English
During practice, the attainment of spontaneously accomplished vidyadhara of cause and effect, inseparable from skillful means and wisdom, etc., refers to what was later attained by the Long Life Empowerment Vidyadhara, which is measured equally. So, if there are good and bad results of Long Life Empowerment, will it become that the deities of one, three, and five sets also have good and bad? Although there are no good or bad qualities in the deities of the mandala, the wisdom of the practitioner has great and small. Therefore, when accumulating merits, the difference in the number of deities will result in high and low when applying the fruits of the upper path. So, is it also the case that the ripening vidyadhara attained by practicing one, three, or five sets also has three kinds of wisdom: superior, middling, and inferior? This is allowed. So, will it be possible to directly attain Tögal from ripening? It is not pervasive, although the direct result of the ripening vidyadhara can only attain the Mahamudra vidyadhara, but there is a difference in the speed of cause and effect when practicing on the upper path, so the difference is very great. This is what Zur Thamsad Khyenpa said. Tsang Nak Öbar said, from one's own ground, great wisdom will ultimately attain Tögal from all non-paths. Gya Gap Gongba said, there is no fault in attaining Tögal from a great wisdom practitioner who has accumulated perfect qualities, in the small path it says: Whether or not one has obtained the ability, it will become two paths of seeing. Thus, the practitioner of the uninterrupted path, if the great wisdom practitioner sees the truth of Dharmata in the contaminated, then there is no need to rely on the contaminated path of seeing, the ripening and the Long Life Empowerment. For the understanding of samsara, the teachings of the small path refer to the path of seeing that has not obtained the ability as the ripening vidyadhara, because the body is abandoned involuntarily. This is also said in the Lamrim: Because the power is small and the conditions and aspirations are weak, the remaining body that produces conceptual thoughts is left behind. This is obvious. The path of seeing that has obtained the ability is the Long Life Empowerment vidyadhara, because it has become a Vajra body. This is also said in the Lamrim: Becoming a Vajra body is the lineage of life, entering into Nirvana when seeing the Dharma, reaching the Buddha ground without abandoning the body, free from all destruction, and perfect with miracles. This is obvious. Also, what is the difference between a set and a mandala? The difference in the deity to be meditated upon is the main deity.
Chinese
从方面安立为“组”，主要由一个部所作的为“一部组”，主要由三个部所作的为“三部组”，主要由五个部所作的为“五部组”，这些也都是主眷本尊数量和位次确定的。诸本尊从数量生圆的方面安立为“坛城”，本尊数量和位次是不确定的。还有认为，部不变而智慧不变的是“组”，部和智慧都变的是“坛城”。其含义是，在身的幻化时，中央的主尊由毗卢遮那佛来作，在语的幻化时，中央的主尊由无量光佛来作等等，这是部变化。无论部如何变化，中央主尊的心是空性之智慧等等，这是部变而智慧不变。如果中央的主尊由毗卢遮那佛来作，那他的心是如镜之智慧等等；如果中央的主尊由无量光佛来作，那他的心是各别自证之智慧等等，这是部和智慧都变化。因此，在意的幻化之时，如组一部、三部、五部等所有组的主尊是金刚部一样，在身的幻化之时，组一部、三部、五部等所有组的主尊是如来部等等，也有这样认为的。修行瑜伽士的差别是，本尊和瑜伽士拥抱而修是“组”，瑜伽士无论男女，修本尊坛城的生圆次第是“坛城”。或者，以男女双运的方式修持是“组”，可以由男单修或女单修的是“坛城”，也有这样认为的。那么，组的会供修法，是有漏还是无漏？是有退转还是无退转呢？一般来说，有漏和退转的有无有四句，其中有漏和退转都有的道是：大空性、悲心幻化、一法印、有戏论法印这四种。如《道次第》中说：“因此四道有退转，有漏。”这就能明显看出了。有漏而无退转的道是：
English
