English
In short, if post-attainment arises, then it is reasonable for the post-attainment of that very stage to arise. How could the post-attainment of the stage of union arise? Therefore, if there is something that is both union and post-attainment, then before that, there must necessarily be something that is both union and equipoise. Non-learning union is the state of being free from the distinctions of what is to be tamed, the nature of phenomena, and the path of taming, that is, free from the distinctions of what is to be realized and the agent of realization, object and subject, and constantly abiding in the state of perfect Buddhahood. Here, too, it is called the union of mind Dharmakaya and body Sambhogakaya, because body and mind are completely non-different in essence. The stage of union from the five stages. Here, many definitions and names of union are explained, as it is said: Having known that nature in sequence, My blessing and luminosity, Whatever is gathered in that nature, This is the stage of union. Here, the union of speech and wisdom is explained, and this definition is the main one. Conventional and ultimate, Having known their separate aspects, Wherever they are truly mingled, That is explained as union. Here is the union of the two truths. And grasping and apprehended, Two minds are not present, Wherever there is a non-dual mind, That is explained as union. Here is the meaning of non-dual union. That is, abandoning grasper and grasped and having wisdom, establishing this is non-dual union. These two names of definitions are necessary even when explaining roughly. Abiding in the state of union, The great yogi who is learning, Having meditated on union, Conduct is also non-different from that. This refers to learning union, which is divided into the ten or twelve bhumis of the noble path. All the Buddhas of the Ganges' sands, Have understood this very thing, Abandoning the sides of existence and non-existence, The nature of Mahamudra is accomplished. This refers to non-learning union, the distinctions of which are: the four bodies and five wisdoms. Having abided in the stage of union, One no longer learns in any field. Here, the word "non-learning" does not refer to non-learning union. Having attained union, there is no need to learn different types of paths. This encompasses both learning and non-learning unions.
Chinese
道路的增益之理，苦行者的行为，有繁、无繁、极无繁的施舍之相。当从《行聚灯》中了解。下面略作展示。第三，其他相在此完备之理：调伏自续，四瑜伽，三三摩地，四亲近修，六支结合，四手印。其他还有多种术语的表示方法。第一是：具菩提心上师等。首先，对此意义，所有波罗蜜多乘之道，或者如何依止上师呢？生圆次第这些，必须恒常具备世俗菩提心，慈爱大悲。必须恒常以通达二无我的胜义菩提心空性而摄持。因为，空性大悲中，容摄了一切道的品类。略作表示，慈爱是世俗菩提心的因。取舍业果是信心。闲暇难得，死亡无常，轮回痛苦的思考，是出离的 సాధన (Sādhana，能成就者，修法)。信心和出离的思考，也是菩提心的部分，仅仅是慈爱的原因和条件。所以，这些都包含在世俗菩提心中。所有禁戒恶行的戒律，也包含在取舍业果中。蕴、界、处、缘起等，所有精通六种应精通之事物，以及观修四谛、十六无常相的道，也都包含在空性中。所以，修持二菩提心，也容摄了其他乘的一切道。加持的根本是上师金刚阿阇黎，因此，不能错乱经中所说的依止方式，并且恒常以对上师的虔诚来引导道路。宣说发心和虔诚，就是显示了共同和不共同的一切前行。第二是：胜天瑜伽等，极瑜伽、大瑜伽，随瑜伽等。直到随瑜伽为止。胜天，是指赐予成就的本尊坛城。
English
The principles of increasing the path, the conduct of ascetics, the aspects of giving with elaboration, without elaboration, and extremely without elaboration. These should be understood from the 'Compendium of Practices Lamp'. A brief outline will be shown below. Third, how other aspects are complete in it: taming the continuum, the four yogas, the three samādhis, the four approaches and accomplishments, the sixfold union, the four mudras. Furthermore, the ways of representing various terms. The first is: 'The Lama who possesses Bodhicitta,' etc. First, regarding this meaning, are all the paths of the pāramitās, or how should one rely on the Lama? These paths of generation and completion must always be accomplished with the relative Bodhicitta, love, and great compassion. One must always grasp the ultimate Bodhicitta, understanding emptiness with the two selflessnesses. Because in emptiness and compassion, all other categories of the path are included. To represent a part, love and compassion are the cause of relative Bodhicitta. Abandoning and adopting actions and their results is faith. Contemplating the difficulty of finding leisure and opportunity, impermanence of death, and the suffering of samsara is the means of achieving renunciation. The thoughts of faith and renunciation are also just parts of Bodhicitta, and are merely the causes and conditions of love and compassion. Therefore, all of these are included in relative Bodhicitta. All the vows of abstaining from misdeeds are also included in abandoning and adopting actions and their results. All the objects to be mastered, such as the aggregates, elements, sources, dependent origination, etc., and the paths of contemplating the four truths and the sixteen aspects of impermanence, etc., are also included in emptiness. Therefore, by meditating on the two Bodhicittas, all the paths of other vehicles are also included here. If the root of blessings is the Lama Vajra Acharya, then one must not err in the way of relying as stated in the tantras, and one must always lead the path with devotion to the Lama. By explaining the generation of the mind and devotion, all the common and uncommon preliminaries are shown. The second is: 'The yoga of the supreme deity,' etc., the exceedingly yoga, the great yoga, the subsequent yoga, etc., up to the subsequent yoga. 'The supreme deity' refers to the mandala of the yidam deities who bestow accomplishments.
