English
"Without doubt" means: This is a term indicating Tögal. Generally, Tögal is established through four dharmas: first, the path from which Tögal arises; second, the manner in which it arises; third, showing the reasons for arising and not arising; and fourth, eliminating conceptual elaborations with wisdom that dispels superimposition. There are two ways from which it arises: Tögal with outflows and Tögal without outflows. Tögal with outflows has three types: arising from One Seal, Proliferation, and Accumulation. Tögal without outflows arises from the Great Seal and Life Empowerment. Second, the manner in which it arises is: from One Seal, three paths are established, connecting to maturation. Therefore, it is said, "Maturation wisdom is without doubt." In the Small Path, it says, "The stable transformation of One Seal, like a garuda and a lion, what need is there to say during the time of proliferation and accumulation?" From Proliferation also connects to Vidyadhara, saying, "In the future, one will attain the bardo or dualistic grasping." In the Small Path, it says, "What need is there to say during the time of proliferation and accumulation?" From Accumulation also, abandoning the path of seeing of great wisdom, one connects to the Great Seal. As it says in the 'Sparking Flint,' "If one practices by observing and applying the four types of resources without attachment, one will attain the Vidyadhara of great fruit." Tögal without outflows also connects from Life Empowerment to Buddhahood. In the Small Path, it says, "Some, from the lineage of empowerment, perfect the five empowerments of the sixteen continuations." Again, from Life Empowerment, one ultimately connects to the path, saying, "Like a vast expanse, one goes to the end all at once." From the Great Seal, one connects to the ground of Buddhahood, saying, "Some, from the Great Seal, connect to the unsurpassed Samantabhadra." Those that are not these do not have Tögal. Third, the reasons for Tögal arising and not arising are: generally, for Tögal to arise, it is necessary to possess three dharmas: first, surpassing other paths; second, being able to meditate on non-duality; and third, great wisdom. Possessing these will cause Tögal to arise, and not possessing them will not cause it to arise. Therefore, because Suchness and All-Illuminating cannot meditate on non-duality, Tögal does not arise. Maturation does not arise because of small wisdom, because the power is small and the aspiration is weak. Thus it is said. Spontaneously Accomplished.
Chinese
因为没有其他道路可以超越它，所以不行。因为在与佛陀的境界结合时，没有其他道路可以阻断它。第四，以消除执着的观点来消除世俗的说法是：有些人说，从大空性中也可以产生顿超。说“显现后与殊胜法身结合”，这是说已经与法身结合了，所以错了。那个教证是说，如来藏和法身二者仅仅在空性上是相符的，不是实际的结合。这本身不是真正意义上的同类陈述。那么，从一中生出顿超也不是实际的结合吗？不是的，不要混淆。顿超的产生需要具备三种法，而这里无法修无分别的禅定。有些人认为从如幻中也能产生顿超。说“决定不退转，能自在”，这是说与长寿灌顶结合，这是错误的。因为这里无法修无分别的禅定，所以不具备三种法。教证中所说的也有密意。如幻三摩地通过对觉性的控制，来世可以作为与密咒乘结合的途径。又有些人说，从积累资粮中不会产生顿超，这是不合理的，因为顿超的三种法都具备。即使比火镰，四种资具在见行上也没有二元对立，如果修持，就能获得大手印持明果位。这些是消除他人执着的方法。我认为从异熟果中产生顿超是合理的。为什么呢？为什么不行呢？如果说异熟果心识狭小，所以不能产生顿超，那么，单印和异熟二者，单印的心识更大，因为单印能产生顿超。如果这样说，那么在欲望之上超越道路就变得毫无意义了。还有人说，异熟果的心识并不比单印小，只是道路的距离相等，长寿灌顶的心识更小。那么，单印的心识也比广大的小，所以不能产生顿超了。如果说没有被永隆派掌握，那么，从小道中说：“思已大之身分开，剩余有无作预言，最终与真实结合。”这样说，就舍弃了大手印。
English
