English
Transform! Then, from the time of gathering into one, "Becoming non-dual is the Great Seal." Thus it is said, from the fruition Great Seal Vidyadhara and the third, "Vidyadhara will obtain supreme accomplishment." Thus it is said, the spontaneously accomplished Vidyadhara and from the fifth, "Accomplishing the essence of supreme accomplishment." Thus it is said, since it is said that the fruition is the attainment of Buddhahood, will it be attained as it is said or not? If attained, then from the accumulation practice, sudden leap will arise. The sign is promised, and the pervasion is established by valid cognition. If you admit, then, in the Stages of the Path, it says, "The dividing point of the supreme path is the same." Thus it is said, since it is said that the gathering and dividing point of the uncontaminated path is the Path of Seeing, it is clear. If it is not attained, then it contradicts the scriptural authority that says it is attained, if you say so. In general, there is one place of origin for sudden leap, two understandings, and three reasons for arising. First, the place of origin for sudden leap is: in the case of the contaminated path, it is impossible for it to arise from one mudra and two with elaboration. In the case of the uncontaminated path, it is impossible for it to arise from the Vidyadhara who has power over life on the Path of Seeing and the Vidyadhara of the Great Seal on the Path of Meditation. Second, the understanding of sudden leap is: having lost from the path, then combining with the lower of the numbers and the higher of the meanings. Third, the reason for the arising of sudden leap is: any practitioner of the Stages of the Path, one who has lost from the path, two who are naturally of great intelligence, and three who are practitioners of the path of meditating on emptiness and compassion as inseparable, these three gather on one basis and then arise, and it does not arise from anything else. For that reason, both the yogi who meditates on great emptiness and the yogi who meditates on compassionate illusion are naturally of great intelligence, even if they are lost from the path between one mudra, elaborate accumulation practice, and the three, but because they are not practitioners of the path of meditating on emptiness and compassion as inseparable, sudden leap does not arise. The accumulator of the contaminated uninterrupted path is the most intelligent, and the Vidyadhara who ultimately spontaneously accomplishes the uncontaminated path is the most intelligent, and both are also naturally of great intelligence, and are also practitioners of the path of meditating on emptiness and compassion as inseparable, but because they have not lost from the path, sudden leap does not arise. The fully ripened Vidyadhara is emptiness and compassion inseparable.
Chinese
也是禅修之道。从道中遗失，也有禅修道和终极道两种，但因为自然胆怯，所以不会发生顿超。那么，如果说修持一个聚的结果是大手印持明，修持三个聚的结果是任运成就持明，修持五个聚的结果是成就佛果，这与上面的教证相违背，该如何理解？没有过失。这些教证是兼修兼遣的教证，所以应该这样理解：也就是说，修持一个聚所获得的灌顶与大手印结合；修持三个聚所获得的灌顶与任运成就持明结合；修持五个聚所获得的灌顶与最终的佛果结合，这是这样说的教证。但这不是从积聚修持中产生顿超的教证。因为从灌顶中产生顿超已经由教证成立，所以认为从成熟中产生顿超是顺带遣除的。又有人说，如果聚的积聚修持的结果是成熟和灌顶中的任何一个，那么，在积聚修持时，说一个、三个、五个聚的结果是禅修道、终极道和佛果这三者，不合理啊。那么，就在那时，这部经的第九品中说：“做了之后，如果具信者进入，所欲如意平等生。”以及它的解释中说：“显示与先前进入色究竟天相同”，这样，在殊胜形象的坛城中，初学者进入和终极道者具有同等缘分，这样说也是不合理的。又有人说，这是指在以后成就。这里，虽然积聚修持的直接结果是见道，但在使用一个聚的四种资具时，观和行二者无别，其因果就是大手印持明；在使用阿 अली（ā li，梵文罗马拟音，阿） 嘎 अली（kā li，梵文罗马拟音，嘎）时，方便和智慧二者无别，其因果就是任运成就持明，等等，这也是指通过那时的灌顶持明而获得的，这样来类比开头。那么，因为灌顶的结果有好坏，所以一个、三个、五个聚的本尊也会有好坏吗？聚的坛城本尊没有好坏，但修行者的
