English
By whatever means, increase all appearances and experiences, and block thoughts that are inconsistent with yoga, or the point is, this is clear in the practice of Ladorwa. Similarly, how to bring the samadhi learned during the day into the yoga of the night is also explained in the tantra commentary, where, during the Great Emptiness, the clear light of waking and the clear light of deep sleep at night are connected and practiced. In the case of compassionate illusion, it is said that all appearances in daytime and dreams are seen as illusions, which shows that the first two yogas clearly demonstrate how to train sleep and dreams. In this way, the compassionate illusion of dreams can be transformed into a single mudra practice, which is also understandable. Previously, it was quoted in the Lamrim instructions: Death is the ultimate truth. Etc., mixing death and the Great Emptiness, and mixing the Bardo and compassionate illusion, etc., are all well presented, and even if the label of mixing instructions is not attached, it already contains the meaning. However, here, the single mudra of dreams and the Bardo can also train waking and birth, so it is different from others. Furthermore, at the time of view, relying on reasoning, for the common coarse appearances of mind and wisdom, only grasping the self-appearance of wisdom to observe, thereby making the doctrine of clear light manifest and awaken, this is the first gate to truly stimulate the appearance of wisdom. Here, the uncommon appearance of wisdom refers to emptiness-form. First seeing such an appearance in samadhi, secondly striving to master how to see it, and thirdly transforming it into a deity from the basis of the state of nature, and training it on the channels, thereby stimulating the wisdom wind, making all the extremely subtle appearances clearly awaken, the qualities of the basis and the path of entering knowledge meet like mother and child, helping each other, so that the dependent and independent mandalas of the self-appearance of wisdom are truly accomplished, this is the key point of the magical net. In both the means and liberation, there is nothing more difficult than unraveling this incomprehensible knot, so do your best and cherish your mind. After the extensive explanation is exhausted
Chinese
瑜伽士的财富和根基次第，根据大小不同而聚集的荟供，或者仅仅依靠空形之天女，修持不退转的安乐，并将其融入无漏之道，这被称为荟供之三摩地和无间三摩地。即使在荟供之时，也有广大之三摩地殊胜之处，但并非五种三摩地中的第四种。因此，也应了解其他如大空性等。第九品根本释的词句中，出现显示成就持明果位之时，是指圆满次第的此荟供。其中说到荟供之时，观修一尊或三尊等本尊的差别，会导致果位低劣或殊胜的差别，这是因为在广法和荟供之间，存在舍弃有相的顿超者，因此需要与此等情况结合进行研究。对于那些了知进入之特征，如何进行荟供结合之二道的分类呢？在《总义释·妙鬘》中说，生起次第的荟供直到成就欲色界持明果位之间都属于资粮道，从进入圆满次第开始则安立为加行道，这与之前所说的学习次第的后者相符，并且与普遍的说法相一致，容易理解。然而，对于生圆双运的修持方面，需要其他的分类，因此在幻化网自身的说法中，需要如“资粮圆满道之四瑜伽”和“加行道荟供”等广为人知的说法。在无上瑜伽部的资粮道中，通过修持的力量，风心融入中脉，由此产生许多圆满次第的瑜伽，这在《如意宝藏根本释》等许多经典中都有非常清晰的阐述，这也符合这个方向。因此，只要依赖于造作和观察的瑜伽，就仍然是资粮道者。一旦完全成为自性成就的瑜伽或无造作的瑜伽，则安立为加行道者。虽然将资粮道安立为造作瑜伽的方面，但资粮道者的相续中的无造作瑜伽，也安立在资粮道中。
English
