Chinese
稳固地，身体的结如同未解开一般，显现为明晰的本尊身，这被称为“异熟持明”。 真实自性，例如用铜锅烹煮印度盐，身体增长而遮蔽，未能获得大手印持明，心意圆满为天神之身，其意念力量强大，这才是异熟持明。 第四和第五，共同宣说意行，分为两部分： общей форме, согласованно с ранними и поздними действиями и мыслями, и в частности, по отдельности.首先是，异熟也因见解好坏和行为深浅，以道路上下区分而有两种差别。哪两种呢？即，从单一事业而获得的异熟，其意行低下；从积累资粮而获得的异熟，其意行良好且高尚。因此，从单一事业而获得的意行，与前期的单一事业之因相符；从积累资粮而获得的意行，与后期的资粮积累之流相符。因此，意行以力量大小之分而被称为异熟。或者说，前期的行为之海与资粮积累之流相符，后期的意念之海与大手印持明之流相符。那么，上下之间没有差别吗？行为因资粮积累而强大，意念因大手印而弱小，以大小之分来区分，这被称为异熟持明。 意念，例如，异熟持明的意念本质是，从无余之身到生起之无身，再到业之无身，意念从轮回中解脱，在成熟为天神身的状态下，意念之流与大手印相符。 行为之海，例如，分为自他两方面。首先，为了自己的利益，无论修习寂静或忿怒，都应在自在中显现为本尊，以不间断地在本尊或自在中嬉戏的方式来修行。通过不执着于福德，认识到其无自性，即是智慧。将二资粮圆满融合，这就是异熟持明为了自身利益的行为。
English
Being stable, the body's knots are like being unresolved, manifesting as the clear form of the deity, this is called "Vipaka Vidyadhara". Real nature, for example, cooking Indian salt in a copper pot, the body grows and obscures, failing to obtain the Mahamudra Vidyadhara, the mind is perfected as the body of a deity, and its thought power is strong, this is the Vipaka Vidyadhara. Fourth and fifth, jointly explaining intention and action, divided into two parts: in general form, in accordance with early and late actions and thoughts, and in particular, separately. Firstly, Vipaka also has two differences due to the distinction between good and bad views and the depth of actions, distinguished by the upper and lower paths. What are the two? That is, the Vipaka obtained from a single activity has low intention and action; the Vipaka obtained from accumulating merit has good and noble intention and action. Therefore, the intention and action obtained from a single activity is consistent with the cause of the previous single activity; the intention and action obtained from accumulating merit is consistent with the stream of the later merit accumulation. Therefore, intention and action are called Vipaka due to the difference in the magnitude of power. Alternatively, the previous ocean of action is consistent with the stream of merit accumulation, and the later ocean of thought is consistent with the stream of Mahamudra Vidyadhara. So, is there no difference between upper and lower? Action is powerful due to the accumulation of merit, and thought is weak due to Mahamudra, distinguished by the difference in magnitude, this is called Vipaka Vidyadhara. Intention, for example, the essence of the intention of Vipaka Vidyadhara is that, from the body without remainder to the arising of the body without body, and then to the body without karma, the intention is liberated from samsara, and in the state of maturing into the body of a deity, the stream of intention is consistent with Mahamudra. The ocean of action, for example, is divided into self and other. Firstly, for one's own benefit, whether practicing tranquility or wrath, one should manifest as the deity in freedom, practicing in a way that does not interrupt playing in the deity or freedom. By not being attached to merit, recognizing its selflessness is wisdom. Perfectly integrating the two accumulations, this is the action for the benefit of oneself of Vipaka Vidyadhara.