English
It is also the path of meditation. Losing from the path, there are also two types of paths: the meditation path and the ultimate path, but because of natural timidity, sudden transcendence will not occur. So, if it is said that the result of practicing one cluster is the Mahamudra Vidyadhara, the result of practicing three clusters is the Spontaneous Accomplishment Vidyadhara, and the result of practicing five clusters is the attainment of Buddhahood, how should this be understood if it contradicts the above scriptures? There is no fault. These scriptures are scriptures of simultaneous practice and elimination, so they should be understood in this way: that is, the empowerment obtained by practicing one cluster is combined with Mahamudra; the empowerment obtained by practicing three clusters is combined with the Spontaneous Accomplishment Vidyadhara; the empowerment obtained by practicing five clusters is combined with the ultimate Buddhahood, this is the scripture that says so. But this is not a scripture that produces sudden transcendence from accumulation practice. Because the occurrence of sudden transcendence from empowerment has been established by scripture, the idea that sudden transcendence occurs from maturation is incidentally eliminated. Again, someone says, if the result of the accumulation practice of clusters is either maturation or empowerment, then it is unreasonable to say that the results of one, three, and five clusters at the time of accumulation practice are the meditation path, the ultimate path, and the three Buddhas. So, at that time, in the ninth chapter of this very scripture, it says, "After doing it, if a faithful person enters, the desired wish will be equally born." And in its explanation, it says, "It shows that it is the same as entering Akanishta previously," so in the mandala of the supreme image, it is also unreasonable to say that the beginner who enters and the ultimate path practitioner have equal karma. Someone says, this refers to accomplishment in the future. Here, although the direct result of accumulation practice is the path of seeing, when using the four implements of one cluster, the cause and effect of the view and practice becoming inseparable is the Mahamudra Vidyadhara; when using Āli and Kāli, the cause and effect of skillful means and wisdom becoming inseparable is the Spontaneous Accomplishment Vidyadhara, etc., this also refers to what is obtained through the empowerment Vidyadhara at that time, and this is how the beginning is compared. So, because there are good and bad results of empowerment, will the deities of one, three, and five clusters also have good and bad? The mandala deities of the clusters have no good or bad, but the practitioner's
Chinese
由于智慧有大小，所以在积累资粮的时候，诸佛多少的差别，在将果用于上道的时候，就产生了上下之分。那么，修持一组、三组、五组的异熟持明者，也有上中下三种智慧的差别吗？回答是：如你所愿。那么，从异熟也能产生顿超吗？回答是：不遍及，因为异熟持明的直接结果只能获得大手印持明，但由于将因果用于上道有快慢之分，所以差别非常大。这是宗喀巴大师法王降巴僧格亲自说的。喇嘛藏纳俄巴说：从自地起，大智慧者最终都能顿超。喇嘛嘉嘎贡巴说：积累资粮圆满者，从大智慧中产生顿超没有过失。小道中说：是否获得能力，会变成两种见道。因此，无间道中，大智慧者在有漏中见到法性的真谛，也有不需要依赖有漏的见道异熟和寿命自在的情况。对此，智者们认为小道的经文是指没有获得能力的见道是异熟持明，因为会不由自主地舍弃身体。正如道次第中所说：由于力量小、因缘和愿力弱，会留下产生分别念的残余之身。这很明显。获得能力的见道是寿命自在的持明，因为已经变成了金刚身。正如道次第中所说：变成金刚身，寿命自在者，在见法时入灭，不舍弃身体而成佛，远离一切恐惧，圆满神变。这很明显。有人问：一组和坛城的区别是什么？宗喀巴大师的秘密主护法的观点认为，有观修所缘之神的差别和观修者的差别两种。首先，观修所缘之神的差别是：从主尊的角度安立为一组，即主尊由一个部族构成的是一组，主尊由三个部族构成的是三组，主尊由五个部族构成的是五组。这些也包括主尊和眷属的佛
