English
The method is to integrate the object of use, the agent of use, and the act of using into a state of non-attachment, without clinging. The result is that view and action become one, thereby accomplishing the Mahamudra Vidyadhara. As stated in the Sparkha: By the four requisites being non-dual with view and action, one obtains the Vidyadhara of the Mahamudra of Body. By the fifth requisite, sun and moon being non-dual, one obtains the Vidyadhara of the Mahamudra of Method and Wisdom. By the fifth requisite, sun and moon being non-dual, one obtains the accomplishment of the Mahamudra of Method and Wisdom, and it is also said to accomplish the Spontaneously Accomplished Vidyadhara. The method of accomplishment for the third group. Straightforward. Furthermore, the word "furthermore" separates it from the first group. The third is to show the method of accomplishment, therefore all dharmas are gathered into body, speech, and mind. All the Victorious Ones, without exception, are the three: the group of body, the group of speech, and the group of mind. The way to meditate on it is: to meditate on the mandala of the forty-six deities, together with the branch deities, with its samadhi clear and blazing, radiating light in the ten directions. The method of using the requisites is: to use the object of use and the agent of use as non-dual, integrated into the realm of equality, in a state of non-attachment. The result is: among the four Vidyadharas, one also obtains the supreme of accomplishments, obtaining the Spontaneously Accomplished Vidyadhara. Its qualities are: the mandala, without remainder, accomplishes the qualities of the great assembly place of the wheel of letters, blazing. The way it benefits others is: it eliminates the five poisons and the eight or eleven sufferings, and the body, speech, and mind of the Buddhas are indivisible, it is the only place to be born into the Vajra lineage. The method of accomplishment for the fifth group. Straightforward. Mantra is that which protects the mind, that is, it appears in the mandala of the deities. The method of obtaining true accomplishment by holding those with an abundant manifestation is that all thirty-five Father Methods and thirty-five Mother Wisdoms should meditate on the deities. The way to meditate on the deities is to meditate in the center on the fifty Father and Mother deities of the five-part mandala, and on the gate porches to meditate on a garland of twenty wrathful deities, seventy Father and Mother deities, seven male and female yogis.
Chinese
应当以不执著和不贪恋的方式，观想包括所有圆满肢分之神，并放射出各种光芒。使用物品的方法是：将所用之物和使用者融为一体，置于无执著的状态中。其结果是：成就殊胜成就，自然成就的持明者的修行之精华，五身将会成就。那么，在唯一坛城的情况下，“二取灭尽即大手印”这样说，所以结果是大手印持明。第三个是：“将获得持明者的殊胜成就”，即自然成就持明。第五个是：“成就殊胜成就之精华”，说的是获得佛果。那么，是否如所说的那样获得呢？如果获得，那么从会供修行中会产生顿超。立宗，已承诺。周遍成立。如果承认，那么，道次第中说：“殊胜道的分界线是相同的。”因此，很明显，无漏道的汇聚和分界线是见道。如果不获得，那么就与所说的经文相矛盾。一般来说，顿超的产生，地点，产生的理由这三者。第一，顿超产生的地方是：在有漏道的阶段，从一个手印和有戏论二者中产生是有可能的，但并非普遍。在无漏道的阶段，从寿命自在持明和大手印持明二者的地产生是有可能的，但并非普遍。第二，顿超的意义是：从道路中间遗失，与数量的下方和意义的上方相结合。第三，顿超产生的原因是：任何遵循道次第的人，从道路中间遗失是一方面，天生智慧广大是另一方面，以及修持空性和慈悲无二无别的道路是另一方面，这三者聚集在一个基础上才会产生，除此之外不会产生。因为这个原因，修持大空性的瑜伽士和修持慈悲幻化的瑜伽士，都是天生智慧广大的人。即使从一个手印、有戏论、坛城、会供修行这三者中间遗失，但因为不是修持空性和慈悲无二无别的道路，所以不会产生顿超。
English
