English
If it is to be absorbed from the crown of the head, each is absorbed into its own place and made stable. Or in the "Heart Illusion Net of Power," the five aggregates are absorbed into five places, the three aggregates into three places, and the one aggregate is also accepted to be absorbed into the heart. In both the "Stages of the Path" and the "Extensive Treatise," it is said, "Combine in accordance with the mandala, absorb into the place and make it stable." Regarding the method of obtaining accomplishment through material means, although one enjoys the five desirable qualities, it is especially necessary to obtain both union and liberation. Among them, the four approaches and accomplishments of union at times are: a consort with characteristics, after bathing and teaching the Dharma, being in a state of preparation is approaching; the secret of the dakini is blessed, urged by the symbol of union; increasing happiness with the teachings of desire is near approaching; playing with the four mudras is accomplishing; receiving with the tongue of the sun, moon, and vajra is great accomplishing; in the final night, causing the great wisdom of the path of seeing to arise in the continuum is the method of obtaining great accomplishment from the space of the consort. Regarding this, the "Stages of the Path" says, "Actually, there are two kinds of offerings, what is the main need?" it is said. Furthermore, the limbs of accomplishment are, in the root tantra it says, "The five rituals are completed, the five implements are fully possessed, the five limbs of mantra are complete." Therefore, vows are not broken, view and meditation become the foundation, wisdom and diligence are complete, the body's elements and birth place have no leakage, the best is the life-empowerment vidyadhara, next is the maturation vidyadhara, obtained in this life. Any limbs of accomplishment, five, three, fifteen, etc., if even a little is incomplete, in the next life or within seven lifetimes one will obtain life-empowerment, and if not obtained there, one will not miss obtaining maturation in other lifetimes, or according to the characteristics, countless eons are not an obstacle. Then, during the gathering of the assembly wheel, sudden breakthrough will occur. In the root tantra, during the one aggregate, it says, "If it becomes non-dual, it is the great mudra." Therefore, the result is the great mudra vidyadhara, and during the third aggregate it says, "The vidyadhara will obtain the supreme accomplishment." It is said to be spontaneously accomplished vidyadhara, and during the fifth aggregate it says, "The essence of supreme accomplishment will be achieved." Therefore, it is said that Buddhahood will be obtained. If so
Chinese
从修习而来顿超之理不是，从灌顶而来顿超之说是，修习第一个荟供并获得灌顶，需要一千六百年，才能获得大手印。修习第三个荟供并获得灌顶，需要一千六百年，才能获得任运成就。道次第中说：“百数圆满时，修习二者得究竟。”修习第五个荟供并获得灌顶，需要一千六百年才能成佛。根本续中说：“彼时十六岁以内，五身任运而圆满。”道次第中说：“寿为十六岁，转为百数而住，不舍肉身而成佛。”那么，荟供坛城之神会有好坏吗？答：神没有好坏，因为行者的智慧有大小，所以在修积资粮时，由于本尊数量的多寡差别，在将果与更高的道结合时，就会出现高低之分。那么，修习第一、三、五个荟供的成熟解脱虹身者，也有上、中、下三种根器吗？答：不会。因为成熟解脱虹身的直接果位只能从大手印的持明者那里获得。在将传承果与更高的任运道结合时，会有快慢之分，差别非常大。总的来说，顿超的生起处、意义、生起之因有三。第一，顿超的生起处是：在有漏道的情况下，如果修持一个手印，可能会生起，但并非普遍。在无漏道的情况下，从灌顶和大手印二者之中可能会生起，但并非普遍。第二，顿超的意义是：从中间道舍弃，舍弃较低的次第，而与更高的次第结合。第三，顿超生起的原因是：道次第的某个阶段，具备了从中间道舍弃，以及天生智慧高超，能够修持显空无别的三者聚集在一个基础上才会生起，除此之外不会生起。那定，昆定二者是，显
English
The principle of arising Tögal from practice is not, but the saying of arising Tögal from empowerment is. By practicing the first Tsog offering and obtaining empowerment, it takes one thousand six hundred years to attain Mahamudra. By practicing the third Tsog offering and obtaining empowerment, it takes one thousand six hundred years to attain spontaneous accomplishment. In the Stages of the Path, it is said: "When hundreds are completed, practicing both attains the ultimate in an instant." By practicing the fifth Tsog offering and obtaining empowerment, it takes one thousand six hundred years to attain Buddhahood. The Root Tantra says: "At that time, within sixteen