English
When the five stages, the former stages, are completed with the five experiences of movement, attainment, habituation, stability, and ultimate perfection, then one learns the latter stages in a gradual manner. This is the determination of completion, as stated in the Lamrim. Although there are also those who complete the generation stage by practicing this method of faith-based meditation in four sessions, it does not go beyond this teaching. For each session, practicing all the branches of the practice method, dividing it into faith and determination, the faith-based meditation encompassing everything is not accepted here, because it is said that one practices in this way even during the accumulation practice of determined completion. Faith-based meditation encompasses the generation stage, and although the samadhi to be practiced completely within each session is only about four, from extensive to concise, because many practitioners who have not seen the sign of a stable mind also perform accumulation practices, it must also be established as faith-based meditation. Therefore, in general, all five aspects of faith-based meditation are present. Determined completion has two parts: the generation stage and the completion stage. Regarding this, there are two different ways of learning, depending on the individual. It is said that there is a way of learning the union of generation and completion stages from the beginning, and a way of entering the completion stage after completing the generation stage. The first is that, initially, because of realizing the yoga of great emptiness, the experience of movement is like a waterfall on a steep cliff, the experience of attainment is like a waterfall in a narrow cave, the experience of habituation is like a slow flow on the northern plains, the experience of stability is like a small lake being struck by hail, and the experience of ultimate perfection is like a waveless ocean. Thus, in the process of practicing the five experiences to completion, when familiarity with the experience of clear light of the completion stage arises, one practices artificial compassion. It will become the uncreated compassion of the completion stage. After these five experiences are completed, by using the practice of the generation stage, which focuses on the coarse and subtle aspects of the single mudra, as a condition, one can see the single mudra deity of the completion stage, and gain the ability to clearly and stably perceive it. Furthermore, the yoga of elaborate mudras also first transforms into the generation stage, and then gradually transforms into the completion stage. When the elaborate mudras reach completion, by connecting with the proximate cause of the conduct of accumulation practice, the noble path is accomplished. The generation stage of this single mudra is like the artificial yoga of the continuum that has attained the completion stage without degenerating.
Chinese
是八根本尊。组合是：不动明王父母和金刚部的四对小部尊，门神父母共十八尊。身语意三部的本尊，加上各自的小部尊，由于十忿怒尊中去掉了上下的忿怒尊，加上八对父母尊，共四十六尊。五部、小部、十忿怒尊父母共七十尊，依次为一组、三组、五组。忿怒尊部分：处所、门神、自在母等都在一起。金刚部的本尊眷属十尊，加上十忿怒尊父母，共七十八尊。加上佛部和莲花部的本尊眷属，共九十八尊。再加上剩余的两部，共一百一十八尊，和前面一样。数量方面：如第八品所说，有一千尊佛、两万四千尊，以及桑耶寺自成殿的三种展开方式。同样的道理也适用于忿怒尊，因此神祇的数量有一千四百五十尊、七万六千八百五十尊，以及桑耶寺自成殿的三种展开方式。虽然有说法称桑耶寺自成殿的展开需要圣道者，但在此之前实际上无法那样展开，并非无法修持。面容和手：除了寂静和增益的六能仁和佛母外，都是三面六臂。中等的是六部佛左右，是三面六臂。简略的是全部一面二臂。忿怒尊方面，本尊有无数头手，也有九头十八臂的。眷属的母神们也是三面六臂等，经典中有记载，但传承的仪轨中，广式是五部，中等是只有本尊三面六臂，简略的是全部一面二臂。这样分别修持四种三摩地，并且精通之后，再次在每一座中圆满修持这些，从而提升或变得殊胜，这就是组合荟供，这有三点：以五圆满为基础，以四支念修来端正主干，显示证得持明果位之时。第一点是：在自主、无障碍且令人满意的地方准备饮食，端正修持之法，进入秘密行。
