English
Thus, the great practice of recitation and accomplishment is performed. The time for the fruit of accomplishment to be achieved is: at best, six or two months; in the middle, twelve or three months; at worst, sixteen or six months. For those with superior intellect, the longevity empowerment is obtained; for those with inferior intellect, the maturation of karma occurs. As it is said: In thirty-six days, or twelve, fourteen, or sixteen days, the noble one of the lineage of dominion is accomplished. It is also said that in thirty-six days, or sixty, or ninety-six days, with a mind possessing retinue, one should practice without expectation. So it is said. The source of confidence is: the essence and limbs are not deficient, possessing the necessary implements, the mandala of a gathering of yogis who know the complete ritual, will certainly accomplish the intention of goodness. So it is said. The result is the same as before. Eliminating wrong conceptions: there is a slight defining term because it does not exist elsewhere. Some say that in transforming from contaminated to uncontaminated, there is no interruption by other things, so there is no obstacle. Some also say that in most cases, during empowerment, there is no interruption by other paths. Some also say that some say that there is no obstacle to going to the lower realms. Our own tradition says that the lama, from elaboration downwards, has the fault of breaking vows, so there is an obstacle of being turned back into samsara. However, below the accumulation and purification, there is no obstacle of being turned back into samsara, so the general term enters into the specific. In general, there is no obstacle below the accumulation and purification, but specifically, the term accumulation and purification enters into it, so it is called without obstacle. Accumulation refers to many yogis, and practice means to actually practice. Our own tradition believes that in transforming from contaminated to uncontaminated, there is no interruption by other bases of birth, and no interruption by other paths to be traversed, so there is no obstacle to practice, therefore it is called the path. Thus it is thought in the mind. There is no dispute, so there is no need to abandon it. The second general meaning, showing the path of Tögal, has four points: the ground from which Tögal itself arises, the way in which it arises, the reasons for arising and not arising, and contemplating terminology with the mind of habitual expressions. The first point has two: contaminated and uncontaminated. First, it arises from the three: one seal, elaboration, and accumulation and purification. Uncontaminated arises from the two: longevity empowerment and Mahamudra. How it arises
Chinese
其方法是：首先，在如是之境中，仅仅修习智慧，以及在一切显现中，仅仅修习方便，是不会生起的。在那之后，在手印一体无别中，习惯后会生起顿超。从这里舍弃戏论，如果智慧小，就应用于积聚资粮；如果智慧大，就舍弃戏论和积聚二者，应用于持明。如是说：手印一稳固，亦能转移，如鹏和狮子一般。戏论积聚之时，更不用说了。又说，对异熟果报之理没有怀疑。从戏论也能应用于持明，戏论积聚之时更不用说，如前所说可知。从积聚资粮也能应用于大手印。如是说：将四种资具观修成见行二无别，从而获得果位身大手印持明。从寿命自在持明也能应用于任运成就。如是说：有些自在者，从自在种姓本身，以十六次第圆满五身。如是说。从大手印也能应用于佛地。如是说：有些从大手印，应用于无上普贤王如来。如是说。不是那些，说是没有顿超。显示顿超生与不生的理由是：一般来说，顿超生起必须具备三种法，不具备那些就不会生起。三种是什么呢？即其他道有更上的行境，能修无别，以及智慧大。因此，前面所说那些具备那三种法，其他则不具备。那如何呢？仅仅修习大空性胜义谛不会有顿超，仅仅修习大悲心世俗谛不会有顿超，异熟果报智慧小不会有顿超，任运成就其他道没有更上的行境不会有顿超。如是说：次第地，见到具足一切相的大空性。如是说。又说，自明智慧观大悲。如是说。因为力小生处劣，故留下生起分别念的残余。如是说。那与终极道。如是说我知道。以增益的分别念遣除名言是：有些大空性
English
