Chinese
在成佛的道路上，有可能通过其他道路在中途放弃并进行顿超。因为他们自然具有广大的智慧，修持双运道，并且具备了中途放弃其他道路，即顿超发生的三种条件。如果这样，是否意味着从积累资粮也能发生顿超呢？不是的。如《道次第》所说：“殊胜道的区分之处只有一个。”意思是说，无漏道的汇聚和区分之处是见道，因此不可能在中途放弃其他道路。第三，关于幻化差别之教导中说：“成就瑜伽大瑜伽，任运成就如实显现，也只是假立，没有第二。因此，对此说彼。”意思是说，所净化的对境是依赖于根本因的，所要净化的对境是突发的垢染，通过净化的方法彻底净化，使根本如实显现，这是最终的。为什么会变成果的相续呢？《心性论》中说：“成就究竟说为果。”意思是说，对于追求无上殊胜究竟果位的人来说，因为愿望完全圆满，所以是果；因为永远不会中断，所以是相续。分类如下。《心性论》中说：“果的自性是身语意，功德事业五种相，这也是各自的五种。”意思是说，身、语、意、功德、事业各自都有五种，所以果法会变成二十五种。这也可以归纳为所依身、能依智慧和作用事业三种。首先，所依是三身或五身。在法界中，觉性智慧解脱为双运法身；从那之中，不移动地向十地菩萨显现具有相好之相的报身；以及为了与凡夫的意愿相符，显现各种各样的佛的形象的化身，这是三身。或者，从三身显现部分不混合的角度来说是现证菩提，从不可分割的角度来说是金刚身，加上这两者就是五身。第二，能依智慧是，那时八识清净为五智，即对任何事物都不执著的法界体性智，以及清晰而没有分别的如镜智，以及轮回和涅槃的
English
On the path to Buddhahood, it is possible to abandon other paths midway and engage in breakthrough (thod rgal). This is because they naturally possess great wisdom, practice the path of union, and have the three conditions for breakthrough to occur, namely abandoning other paths midway. If so, does it mean that breakthrough can also occur from the accumulation of merit? No, it does not. As the Lamrim states, "The point of distinction for the supreme path is only one." This means that the point of convergence and distinction for the uncontaminated path is the path of seeing, therefore it is impossible to abandon other paths midway. Third, in the teaching on the distinctions of illusion, it says, "Accomplished yoga, great yoga, spontaneous accomplishment as it is manifested, is also merely imputed, there is no second. Therefore, to that, that is said." This means that the object to be purified is dependent on the fundamental cause, the object to be purified is the adventitious defilements, and through the method of purification, it is thoroughly purified, so that the fundamental is manifested as it is, which is ultimate. Why does it become a continuum of the fruit? The Essence Treatise says, "Accomplishment to the end is said to be the fruit." This means that for those who seek the supreme and ultimate fruit, because their wishes are completely fulfilled, it is the fruit; because it never ceases, it is the continuum. The classification is as follows. The Essence Treatise says, "The nature of the fruit is body, speech, and mind, qualities and activities, five aspects. These are also five each in each case." This means that body, speech, mind, qualities, and activities each have five, so the fruit dharma becomes twenty-five. This can also be summarized into three: the support body, the dependent wisdom, and the action activity. First, the support is three bodies or five bodies. In the Dharmadhatu, awareness wisdom is liberated as the union Dharmakaya; from that, without moving, the Sambhogakaya appears with the signs and marks to the bodhisattvas of the ten bhumis; and the Nirmanakaya appears in various forms of the Buddha to accord with the wishes of ordinary beings, these are the three bodies. Or, from the aspect of the three bodies not mixing appearances, it is manifest enlightenment, and from the aspect of being indivisible, it is the Vajra body, adding these two is the five bodies. Second, the dependent wisdom is, at that time, the eight consciousnesses are purified into the five wisdoms, namely the Dharmadhatu wisdom that does not fixate on anything, and the mirror-like wisdom that is clear and without conceptualization, and the samsara and nirvana
Chinese
不住两边是平等性智，所有法如实现前明见是妙观察智，作利他事无有障碍的事业是成所作智。这些也包含于法界性智知如所有性的智慧，以及后四者包含于知如量性的智慧中，所以是二智。第三是事业利他，如是二障及其习气全部断除，所有所知如实现见的断证圆满之力，与所化众生的根器相应的利他，不逾越时节自然成就，乃至虚空存在之间都会显现。第二是道的顺缘，续部的体性分别解说，如《根本续》所说：见行坛城及灌顶，誓言供养咒禅定，事业成就即是此，秘密真言续之别。如是共有十种，即是：如实见为见，舍弃取舍为行，安立为坛城，次第趋入为灌顶，不违越为誓言，嬉戏为事业，求取意义为成就，不动摇为禅定，安置处所为供养，系缚念诵为咒语和手印。第一是见，有三种。本体是，道次第中说：方便之见行大者，无上乘法之殊胜，胜义中为七宝，世俗中为平等圆满。真实殊胜之圣者，胜义世俗无差别，如实证悟极为了解。因此，心性未触及任何边，本来就是七宝自性任运成就，这是胜义谛。其自性之显现，器情世间，身与智慧的坛城中，自现故轮回涅槃平等性中圆满，这是世俗谛。这二者不堕于任何一方，本体无有分别，安住于平等性中。并且，从执着的思言中真实超越，因此仅在名言上称为胜义谛无别离戏论，从中说：不随世间常途行，不加造作任运成，此名遣除执着故，二谛名言思言超。这样说了，殊胜之声，不仅是胜义谛，而且