Chinese
这是关于禅定的修习，不仅是四种瑜伽，还有三种禅定和四支也应结合起来。在此，如果与圣众眷属结合，那么护轮和剩余供养等只是前行。正行中，最初的两个现证菩提是瑜伽，之后的三个是随瑜伽，将金刚萨埵转化为报身和化身，身坛城是甚深瑜伽，身语意加持，三重勇识，加持，直至后得之殊胜之间都是大瑜伽。此论典的语句中，随瑜伽最后出现，只是为了适应诗句的组合。如此四瑜伽的生起次第，虽然大多数需要在圆满次第之前努力修习，但圆满次第本身也具备这些，金刚念诵是瑜伽，三种显现是随瑜伽，幻身是甚深瑜伽，光明是大瑜伽。第三是，在“先前清净的誓言等”之后，“禅定次第具足”之意。也就是，最初的结合，坛城胜和事业胜，是三种禅定的次第。如果以这种仪轨修习广大的坛城，就必须按照这个次第来修习。由此可以推断，如果以广大的仪轨修习简略的本尊，主要只是父尊母尊，那么首先只修习正行部分。如果以简略的仪轨修习广大的坛城，那么就通过刹那生起，或者仅以种子字和手印生起，然后加入少许剩余的仪轨。如果两者都简略，那么就是每一尊本尊都刹那生起等等，这些简略的生起仪轨都属于剩余供养的范畴。这里所说的“誓言等”是指，四种瑜伽是最初结合的分类，因此，如果修习三种禅定，那么自然就具备了四种瑜伽。因此，是与四种瑜伽结合，而坛城本尊的开展是坛城胜，念诵和祈请，以歌声劝请，供养赞颂等等是事业胜，如果将这些与之前的联系起来，那么在双运的口诀中，也可以说二胜合一。
English
This is about the practice of Samadhi, not only the four yogas, but also the three Samadhis and the four limbs should be combined. Here, if combined with the Holy Assembly, then the protective circle and the remaining offerings are just preliminaries. In the main practice, the first two Abhisambodhis are Yoga, the latter three are Anu-yoga, transforming Vajrasattva into Sambhogakaya and Nirmanakaya, the body mandala is Ati-yoga, body, speech, and mind blessings, the triple heroes, blessings, until the excellence of the subsequent attainment is Maha-yoga. In the sentences of this treatise, Anu-yoga appears last, just to fit the composition of the verses. Thus, the Utpattikrama of the four yogas, although most need to be diligently practiced before the completion stage, but the completion stage itself also possesses these, Vajra recitation is Yoga, the three appearances are Anu-yoga, the illusory body is Ati-yoga, and luminosity is Maha-yoga. The third is, after "the previously purified vows, etc.," the meaning is "the Samadhi is complete in order." That is, the initial union, the Mandala Supreme, and the Karma Supreme, are the order of the three Samadhis. If one practices the vast mandala with this ritual, one must practice in accordance with this order. From this, it can be inferred that if one practices the condensed deity, mainly just the father and mother deities, with a vast ritual, then one should first practice only the main part. If one practices the vast mandala with a condensed ritual, then one generates it in an instant, or generates it only with seed syllables and mudras, and then adds a little of the remaining ritual. If both are condensed, then each deity is generated in an instant, etc. These condensed generation rituals all belong to the category of remaining offerings. Here, the so-called "vows, etc." means that the four yogas are the classification of the initial union, therefore, if one practices the three Samadhis, then naturally one possesses the four yogas. Therefore, it is combined with the four yogas, and the unfolding of the mandala deities is the Mandala Supreme, and recitation and supplication, urging with songs, offerings, praises, etc., are the Karma Supreme. If these are connected with the previous ones, then in the instructions of Yuganaddha, it can also be said that the two Supremes are united.