Chinese
哦！利他方面，以意生身的形象成熟，事业通过息、增、怀、诛四种方式，圆满成办利他之事。对于任何应调伏的众生，不舍弃，而是安置于正确的地位或意义上，这就是利他的行为。再者，神通和，正直，相合道无间道，或见道成熟的持明者的神通，与道本身同名，即称为无间神通和成熟神通。那么，如果没有差别呢？即使从积聚资粮来说，神通的数量和对境没有差别，也是如此。因为可能变成积聚资粮，但在这里不会改变。因为在这里，对境和本体清晰，无漏的能量强大，所以必定会有差别。对境的衡量标准是：从一个手印开始，由获得的成熟来衡量。广而言之，到一个洲界。从积聚资粮来说，与四大洲的对境相合。或者，神通衡量和了解的方式的尺度是：与洲界的对境相合而了解。与哪条道路相合的方式，以及，正直。哪位成熟的持明者在刚离开肉身的时候，意生身的形象会变成圆满具备大手印等四种形象的本尊之身，因此，金刚萨埵，毗卢遮那，宝生，无量光，不空成就等五部，无论是哪一部，都由智慧来执持，因此，那即称为大手印持明，是成熟阶段的果。如果解释持明的意义，有三种：本体，分类和相状。第一，安住于无漏见道以上的所依补特伽罗，在等持和后得时，了解本尊和智慧的体性或显现方式。分类是持明的地和执持智慧。如此分为二。如《针线》中所说：为了他人，禅定的智慧不会被对境所夺。因为执持智慧，所以是持明者。大手印瑜伽等，只是各自的持明者。如是说。此外，被称为持明的有很多。执持智慧的教证是，如《根本续》所说：安住于极喜地持明者。以及《金刚镜》中所说：成为智慧之士。
English
O! Regarding benefiting others, the activity of maturing into the form of a mind-made body, through the four means of pacifying, increasing, magnetizing, and subjugating, is to perfectly accomplish the benefit of others. For any being to be tamed, not abandoning them, but placing them in the correct position or meaning, is the conduct of benefiting others. Furthermore, clairvoyance and, directness, the path of the path of union without interruption, or the clairvoyance of the vidyadhara who has matured on the path of seeing, is named after the path itself, namely, uninterrupted clairvoyance and matured clairvoyance. So, if there is no difference? Even from the accumulation of merit, the number and object of clairvoyance do not change, it is still the same. Because it may become an accumulation of merit, but it does not change here. Because here, the object and essence are clear, and the power of the uncontaminated is strong, there must be a difference. The measure of the object is: from one mudra, measured by the maturity obtained. Broadly speaking, to one continent. From the accumulation of merit, it is combined with the object realm of the four continents. Or, the measure of the way in which clairvoyance measures and knows is: to combine and know the object of the continent. The way to combine with any path, and, directness. When that mature vidyadhara has just left the physical body, the form of the mind-made body will become the body of the deity that is fully equipped with the four forms of the great mudra, etc. Therefore, Vajrasattva, Vairochana, Ratnasambhava, Amitabha, Amoghasiddhi, etc., whichever of the five families it is, is held by wisdom, therefore, that is called the Mahamudra Vidyadhara, which is the fruit of the stage of maturity. If the meaning of vidyadhara is explained, there are three: essence, classification, and characteristics. First, the individual who abides in the basis of the uncontaminated path of seeing and above, in equanimity and subsequent attainment, understands the nature or manifestation of the deity and wisdom. The classification is the ground of vidyadhara and the holding of wisdom. Thus, it is divided into two. As it says in the 'Needle and Thread': For the sake of others, the wisdom of meditation is not robbed by the object. Because it holds wisdom, it is a vidyadhara. The yoga of Mahamudra, etc., are only their respective vidyadharas. Thus it is said. Furthermore, there are many who are known as vidyadharas. The scriptural authority for holding wisdom is, as it says in the 'Root Tantra': Abiding in the Joyful Land, the vidyadhara. And as it says in the 'Vajra Mirror': Becoming a wise person.