The method is: First, in the state of Suchness, merely meditating on wisdom, and in all appearances, merely meditating on skillful means, will not arise. After that, in the indivisibility of the One Mudra, after becoming accustomed, spontaneous breakthrough arises. From here, abandoning elaboration, if the intellect is small, apply it to accumulating merit; if the intellect is great, abandon both elaboration and accumulation, and apply it to the Vidyadhara. As it is said: The One Mudra, once stable, can also transform, like a Garuda and a lion. What need to mention when there is elaboration and accumulation? It is also said, there is no doubt about the nature of ripening. From elaboration, one can also apply to Vidyadhara. What need to mention when there is elaboration and accumulation? As previously stated, it is known. From accumulating merit, one can also apply to Mahamudra. As it is said: Contemplate and practice the four kinds of equipment as non-dual, and thereby attain the Vidyadhara of the fruition body, Mahamudra. From the Vidyadhara who has power over life, one can also apply to spontaneous accomplishment. As it is said: Some masters, from the very lineage of empowerment, perfect the five bodies through the sixteen stages. As it is said. From Mahamudra, one can also apply to the ground of Buddhahood. As it is said: Some, from Mahamudra, apply to the unsurpassed Samantabhadra. As it is said. Those that are not those, it is said there is no breakthrough. The reason for showing whether breakthrough arises or not is: Generally, for breakthrough to arise, it must possess three qualities; if it does not possess those, it will not arise. What are the three? That is, other paths have something to be traversed above, the ability to meditate on non-duality, and great intellect. Therefore, those mentioned above possess those three qualities, while others do not. How is that? Merely meditating on the great emptiness of ultimate truth will not have breakthrough, merely meditating on great compassion of relative truth will not have breakthrough, the ripening result of small intellect will not have breakthrough, spontaneous accomplishment, other paths have nothing to be traversed above, will not have breakthrough. As it is said: In sequence, seeing the great emptiness that possesses all aspects. As it is said. Again, self-awareness, wisdom, sees compassion. As it is said. Because of weak power and inferior birth, the remaining residue of arising conceptual thoughts is left. As it is said. That itself is the path of final union. As it is said, I know. Eliminating terms with the mind of superimposition is: Some great emptiness
Chinese
也认为可以出现顿超。因为有“先前所作剩余之法皆结合”之说。这样说是不合理的，因为那是与大空性法身相合才那样说的，并非实际结合的来源。那么，通过详细阐述而说的顿超也不是实际结合，因为它不会迷惑，要出现顿超需要具备三种法，而这里无法修持无分别。又认为从如幻中可以出现顿超，因为说“必定是不可逆转的自在种类”，这样说也是不合理的，因为这里也无法修持无分别。经文也有其意图，幻化的等持是为了对觉性进行自在和将自在之道的密咒结合而说的，并非顿超的来源。不可逆转的声音也大多是指证悟见解的功德。有些人认为修积资粮就不会出现顿超，这不合道理，因为以前的经文已经涵盖，道理上也说得通，因为具备出现顿超的所有三种法。这三种是去除其他宗派的观点。我的上师认为，异熟也能出现顿超。如果问为什么，为什么不能出现呢？如果说是由于智慧浅薄，那么，比那更低的单传大手印也能出现顿超，异熟比那更智慧浅薄。如果承认，那么超越更高道路就变得没有意义，而且就像走到路的尽头一样，会变得越来越愚痴。如果说那是因为更高的道路与大手印相近时，相对于灌顶而言是低劣的，那么，同样地，这个单传大手印相对于更高道路的广大积聚而言，也是智慧浅薄，因此也不会从这里出现顿超。经文中也说会出现，从小大乘道中，如是说： “异熟寿命之身分解后， 有无剩余作授记， 与解脱道实际结合。” 说是与任运结合。这样说也是通过经教和理证成立的，所以不认为是不可信的。宣说了具有漏洞的道。虽然此时有防漏，但也说了术语，那有两种，总的来说，漏洞
English
