English
Thus it was said. Second, examining the gradual and the leap-over. First, Lhaje Kharakpa and others say: These nine paths of contaminated and uncontaminated, combine with the grounds and paths of the causal vehicle, namely, the small accumulation path of body, feeling, mind, and phenomena, the four mindfulnesses; the intermediate coemergent accumulation path, desire, effort, diligence, exertion, the four right abandonments; the great accumulation path of Mahamudra, desire, exertion, mind, examination, the four legs of miraculous power; the small application path with elaboration, faith, exertion, mindfulness, concentration, the five faculties of wisdom; the heat and peak, the two; the great application path of accumulation, the five powers; the forbearance and supreme dharma, the two; the first ground of the fruition seeing path; the seeing of truth of the life empowerment first ground; between the second and ninth grounds of Mahamudra; the tenth ground of spontaneously accomplished vidyadhara, the cloud of dharma, is the same age. To this, Nyangtikpa said: It is not reasonable to combine with the causal vehicle in this way, because there will be no unique difference other than the different ways of proceeding on the path. Moreover, this also contradicts what is said here about the place of arising of the mind, so it will become a fault of speaking in accordance with the Vajrayana. I think that if the grounds of cause and effect are said to be the same in meaning, then there will be a fault, but there is no fault in just matching the age, right? Second, regarding the leap-over path: The ground from which it arises, the understanding of how it arises, the reason for arising or not arising in this way, the way it arises, and incidentally eliminating wrong conceptions. First, the "Mahamudra one elaboration two" of the contaminated path, and the life empowerment and Mahamudra of the uncontaminated path may arise, but it is not universal. Second, abandoning the path in the middle, jumping to the higher one and combining. Third, what is the use of the gradual path for the arising of the leap-over? It must have three dharmas, otherwise it will not arise. What are the three dharmas? Abandoning other paths, having great innate wisdom, being able to meditate on emptiness and compassion without distinction, these three gather in one. Fourth, for that reason, a yogi who meditates on suchness and coemergence, with great wisdom, abandons one path, elaboration and the three accumulations from the middle.
Chinese
而且，因为不是修习无分别的道，所以不会发生顿超。有漏积聚中最大的智慧和无漏任运持明中最大的智慧，是自然而然的智慧。即使是修习无分别的道，因为不会在道中迷失，所以不会发生顿超。异熟也是修习无分别的道，虽然有在道中迷失的广大任运二者，但因为自然而然智慧小，所以不会发生顿超。第五，有些人说，从积聚也能发生顿超，因为经中说：“无二变成大手印。”从第一个聚合修持大手印，以及“获得持明殊胜成就。”从第三个聚合修持任运，以及“成就殊胜成就之精华。”从第五个聚合修持成佛，而且小道中也说：“依赖一个手印的迁转，如鹏和狮子一样。何必说繁杂的积聚呢？”因为这样说，所以是不合理的。经部的三个引文是，积聚时修持第一、三、五个聚合所获得的灌顶，依次是，广大、终道、成佛的引文。小道的引文意义也是，依赖一个手印，在异熟中顿超的迁转也如例子一样，有繁杂和积聚的修持更不用说了。这不是从积聚中发生顿超的引文，如果这样，那么无漏道的汇聚和分离之处就不是见道了，因为积聚会发生顿超。不能这样认为，因为道次第中说：“殊胜道的区分只有一个。”这样说是相违的。如果说灌顶的果有优劣，虽然本尊没有优劣，但因为行者的智慧有大小，所以在积聚因时本尊多少的作为，导致果在修持更高道时出现高低。如果说用第一、三、五个聚合修持的异熟也有上中下三种智慧，如果这样，那么从异熟也会发生顿超，那么，祖尔·强巴僧格说：
English
