Chinese
因为身体本身也是显现。为了舍弃天女的身体。还有，也没有异熟的定义，定义是形象存在于天女的身体中，而成熟是：意天之身以大手印的力量圆满成熟，并且刚一离开身体就显现为天身。还有，就像大手印能超越一样，如果说这是异熟的仪轨，那么，见解就和天没有差别了。还有，有些人说：异熟的仪轨是，比如，不会称鹏鸟蛋为成年的鹏鸟，不会称母胎为小狮子。就像在胎中称孩子为小狮子一样，身体存在于天人的状态时，不称为异熟。如果说成熟为意天，就是异熟的仪轨，那么，见解就和天没有差别了。还有，有些人说：身体存在于天人的状态时，这也是异熟之身。存在于天身的状态时，也不是。那么是什么呢？这个身体刚一分离的刹那，就是异熟之身。也有这样说的人，但这也是不合理的，为什么呢？那么异熟是做利他之事还是不做？如果不做，就和所说所做相违背了。如果做，那么刹那间就圆满了利他之事。那么异熟的仪轨是怎样的呢？存在于天人的仪轨之中。那么异熟就成了有余涅槃了。那样的过失不会有。做了就不会有，因为涅槃有两种，即有余涅槃和无住涅槃。有余涅槃，也就是无漏的涅槃。无住涅槃是，涅槃不滞留在自己的边际，以慈悲心在轮回中做利益众生的事业，是对佛的称谓。因此，无住涅槃的佛地，能不能带着这个有漏之身呢？所谓有余和无余，异熟是不能带着身体到达无住涅槃之地的，所以说是无余。第三个问题是：那么异熟是有漏的吗？是无漏的吗？如果是有漏的，就不应理成为无漏的见道。如果是无漏的，因为要舍弃身体，身体的漏洞依然存在，所以是漏洞。
English
Because the body itself is also a manifestation. It is necessary to abandon the body of the goddess. Also, there is no definition of Vipāka (Tib. rnam par smin pa, fruition), the definition is that the form exists in the body of the goddess, and the maturation is: the body of the mind deity matures completely with the power of the Great Seal, and as soon as it leaves the body, it appears as the body of the deity. Also, just as the Great Seal can transcend, if you say that this is the ritual of Vipāka, then the view will be no different from the deity. Also, some people say: the ritual of Vipāka is, for example, one would not call a Garuda egg a mature Garuda, nor would one call a mother's womb a lion cub. Just as a child in the womb is called a lion cub, when the body exists in the state of a god-man, it is not called Vipāka. If you say that maturing into a mind deity is the ritual of Vipāka, then the view will be no different from the deity. Also, some people say: when the body exists in the state of a god-man, this is also the body of Vipāka. It is not the state of existing in the body of a deity. So what is it? The moment this body separates, it is the body of Vipāka. There are also people who say this, but this is also unreasonable, why? Then does Vipāka do the work of benefiting others or not? If it doesn't, it contradicts what is said and done. If it does, then the work of benefiting others is completed in an instant. So what is the ritual of Vipāka like? It exists in the ritual of god-men. Then Vipāka becomes Nirvāṇa with remainder. That kind of fault will not exist. It will not exist if it is done, because there are two kinds of Nirvāṇa, namely Nirvāṇa with remainder and Non-abiding Nirvāṇa. Nirvāṇa with remainder, that is, the stainless Nirvāṇa. Non-abiding Nirvāṇa is, Nirvāṇa does not stay at its own edge, and with compassion, it does the work of benefiting sentient beings in Saṃsāra, which is a term for the Buddha. Therefore, in the Buddha-land of Non-abiding Nirvāṇa, can this body with remainder be carried or not? The so-called remainder and no remainder, Vipāka cannot carry the body to the land of Non-abiding Nirvāṇa, so it is said to be without remainder. The third question is: So is Vipāka tainted or untainted? If it is tainted, it is not reasonable to become the path of seeing of the untainted. If it is untainted, because the body must be abandoned, the loopholes in the body still exist, so it is a loophole.