One should contemplate the deities with all complete limbs, radiating various rays of light, in a manner free from attachment and clinging. The method of using objects is to merge the object of use and the user into one, placing them in a state of non-attachment. The result of this is the attainment of the supreme accomplishment, the essence of the practice of the spontaneously accomplished vidyādhara, and the accomplishment of the five kāyas. So, in the case of the single maṇḍala, it is said, "When duality is exhausted, it is the Great Seal." Thus, the result is the Mahāmudrā vidyādhara. Thirdly, it is said, "The supreme accomplishment of vidyādhara will be attained," which is the spontaneously accomplished vidyādhara. Fifthly, it is said, "The essence of the supreme accomplishment is achieved," which means attaining Buddhahood as the result. So, will it be attained as it is said, or will it not be attained? If it is attained, then ṭogal will arise from the gathering practice. Thesis, it is accepted. The pervasion is established by valid cognition. If you assert that, then, in the Stages of the Path, it says, "The dividing line of the supreme path is the same." Therefore, it is clear that the gathering and dividing line of the uncontaminated path is the Path of Seeing. If it is not attained, then it contradicts the scriptures that say it will be attained. In general, there are three aspects of the arising of ṭogal: the place, and the reason for arising. First, the place where ṭogal arises is: in the case of the contaminated path, it is possible to arise from one mudrā and from the two with elaboration, but it is not pervasive. In the case of the uncontaminated path, it is possible to arise from the stage of the vidyādhara who has power over life and the Mahāmudrā vidyādhara, but it is not pervasive. Second, the meaning of ṭogal is: having lost from the middle of the path, it is something that combines with the lower of the number and the higher of the meaning. Third, the reason for the arising of ṭogal is: whoever follows the Stages of the Path, one aspect is having lost from the middle of the path, another aspect is having great innate intelligence, and the third aspect is being a follower of the path of meditating on emptiness and compassion as inseparable; these three gather on one basis, and then it will arise, but otherwise it will not arise. For that reason, the yogi who meditates on great emptiness and the yogi who meditates on compassionate illusion are both those with great innate intelligence. Even if one has lost from the middle of the one mudrā, the elaborated, the maṇḍala, and the gathering practice, because one is not a follower of the path of meditating on emptiness and compassion as inseparable, ṭogal will not arise.
Chinese
通过修习具有染污的无间道之成簇积聚，以及无染的究竟道任运成就之持明，自然而然地具有最大的智慧。这也是修习空性和慈悲无二无别的道，但因为在道中不会迷失，所以不会发生顿超。异熟持明也是修习空性和慈悲无二无别的道。即使在道中也有修道和究竟道两种，但因为自然而然地智慧较小，所以不会发生顿超。那么，如果说成簇之一的果是大手印持明，成簇之三的果是任运成就持明，成簇之五的果是成就佛陀，这与之前的教证相违背吗？没有过失。这些教证是顺带成立顺带遮遣的教证，所以应该像这样理解。也就是说，修习成簇之一所获得的灌顶，与大手印持明相结合。修习成簇之三所获得的灌顶，与任运成就持明相结合。修习成簇之五所获得的灌顶，与最终的果位佛陀相结合，这是这样说的教证。这不是通过积聚而发生顿超的教证，因为从灌顶中发生顿超是通过教证成立的，所以认为从异熟中发生顿超是顺带遮遣的。又有人说，如果成簇积聚的果是异熟和灌顶中的任何一个，那么在积聚的时候说大手印一三五的果是修道、究竟道和佛陀这三者是不合理的。那么，如果那样的话，这部经的第九品中说：做了之后，具信者进入，所欲如意平等。以及它的解释中说：显示与先前进入色究竟天相同，在增上生幻化坛城中，初学者进入，与究竟道者具有相同的缘分，这也是不合理的。有人说，这是指在以后成就。这里也是，虽然积聚的真实果是见道，但在使用成簇之一的四种资具时，观修二取不二的因果大手印持明，以及阿阿里嘎里等。