Because there is no other path to surpass it, it is not possible. Because when uniting with the state of Buddhahood, no other path can obstruct it. Fourth, eliminating worldly claims with the mind of attachment is: Some say that breakthrough can also arise from the great emptiness. Saying, "Manifest and unite with the excellent Dharmakaya," it is said that it has already been united with the Dharmakaya, so it is wrong. That scripture says that Suchness and Dharmakaya are only similar in emptiness, not an actual union. This itself is not a real statement of commonality. So, is the breakthrough that arises from one elaboration also not an actual union? No, don't confuse it. The emergence of breakthrough requires three dharmas, but here it is impossible to meditate on non-duality. Some think that breakthrough can come from something like illusion. Saying, "Definitely control the irreversible lineage," it is said to be combined with Tshewang (long life empowerment), which is wrong. Because here it is impossible to meditate on non-duality, the three dharmas are not complete. What is said in the scripture also has a hidden meaning. The Samadhi of illusion-like controls awareness on the ground, and in the next life, it is a way to combine with the Mantra Vehicle. Again, some say that breakthrough will not come from accumulating merit, which is unreasonable, because all three dharmas of breakthrough are complete. Even more than a flint, the four kinds of equipment are not dualistic in view and practice, so if practiced, the result of Mahamudra Vidyadhara will be obtained. These are the ways to eliminate the attachments of others. I think it is reasonable for breakthrough to arise from Vipaka (karmic maturation). Why is that? Why not? If you say that Vipaka's mind is small, so breakthrough cannot arise, then Single Mudra and Vipaka are both Single Mudra, and the mind of Single Mudra is greater, because breakthrough can arise from Single Mudra. If you say that, then surpassing the path on desire becomes meaningless. Someone also says that Vipaka's mind is not smaller than Single Mudra, but the distance of the path is equal, and the mind of Tshewang is smaller. Then, the mind of Single Mudra is also smaller than elaboration, so breakthrough cannot arise. If it is said that it has not been grasped by Yunglung, then from the small path it says: "Having thought, the great body is separated, The existence or non-existence of the remainder is prophesied, Finally, it is combined with the real." Saying this, the Mahamudra is abandoned.
Chinese
最终将它应用于道。然而，上师们也不说。因为没有听到其他人说过，所以应该理解为虚构的想法。所谓的“在那之后的其他次数”。对于妥噶者自身，也有上中下三种应用方式。上等应用于此，中等应用于中阴，下等应用于其他次数。那么，中阴获得异熟果，是否有经文证明？如果有，那就不适合中阴，因为中阴是从元素中解脱出来的，被描述为意生身。如果没有元素之身，也无法获得异熟果，因为异熟被称为与前世业的异熟所形成的身体没有分离。对此，一些人说，中阴所获得的异熟果以身体习气的形式存在，其意是显现为天神的形象。但这也不合理。如果身体以习气的形式存在，那么就不能称为异熟果，因为定义会丧失。有些人说，异熟果是在中阴中获得的，身体是天神的形象，而意是法性。这也不合理。那么，这岂不是与大手印没有区别了吗？因为身体显现为天神的形象。那么，应该如何理解呢？这里有三种词语的用法：在中阴中获得，于中阴获得，从（自）中阴获得。所谓在中阴中获得，是指今生积累了资粮，但没有见到真谛，没有获得异熟果，在身体分离后立即依靠死亡的光明，见到真谛，从而获得异熟果。所谓于中阴获得，是指今生积累了资粮，但没有见到真谛，没有获得异熟果，在身体分离后立即依靠死亡的光明，见到真谛，从而获得异熟果。所谓从中阴获得，是指今生积累了资粮，但没有见到真谛，不认识死亡的光明，在中阴的真实显现生起时，在体验时将其视为幻象，依靠它见到真谛，从而获得成熟。那么，因为在那时没有由异熟果形成的身体，所以异熟果的定义就丧失了。如果这样说，那只是假立的异熟果。确实没有元素之身，只是安立了见到真谛的部分。那么，这和长寿灌顶相似吗？长寿灌顶会发生什么呢？
English
