English
The connection is: there are two types, with remainder and without remainder. Regarding whether there is a remainder in this, Dharma Lord Zurpachen says this way: A body composed of pure elements is not a remainder, but one composed of coarse elements, the impure part, is called a body with remainder. In that case, the body obtained from the Tshewang Bardo becomes without remainder, because it does not have a body of coarse elements and impure parts. Or, this phenomenon obtained in the ripening Bardo is with remainder, because there is no body of coarse elements, and the pure body is not abandoned but joined with the Great Seal. There is no reason. If you say: The Sutra says: 'Those and others who will be born above, hold its blessings.' Therefore, the Bardo body is said to be part of the body that will be taken in the future. Therefore, it must also be part of the Great Seal, and therefore, it will not be abandoned. It is said. Or, those two Vidyadharas who obtained it from the Bardo become cut off, because they do not abandon the body of pure elements. If you admit it, it contradicts the scriptures. Now some say: The remainder passed down from beginningless Samsara, this body that has attained Vidyadhara is the remainder. Can this be taken to the Buddha ground? To that, the ripening obtained from the Bardo, I see that there will be a fault of becoming with remainder. Because that body is not abandoned, so I think and contemplate. Then this, whether composed of pure or impure elements, is a remainder. No matter where it is obtained, the ripening is, after abandoning one's own body continuum like a snake shedding its skin, at the place of the fruit Great Seal or the Great Assembly of the Mandala of Letters, walking with single awareness is said to be without remainder. As the Mirror says: 'If you hold the body of elements, your own three doors are clear as gods, liberation is in the body accumulated by elements, Samadhi matures into the Great Seal, like a young Garuda breaking free from its shell, all the handprints are the best of illusions, it is called ripening.' And, this very text says: 'Because of weak power, circumstances, and aspirations.' These three points are clear. Tshewang is with remainder, no matter where it is obtained, whether pure or impure, this remainder of one's own body continuum, after becoming an indestructible Vajra body without birth or death, that can be taken to the Buddha ground.
Chinese
索。而且，广释和此论中，以“金刚身转变之族”这三者阐明。或者，有些人认为，那二者在各自的自性时，结合为有余和无余。并非如此，那二者在各自之时，因为具有二者的余身。那么，如何呢？一般而言，安立为有余和无余，或者说有余和无余，是从获得的方面来计算，以及从结合的方面来计算。第一种情况是，在轮回的处所，对于没有留下五蕴之余而证悟成佛，称为无余。而从遗体火化需要进行火葬的那些，被称为没有留下余。那是就世俗人所说的角度而言。第二种情况是，与此相反。对此，这是从最后结合之处来计算的，即见道持明这二者，各自根据其状态和究竟的果位的证悟集合，来安立能否保持身心的延续。如同共同乘声闻乘中也有有余和无余二者一样，在此持明者的场合中，也将会双运地宣说有余和无余二者。或者，对于前行的有漏的资粮道和加行道，称为共同，对于那二者，也因为有智慧大小的缘故，如同有次第和顿悟二者一样，在此也会成为双数。这样解释道。如果详细解释其含义，如同共同一样，这是个比喻。在共同乘中，从解脱道和无间道这二者中，从后者获得阿罗汉的方式有两种：具有五蕴之余的界涅槃和无余的界中。第一种情况是，虽然断除了因，即集谛，但是没有断除果，即苦谛。也就是说，没有脱离由之前的业的异熟所形成的所依五蕴，但是脱离了所有的烦恼。因此，阿罗汉会出现麻风病和坠入悬崖等情况，据说这是之前的业成熟的结果。对此，《入行论》中说：烦恼尽彼等，业力仍可见。经部中说：有情诸业虽百劫，不坏因缘会遇时，果报成熟终当受。因此。
English
So. Moreover, the extensive commentary and this very text clarify with the three terms: "the lineage of the Vajra body transformation." Alternatively, some argue that these two, in their own essence, are combined as with remainder and without remainder. This is not the case, because these two, in their own time, possess the remaining body of the two. So, how is it? Generally, the terms with remainder and without remainder, or having remainder and not having remainder, are established by calculating from the aspect of attainment and from the aspect of combination. The first case is that, in the realm of samsara, for those who attain Buddhahood without leaving any remainder of the aggregates, it is called without remainder. And those who need cremation from the corpse are known as having no remainder. That is from the perspective of what is said by worldly people. The second case is the opposite of that. In this regard, this is calculated from the final point of combination, that is, whether the two, the Path of Seeing and the Vidyadhara, can maintain the continuity of body and mind with the collection of realizations of their respective states and ultimate fruits. Just as in the common vehicle of the Shravakas, there are the two, with remainder and without remainder, similarly, in this context of the Vidyadhara, the two, with remainder