From the aspect of establishment, it is called "group" (tsom bu). Those mainly made by one family are "one-family group." Those mainly made by three families are "three-family group." Those mainly made by five families are "five-family group." These also have a fixed number and order of main and retinue deities. The deities are established as "mandala" (dkyil 'khor) from the aspect of the arising and completion of numbers, where the number and order of deities are not fixed. Furthermore, some consider that when the family changes but the wisdom does not change, it is a "group," and when both the family and wisdom change, it is a "mandala." The meaning of this is that during the magical display of the body, the central main deity is performed by Vairochana, and during the magical display of speech, the central main deity is performed by Amitabha, and so on. This is the change of family. However the family changes, the heart of the central main deity is the wisdom of emptiness, and so on. This is called the family changing but the wisdom not changing. If the central main deity is performed by Vairochana, then his heart is the mirror-like wisdom, and so on. If the central main deity is performed by Amitabha, then his heart is the wisdom of individual discernment, and so on. This is called both the family and wisdom changing. Therefore, just as in the magical display of mind, the main deity of all the one, three, and five groups is the Vajra family, so in the magical display of body, the main deity of all the one, three, and five groups is the Tathagata family, and so on. There are also those who consider this. The difference in practice for yogis is that meditating with the deity and yogi embracing is a "group," and when a yogi, male or female, meditates on the arising and completion stages of the deity's mandala, it is a "mandala." Alternatively, practicing through the union of male and female is a "group," and what can be practiced by a single male or single female is a "mandala." There are also those who consider this. So, is the group assembly practice with outflows or without outflows? Is it with regression or without regression? Generally, there are four possibilities regarding the presence or absence of outflows and regression. Among them, the path that has both outflows and regression is the four: great emptiness, compassion illusion, one seal, and the seal with elaboration. As it is said in the Lamrim, "Therefore, the four paths have regression and outflows." This is clear. The path that has outflows but no regression is:
Chinese
这是关于积聚资粮的章节。没有遗漏和退转两种情况的道是四种持明。没有遗漏但有退转的道是小乘的最终果位，即获得无漏阿罗汉果位。进入密咒乘后，安住于积聚和加行道的修行者就是这种情况。然而，所有这些有退转的情况并不普遍适用于轮回。有些人认为，在烦恼意未转化为平等性智之前，都属于有退转的道。正如所说：只要未达第八地，就会被低劣的乘所摧毁。这段引文是说，对于未清净的七地菩萨，存在退失菩提心的危险，而不是说这条道会退回轮回。此外，在有漏状态下，能否见到法性的自相？不能见到，因为无漏状态已经见到了。烦恼止息和见到法性自相是同时发生的。因此，那些说通过有漏禅定可以见到法性之义的引文，指的是见到一般人的形象，而不是指见到自相。正如《总义经》所说：这些是有漏禅定，不能见到无二、离境之境。这很明显。还有人说，《释论》中说：第三，在二谛自相中，初见无二之忍。这段引文被认为是说在有漏状态下见到法性自相的引文，但实际上是说没有见到，因为“初见”这个词很清楚地表明了这一点。如果说这就是见到自相的引文，那么，透过墙壁看到一个人的头，也应该能看到那个人的自相。这个论证是可以接受的。普遍性是经过验证的。但这是不可能的，因为没有看到那个人的衣服、身体的形状、肉体的特征、说话的方式以及智慧的大小等等，这是显而易见的。此外，上道和下道在法性显现与不显现方面有区别吗？如果有区别，那么在有漏状态下就不能见到法性的自相。如果承认这一点，《释论》的引文就很清楚了。如果没有显现与不显现的区别，那么《道次第》中说：显现的差别逐渐增加。这是怎么说的呢？对此，藏巴·比西顿说：没有显现与不显现的区别，法性
English