Chinese
我获得了！ 经部中说：大持明者。 密诀中说：即此，见修圆满即持明。 这三者阐明了。 自性分二，持明的自性是： 不舍以自己之明觉圆满佛之密意而执持，或不舍无漏之无分别智，不被外境所夺而执持。 ༈ 持明的自性是： 不舍本尊五部诸佛之任何部族而执持。 又是，即此： 智者思修习行持明。 这三者，以及《心滴》中说： 如火水风之部处， 不舍所执之任何部， 初为生起与作用， 终为传承三者成。 《星火》中也说： 为了自身之体性完全成熟， 以及为了完全获得彼之果， 果之自性即是， 大手印瑜伽士， 仅仅是各自的持明者。 也就是异熟持明和大手印持明二者。 如是说。 由此之势，寿命自在和任运成就二者，以持明者为主而显现。 又是，《星火》和《眼释》二者中也说： 又分为手印瑜伽和智慧瑜伽二者。 也就是持明是有相的，而持明者是无相的。 持明者有五种，现在全部共同的是金刚部，以及如来部，宝生部，莲花部，事业部，对于具有此名称之意义，于五部一切观察后， 有八种显现为差别的方式： 从语种子字观察部族，从意手印相，从身坛城事业，从自性事业，从方，从颜色，从形状，从业观察部族。 第一种是： 从本尊生起四十二字而分部族。 第二种是： 以手持金刚杵而称为金刚部。 同样以手持法轮，如意宝，莲花，宝剑等而显现为部族。 第三种是： 观察不动佛和毗卢遮那佛和宝生佛和无量光佛和不空成就佛而安立坛城。 第四种是不动佛部，以及如来部，功德和光明
English
I have obtained it! The Sutra says: Great Vidyadhara. The secret instruction says: This itself, seeing, habituating, fully endowed is Vidyadhara. These three clarify it. As for the definition, there are two: The definition of Vidyadhara is: Not abandoning the Buddha's intention, completing it in one's own awareness and holding it, or not abandoning the stainless non-conceptual wisdom, not being robbed by objects and holding it. ༈ The definition of Vidyadhara is: Not abandoning whichever of the five families of the Yidam deity one practices and holding it. Moreover, it says in this very text: "Scholarly, contemplative, habitual, active, Vidyadhara." These three, and in the Thug Thig (Heart Drop) it says: "Like the elements of fire, water, and wind, Whatever family is grasped, not abandoning it, The first is origination and action, The last is lineage, accomplished by three." It also says in Spar Khab (Spark): "In order for one's own essence to fully ripen, And in order to fully receive its fruit, The definition of the fruit is, The Mahamudra yogi, Is solely the individual Vidyadhara." That is, the Vipaka Vidyadhara and the Mahamudra Vidyadhara are two. Thus it is said. By its force, Tshe Wang (Longevity Empowerment) and Lhundrub (Spontaneous Accomplishment), the two, are manifested mainly by the Vidyadhara. Also, in both Spar Khab and Chen Drel (Eye Commentary) it says: It is also taught as two: Mudra Yoga and Wisdom Yoga. That is, Vidyadhara is with characteristics, while Vidyadhara is without characteristics. There are five Vidyadharas, and now all are in common with the Vajra family, and the Tathagata family, the Ratna family, the Padma family, and the Karma family. Regarding the meaning of this well-known term, after examining all five families, there are eight ways in which they appear as different: Examining the family from the speech seed syllable, from the mind hand seal symbol, from the body mandala activity, from the essence activity, from the direction, from the color, from the shape, and from the karma examining the family. The first is: Dividing the families from the forty-two letters of deity generation. The second is: Holding a vajra is known as the Vajra family. Similarly, holding a wheel, wish-fulfilling jewel, lotus, sword, etc., are manifested as families. The third is: Examining and establishing the mandala by Akshobhya, Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi. The fourth is the Akshobhya family, as well as the Tathagata family, qualities, and light.
Chinese
是无量和事业之类。从广说之时起，“所依前后身语意，圆满轮为三字表”，以及“依于左右二者处，功德事业次第安”，因此安立身语意功德事业五类。第五是，以中央和东南西北来观察类别。第六是，身语意功德事业，如续部所说：“呈现蓝色、白色、黄色、红色和绿色的光彩”。第七是，圆形、方形、半月形、三角形和多样形。第八是，任运成就之业，以及寂静、增益、怀爱和猛厉之类来观察。对此，什么是从成熟和手印一体的持明，以何来观察的五种持明呢？虽然这些不是自性各异，但这是从手印来观察的五类持明，即此中所说：“金刚轮宝莲花剑，转为持明”。成熟和寿命自在二者是区分和汇集之处。正直。因此，大手印和结合道无间道二者，是殊胜道见道成熟寿命自在二者分类之处和汇集之处相同，因此像是道路投石器的中心。或者，因此获得大手印的无间道殊胜无漏见道二者。上等手印一体，中等具有所缘，下等从积聚资粮后获得，区分处有三，汇集处是大手印持明一体。现在是寿命自在的空修，有原因、时间、本体、类别、意义、行为、现量、与上道结合之理等八个方面。第一，原因是从积聚资粮以下，必须获得稳固，从资具方便的力量所生。第二是，即彼中所说：“三十六个夜晚”，直到“自在种姓之殊胜者成就”之间所说，如成熟中所说。获得成熟的时间也应如二者结合那样理解。第三，本体和遣除对此的诤论。