English
Among the two types of accomplishments, the first is the common accomplishment. As stated in the root text: "Raising corpses, longevity, dispatching (prase), great deities and the four great kings, subduing venomous dragons, controlling the consorts of kings and ministers, controlling territories, expelling tongue wolves and swift-footed ghosts, accomplishing invisibility, invoking goddesses and dragonesses, accomplishing kings, ministers, army leaders, and Shang ministers, these are for the sake of worldly achievements in this life." These are taught by each chapter of the expanded illusion. The accomplishment of raising corpses, Vajra Land, is in the seventeenth chapter; the accomplishment of longevity is in the sixty-fourth chapter; dispatching (prase) is in the sixty-fifth chapter; the accomplishment of the great deity Mahadeva and the four great king retinues is in the sixty-sixth chapter; subduing venomous dragons and demons is in the forty-sixth chapter; controlling the consorts of kings and ministers is in the forty-fifth chapter; controlling territories is in the thirty-eighth chapter; "tongue wolf" is a specific swift-footed ghost of the Vajra family, in the forty-first chapter; the general accomplishment of swift-footedness, expelling hostile obstacles to other places, accomplishing invisibility, invoking goddesses and dragonesses as mudras, are all in the thirty-eighth chapter; accomplishing kings and ministers, accomplishing large armies and great power, and accomplishing Shang ministers are taught in the forty-first chapter. Moreover, this very common siddhi is also taught from within itself: six siddhis that produce qualities, five siddhis of the five elements, and eight minor activities. The first is: "Becoming nectar and arising, curing four hundred and four diseases, producing enjoyment and purifying bad migrations, accomplishing any transformation." The second is: "Space Vajra arises solid, burning even fire cannot burn, becoming water and flowing is the same, the world realm will collapse, everything will become empty and fall." The third is: "Attracting, sending, binding, and liberating, healing, killing, defeating, and conquering, this samadhi can accomplish." The second is the supreme siddhi. As stated in the root text: "Accomplishing the assembly of letter illusions, Vajrasattva and accomplishing medicine, accomplishing the five families and the five mothers, bestowing blessings are the two types of accomplishment." The method of how to accomplish is: the respective peaceful and wrathful ritual texts, and the respective
Chinese
这些是特别挑选出来的修法。主要修持是荟供轮的修法。第八，关于不动摇的等持也有三种。本体是：如《黑汝嘎集密》所说：无论于何处，心皆能明了，不散乱即是等持。因此，对于所修的特殊对象，从生起次第和圆满次第的等持中，心能不动摇地安住于一境。定义是：从梵语“三摩地（梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：等持）”一词而来，意为心的平等。 “三摩（梵文天城体：सम，梵文罗马拟音：sama，汉语字面意思：平等）”意为平等，“地（梵文天城体：धि，梵文罗马拟音：dhi，汉语字面意思：心）”意为心。因此，对于所修的对象，心能专注于一境，这就是等持的意义。
English
These are the specially selected methods of practice. The main practice is the practice of the Tsog Offering Wheel. Eighth, there are also three aspects to unwavering Samadhi. The essence is: As stated in the Heruka Assembly: "Wherever the mind is clear, and is not distracted, that is Samadhi." Therefore, for the special object of meditation, the mind remains unwavering and focused on one point from the Samadhi of the generation stage and completion stage. The definition is: It comes from the Sanskrit word "Samadhi (梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：Equanimity)", which means equality of mind. "Sama (梵文天城体：सम，梵文罗马拟音：sama，汉语字面意思：Equal)" means equal, and "dhi (梵文天城体：धि，梵文罗马拟音：dhi，汉语字面意思：Mind)" means mind. Therefore, for the object of meditation, the mind can focus on one point, which is the meaning of Samadhi. Classification: As stated in the Kashmiri translation: "By combining with the form of the deity, the moon, vajra, and so on, are in order. The generation stage is so called, the great yoga of self-nature accomplishment, the completion stage is so said." Therefore, there are two types of yoga: the yoga of the conceptual generation stage and the yoga of the perfect completion stage. First, regarding the generation stage, it is said: "The generation stage depends on the place of birth, with distinctions such as womb-born, etc. It is also considered to be of four types." Therefore, in order to purify the habitual tendencies of the four places of birth, there are four methods of meditation. As it is said: "To purify the four places of birth, the generation is also the same, divided into four aspects: with elaboration, without elaboration, and extremely without elaboration." Therefore, extensive is egg-born, medium is womb-born, brief is moisture-born, and extremely brief is miraculously born. Thus, in order to purify the habitual tendencies of the four places of birth, the extensive practice is to meditate through the wheel of the mandala, in the manner of self-generation and other-generation. In addition, there are the generation of the five manifest enlightenments, and the generation of the four vajra conduct rituals, and so on. The medium practice is to generate through the three rituals of body mudra, speech seed syllables, and mind hand symbols. The brief practice is to generate only from the seed syllable, according to the practice of Anu Yoga. Generation occurs through the cause of reciting the generation mantra. The extremely brief practice is to generate the deity's form in the manner of a fish leaping from the water, with instantaneous recollection and completion, according to the practice of Ati Yoga. These are the four methods of meditation. The completion stage is based on the secret instructions of upper gate Tummo and lower gate the play of the three realms, and the yoga of union, the path of liberation, with both gradual and sudden approaches.