Chinese
不合理。有人说，虽然存在有漏，但将其归入无漏之列。例如，就像用鱼钩钩住鱼，或者像人在腰部或背部纹身一样。虽然身体存在有漏，但身体一旦脱离，立即转化为大手印的持明者，因此是无漏的。这也是一种说法。但这并不合理，为什么呢？如果存在有漏，就不可能是无漏。如果是无漏，就不可能有漏。这两者是矛盾的。在这两者之间没有第三种情况。还有人说，异熟是无漏的，虽然身体存在有漏，但有漏的根源是生处，因为没有有漏的根源，所以是无漏的。但也有人说，仅仅是舍弃身体而已，所以不算作身体的有漏。如果那样算，那么对于释迦牟尼佛来说，也仅仅是舍弃身体而已，因此也应该有身体的有漏。那么，什么是身体的有漏呢？就是伴随着业或疾病的痛苦而舍弃身体，以及伴随着舍弃身体的种子，这才是身体的有漏。如果不是这样，就没有身体的有漏。因此，异熟也仅仅是舍弃身体而已，但没有疾病的痛苦而舍弃身体，因为成熟为意生身，所以具有圆满的力量。例如，就像把神通扔进厕所一样，以这种方式舍弃身体，并与大手印结合而行事。第四个问题是：那么，有余依时和异熟二者的见道有区别吗？如果没有区别，就像有余依时可以顿超一样，异熟也应该可以顿超。如果有区别，那么无漏见道的体性也会变成两种。回答是，有区别。如果这样，不会有见道变成两种的过失吗？不会有，因为体性上虽然是见，但在作用上有所不同。因为因有所不同，所以见道的果也有所不同。证悟上也有所不同。证悟上有所不同，因为对意义的理解有大小之分。因为能力有大小，所以体性本身也有所不同。那么，见道不会变成两种吗？不会变成两种，因为两者都是见道。
English
It is unreasonable. Some say that although there is contaminated existence, it is included in the category of uncontaminated. For example, like catching a fish with a hook, or like tattooing on a person's waist or back. Although there is contamination of the body, as soon as the body is separated, it immediately transforms into a Mahamudra Vidyadhara, so it is uncontaminated. That is also a saying. But that is not reasonable, why? If there is contaminated existence, it cannot be uncontaminated. If it is uncontaminated, there cannot be contaminated existence. These two are contradictory. There is no third possibility between these two. Furthermore, some say that the Vipaka (karmic result) is uncontaminated, although there is contamination of the body, the root of contamination is the place of birth, so because there is no root of contamination, it is uncontaminated. But some say that it is just abandoning the body, so it is not considered contamination of the body. If that were the case, then for Shakyamuni Buddha as well, it is just abandoning the body, so there should also be contamination of the body. So, what is called contamination of the body? It is abandoning the body with the suffering of karma or illness, and with the seed of abandoning the body, that is the contamination of the body. If it is not like that, there is no contamination of the body. Therefore, that Vipaka is also just abandoning the body, but abandoning the body without the suffering of illness, because it matures into a Manomayakaya (mind-made body), so it has complete power. For example, in the manner of throwing psychic powers into the toilet, abandoning this body and acting by joining with Mahamudra. The fourth question is: So, is there a difference between the Path of Seeing of Lhakshe Chawang (with remainder of aggregates) and Vipaka, or not? If there is no difference, just as Thodgal (leap over) occurs in Lhakshe Chawang, Thodgal should also occur in Vipaka. If there is a difference, then the nature of the uncontaminated Path of Seeing will also become two. The answer is, there is a difference. If so, will there not be the fault of the Path of Seeing becoming two? There will not be, because although the essence is seeing, there is a difference in function. Because there is a difference in cause, there is also a difference in the result of the Path of Seeing. There is also a difference in realization. There is a difference in realization, because there is a difference in the extent of understanding the meaning. Because there is a difference in the magnitude of power, the essence itself is also different. So, will the Path of Seeing not become two? It will not become two, because both are the Path of Seeing.
