English
Having generated faith through practice, in order to place sentient beings on the ground of great bliss vidyādhara, free from the pain of suffering, the nature of the fruition of the state of perfecting the path of the two, contaminated accumulation and joining, namely, the four vidyādharas of the three uncontaminated seeing, meditation, and completion, is to be explained as follows. In this context, this is also explained in three stages: seeing, meditating, and completion. First, the path of seeing is shown. It would be good to have one thing to do, as it is said, "Meditate on the secret of the child Buddha, and it will be completely cut off." Secondly, the meaning of the text has three aspects: the path of seeing, the path of meditation, and the path of completion. The first has two aspects: enumeration. First, a brief explanation, and then a detailed explanation. Mudrā together with dispersion, after reaching completion, from the peaceful and wrathful maṇḍala of the upper, middle, and lower times, such as sixteen months, from the uninterrupted path of the joining path of accumulation and practice, from the beginningless saṃsāra of the past, the remaining body of this aggregate accomplished from the maturation of the lineage path, in the ground of fruition, the absence of which is vipāka, and the presence of which is life empowerment, is liberation from suffering. After the contaminated has reached completion, the combination with the uncontaminated is also, just as the common śrāvakayāna has two, with remainder and without remainder, in this context of vidyādhara, the two, with remainder and without remainder, will be shown as one pair. Secondly, the detailed explanation has two aspects: the vidyādhara of the complete vipāka and the vidyādhara of the remaining life empowerment. The first has eight aspects: the cause of obtaining vipāka, the essence, the intention, the different names of the name, the conduct, the time, the way of combining with the upper path, and the abhijñā. The first has two aspects: enumeration. The first is one dispersion of the sudden leap, and then a detailed explanation. Thus, having these two, what is the vidyādhara of vipāka that is first explained as combining with the remainderless? In the freedom of the sudden leap, the upper is the one with the single mudrā, the middle is the yoga of the many deities dispersed by the mudrā, stable in samādhi and reaching completion, from that ground, the way of combining with vipāka, or the two are gradual accumulation and practice, etc. Detailed explanation. In the gradual freedom, after obtaining the completion of the yoga dispersed by the mudrā, in the joining path, with the equipment of the upper, middle, and lower faculties, six months, or twelve months, or fourteen months.
Chinese
或者，在十六岁之前，修习四种近修和合修时，据说可以获得成熟持明。像长寿自在一样，在没有成熟和成就为无生无死的金刚身之前，由于见解的证悟和修习的禅定力量微弱，以及因缘、精进和愿力的力量薄弱，从一开始就执着于业身的习气所形成的分别之身，以及由四大聚合所形成的四大之身，还有剩余之身，由于不是由先前的业力所形成的业身，因此舍弃业身，通过大手印和任运成就，以智慧到达果位大金刚持佛的境界，因此称为无余涅槃。第二，本体分为两种：列举。第一，获得成熟之体的本体，譬如意义；正直。意，本尊的身相，大手印瑜伽的禅定，虽然显现和圆满成熟，但被剩余之身束缚的网所遮蔽。例如，像卡拉平卡鸟，即幼鹏从蛋壳中出来，以及无畏的幼狮刚从胎中出来就具备力量一样，脱离了这种庸常的身体束缚后，意，本尊的身相，本体显现为大手印持明，这被称为成熟持明。也就是说，成熟持明的特征是具备如上所述的三种法，即：意，本尊，无论是寂静还是忿怒，其身相成熟为大手印，这是一；被庸常之身的网所遮蔽，这是二；刚脱离身体束缚就显现为大手印持明，这是三。小道中说：业身容器瑜伽成熟，从不净分中取名。例如，像幼鹏和幼狮，在鹏的蛋壳和狮子的胎中，虽然六翼和三种力量增长，但被蛋壳和胎所遮蔽而无法显现，一旦脱离遮蔽，就能在虚空和雪山上行走一样。《金刚镜》中说：如果四大之身毁坏，自身三门显现为本尊