years, the five bodies are spontaneously perfected." The Stages of the Path says: "Life is sixteen years, transformed into hundreds and dwells, without abandoning the physical body, one attains Buddhahood." So, will the deities of the Tsog offering mandala have good or bad qualities? Answer: Deities do not have good or bad qualities, because the practitioner's wisdom has great or small capacity. Therefore, when accumulating merit, due to the difference in the number of deities, when combining the result with the higher path, high and low will occur. So, do the ripening liberation vidyadharas who practice the first, third, and fifth Tsog offerings also have three types of faculties: superior, intermediate, and inferior? Answer: No. Because the direct result of the ripening liberation vidyadhara can only be obtained from the Mahamudra vidyadhara. When combining the lineage result with the higher spontaneous path, there will be fast and slow, and the difference is very great. In general, there are three aspects of Tögal: the place of arising, the meaning, and the cause of arising. First, the place of arising of Tögal is: in the case of the path with outflows, if one practices a single mudra, it may arise, but it is not universal. In the case of the path without outflows, it may arise from either empowerment or Mahamudra, but it is not universal. Second, the meaning of Tögal is: abandoning from the intermediate path, abandoning the lower stages, and combining with the higher stages. Third, the reason for the arising of Tögal is: at a certain stage of the Stages of the Path, possessing the abandonment from the intermediate path, as well as innate superior wisdom, and the ability to practice the inseparability of appearance and emptiness, these three gather on one basis, and then it will arise, otherwise it will not arise. That Ting and Kun Ting are, appearance
Chinese
因为我不能修习空性无别的缘故，所以不会发生顿超。修习轮涅和最终道任运成就持明二者不会在道中迷失，所以不会发生顿超。那么，积资道会迷失吗？不是的，在积资的基础上，不舍弃身体而获得果位是长寿自在，舍弃身体而获得果位是异熟。正如道次第中所说：殊胜道的分界线是一样的。这样说。异熟持明是能够修习显空无别的。即使道路迷失，因为自性怯懦，所以阻碍了显现的力量。仅仅是稍微的，所以需要身体，因此不会发生顿超。正如道次第中所说：因为力量弱小，因缘和愿力薄弱的缘故。这样说。是最终道的等持。正直。因此，凭借大海中存在的日光宝、火光宝、无湿宝和究竟宝这四种力量，大海不会发生增减。在发生元素毁灭和形成的时期，日光的光芒照耀时，大海的水不会减少而变成酸奶。火光照耀时，变成酥油。无湿的光芒照耀时，变成火焰。究竟宝的光芒照耀时，一切都变成空性且不显现，如是，获得暂时的果位持明和最终成佛也是如此。像这个例子一样的意义是，从见道、修道到最终道之间依次串联，获得果位佛地是确定无疑的。从这个积资的基础上，获得最终道长寿和异熟二者，就像日光将水变成酸奶一样，有漏的烦恼本身，转变成无漏的智慧。在获得修道大手印持明的时候，更加增强力量，就像火光照耀变成酥油一样，见道中仍然存在的俱生障碍，在此显现为智慧，自身转变成胜者之身。在最终道任运成就持明的时候，更加增强力量，就像无湿的光芒照耀变成火焰一样，修道中存在的俱生垢染，在此显现为智慧，转变成五身任运成就的持明。成佛
English
Because I cannot meditate on emptiness and non-duality, breakthrough will not occur. Practicing the two, Sambhogakaya and the ultimate path of spontaneous accomplishment vidyadhara, will not be lost on the path, so breakthrough will not occur. Then, will the path of accumulation be lost? No, on the basis of accumulation, if one obtains the fruit without abandoning the body, it is Tshewang (long life empowerment), and if one obtains the fruit after abandoning the body, it is Vipaka (resultant). As it is said in the Lamrim: The dividing line of the supreme path is the same. Thus it is said. The Vipaka vidyadhara is able to meditate on appearance and emptiness without distinction. Even if the path is lost, because of inherent timidity, the power of appearance is blocked. It's just a little bit, so the body is needed, so breakthrough will not occur. As it is said in the Lamrim: Because of weak strength, weak causes and aspirations. Thus it is said. It is the samadhi of the ultimate path. Straight. Therefore, by the power of the four jewels of sunlight, firelight, moisturelessness, and ultimate jewel that exist in the ocean, the ocean will not increase or decrease. In the time when the elements are destroyed and formed, when the light of the sun shines, the water of the ocean will not decrease but will turn into yogurt. When the firelight shines, it turns into butter. When the light of moisturelessness shines, it turns into flame. When the light of the ultimate