The wealth of yogis and the order of faculties, the gathering of feasts according to the size, or relying solely on the empty-form goddess, cultivating the immutable bliss and applying it to the path of non-outflow, is called the Samadhi of Feast Gathering and the Uninterrupted Samadhi. Even during the feast gathering, there are excellent expansive Samadhis, but it is not the fourth of the five Samadhis. Therefore, one should also understand others such as the Great Emptiness. In the words of the ninth chapter's root commentary, the appearance of indicating the time of accomplishing the fruit of Vidyadhara refers to this feast gathering of the Completion Stage. There, it is said that during the feast gathering, the difference in which deity assembly is meditated upon, whether one or three deities, leads to differences in inferior or superior fruits. This is because there are Tögal practitioners who abandon conceptual elaboration between the extensive practice and the feast gathering, so it is necessary to examine whether it should be applied to such cases. Regarding the characteristics of entering into knowledge, how should the classification of the two paths of feast combination be done? In the 'Garland of Explanations' commentary, it is said that the feast gathering of the Generation Stage, up to the accomplishment of the Vidyadhara of the Desire Realm, is the Path of Accumulation, and from entering the Completion Stage onwards, it is established as the Path of Preparation. This agrees with the latter method of learning the two stages mentioned earlier and is easy to grasp as it is also in accordance with the common explanations. However, for the practice of combining the Generation and Completion Stages, other classifications are needed. Therefore, in the explanation of the Magical Net itself, it is necessary to have well-known terms such as the 'Four Yogas of the Path of Accumulation and Completion' and 'Feast Gathering of the Path of Preparation.' In the Path of Accumulation of Anuttarayoga Tantra, there are many yogas of the Completion Stage that arise from the wind-mind entering the central channel through the power of meditation, as clearly stated in many texts such as the root commentary of the Wish-Fulfilling Treasury. This is also in accordance with this direction. Therefore, as long as one relies on yogas that are fabricated and examined, one is still a practitioner of the Path of Accumulation. Once one has completely become a yoga of self-arising nature or an unfabricated yoga, one is established as a practitioner of the Path of Preparation. Although the Path of Accumulation is established from the aspect of fabricated yoga, the unfabricated yogas in the continuum of the practitioner of the Path of Accumulation are also established in the Path of Accumulation.
Chinese
没有矛盾。因此，在进入圆满次第之前，如果没有完成生起次第，那么即使在圆满次第的广大行持完成之后，也必须依靠生起次第来修习收放的技巧，这就是将前四个瑜伽置于资粮道的原因。在广大行持中，桑耶寺的自然成就的开展方面需要一些细节。如果这样做，那么在这种生圆双运的体系中，就必须认为凡夫地的圆满次第的功德几乎都在资粮道中圆满。而且，也没有看到在加行道中划分暖相等四种差别，因此可以理解为，无上瑜伽部道的次第与其他的非常不同。希望各位智者进一步详细研究。也有人认为，广度在一以下的属于资粮道，从具广度开始属于加行道，并与年龄相符等等，但这里没有提及。第三，道之果为：道与补特伽罗二者。道有见道、修道、尽道三种，而与此相应的补特伽罗有：“异熟、寿命自在、手印任运成。” 也就是说有四种持明。第一，异熟持明：异熟的粗大身体所依没有分离，心成熟为本尊的身相，身体刚一脱离束缚，就必定与大手印持明相结合，也就是具有三种功德的见道者。获得此果位后，依靠神通，能够利益仅仅前往四大部洲世界等的众生，也能获得许多其他的功德。据说，对此，从异熟的身体被束缚的方面来说，以及从心完全成熟为本尊身相的方面来说，有两种解释方法，称为异熟持明。寿命自在持明：身体转变为无漏，是转轮王和欲界、色界天主具有装饰的见道者。是圆满次第的成就的标志，以二十五种自在智和普遍知名的六种神通，利益四大部洲百俱胝的众生。这里所说的无漏，其“漏”有四种：一是颠倒执着的烦恼；二是身体不由自主地舍弃；三是身体不由自主地产生舒适与不适；四是被业所……
English