English
Through the accumulation of clusters of the contaminated uninterrupted path, and the naturally accomplished vidyādhara of the uncontaminated ultimate path, one naturally possesses the greatest wisdom. This is also the path of meditating on emptiness and compassion as inseparable, but because one does not get lost in the path, sudden transcendence does not occur. The maturation vidyādhara is also the path of meditating on emptiness and compassion as inseparable. Even in the path, there are both the path of meditation and the ultimate path, but because the wisdom is naturally smaller, sudden transcendence does not occur. Then, if it is said that the result of the single cluster is the mahāmudrā vidyādhara, the result of the third cluster is the spontaneously accomplished vidyādhara, and the result of the fifth cluster is the accomplishment of Buddhahood, does this contradict the previous scriptures? There is no fault. These scriptures are scriptures that establish and negate incidentally, so they should be understood in this way. That is, the empowerment obtained by practicing the single cluster is combined with the mahāmudrā vidyādhara. The empowerment obtained by practicing the third cluster is combined with the spontaneously accomplished vidyādhara. The empowerment obtained by practicing the fifth cluster is combined with the ultimate result, Buddhahood, this is what the scriptures say. This is not a scripture about sudden transcendence occurring through accumulation, because sudden transcendence occurring from empowerment is established through scripture, so the idea that sudden transcendence occurs from maturation is incidentally negated. Again, someone says, if the result of the accumulation of clusters is either maturation or empowerment, then it is unreasonable to say that the results of the mahāmudrā one, three, and five are the path of meditation, the ultimate path, and the three Buddhas at the time of accumulation. Then, if that is the case, in the ninth chapter of this very scripture, it says: Having done so, the faithful enter, desires become equally fulfilling. And in its commentary, it says: Showing that it is the same as having previously entered Akanishta, in the mandala of the illusory body of higher rebirth, beginners enter, and those on the ultimate path have the same fortune, this is also unreasonable. Someone says, this refers to accomplishment in the future. Here too, although the actual result of accumulation is the path of seeing, when using the four requisites of the single cluster, the cause and effect mahāmudrā vidyādhara, in which view and conduct become non-dual, and the A-li Ka-li, etc.
Chinese
在修持时，获得无二智慧方便的因果任运成就之持明等，是指后来由长寿自在持明所获得，这样对等衡量。那么，如果长寿自在的果有优劣，是否会变成一套、三套、五套本尊也有优劣呢？虽然坛城本尊没有优劣，但行者的智慧有大小，所以在修积资粮时，本尊多少的差别果报，在上道修持时会有高下。那么，修持一套、三套、五套所获得的异熟持明，也有上中下三种智慧的差别吗？这是允许的。那么，是否会从异熟直接证得顿超呢？不遍及，虽然异熟持明的直接果报只能获得大手印持明，但因果在上道修持时有快慢的差别，所以差别非常大。这是宗尔一切智所说的。藏那俄巴说，从自地开始，大智慧者最终会从一切非道中证得顿超。嘉 gap Gongba 说，修积圆满的具相者，从大智慧者证得顿超没有过失，小道中说：获得和未获得能力，会变成两种见道。这样说，无间道的行者，如果大智慧者在有漏中见到法性真谛，那么不需要依靠有漏的见道异熟和长寿自在。对于轮回的理解，小道的教证是指未获得能力的见道是异熟持明，因为会不由自主地舍弃身体。这也在道次第中说：力量小，因缘愿力弱，留下产生分别念的残余身体。这样说是很明显的。获得能力的见道是寿命自在持明，因为变成了金刚身。这也在道次第中说：变成金刚身是寿命的种类，在见法时入灭，不舍弃身体而到达佛地，远离一切坏灭，神变圆满。这样说是很明显的。还有，一套和坛城有什么区别呢？所修本尊的差别是主尊