Moreover, because it is not the path of meditating on non-duality, breakthrough does not occur. The greatest wisdom in contaminated accumulation and the greatest wisdom in uncontaminated spontaneous awareness-holder are naturally great wisdom. Even if it is the path of meditating on non-duality, because it cannot be lost in the path, breakthrough does not occur. Maturation is also the path of meditating on non-duality. Although there are both vast spontaneous occurrences that can be lost in the path, breakthrough does not occur because of naturally small wisdom. Fifth, some say that breakthrough also occurs from accumulation, because the tantra says, "Having become non-dual, the great mudra." From the first aggregate, practice the great seal, and "Awareness-holder attains supreme accomplishment." From the third aggregate, practice spontaneous accomplishment, and "The essence of supreme accomplishment is achieved." Because it is said that from the fifth aggregate, practice Buddhahood, and also in the small path it says, "Relying on one mudra, the transference is also like the garuda and the lion. What need is there to mention elaborate accumulations?" Because it is said, it is unreasonable. The three quotations from the tantra are, the empowerment obtained by practicing the first, third, and fifth aggregates at the time of accumulation are, in order, the quotations for vastness, the final path, and Buddhahood. The meaning of the quotation from the small path is also, relying on one mudra, the transference of breakthrough in maturation is also like the example, let alone elaborate and accumulated practices. This is not a quotation for breakthrough occurring from accumulation. If it were, then the meeting and separation point of the uncontaminated path would not be the path of seeing, because breakthrough would occur in accumulation. This cannot be accepted, because the Stages of the Path says, "The distinction of the supreme path is only one." This is contradictory. If you say that the fruit of empowerment has good and bad, although the deity has no good or bad, because the practitioner's wisdom has great and small, the result is that the deity's many or few actions at the time of accumulating the cause cause high and low to occur at the time of practicing the higher path. If you say that the maturation practiced with the first, third, and fifth aggregates also has three wisdoms, superior, middling, and inferior, and if so, then breakthrough will also occur from maturation, then Zur Jampa Senge said:
Chinese
萨。虽然由异熟持明只能获得实果大手印，但对于将传承果与更高的道结合，存在时间快慢的智慧差别。说什么相违呢，没有遍及。嘉瓦恭巴说，从具足会供的具相大智者那里出现顿超没有过失，因为在小道中说：是否获得能力，会变成两种见道。因此，会供智慧最大者在有漏中见到法性真谛，并在无漏中获得见道。他说，不需要依赖异熟和长寿灌顶，这也是不合理的。小道的教证是指未获得能力的是异熟，获得能力的是长寿灌顶，这将在下文阐述。在有漏中见到法性真谛，如果认为是见到自相，那也是不合理的，因为之前已经阐述过了。第三，总的来说有漏无漏的根本。与此相关联的意义是，详细阐述有漏和还灭的有无的界限。第一，由于被具有一切烦恼的业所驱使，在三界中流漏和迁移，所以是有漏。与此相反的是无漏。如《斯帕卡》中说：这些存在于世俗者身上，因为执着而流漏。具体来说，执着颠倒的增益是烦恼的流漏，身体不由自主地抛弃是身体的流漏，不由自主地感受不适是感受的流漏，由于业力的力量不由自主地取身是生处的流漏。其中，烦恼的执着是主要的，因为它使在轮回中流漏的因的种子变得活跃。其余三个是奴仆，因为仅凭这些无法束缚在轮回中。第二，总的来说，有漏和还灭的有无有四句：有漏灭而还灭存在的道，有漏还灭两者都存在的道，有漏存在而还灭不存在的道，有漏还灭两者都不存在的道。第一种情况是：小乘的究竟果位无漏阿罗汉，进入密咒乘后安住于资粮加行道者。第二种情况是：资粮道的四种瑜伽，如《道次第》中所说：金刚萨埵所说的，一切律仪根本，如果没有如实守护，药叉
English