English
These are the eight root deities. The assemblies are: Akshobhya and his consort, the four pairs of minor deities of the Vajra family, and the gatekeepers, a couple, making eighteen. The main deities of the three families of body, speech, and mind, together with their minor deities, because the upper and lower wrathful deities are removed from the ten wrathful deities, plus eight pairs of father and mother deities, making forty-six. The five families, minor families, and ten wrathful deity couples, totaling seventy, are in groups of one, three, and five respectively. In the context of wrathful deities: the dwelling place, gatekeepers, and independent mothers are all together. The ten deities of the Vajra family's main retinue, plus the ten wrathful deity couples, make seventy-eight. Adding the main retinues of the Buddha and Padma families makes ninety-eight. Adding the remaining two families makes one hundred and eighteen, as before. In terms of numbers: as stated in the eighth chapter, there are one thousand Buddhas, twenty-four thousand, and three ways of expanding at Samye Lhundrup. The same principle applies to the wrathful deities, so the number of deities is one thousand four hundred and fifty, seventy-six thousand eight hundred and fifty, and three ways of expanding at Samye Lhundrup. Although it is said that the expansion of Samye Lhundrup requires a noble being, before that it is actually impossible to expand in that way, but it is not impossible to practice. Faces and hands: except for the peaceful and increasing six Thubpas and their consorts, all have three faces and six arms. The medium ones, about the six Jinas, have three faces and six arms. The concise ones all have one face and two arms. For the wrathful deities, the main deity has countless heads and hands, and some have nine heads and eighteen arms. The retinue of mothers also have three faces and six arms, etc., as described in the tantras, but in the practice of the lineage, the extensive form has the five families, the medium form has only the main deity with three faces and six arms, and the concise form has all with one face and two arms. Thus, after practicing the four samadhis separately and becoming proficient, practicing them all completely in each session again, thereby enhancing or becoming special, is the assembly accumulation, which has three points: establishing the basis with the five perfections, straightening the main structure with the four branches of approach and accomplishment, and showing the time of attaining the result of the knowledge holder. The first point is: preparing food in a place that is autonomous, unobstructed, and pleasing, straightening the practice text, and engaging in secret conduct.
Chinese
建造三层楼房是处所圆满，星宿交会、日期等良辰是时间圆满，生活食物、遣除违缘的药物、修法物品、供品物品的用具全部聚集是资具圆满。导师是宝藏圆满的河流。如是等等，具有八种自性的导师，以及导师是精勤供养、觉悟明晰等具有六种功德的眷属，即导师和眷属二者合为修法者圆满。如是聚集的规模，小、中、大如何集会，以及进入念诵和修持四种仪轨，是修持方法圆满，此为第五种圆满。第二是，修持时的念诵和修持四种，首先是念诵，念诵也分为前行和正行两种。首先是，之前从有相到无相的四种禅定修习圆满。第二是，净地仪轨、准备工作、忏悔补阙、设结界、绘制坛城并装饰等事先进行，从排列方式开始，以手势作印。之后修习三种禅定，以及坛城和事业次第的五种禅定，开启念诵之口，念诵具有三种明观的咒语。将开启的坛城融入自身，进行会供等，是第一夜的念诵，是念诵的支分。与该事业次第相应，将莲瓣的热光芒白色光芒的放出和收摄，作为成就之器的准备，在多少修持的时间里，一半以内精进修持是近修的支分。后一半放出和收摄红色光芒，作为成就自在的修持的支分。出现成就的征相时，以蓝色光芒收摄成就，从本尊、物品和明妃的虚空中获取成就，是修持大的支分。续部中宣说会供时，从无执着的角度享用五种欲妙的用具，仅仅是展示方法，因此会供的要点是通过增长大乐的智慧，使真如的觉悟炽燃和稳固，必须这样做。通过它的力量，前四种禅定的相续也会变得非常殊胜，因此是增上的方法，以及
English