It is also believed that breakthrough transcendence can occur. Because it is said that "all the remaining dharmas previously made are combined." To say this is unreasonable, because it is said that it is in harmony with the great emptiness Dharmakaya, but it is not the source of actual combination. So, the breakthrough transcendence that is said through detailed explanation is also not an actual combination, because it will not be confused, and the occurrence of breakthrough transcendence requires three dharmas, but here it is impossible to practice non-duality. It is also believed that breakthrough transcendence can occur from illusion, because it is said that "it must be an irreversible and free kind," but it is also unreasonable to say this, because it is also impossible to practice non-duality here. The scriptures also have their intentions, the samadhi of illusion is said to be for the purpose of liberating consciousness and combining the secret mantras of the path of liberation, not the source of breakthrough transcendence. The sound of irreversibility also mostly refers to the merits of realizing the view. Some people think that accumulating merits will not lead to breakthrough transcendence, which is unreasonable, because the previous scriptures have already covered it, and it also makes sense in terms of reason, because it has all three dharmas for the occurrence of breakthrough transcendence. These three are to remove the views of other sects. My guru thinks that breakthrough transcendence can also occur in Vipaka. If you ask why, why can't it happen? If it is said that it is because of shallow wisdom, then the single transmission Mahamudra, which is lower than that, can also have breakthrough transcendence, and Vipaka is more shallow in wisdom than that. If you admit it, then it becomes meaningless to go beyond the higher path, and it will become more and more foolish, just like going to the end of the road. If it is said that it is inferior in relation to empowerment when the higher path is close to Mahamudra, then in the same way, this single transmission Mahamudra is also shallow in wisdom in relation to the vast accumulation of the higher path, so breakthrough transcendence will not occur from here either. It is also said in the scriptures that it will occur, from the small and great vehicle paths, it is said: "After the body of Vipaka life is decomposed, The prediction of whether there is any remainder, Is actually combined with the path of liberation." It is said to be combined with spontaneous accomplishment. To say this is also established by scriptures and reasoning, so it is not considered unbelievable. The path with leaks is taught. Although there is leak-prevention at this time, the term is also used, and there are two types of leaks in general.
Chinese
因此，将有漏和无漏的差别，按照相关联的意义，具体地把握有漏和无漏的界限。第一种情况是，伟大的拉杰·尼阿里瓦认为，有漏的主要原因是，有生处之无漏的无漏，所以是有漏，这种说法是不合理的。因为，为了利益有情和自性，而有意识地受生的人，也应成为有漏，因为他们执取了与有漏相关的生。正如《道次第》所说：天和人以及梵天，虽然执取清净的生，但差别在于安住于地。如果承认，那就是无漏了。如果不能成立周遍关系，那么誓言就失败了。还有一些学者斯拉达认为：有漏见到自己的自性，与有漏相关就是有漏；无漏见到自己的自性，没有三种有漏就是无漏。这种说法也是不合理的。首先，如果将这些集合作为定义，那么就允许向上发展。如果按照第一种说法，那么策旺的持明者也应成为有漏，因为没有断除语的漏。如果说不能成立常，因为断除了，那么策旺这是有余的。如果按照第二种说法，那么就会与异熟无差别，应作观察。如果按照第一种说法，那么想要断除的愿望就失败了。语界。如果允许向上发展，那么上界的天人也应成为无漏，因为没有身体界的漏。如果承认，那就是有漏了。如果没有周遍关系，那么誓言就失败了。自己的观点是，追随一些学者嘉若的观点，因为被与一切烦恼相关的业所驱使，所以在三界中流转和迁移，所以是有漏。与此相反的就是无漏。正如所说：因为这些存在于世间人中，所以成为有漏。具体来说，执着颠倒的增益，是烦恼的漏。轮回的身体自己观察。无自主地取受，以及与应舍弃的污秽之物相关，是身体的漏。无自主地感受苦乐，是界的漏。在四生中无自主地进入，是生处的漏。第二，按照相关联的意义来接近界限，如果按照外道次第的观点，那么有三种：既有漏也有能遮止漏的道，既没有漏也没有能遮止漏的道，有漏但没有能遮止漏的道。第一种是