There is no contradiction. Therefore, before entering the Completion Stage, if the Generation Stage has not been completed, then even after the extensive practice of the Completion Stage has been completed, one must rely on the Generation Stage to practice the skills of expansion and contraction. This is the reason for placing the first four yogas on the Path of Accumulation. In the extensive practice, some details are needed regarding the unfolding of Samye Lhundrup's natural accomplishment. If this is done, then in this system of combined Generation and Completion Stages, it must be assumed that the qualities of the Completion Stage of the ordinary person's ground are almost entirely completed in the Path of Accumulation itself. Moreover, since the division of the four differences of heat and so on in the Path of Preparation has not been seen, it can be understood that the progression of the path of the Unsurpassed Yoga Tantra is very different from others. I ask that the wise ones further investigate in detail. There are also those who believe that those with a breadth of one or less belong to the Path of Accumulation, and those with breadth belong to the Path of Preparation, and that they correspond to age, etc., but this is not mentioned here. Third, the result of the path is: the path and the individual. The path has three: the Path of Seeing, the Path of Meditation, and the Ultimate Path. And the individual who possesses this lineage has: "Namshe, Tsedang, Chakgya Lhun gyi Drub." That is to say, there are four Vidyadharas. First, the Ripening-Result Vidyadhara: The coarse body basis of the Ripening-Result is not separated, the mind ripens into the deity's form of the Yidam, and as soon as the body is freed from its bonds, it is certain to be united with the Great Seal Vidyadhara, that is, the Seer of the Path of Seeing who possesses three qualities. Upon obtaining this, relying on clairvoyance, one is able to benefit beings by going only to the world of the four continents, and many other qualities are also obtained. It is said that in this regard, from the aspect of the Ripening-Result's body being bound, and from the aspect of the mind completely ripening into the deity's form, there are two ways of explaining it, called the Ripening-Result Vidyadhara. The Life-Mastery Vidyadhara: The body has been transformed into the uncontaminated, the Chakravartin and the lord of the Desire Realm and Form Realm gods are the Seers of the Path of Seeing who possess ornaments. It is the mark of the accomplishment of the Completion Stage, benefiting hundreds of millions of beings in the four continents with the twenty-five powers of mastery and the six commonly known clairvoyances. Here, the "leak" of the uncontaminated is fourfold: first, the afflictions of inverted clinging; second, the body is involuntarily abandoned; third, comfort and discomfort arise involuntarily in the elements; fourth, by karma...
Chinese
我无力地受生，是生处的垢染，最初是根本，其余三个是支分。其中，两位持明者都获得了意义的光明自性，并且在根本垢染灭尽的断证方面没有差别，但由于根器的利钝，能否用智慧之火烧尽粗身，或者说三个支分垢染是否灭尽存在差别，因此在《道次第》中说：“能否获得能力，显现道分为二。”这样引用来说明。因此，一个人不可能同时修持这两种持明，因为不可能两次获得见道。大手印持明是，根本的身体所依是本尊的形象，具有妙相庄严，化身则显现为猎人、妓女等各种形象，并且比寿命自在更殊胜的是，以明智力能与报身刹土平等地利益众生。对此，以修道九地的差别分为九个阶段，并且将这九个阶段以五种姓的阶段分为五种。任运成就持明是，最终的行者，即安住于十地之道的殊胜者，具有与佛陀报身相应的身体，证悟和事业与佛陀本身相似。关于后两种持明同时存在以及断除细微的习气垢染，所说的垢染仅仅是所知障，因为在未区分俱生和遍计烦恼障的情况下，就说从见道开始断除。在学道中，也有只修持一种持明就获得佛果的情况，因为有些非常聪明的人，舍弃了寿命自在而直接修持广大和任运成就，或者舍弃了仅仅是广大，或者从广大舍弃任运成就而证得佛果的超胜者有这样的说法。如果对这些困难之处稍作分析，那么，虽然这和时轮的两种方式总体上有很大的不同，但嘉瓦雍等认为，依靠空色的手印来成就无变的安乐，以及用它来清净粗大蕴界的观点是一致的。全知法王也是这样认为的。在《幻化金刚》中说：地和