Chinese
又，另一种方式是，三寂静和结合之物是身坛城胜王，光明双运即是胜王。第四是：念诵近成就，大成就，成就的自性差别中。到“自性的”为止，初现证悟是缘于空性的念诵，之后到身坛城圆满之间是近成就，之后到随生之间是成就，之后到坛城近摄之间是大成就。此处，等持是身寂静念诵，后得是身寂静和语寂静近成就，心专注是成就，幻身光明，双运三者是大成就。此处，又是“成就的”这个成就的能诠随生也是组合的缘故。金刚鬘中说：瑜伽之后是瑜伽，极瑜伽是大瑜伽，最初是结合简略。同样，坛城国王胜，事业国王瑜伽胜。如是说，初结合分为四瑜伽，坛城广大仪轨广大而修的时候，四瑜伽和二胜，即六支即是束缚。此派的四瑜伽无法束缚坛城广大的次第，所以是近取，四支也只是计算圆满之相，意义非常多寡等非常不合适，所以束缚的主要是六支。此处以圆满次第的角度来说，生起与五次第智慧随顺的，更不用说了。修习作为五次第之基础的成就，作为意乐之道的专注等，也能通过生起次第的那些道，净化一切垢染，以及成就一切功德的利益都会圆满，对于根器敏锐者来说，认为生起次第的那个和那个的替代全部都可以通过这个来完成。如经文直接显示的那样，也是对以上生起次第的广说。第五是，在“差别”之后：各别摄和静虑，以及命勤和执持，随念和三摩地，具足六结合是差别。如是说，此时此
English
Also, in another way, the three solitudes and the object of union are the supreme king of the body mandala, and the supreme king is the union of luminosity and duality. The fourth is: recitation, near accomplishment, great accomplishment, in the distinction of the nature of accomplishment. Up to 'of the nature,' the first manifestation of enlightenment is recitation focused on emptiness, then near accomplishment until the completion of the body mandala, then accomplishment until the subsequent arising, then it is considered great accomplishment until the near gathering of the mandala. Here, equipoise is body solitude recitation, post-attainment is body solitude and speech solitude near accomplishment, mind focus is accomplishment, illusory body luminosity, the three of union are great accomplishment. Here, again, 'of accomplishment,' the subsequent arising that indicates accomplishment is also due to combination. In the Vajra Garland it is said: After yoga is yoga, extreme yoga is great yoga, the first is a brief combination. Similarly, the king of mandalas is supreme, the king of actions is the supreme yoga. Thus it is said, the initial combination is divided into four yogas, and when the mandala is vast and the rituals are vast, the four yogas and the two supremes, that is, the six limbs, are the binding. The four yogas of this school cannot bind the vast sequence of the mandala, so it is approximate, and the four limbs are only counted as complete, the meaning is very much more or less, etc., which is very inappropriate, so the main binding is the six limbs. Here, from the perspective of the completion stage, it goes without saying if one generates wisdom that is in accordance with the five stages. By meditating on the accomplishment that is the basis of the five stages, and the focus that makes desire the path, etc., also through those paths of the generation stage, all the benefits of purifying all defilements and accomplishing all qualities will be perfected, and for those with sharp faculties, it is considered that this can accomplish all the substitutes for this and that of the generation stage. As the scripture directly shows, it is also an extensive explanation of the above generation stage. The fifth is, after 'distinction': individual gathering and contemplation, as well as life exertion and holding, mindfulness and samadhi, having six combinations is distinction. Thus it is said, at this time