This is the chapter on accumulating merit. The path without both leakage and reversal is the four vidyadharas. The path without leakage but with reversal is the ultimate result of the Lesser Vehicle, which is to attain the uncontaminated Arhatship. Those who have entered the Mantra Vehicle and abide on the path of accumulation and junction are like that. However, all these with reversal are not generally considered to be in samsara. Some say that as long as the afflicted mind has not been transformed into the wisdom of equality, it is considered a path with reversal. As it is said: As long as the eighth ground is not attained, it will be destroyed by the inferior vehicle. This quote says that for the impure seventh ground Bodhisattva, there is a danger of losing the mind of enlightenment, but it is not a quote that the path will revert to samsara. Furthermore, in the contaminated state, can one see the self-nature of reality? One cannot see it, because the uncontaminated state has already seen it. The exhaustion of defilements and the seeing of the self-nature of reality occur at the same time. Therefore, those quotes that say that the meaning of reality can be seen through contaminated meditation refer to seeing the appearance of ordinary people, not to seeing the self-nature. As the Compendium of Meanings Sutra says: These are contaminated meditations, and the non-dual, objectless state is not seen. This is obvious. Some also say that the Commentary on Occasions says: Third, in the self-nature of the two truths, the initial seeing of non-dual forbearance. This quote is considered to be a quote that sees the self-nature of reality in the contaminated state, but it is actually a quote that does not see it, because the word "initial seeing" clearly indicates this. If it is said that this is a quote that sees the self-nature, then seeing the head of a person behind a wall should also be able to see the self-nature of that person. This argument is acceptable. Universality has been verified. But this is not possible, because it is clear that one does not see the person's clothes, the shape of the body, the characteristics of the flesh, the way of speaking, and the size of intelligence, etc. Furthermore, is there a difference between the upper and lower paths in terms of the clarity or non-clarity of reality? If there is a difference, then the self-nature of reality cannot be seen in the contaminated state. If this is admitted, the quote from the Commentary on Occasions is clear. If there is no difference between clarity and non-clarity, then the Stages of the Path says: The differences in clarity gradually increase. How is this said? To this, Tsangpa Bysi-ton said: There is no difference between clarity and non-clarity, reality
Chinese
这是因为它本身的特性。存在时间长短的问题，当向上面的道路前进时，稳定性会越来越强。纽敦尊者问道：道路的差别在于清晰与否吗？嘉瓦恭巴说：既有清晰与否，也有时间长短。前者在《道次第》中说：清晰的差别逐渐显现。后者在《总经》中说：刹那、顷刻、片刻、紧接着、半个时辰、一个时辰等等，已经说得很清楚了。虽然这样说，但这些观点没有区分开见地和禅定。见到法性总相是见地的义共相，见到自相是见地的自相。这样，从见地的角度来说，没有清晰与否和时间长短。那些关于清晰与否和时间长短的教证，是关于观修所见之义的禅定的。那么，这是否意味着玛哈瑜伽的见地和修习是不同的呢？因为见地没有清晰与否和时间长短，而修习却有。如果这样认为，那么道路和果也应该是不同的，因为可获得的果是从能获得的道路产生的。这个论证是可靠的。普遍性是相同的。如果承认，那么，这就是大秘密的确定性，果已经变成了道路。这已经说得很清楚了。第三是伟大的成就。这有两方面：运用五种物品的方法和它的成就。第一方面有两个：计数，运用四种物品的方法。正直，五件飘逸的丝绸法衣，以及田地、牛、虎皮等寂静与愤怒的衣服，八件铃铛、宝饰等寂静与愤怒的饰品，以及大灰烬、血、油、蛇、干湿头盖骨等寂静与愤怒的饰品，还有美妙的食物和饮料、歌曲、各种类型的声音和舞蹈等聚会的物品，所有这些物品的数量就像云一样多，要知道它们是自性智慧的种子字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的自性，这样使用这些物品，以不执着的方式充分使用，就能产生奇妙的果，所有二种大集会的坛城都会因大自在的供养而感到满意。运用五种物品的方法。