Chinese
是包含在无分别的禅定中。那么，在方法道的上下方面，观想脉轮，将本尊观想为父母佛等等，这些都混合了观想生起次第的部分，为什么会变成圆满次第呢？因为生起次第和圆满次第两者是相互依存的。最初只是引导我们去确定观想生起次第的经验，但实际上，它是通过无分别的方式来介绍自性本具的俱生智慧，因此会变成圆满成就的圆满次第，所以没有过失。第九，关于供养也有三种。本体是：在《心滴》中说：“能作、所作、作用聚合，即是欢喜满足之事物。”因此，对成为供养境的对象，以恭敬和供养之心，通过三门来成就悦意，并且像现在普遍流行的一样，通过将总名安立在别相上，以陈设物品的方式来使之欢喜。词义是：从“普加（梵文：Pūjā）”这个词而来，“普尔瓦（梵文：Pūrva）”是先前，“杂达（梵文：Jāta）”是产生的意思，因为在要成办的任何事情之前都要先行，所以有事先产生欢喜的缘故。 “普尔纳普尔纳（梵文：Pūrṇa Pūrṇa）”是再三、又再三，“杂达（梵文：Jāta）”是产生的意思，将这些词语缩略后，“普加（梵文：Pūjā）”的意思就是再三、又再三地产生欢喜。如果从“普加（梵文：Pūjā）”这个词的各个形象来理解，那就是为了在恭敬之义的处所陈设，所以是供养。
English
It is included in the non-conceptual Samadhi. Then, regarding the upper and lower aspects of the path of means, such as visualizing the chakras and visualizing the deities as the father and mother Buddha, etc., since these are mixed with aspects of the conceptual generation stage, why does it become the completion stage? Because the generation stage and the completion stage are mutually dependent. Initially, it merely guides us to establish the experience of the conceptual generation stage, but in reality, it introduces the innate wisdom of one's own nature through non-conceptual means, thus transforming it into the perfectly accomplished completion stage, so there is no fault. Ninth, there are also three aspects to offering. The essence is: From the Thug Thig (Heart Drop): "The agent, the action, and the object of action combined, are the very things that bring joy and satisfaction." Therefore, one honors those who have become the objects of offering and accomplishes their pleasure through the three doors with a mind of reverence and offering. And, as is commonly known nowadays, one also pleases them by attributing general names to specific items and presenting offerings. The etymology is: From the word "Puja". "Purva" means before, and "Jata" means to generate. Because it precedes whatever action is to be accomplished, it generates joy beforehand. "Purna Purna" means again and again, and "Jata" means to generate. By abbreviating these words, "Puja" means to generate joy again and again. If we consider the individual forms of the word "Puja", it means to present in a place of reverence, therefore it is an offering. Classification: Generally, there are two types of offerings: worldly and transcendental. Both of these have four distinctions: the difference in the object of focus, the difference in aiming for the result, the difference in complete dedication, and the difference in the objects of offering. The first is: the Lama and the Three Jewels, etc., are objects of transcendental offering; Brahma and Indra, etc., are objects of worldly offering. The second is: that which becomes the cause of Nirvana is the liberation-part-virtue, which is transcendental; that which becomes the cause of happiness and benefit in this and future lives is the merit-part-virtue, which is worldly offering. The third is: dedicating the offering itself to the attainment of Nirvana is transcendental; dedicating it for the sake of happiness and benefit in this and future lives is worldly. The fourth is: listening, contemplating, and meditating, etc., are transcendental; material possessions, etc., are worldly. However, in general
Chinese
虽然对超越和不超越的区别是这样划分的，但仔细区分并不确定。例如，对于上师和佛陀这样的对象，以听闻、思维、修习三者来使之欢喜，或者为了今生来世的安乐，或者仅仅是为了获得天人的地位，或者为了从恶趣的怖畏中解脱而供养，因为是顺应福德的，所以是世间的供养。对于低劣的对象，比如在街上游荡的狗，布施微不足道的食物一口，如果以不分别三轮的智慧来摄持，为了获得佛果而回向，则是顺应解脱的，是超越世间的供养。具体来说，有外在的受用、内在的誓言物甘露、秘密的结合解脱甚深三种。其中，外在的受用是花、香等。这和外供在显宗和密宗中都有，而且世间从国王到乞丐都可以享用，所以才这样出名。内在的誓言物甘露供养是甘露、人血等。这不仅是显宗的法，而且是外道密宗所没有的，是内道无上瑜伽独有的特点。秘密的结合解脱甚深也由此表示。如果从与当前主题密切相关的寂静与忿怒仪轨的角度来看，寂静方面是剩余的定，忿怒方面是用替代物人血三次做出的恭敬礼拜等十四种。总结来说，恭敬礼拜和手印舞，普贤足浴四种交替，甘露朵玛秘密添加，剩余定解脱和结合，欲妙乐器歌智慧。等等，有如此众多的供养种类。第十，咒语和手印也有三种，本体是：在《心滴》中说：字母聚集四种成就，具有力量任何一个，四种圆满不超越，充满显现是本体。因此，以方便智慧的字母阿里嘎里聚集和四种成就加持，使其成为具有力量的咒语本体。四种成就是：法性自性成就，有法自性成就，加持成就，威力成就。觉性