Chinese
因此，它们是相同的。 第四，种类是：金刚部之成熟等等，是持明的种类，经文中已阐明。 第五，见解是：从智慧、本尊身一个或多个中，解脱的大手印中阐明，力量圆满。 第六，行持是：以放松自在的方式行持。如是说，因此，所有这些行持都是本尊中游戏本尊，智慧中游戏智慧，法性中游戏法性的方式行持。 第七，调伏是：在那样的现观中，或者以二十五种现观，清楚地了知四大洲。 在哪个道位上如何结合呢？在成熟时，以闻思修三者，对于俱生垢染清净与不清净，结合大手印持明。 过渡时期的果位，在无漏道上有三种：计数，承诺顶礼和宣说；真实，成就，即共同和不共同的两种成就，此处“殊胜”一词，意味着从共同中超胜，是无漏之殊胜。 过渡时期的果位本身，以四种修持方式如经文般修持，对此生起信解，即从所说之义的角度而言，是连接关联的词语。 为了安置于无轮回痛苦的大乐持明之地，一般而言，道中第三个特征，即有漏的资粮道和加行道二者，是道达到究竟之过渡时期果位的特征。 将要宣说无漏见道、修道和究竟道之四种持明。经文意义上有三种：见道，修道，和究竟道。 第一，有两种：概括指示和详细解释。 第一，概括指示是：大手印有戏论达到究竟后，十六个月亮等等，以上中下三种时间，寂怒坛城中断之修道，有漏无漏，或者从不堕恶趣之地，或者以顿超之威力，无间断之等持，从大手印一戏论之地，从前无始轮回以来所串习之业所成就的蕴身，以无余和有的方式而证入寂灭，究竟之果位有解脱和顿超两种方式。
English
Therefore, they are the same. Fourth, the types are: the maturation of the Vajra family, etc., are the types of Vidyadhara, as explained in the scriptures. Fifth, the view is: from wisdom, the body of the deity, one or many, it is clarified in the Mahamudra of liberation, the power is complete. Sixth, the conduct is: to practice in a relaxed and free manner. As it is said, therefore, all these practices are practicing in the manner of the deity playing in the deity, wisdom playing in wisdom, and Dharmata playing in Dharmata. Seventh, taming is: in that kind of manifestation, or with twenty-five kinds of manifestation, to clearly know the four continents. How to combine on which path? At the time of maturation, with the three of hearing, thinking, and meditating, for the pure and impure coemergent defilements, combine with the Mahamudra Vidyadhara. The fruit of the transitional period, there are three on the uncontaminated path: counting, vowing to prostrate and explain; truth, accomplishment, that is, the two kinds of common and uncommon accomplishments, here the word "superior" means surpassing from the common, it is the superiority of the uncontaminated. The fruit of the transitional period itself, practicing according to the scriptures with the four methods of approach and accomplishment, generating faith in this, that is, from the perspective of the meaning of what is said, it is a word that connects the relationship. In order to place oneself in the land of great bliss Vidyadhara, free from the suffering of samsara, in general, the third characteristic of the path, that is, the characteristics of the fruit of the transitional period when the path of the contaminated accumulation and application has reached its culmination. The four Vidyadharas of the uncontaminated seeing, meditation, and ultimate path will be explained. There are three meanings in the scriptures: the path of seeing, the path of meditation, and the ultimate path. First, there are two: a summary indication and a detailed explanation. First, the summary indication is: after the Mahamudra with elaboration has reached its culmination, the sixteen moons, etc., the best, medium, and lowest times, the peaceful and wrathful mandalas, the interrupted practice, the contaminated and uncontaminated path of joining, or from the ground where there is no obstacle to falling into the lower realms, or with the power of sudden breakthrough, uninterrupted Samadhi, from the ground of the Mahamudra one elaboration, this very body of aggregates accomplished by the karma practiced from the beginningless samsara, passing into Nirvana in the manner of without remainder and with remainder, the ultimate fruit has two ways of liberation and sudden breakthrough.
Chinese
连接是：有余和无余两种。关于这方面是否有剩余，法主祖拉巴大师这样说：由清净元素组成的身体不是剩余，由粗糙元素浊分组成的称为剩余之身。这样的话，从寿命自在中阴所获得的身体就成为无余，因为没有粗糙元素浊分的身体的缘故。或者，从异熟中阴所获得的这个有法，成为有余，因为没有粗糙元素的身体，并且没有舍弃清净的身体而与大手印结合的缘故。没有理由。如果说：经部中说：‘彼等之上将生者，彼之加持能执持。’因此，中阴的身体被说成是未来所取身体的一部分。因此，也必须是大手印的一部分，因此，也不会舍弃。这样说。或者，从中阴获得的那两个持明者，就成为断绝，因为不舍弃清净元素的身体的缘故。如果承认，就与论典相违背。那么有些人说：从无始轮回中传递下来的剩余，获得持明的这个身体是剩余。这个能否带到佛地呢？对于此，从中阴所获得的异熟，我看到会产生变成有余的过失。因为不舍弃那个身体的缘故，这样思考。那么这个无论由清净还是浊分组成，都是剩余。无论在哪里获得，异熟是，像蛇蜕皮一样舍弃自己的身体相续后，在果位大手印或者字母轮坛城大会处，以唯一的觉性行走，被说成是无余。如明镜中说：‘若执持元素之身，自身三门明为天，于积聚元素之身解脱，三摩地成熟为大手印，如幼鹏脱离壳，无余手印幻化胜，称为异熟即如是。’以及，此论中说：‘力小缘愿弱之故。’这三点很清楚。寿命自在是，有余，无论从哪里获得，无论清净还是浊分，自己的身体相续的这个剩余，变成无生无灭的金刚身之后，那个能够带到佛地。