English
Non-abiding in extremes is the Wisdom of Equality, directly and clearly seeing all phenomena is the Discriminating Wisdom, and the unobstructed activity of accomplishing the welfare of beings is the Accomplishing Activity Wisdom. These are also included in the Wisdom of Knowing the Suchness of the Dharmadhatu Wisdom, and the latter four are included in the Wisdom of Knowing the Extent of Things, thus there are two Wisdoms. The third is the activity of benefiting others: Having completely abandoned all obscurations and their habitual tendencies, and through the power of the perfection of abandonment and realization of directly seeing all knowable objects, the activity of benefiting others, corresponding to the capacity of those to be tamed, is spontaneously accomplished without exceeding the proper time, and will arise as long as space exists. Secondly, the specific explanation of the conditions for the path, the substance of the tantra: As stated in the Root Tantra: View, conduct, mandala, and empowerment, Vows, offerings, mantra, and meditation, Activity and accomplishment are these, Distinctions of the Secret Mantra Tantra. Thus, there are ten in total, namely: Seeing reality as it is, is the view; abandoning acceptance and rejection is the conduct; establishing is the mandala; progressing in stages is the empowerment; non-transgression is the vow; playing is the activity; seeking meaning is the accomplishment; non-wavering is the meditation; placing in a location is the offering; binding and reciting are the mantra and mudra. First, there are three aspects to the view. The essence is: In the Stages of the Path, it says: The great view and conduct of skillful means, Are superior to the unsurpassed vehicle, In ultimate truth, it is the seven jewels, In conventional truth, it is equality and completion. Genuine and supreme holy beings, Without differentiating ultimate and conventional, Thoroughly realize the genuine nature. Therefore, the nature of mind, untouched by any extreme, is spontaneously accomplished as the nature of the seven jewels from the beginning, which is the ultimate truth. The manifestation of its own energy, the environment and beings, in the mandala of body and wisdom, is self-appearing, and is complete in the equality of samsara and nirvana, which is the conventional truth. These two do not fall into any extreme, their essence is inseparable, and they abide in equality. Moreover, they have truly transcended the thoughts and expressions of clinging, therefore, they are merely nominally called the inseparable ultimate truth, devoid of objects of experience. From this it says: Not following worldly customs, not fabricated, Naturally and spontaneously inseparable, This name is for dispelling attachment, The two truths transcend thought and expression. Thus it is said, the sound of "superior" is not only in the face of ultimate truth, but also
Chinese
而且在世俗谛中，由于具备对一切法无二的见解和行持，因此超越了因的乘，所以才这样说。其中说：从无上乘之中，在胜义中是无别的，在世俗中是对一切，执著于清净与不清净二者。在方便大乘中，清净和痛苦，在世俗中也是无别的，只是见解高低而已。如是说。词义是：从दृष्टि（藏文：དྲྀཥྚའི་，梵文天城体：दृष्टि，梵文罗马拟音：dṛṣṭi，汉语字面意思：见）这个词的声音中，对于实相的意义，以与之相应的智慧断除增益，所以是见。分类是：对于上根者，应当以理证来证悟；对于中根者，应当依靠自性和果的征相来证悟；对于下根者，应当通过间接的方式来证悟，即近和远这两种。第二，行持也有三种。本体是：从次第三者中说：由于三摩地特别变化，随顺行持如经中所说。因此，凡是以具有特殊方便智慧所摄持的，成为道的三门之事业，即是行持的本体。词义是：从चर्या（藏文：ཙརྻའི་，梵文天城体：चर्या，梵文罗马拟音：caryā，汉语字面意思：行）这个词的声音中，以如理行持所应行持之事的意义，所以是行持。分类是：总的来说，是使身语意三门完全清净；具体来说，分为方便道苦行之行持和解脱道谨慎之行持两种。后者又分为：信勤之行持、与智慧相应的行持、与方便相应的行持、唯一的行持、具有戏论的行持、积聚的行持、神变的行持，这是次第的七种行持；以及无取舍的稀有顿超之行持，共八种。第三，坛城也有三种。本体是：从《心滴》中说：在七个阶段中取精华，圆满布置即是本体。意思是显现圆满布置为本尊的轮涅。词义是：从मण्डल（藏文：མཎྜ་ལའི་，梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：坛城）这个词的声音中，मण्ड（藏文：མཎྜ་，梵文天城体：मण्ड，梵文罗马拟音：maṇḍa，汉语字面意思：坛）是精华或精髓，ल（藏文：ལ་，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：城）是执持或取的意思，因为是执持精华功德的基础，所以称为取精华。又，声音也包含圆形或环绕的意思，因此，凡是主要者被眷属环绕，所以是坛城。分类是：从法义分为三种，从小释分为十二种，但在这里从广义上说：以此自性坛