English
Or, before the age of sixteen, it is said that one obtains the ripening vidyādhara when practicing the four approaches and accomplishments together. Like Tshewang, before maturing and accomplishing the vajra body that is free from birth and death, due to the weak strength of the realization of the view and the habituation of meditative absorption, and because of the weak power of conditions, diligence, and aspiration, from the beginning, the body of discrimination formed from the habitual clinging to the karmic body, and the body of the elements formed from the aggregation of the four elements, as well as the remaining body, since it is not formed from the previous karmic force, therefore, abandoning the karmic body, through the Great Seal and spontaneous accomplishment, one goes with awareness to the state of the great Vajradhara Buddha, and therefore it is called the Nirvāṇa without remainder. Secondly, the essence has two aspects: Enumeration. First, the essence of obtaining the fully ripened state, like the example and meaning; Straightforward. Mind, the form of the yidam deity, the samādhi of the Great Seal yoga, although clearly manifest and completely ripened, is obscured by the net of the remaining body's bonds. For example, like the Kalaviṅka bird, that is, the young garuda chick emerging from its eggshell, and the fearless young lion possessing strength as soon as it is out of the womb, similarly, having separated from this ordinary physical bondage, the mind, the form of the yidam deity, the essence appearing as the Great Seal vidyādhara itself, is called the ripening vidyādhara. That is to say, the characteristic of the ripening vidyādhara is that it possesses the three qualities as explained above, namely: mind, the yidam deity, whether peaceful or wrathful, its form ripens into the Great Seal, this is one; being obscured by the net of the ordinary body, this is two; and immediately after being freed from the physical bondage, appearing as the Great Seal vidyādhara, this is three. In the Small Path it says: The karmic body, the vessel, the yoga ripens, named from the impure part. For example, like the young garuda and the young lion, inside the garuda's eggshell and the lion's womb, although the six wings and three strengths grow, they are obscured by the eggshell and the womb and cannot appear; as soon as they are freed from the obscuration, they can travel in the sky and on the snow mountains. In the Vajra Mirror it says: If the body of the elements is destroyed, one's own three doors appear clearly as the deity.
Chinese
从积聚的身体中解脱。 成熟于大手印的禅定。 一旦脱离了昆虫的巢穴。 一切都是幻化大手印的顶峰。 这被称为完全成熟。如是说。 那么，这个成熟持明是有漏还是无漏？如果是有漏，那么就不应该是无漏的见道者。如果是无漏，那么就和寿命自在持明没有区别了，如果这样问，回答是：具有法眼的卓普巴说，因为没有有漏的主因，即出生的有漏，所以是无漏。成熟持明自身所处的寿命是，比玛拉上师说，是普通天人的寿命。如是说。因此，与因乘和外密续一致，因为没有烦恼的有漏，所以是无漏，金刚经中说：预言大乐，远离有漏的学处。以及，有漏的自性是，总经中也说：内外分别的根本，五种普遍的有漏。如是说。也就是说，因为没有根本烦恼和近烦恼的有漏，并且远离六种有漏之门的过患，所以没有出生的有漏。不像寿命自在持明那样，身体、元素和出生的三种有漏从根本上断绝的无漏不是这样的。详细的辩论解答在其他解释中可以了解。第二，成熟的定义和，直接说，瑜伽士的心将任何本尊神的身形清晰地观想，并且从平凡身体的束缚中解脱，然后具备获得大手印持明，本尊神身显现的功德，就称之为完全成熟的持明。第三，意义和，直接说，就像在铜镜碗中种植印度蓝睡莲，虽然内部显现出形象，但在没有脱离铜镜之前，形象并不清晰一样。成熟为本尊神，一旦脱离身体的束缚，就具备获得大手印持明，但尚未完全获得的成分。心完全成熟为本尊神身形的强大禅定力量，那才是完全成熟持明的本质。第四，名称的分类有两种，计数，第一，获得名称的数量有三种，直接说，