English
Because wisdom has degrees of greatness, the difference in the number of deities at the time of accumulating merit leads to high and low distinctions when applying the result to the higher path. So, is it also the case that there are three levels of wisdom—superior, middling, and inferior—for the ripening awareness-holders who practice one, three, or five assemblies? The answer is: As you wish. Then, is it also the case that breakthrough can occur from ripening? The answer is: It is not pervasive, because the direct result of the ripening awareness-holder is only the attainment of the great seal awareness-holder, but because there is a difference in the speed of applying cause and effect to the higher path, the difference is very great. This was spoken by Zur Chökyi Gyalpo Jampa Senge himself. Lama Tsang Nak Öbar said: From one's own ground, great wisdom ultimately leads to breakthrough from all non-paths. Lama Gyagab Gongpa said: It is not a fault that breakthrough occurs from great wisdom in those who have perfected the accumulation of merit. In the Lesser Path, it is said: Whether or not power is attained, it becomes two paths of seeing. Therefore, in the path of no interruption, the greatest wisdom sees the truth of the nature of reality in the contaminated, and there are also cases where one does not need to rely on either the ripening or the life-empowerment of the uncontaminated path of seeing. On this, the wise ones understand the scripture of the Lesser Path to mean that the path of seeing without having attained power is the ripening awareness-holder, because one abandons the body involuntarily. As it is said in the Stages of the Path: Because of weak power, conditions, and aspirations, one leaves behind a residual body in which conceptual thoughts arise. This is evident. The path of seeing with power attained is the awareness-holder who has power over life, because one has become a vajra body. As it is said in the Stages of the Path: Having become a vajra body, the lineage of life, passes into sorrow in the seeing of phenomena, becomes enlightened without abandoning the body, is free from all fears, and perfects miraculous powers. This is evident, they say. Again, if asked what is the difference between an assembly and a mandala, Je Tsongkhapa's secret protector's view is that there are two differences: the difference in the deity to be meditated upon and the difference in the meditator. First, the difference in the deity to be meditated upon is: An assembly is established from the perspective of the main deity, that is, an assembly in which the main deity is made up of one family, a three-assembly in which the main deity is made up of three families, and a five-assembly in which the main deity is made up of five families. These also include the main deity and the retinue of Buddhas.
Chinese
尊位和队列是确定的。坛城是指从本尊和眷属两方面安立的，具有中心和周围的，所以叫坛城。尊位和队列是不确定的。还有，虽然种姓变化但智慧不变，因此从空性智慧中不变的是聚，种姓和智慧都变化的是坛城，也有这样认为的。它的含义是，在身的幻化时，中央的主尊由毗卢遮那佛来做，在语的幻化时，中央的主尊由无量光佛来做等等，这是种姓变化。无论种姓如何变化，中央主尊的心是空性智慧等等，这叫做种姓变化但智慧不变。如果中央主尊由毗卢遮那佛来做，那么他的心是如镜般的智慧等等，如果中央主尊由无量光佛来做，那么他的心是各别自证的智慧等等，这叫做种姓和智慧都变化。因此，在意的幻化时，像聚一、三、五尊等一切的主尊是金刚部一样，在身的幻化时，聚一、三、五尊等一切的主尊同样是如来部等等，也有这样认为的。第二，修行瑜伽士的差别是，将本尊和瑜伽士面对面观修是聚，瑜伽士无论男女任何一方将本尊坛城观修生起和圆满次第是坛城。或者，观修本尊父母双运是聚，本尊父母不一定是双运的是坛城，或者说男女双运而修是聚，可以男女单身修的是坛城，也有这样认为的。嘉察释迦多吉说，本尊和瑜伽士的数量都确定的是聚，本尊数量确定而瑜伽士数量不确定的是坛城。当巴释迦坚说，各自的眷属增长或不增长的是坛城，各自的眷属增长的是聚。尼普巴说，五部齐全的是坛城，不确定的是聚。那么聚是会供