Sa. Although the actual result of Mahamudra can only be obtained through the ripening awareness holder, there is a difference in wisdom regarding the speed of combining the transmitted result with the higher path. What contradiction is there? It is not pervasive, he said. Gyawa Gongpa said, "There is no fault in the emergence of Tögal from a great wise person who possesses the characteristics of gathering accumulations, because it is said in the Lesser Path: 'Whether or not one has obtained the ability, it will become two paths of seeing.' Therefore, the greatest wisdom of gathering accumulations sees the truth of Dharma-nature in the contaminated and attains the path of seeing in the uncontaminated. It is not necessary to rely on both ripening and longevity empowerment," he said, which is also unreasonable. The quote from the Lesser Path refers to ripening as not having obtained the ability and longevity empowerment as having obtained the ability, which will be explained below. Seeing the truth of Dharma-nature in the contaminated, if it is considered seeing the self-nature, that is also unreasonable because it has already been explained. Third, generally speaking, the root of contaminated and uncontaminated. The meaning related to this is to specifically explain the boundaries of the presence or absence of contamination and reversal. First, because it is driven by actions accompanied by all defilements, leaking and transmigrating in the three realms, it is contaminated. The opposite of that is uncontaminated. As it says in Spar Khab: "These exist in worldly people, because of clinging, they become leaking." Specifically, clinging to inverted imputations is the leakage of afflictions, the involuntary abandonment of the body is the leakage of the body, involuntarily experiencing discomfort is the leakage of feeling, and involuntarily taking a body by the power of karma is the leakage of the place of birth. Among these, the clinging of afflictions is the main one, because it makes the seeds of the cause of leaking in samsara active. The latter three are servants, because they alone cannot bind one in samsara. Second, in general, there are four possibilities of the presence or absence of contamination and reversal: the path where contamination is absent but reversal is present, the path where both contamination and reversal are present, the path where contamination is present but reversal is absent, and the path where both contamination and reversal are absent. The first case is: the ultimate result of the Lesser Vehicle, the uncontaminated Arhat, who enters the Mantra Vehicle and abides on the path of accumulation and preparation. The second case is: the four yogas of the path of accumulation, as it says in the Lamrim: "The root of all vows spoken by Vajrasattva, if not kept as they are, Yaksha"
Chinese
若沃梅瓦说：从心中取出饮血者，将转生于三恶道。那里的痛苦无法忍受。因此，有四种途径可以阻止堕落。如是。如此，在见解之时，殊胜成就的精华，如摩羯鱼手印一般，首先理解意义，最后不放弃。如是说，理解见解后不会再堕轮回。此处说从戏论中解脱，这是否矛盾呢？没有矛盾。前者是顿悟者从一开始就无分别地彻底理解的功德，后者是渐悟者，因为尚未理解见解的自性，所以是过失。第三是积累资粮，通过具有证悟和串习，果如时数般与无漏结合，因为没有其他刹那的间隔。现在虽然是有漏，但因此不会产生未来同类的果，所以不会堕落。如是说，无间断地结合。或者说，即使在中阴没有获得无漏，通过积累资粮的功德也不会堕入恶趣，如同获得共同的加行道忍位一样。第四是四种持明，即异熟持明、道之殊胜圆满的命灌顶、大手印持明、任运成就持明。在《心滴》中说：从那以后，通过四者脱离了有漏。如《道次第》中说：此乃漏尽之大族，无论如何行持也不会堕落。此处有些人说，异熟持明不应是无漏，因为没有断除身体、处所的漏。回答说，拉杰也说，即使是有漏，也将其归入无漏之中，例如用箭射中人的要害一样，这不应理，因为在没有脱离有漏之前，不能算作无漏。如果说是肯定会变成无漏，那么积累资粮的刹那相续也应如此。比喻也不成立，在人未死之前，为何将其归入死者之列？如果说是肯定会死，那么一切有情都应如此。这并不普遍，如果说是很快就会死，那么昆虫类的短命有情也应如此。拉杰达迪说，进入有漏状态，不一定需要具备三种漏，所以身体的漏