English
Liberated from the accumulated body. Matured in the Mahamudra Samadhi. Once separated from the insect's nest. Everything is the pinnacle of the illusory Mahamudra. This is called fully matured. Thus it is said. So, is this ripening awareness holder defiled or undefiled? If defiled, then it should not be a path of seeing of the undefiled. If undefiled, then there is no difference with the life empowerment awareness holder, if asked, the answer is: Dro-phuk-pa, who has the eye of Dharma, said, because there is no main defilement, that is, the defilement of birth, therefore it is undefiled. The lifespan of the ripening awareness holder in its own place is: Master Bimala said, it is the lifespan of ordinary gods and humans. Thus it is said. Therefore, in accordance with the causal vehicle and the outer tantras, because there is no defilement of afflictions, it is undefiled, as the Vajra says: Predicting great bliss, free from the teachings of defilement. And, the nature of defilement is, as the general Sutra also says: The root of discrimination, internal and external, five kinds of universal defilements. Thus it is said. That is, because there is no defilement of root afflictions and near afflictions, and because it is free from the faults of the six gates of defilement, there is no defilement of birth. Like the life empowerment awareness holder, the undefiled one whose body, elements, and three defilements of birth are completely severed from the root is not like that. Detailed debates and answers can be found in other commentaries. Second, the definition of ripening and, directly speaking, the yogi's mind clearly visualizes the form of whatever deity is the yidam, and is liberated from the bonds of the ordinary body, and then possesses the qualities of obtaining the Mahamudra awareness holder, the manifestation of the deity's form, is called the fully matured awareness holder. Third, the meaning and, directly speaking, just as planting Indian blue lotus in a copper mirror bowl, although the image appears inside, it is not clear until it is separated from the copper mirror. Maturing into a yidam deity, once separated from the bonds of the body, possesses the qualities of obtaining the Mahamudra awareness holder, but has not yet fully obtained it. The powerful meditative strength of the mind fully maturing into the form of the yidam deity, that alone is the essence of the fully matured awareness holder. Fourth, there are two types of name classifications, counting, first, there are three numbers of names obtained, directly speaking,
Chinese
对于尚未成熟者，也应观察其见解的好坏，以及行为的深浅，这些是区分上下道之别的两个特点。也就是说，通过单一努力获得的成熟，其见解和行为较低劣；而通过积累资粮获得的成熟，其见解和行为则优良而高尚。因此，通过单一努力获得的成熟，其见解和行为与之前的单一努力之海相一致；而通过积累资粮获得的成熟，其见解和行为与之后的积累资粮之海相一致。因此，这些见解和行为的力量大小，便以成熟之名而著称。第二，获得之体性的名称有三个。正直。剩余的无身、产生的无身、业的无身，被认为是涅槃之果，从成熟为大手印持明者的角度来描述。第五，行为有二：计数。第一是自利，正直。为了自己的利益，无论做什么，都在寂静与愤怒的坛城中显现，像天神一样享受天神的乐趣，不间断地积累福德，并且将无分别的智慧二资粮融为一体，这就是为了成熟的自我利益而行事。第二是利他。正直。心意成熟为本尊天神的形象，通过息增怀诛四种事业，圆满完成利他之事，不舍弃任何应调伏的众生，使其安立于正确的地位或意义上，这就是为了他人的利益而行事。第六，时间，正直。通过单一努力获得成熟，以及通过积累资粮获得成熟，最好是在今生获得，其次是在中阴获得，再次是在来世获得，最差的情况也是在七世之内，通过上中下三种根器和精进，获得成熟。之后，与大手印结合，获得最终的果位，不像经院派那样需要无数劫的时间。这是为什么呢？因为重视高远的见解、积累资粮的行为，以及发起身语意三门的精进。第七，与上道结合的方式有二：计数。第一是结合的方式和事物，正直。无论何时，成熟的持明者在脱离肉身之后