a god-human, there is no fault because it becomes contaminated. How is that? Because the uncontaminated is Nirvāṇa, which is free from the nature of birth and death. Therefore, it is said that this body with remainder exists. That is also unreasonable. Some say that if Vipāka exists in the Great Seal of the body of a deity, then it would be better than Tshewang (empowerment). Because Tshewang exists in the body of a god-human, while Vipāka exists in the body of a deity. Furthermore, it would be no different from the Vidyādhara of the Great Seal, because the body of that Vipāka exists in the body of a deity. Moreover, it contradicts the general teachings, because the general teachings state that there is the path of seeing without contamination, while here it is said to exist in the body of a deity. Thirdly, that fault will not arise. Firstly, the fault of being better than Tshewang will not arise, because the meaning of the Vipāka body existing in the body of a deity is actually worse, because this body with remainder cannot be taken to Nirvāṇa. Tshewang is better because it can be taken to Nirvāṇa. Also, the fault of being no different from the Great Seal will not arise. For example, just as there is a difference between a small child and a learned Paṇḍita, even though they are both just humans, similarly, even though they are both just the body of a deity, there is a difference in their realization. Furthermore, the fault of contradicting the general teachings will not arise, because the general teachings state that the uncontaminated path of seeing exists in gods and humans, which refers to the intention of Tshewang. Some say that even if those faults do not arise, it is unreasonable for the Vipāka body to exist in the body of a deity, because generally, at the time of attainment, it is said that there is attainment in this life, attainment in the next life, and attainment in other lifetimes. If the Vipāka body exists as a deity, then attainment in this life would become continuous, because