and without remainder, will be taught in union. Alternatively, the earlier paths, the contaminated accumulation and preparation stages, are called common, and for those two, because of the difference in the size of intelligence, just as there are gradual and sudden, here too, it will become a pair of numbers. This is how it is explained. If the meaning is explained in detail, like the common, this is an example. In the common vehicle, from the two, the path of liberation and the path of no obstruction, there are two ways of attaining Arhatship from the latter: the Nirvana with remainder of the aggregates and the Nirvana without remainder. The first case is that, although the cause, the truth of the origin, is abandoned, the result, the truth of suffering, is not abandoned. That is, one is not separated from the support of the aggregates formed from the maturation of previous karma, but is separated from all mental afflictions. Therefore, Arhats may experience leprosy and falling into ravines, etc., which are said to be the result of the maturation of previous karma. Regarding this, the Bodhicharyavatara says: Though afflictions cease, the power of karma is still seen. The Sutra says: The deeds of sentient beings are not wasted even in hundreds of eons; when they meet and the time arrives, they will ripen into their fruit. Therefore.
Chinese
那是很糟糕的，因为必须舍弃身体。正如所说：不离诸蕴，就不会进入寂灭。那时那里是应舍弃的，那时也会解脱。这很明显。第二，无余涅槃是指舍弃因果二者，心与一切烦恼分离，非有之身也如冰融于海，或如天空中的云消散一般。这也是上面圣者最终的果。正如所说：身体坏灭，意识止息，感受完全分离，行近寂灭，识灭尽时，心就完全解脱，如灯灭尽一般。菩萨也是，只要有意的身体存在，就是有余，与意的身体分离就是无余。就像声闻有有余和无余二者一样，这里也有见道时入无余涅槃的异熟果，以及入有余涅槃的寿命自在二者，所以说见道是成双的。获得和未获得能力，见道会变成两种。因此，上者的异熟是无余，其他三者都被认为是有余。由于有两种见道，所以在那二者中，结合道的上面二者也有有余和无余二者。实际上，理解有余和无余二者。对于声闻来说，将身体放在床上是有余，不舍弃身体而获得阿罗汉果是无余。这里，两种寿命的有余，无余是从那反过来的。༈ 详细解释二者，剩余的是异熟持明，有余的是寿命自在持明。第一种有八个，计数，获得异熟的因，陈述，首先承诺要讲述，像那样有两种，首先讲述异熟持明，是什么呢？因是：在妥噶的自在中，上等的是一个手印，中等的是手印展开，对诸多本尊的瑜伽三摩地进行修持稳固并达到究竟，从那样的地开始与异熟结合，或者在解脱的自在中，将手印展开的瑜伽修持到究竟。
English
That is the worst, because one must abandon the body. As it is said: Without separating from the aggregates, one will not enter nirvana. At that time, there is what should be abandoned, and at that time, one will be liberated. This is obvious. Secondly, nirvana without remainder means abandoning both cause and effect, separating the mind from all afflictions, and the non-existent body also becomes like ice melting into the sea, or like clouds dissipating in the sky. This is also the ultimate fruit of the noble ones above. As it is said: When the body is destroyed, consciousness ceases, feelings are completely separated, actions are near pacification, and consciousness is extinguished, the mind is completely liberated, like the remains of a extinguished lamp. Bodhisattvas also, as long as the mind-made body exists, it is with remainder, and separating from the mind-made body is without remainder. Just as the Shravakas have both with remainder and without remainder, here also there are two: the maturation result of entering nirvana without remainder at the path of seeing, and the mastery of life entering nirvana with remainder, so it is said that the path of seeing is twofold. Having and not having the ability, the path of seeing becomes two kinds. Therefore, the maturation of the higher ones is without remainder, and the other three are considered to be with remainder. Because there are two paths of seeing, in those two also, the two higher paths of combining also have two each of with remainder and without remainder. In reality, understand the two of with remainder and without remainder. For the Shravakas, placing the body on the bed is with remainder, and attaining Arhatship without abandoning the body is considered without remainder. Here, the with remainder of the two kinds of life, without remainder is the reverse of that. ༈ Explaining the two in detail, the remainder is the maturation ripening awareness holder, and with remainder is the life-mastery awareness holder. The first has eight, counting, the cause of obtaining maturation, stating, first promising to explain, like that there are two, first explaining the maturation ripening awareness holder, what is it? The cause is: in the mastery of thögal, the best is one mudra, the middle is the expanded mudra, practicing and stabilizing the yoga samadhi of many deities and bringing it to completion, from that ground connecting with maturation, or in the mastery of liberation, practicing the yoga of the expanded mudra to completion.