jewel shines, everything becomes empty and invisible, just as obtaining the temporary fruit vidyadhara and ultimately becoming a Buddha is also the same. The meaning of this example is that from the path of seeing, the path of meditation to the ultimate path, they are connected in sequence, and obtaining the fruit of Buddhahood is undoubtedly certain. From this very accumulation, obtaining the ultimate path of longevity and Vipaka, just as sunlight turns water into yogurt, the defilements of samsara themselves are transformed into the wisdom of nirvana. At the time of obtaining the Mahamudra vidyadhara of the path of meditation, the power is even more enhanced, just as the firelight shines and turns into butter, the co-emergent obscurations that still exist on the path of seeing, here manifest as wisdom, and one's own body becomes the body of the Victorious One. In the case of the ultimate path of spontaneous accomplishment vidyadhara, it becomes even more powerful, just as the light of moisturelessness shines and turns into flame, the co-emergent stains that exist on the path of meditation, here manifest as wisdom, and transform into the vidyadhara of the five bodies of spontaneous accomplishment. Buddhahood
Chinese
在那个时候，它变得更加强大。当终极宝珠的光芒照耀时，一切都像空性一样，在道路的尽头，仍然存在阿赖耶识潜在的污垢。当它显现为智慧时，连同所取和能取的种子一起寻找也找不到。一切都显现为智慧的轮转。例如，在《大方广经》中说：‘诸位佛子！聚集的巨大海水，当被宝珠日之精华的光芒照耀时，便舍弃水的自性，变成牛奶和酸奶。当被珍宝无湿之光照耀时，便舍弃牛奶和酸奶的自性，变成酥油的精华。当被火焰光芒的珍宝照耀时，便舍弃酥油精华的自性，像火一样燃烧。当被所有终极宝珠的光芒照耀时，一切都变成无余且完全的显现。’这样说。行为有两种：计数、指示和正直。道路的支分有十种续部意义。当见解超越时，第二是行为。当通过禅定使见解变得熟悉时，必须了解行为的意义并加以实践。因为方便道、解脱道，见解和禅定都变得可行。行为的必要性，行为的种类，行为的时间，不行为的过患，行为的功德，这五者通过内在的器具意义详细解释而圆满。这是解释。其中有五：计数、必要性和正直。为了自己和他人的利益而进行行为的力量，自己和他人的利益自然成就。此外，为了消除障碍，积累资粮等等，特别是方便道的行为不需要习气，解脱道的行为使禅定变得熟悉并变得强大，因此努力于行为非常重要。种类有两种：计数、指示和正直。行为的种类是《秘密藏续幻化网续》中所说的意义，与粗俗凡夫的自食其力的行为相符。大便，小便，血，菩提心，大肉。
English
At that time, it becomes even more powerful. When the light of the ultimate jewel shines, everything is like emptiness, and at the end of the path, there is still the latent defilement of the alaya. When it arises as wisdom, even searching for the seeds of the grasped and the grasper cannot be found. Everything arises as the cycle of wisdom. For example, in the Mahavaipulya Sutra, it says: 'Oh, sons of the Buddhas! The great ocean of accumulated water, when illuminated by the light of the essence of the jewel sun, abandons the nature of water and becomes milk and yogurt. When illuminated by the moistureless light of the precious jewel, it abandons the nature of milk and yogurt and becomes like the essence of butter. When illuminated by the precious jewel of the light of fire, it abandons the nature of butter essence and burns like fire. When illuminated by the light of all ultimate jewels, everything becomes a complete and unimpaired manifestation.' Thus it is said. There are two types of conduct: counting, instruction, and straightforwardness. Among the branches of the path, there are ten aspects of the tantra. When the view has gone above, the second is conduct. When the view itself is made familiar through samadhi, it is necessary to understand the meaning of conduct and put it into practice. This is because the path of means, the path of liberation, the view, and the samadhi become workable. The purpose of conduct, the types of conduct, the time of conduct, the faults of not conducting, and the benefits of conducting, these five are fully explained in detail through the inner implements of meaning. This is the explanation. There are five of these: counting, purpose, and straightforwardness. Through the power of conduct performed for the benefit of oneself and others, the benefit of oneself and others is spontaneously accomplished. Furthermore, in order to eliminate obscurations, accumulate merit, and so forth, especially the conduct of the path of means does not require habitual tendencies, and the conduct of the path of liberation makes samadhi familiar and becomes powerful, therefore it is important to strive in conduct. There are two types of