English
Moreover, in the conventional truth, because of possessing the view and conduct of non-duality towards all phenomena, it transcends the vehicle of cause, hence it is said so. Among them, it says: From within the unsurpassed vehicle, in the ultimate truth, there is no difference, in the conventional truth, it is towards everything, holding onto both purity and impurity. In the great vehicle of skillful means, purity and suffering, in the conventional truth, are also non-different, it is just the difference of high and low views. Thus it is said. The etymology is: From the sound of the word dṛṣṭi (藏文：དྲྀཥྚའི་，梵文天城体：दृष्टि，梵文罗马拟音：dṛṣṭi，汉语字面意思：view), for the meaning of reality, cutting off superimpositions with wisdom that corresponds to it, therefore it is view. The classification is: For the superior faculties, it should be realized through reasoning; for the intermediate faculties, it should be realized by relying on the signs of nature and result; for the inferior faculties, it should be realized through indirect means, namely the two, near and far. Secondly, conduct also has three aspects. The essence is: From the three stages, it says: Because of the special change of samadhi, practice the corresponding conduct according to the scriptures. Therefore, whatever is taken by special skillful means and wisdom, becoming the activity of the three doors of the path, that is the essence of conduct. The etymology is: From the sound of the word caryā (藏文：ཙརྻའི་，梵文天城体：चर्या，梵文罗马拟音：caryā，汉语字面意思：conduct), by the meaning of practicing properly what should be practiced, therefore it is conduct. The classification is: Generally, it is to completely purify the three doors of body, speech, and mind; specifically, it is explained as two types: the conduct of asceticism of the path of means and the conduct of mindfulness of the path of liberation. The latter is further divided into: the conduct of faith and diligence, the conduct corresponding to wisdom, the conduct corresponding to skillful means, the single-pointed conduct, the conduct with elaboration, the conduct of accumulation, the conduct of miraculous powers, these are the seven gradual conducts; and the extraordinary sudden transcendence conduct without acceptance or rejection, making eight in total. Thirdly, the mandala also has three aspects. The essence is: From the Thugs Thig (Heart Drop), it says: In the seven stages, take the essence, the arrangement that is complete is the essence. It means the complete arrangement appearing as the wheel of deities. The etymology is: From the sound of the word maṇḍala (藏文：མཎྜ་ལའི་，梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：mandala), maṇḍa (藏文：མཎྜ་，梵文天城体：मण्ड，梵文罗马拟音：maṇḍa，汉语字面意思：mand) is essence or core, and la (藏文：ལ་，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：la) is holding or taking, because it is the basis for holding the qualities of the essence, it is called taking the essence. Also, the sound also includes the meaning of round or encircling, therefore, whatever is the main one is surrounded by retinue, therefore it is mandala. The classification is: From the Dharma meaning, it is divided into three, and from the small commentary, it is divided into twelve, but here, from the extensive one: With this, the nature mandala