Chinese
在获得稳固之后，在加行道中，根据上、中、下三种根器的差别，在六个月、十二个月、十四个月或十六个月之间，在修持时，会获得成熟持明果位。如是说。定义的解释是：如长寿灌顶般，尚未成熟和成就为无生无死的金刚之身，如果见解的证悟和修行的熟练程度较弱，或者因缘、精进和愿力的力量不足，那么分别念之身，就是分别念自身之身，就像五毒的自性显现为五道的众生一样。地大的身体是四大聚合的蕴。残余之身是指某些人由粗糙的地大精华部分组成。舍弃由先前业力所推动而形成的业力之身，通过大手印和任运成就，以智慧前往大金刚持佛的果位，这被称为无余涅槃。༈ 。时间和，直接，成熟持明者，通过单独修持或会供修持而获得，最好是在今生获得，中等的在中有和来世，即两次获得，最差的也在七世之内，通过上、中、下三种根器的智慧和精进，会获得成熟，不会拖延到无数劫等时间。为什么呢？因为主要在于意念专注的清晰，以会供来实践行为和苦行，以及生起身语意的精进。或者，意念是将果转化为道，行为是以奇妙的方法来实践，并且具备这些精进。༈ 。本体有三种。计数。成熟本体的例子和意义，以及直接。在观想本尊身瑜伽时，意念专注清晰，圆满成熟为意念本尊，会被身体的网所遮蔽。例如，如卡拉平卡鸟被蛋壳遮蔽，无畏的狮子被胎盘遮蔽一样。脱离地大身体的束缚，使本尊身显现，这就是成熟持明。成熟的定义和，直接。意念本尊的形象
English
After gaining stability, in the path of application, according to the differentiation of superior, middling, and inferior faculties, within six, twelve, fourteen, or sixteen months, during the time of practice, one obtains the fruition of the ripening awareness holder. Thus it is said. The definition is: Like the longevity empowerment, if one has not yet matured and accomplished a vajra-like body without birth and death, if the realization of view and the familiarity of meditation are weak, or if the power of conditions, diligence, and aspiration are insufficient, then the body of conceptual thought is the body of conceptual thought itself, just as the self-nature of the five poisons appears as sentient beings of the five realms. The body of elements is the aggregate of the four elements. The remaining body refers to some who are composed of the gross essence of the earth element. Having abandoned the body of karma formed by the impetus of previous actions, one goes to the state of the Great Vajradhara Buddha through the Great Seal and spontaneous accomplishment, with wisdom, which is called Nirvana without remainder. ༈. Time and, directly, the ripening awareness holder, obtained through solitary practice or gathering practice, is best obtained in this life, moderately in the bardo and the next life, that is, twice, and at worst within seven lifetimes, through the wisdom and diligence of superior, middling, and inferior faculties, one will obtain ripening, and it will not be delayed for countless eons, etc. Why is that? Because the main thing is the clarity of mindfulness, practicing conduct and asceticism with gatherings, and generating the diligence of body, speech, and mind. Or, mindfulness is transforming the result into the path, conduct is practicing with wonderful methods, and possessing these diligences. ༈. There are three aspects to the essence. Counting. Examples and meanings of the essence of ripening, and directly. In the yoga of the deity's body of mind, when mindfulness is clear and fully ripens into the deity of mind, it will be obscured by the net of the body. For example, just as the Kalavinka bird is obscured by the eggshell, and the fearless lion is obscured by the placenta. Separating from the bondage of the elemental body, making the deity's body manifest, that is the ripening awareness holder. The definition of ripening and, directly. The image of the deity of mind.