Building a three-story house is the perfection of place, the conjunction of stars and constellations, dates, etc., are the perfection of time, living necessities, medicine for averting obstacles, materials for practice, and gathering all the implements for offerings is the perfection of resources. The teacher is a river that is complete with treasures. As such, the teacher who possesses eight qualities, and the retinue who possess six qualities such as the teacher being diligent in offerings and clear in realization, that is, the teacher and retinue combined are the perfection of practitioners. How such gatherings, small, medium, and large, are assembled, and entering into the tradition of the four types of recitation and accomplishment, is the perfection of the means of accomplishment, this is the fifth perfection. Secondly, of the four recitations and accomplishments during the time of practice, the first is recitation, which is also divided into preliminary and actual practice. The first is, the four samadhis from the previous with-elaboration onwards are taught to be perfected. The second is, the site ritual, preparations, confession and fulfillment, setting boundaries, drawing the mandala and arranging the decorations are all done in advance, and from the arrangement of the rows, the seals are made with hand gestures. Then, meditate on the three samadhis, and the five samadhis of the mandala and the order of activities, open the mouth of recitation and recite the mantra with three clarities. Dissolving the opened mandala into oneself, and performing tsok offerings, etc., is the recitation of the first night, which is a branch of recitation. Corresponding to that order of activities, the emanation and absorption of the hot rays of white light from the petals is to prepare the vessel for accomplishment, and striving for half of the time of how much practice is done is a branch of close recitation. In the latter half, the emanation and absorption of red light is a branch of accomplishment to gain mastery of accomplishment. When signs of accomplishment occur, the accomplishment is gathered with blue light, and accomplishment is taken from the space of the deity, substances, and consort, which is a branch of great accomplishment. When the tantra itself teaches the tsok practice, it is said that the method of enjoying the five objects of desire from a state of non-attachment is merely a display of skill, therefore the essence of the tsok practice is to ignite and stabilize the realization of suchness through the expansion of the wisdom of great bliss, and this must be done. Through its power, the continuity of the previous four samadhis will also become very special, therefore it is a method of enhancement, and
Chinese
迅速成就悉地的两个原因就是这些。一般来说，安乐和，特别是求安乐道用的圆满次第没有遍及，这是众所周知的，所以没有分开说明。注释中，除了获得悉地的时候，没有明确说明使用阿 अली（梵文天城体：अलि，梵文罗马音：ali，汉语字面意思：阿里）和卡लि（梵文天城体：कलि，梵文罗马音：kali，汉语字面意思：卡利）的器具的方法，但并非没有，因为在修法的供养中，有“以交抱的大供养共同结合”等出现，所以可以知道。第三，通过猛烈的精进修持，在六个月等 निश्चित（梵文天城体：निश्चित，梵文罗马音：niścita，汉语字面意思：内西达）的时间内，可以获得具有微细等功德的持明者的身体，与欲界或色界的任何 एक（梵文天城体：एक，梵文罗马音：eka，汉语字面意思：诶嘎）天神相符，获得欲界或色界的持明者，取决于业和智慧手印的差别，这样说。这样的持明者是共同的大悉地。道次第中，寂静的ཚོགས་（梵文天城体：गण，梵文罗马音：gaṇa，汉语字面意思：嘎纳）轮修持，最好六个月，最差一年如月，忿怒的最好两个月，最差六个月成就等的差别，有人认为是念诵、抛掷、交抱的差别，但大多数像སྣང་སྟོན་（音译：囊顿）的观点一样，认为是忿怒能调伏障碍，以及作为猛烈迅速事业之神而建立的原因，这样认为比较好，也许是由于悉地信使的缘故，也稍微有些差别吧。在摩诃瑜伽的其他续部中，在ཚོགས་（梵文天城体：गण，梵文罗马音：gaṇa，汉语字面意思：嘎纳）轮享用结束时，为了成就共同的大成就，还需要通过火供和幻轮等，而这里说不需要那些，在ཚོགས་（梵文天城体：गण，梵文罗马音：gaṇa，汉语字面意思：嘎纳）轮修持的时候就能成就持明，这是因为前者是生起次第稍微稳固，后者是非常稳固的缘故，也有人这样认为，但据说通过圆满微细瑜伽的ཚོགས་（梵文天城体：गण，梵文罗马音：gaṇa，汉语字面意思：嘎纳）轮享用者也像前者一样做，所以需要区分修法的差别，或者需要考察。在观察所有这些上下手印的等持时，要将所说的自显无别的意义铭记于心，导师智慧足的论典中也说，生起次第能摧毁有量的时间和地点，这和这个道理相同，对于自显无别的坛城，数量和面手等一