Finally, it is applied to the path. However, the lamas also do not say. Since I have not heard others say it, it should be understood as a fabricated idea. The so-called "after that, other times." For the Tögal practitioner themselves, there are three ways of applying the mind: superior, intermediate, and inferior. The superior is applied to this, the intermediate is applied to the bardo, and the inferior is applied to other times. So, is there scriptural proof that one obtains the result of maturation (vipāka) in the bardo? If there is, then it is not suitable for the bardo, because the bardo is liberated from the elements and is described as a mind-made body. If there is no body of elements, then one cannot obtain the result of maturation, because the result of maturation is said to be inseparable from the body formed from the result of maturation of previous actions. To this, some say that the result of maturation obtained in the bardo exists in the form of a bodily imprint, and the intention is manifested as the form of a deity. But this is also not reasonable. If the body exists in the form of an imprint, then it cannot be called the result of maturation, because the definition is lost. Some say that the result of maturation is obtained in the bardo, the body is the form of a deity, and the intention is the nature of reality. That is also not reasonable. Then, wouldn't that be no different from Mahāmudrā? Because the body appears as the form of a deity. So, how should it be understood? There are three ways of using words here: obtained in the bardo, obtained in the bardo, and obtained from the bardo. Obtained in the bardo means that in this life one has accumulated merit but has not seen the truth and has not obtained the result of maturation, but immediately after the body separates, relying on the clear light of death, one sees the truth and obtains the result of maturation. Obtained in the bardo means that in this life one has accumulated merit but has not seen the truth and has not obtained the result of maturation, but immediately after the body separates, relying on the clear light of death, one sees the truth and obtains the result of maturation. Obtained from the bardo means that in this life one has accumulated merit but has not seen the truth and does not recognize the clear light of death, but when the actual appearances of the bardo arise, one sees them as illusions during the experience, and relying on that, one sees the truth and obtains maturation. Then, since there is no body formed from the result of maturation at that time, the definition of the result of maturation is lost. If you say that, then it is only a nominally designated result of maturation. Indeed, there is no body of elements, only a part of seeing the truth is established. Then, is it similar to the longevity empowerment? What happens with the longevity empowerment?
Chinese
存在于清净之身中，而这里存在于习气之身中，因此不同。如果问大手印有什么区别？大手印存在于本尊的装束中。从中阴获得的是：中阴的景象消失后，在取身之际见到真谛，那是意指转变为异熟之身，显现为本尊之身。出自《道之精要明灯论》，第五品之释。第六品之正文以十五种方式阐述，其中，详细阐述禅修之方法是：首先以十八、四十二等方式阐述。也就是说，因为简略坛城中有十八尊神，所以称为首先十八。简而言之，五部佛父佛母十尊之上，加上八位门神佛父佛母，即为十八。所谓四十二，是指中等坛城中有四十二尊神。五部佛父佛母十尊，菩萨父佛母十六尊，门神父佛母八尊，六位能仁，普贤父佛母二尊。依次学习广大的坛城。所谓广大的坛城有八十二尊神。也就是中央金刚萨埵父佛母被小部的八位菩萨父佛母围绕，即金刚萨埵，金刚萨埵母，金刚宝，金刚光母，法金刚，幻化金刚，业金刚，行动母金刚。东方毗卢遮那父佛母被八小部围绕，即金刚萨埵，金刚嬉女，金刚国王，金刚杜贝玛，金刚爱，金刚钩女，金刚善，金刚度母。南方宝生父佛母被八小部围绕，即金刚宝，金刚鬘母，金刚光荣，金刚花母，金刚幢，金刚索女，金刚笑，金刚乐母。西方阿弥陀佛被八小部围绕，即金刚歌女，金刚法，金刚利，金刚灯女，金刚轮，金刚锁女，金刚语，金刚明照母。北方不空成就被业之八小部围绕，即金刚宝，金刚业，金刚舞女。