Chinese
以能力使用物品时，不执着，此外，由于对诸多本尊无间断地入定，能够不执着地使用物品，因此应宣说无间断的物品资粮积聚。无间断地结合是指，格朗那说，意指大多数情况，如果顺缘具足且未遭遇违缘，则与无漏的见道相结合，因此称为无间断。如果不具备这两种缘分而进行修持，也会堕入恶趣，如根本续第五品所说，因此说意指大多数情况，因为导师的供养、精进、证悟清晰等顺缘不具足，则无法进行资粮积聚，因此不合理。因此，智者们从有漏到无漏的见道相结合，没有任何其他道路可以阻断，因此是无间断的。或者，即使延迟到七世之内，也不会有堕入恶趣的间断。一般来说，近修、修持分为三种方式，其中，道之时的近修、修持四种在续中已明确说明。修持之时的近修、修持四种的词义是：一般来说，一个月内完成一套近修、修持。首先，近修是指具备五种圆满之基，布置广、中等坛城，陈设供品，完成外供、外结界和结界橛的安插等前行，然后，缓慢生起本尊，迎请智慧尊，完成供养和赞颂后，进行近修。进行会供和剩余供养，直至遣除朵玛为止。这需要八天半的时间。之后，从初八开始，从明亮本尊的白色光芒中，净化自己的相续，使其成为成就的容器，这是近修。之后，在下半月，光芒向外放射，催促成就，向内收摄，转化为成就，进行红色光芒的放射和收摄，这是修持。二十九天圆满后出来，将蓝黑色的光芒收摄回来，这是大修。结合的近修、修持四种是：未找到具备十三种功德的明妃，进行戏弄和幻化，以及用珍宝装饰，守护食物，直至誓言、衡量法、宣说、身、虚空、生处加持为止，这是近修。使用四种物品，以及嬉戏、顶撞等行为是所教导的。
English
With the ability to use objects without attachment, and furthermore, due to the uninterrupted samadhi on many deities, one can use objects without attachment, therefore, the accumulation of uninterrupted object resources should be explained. Uninterrupted union means, as Gelena said, it refers to most cases, if the favorable conditions are complete and the adverse conditions are not encountered, then it is united with the uncontaminated path of seeing, therefore it is called uninterrupted. If one does not have these two conditions and still practices, one will fall into the lower realms, as stated in the fifth chapter of the Root Tantra, therefore it is said that it refers to most cases, because the favorable conditions such as the teacher's offerings, diligence, and clear realization are not complete, then one cannot accumulate resources, therefore it is unreasonable. Therefore, the wise ones unite from the contaminated to the uncontaminated path of seeing, and there is no other path that can interrupt it, therefore it is uninterrupted. Or, even if it is delayed up to seven lifetimes, there is no interruption of falling into the lower realms. In general, approach and accomplishment are divided into three ways, among which, the four approaches and accomplishments at the time of the path are clearly explained in the tantra. The meaning of the words of the four approaches and accomplishments at the time of accomplishment is: In general, one set of approach and accomplishment is completed in one month. First, approach refers to having the five perfections of the base, arranging the elaborate and medium mandalas, arranging offerings, completing the preliminary practices such as outer offerings, outer boundaries, and the placement of boundary pegs, then, slowly generating the deity, inviting the wisdom deity, completing the offerings and praises, and then performing the approach. Performing the tsok and remainder offerings, up to the removal of the nyulle. This takes eight and a half days. Then, from the eighth day onwards, from the white light of the clear deity, purify one's own continuum, making it suitable as a vessel for accomplishment, this is the approach. Then, in the second half of the month, the light radiates outwards, urging accomplishment, and gathers inwards, transforming into accomplishment, performing the radiation and gathering of red light, this is the accomplishment. After twenty-nine days are completed, one comes out and gathers the blue-black light back, this is the great accomplishment. The four approaches and accomplishments of union are: not finding a consort with thirteen qualities, performing teasing and illusion, and adorning with precious ornaments, protecting food, up to the vows, measuring the Dharma, explaining, body, space, and blessing the birth place, this is the approach. Using the four objects, and playing, bumping, and other behaviors are what is taught.
Chinese
以地的部分使安乐增长是近依。以四手印游戏来成办。将菩提心降于空而给予安乐，或者日月金刚舌享用是成办大事业。道的时期的成办大事业和成办之时的成办大事业，本体相同。以前的因不同而区分。分为三组而加持是：从寿命和索札中，思维在珍宝的供塔光芒四射的顶端，从三个字中产生内外秘密的享用，而做内外秘密的朵玛。在寿命中间，在日月之上，从勇士五谷的散布中，加持为欲妙之神，瑜伽士们享用。在通常中，以虚空藏使之增多且广大，而做供养宾客。总的来说，修习是瑜伽士男女作为本尊父母拥抱，从一切会众中修习任何一组。分别修习是：三个组瑜伽士各自修习地和任何一个。又，也想要从那反过来。成就通过念诵获得是，从成办明妃的空界获得，或者念诵后获得，或者一个月获得。显示相比寂静，忿怒本尊会众成办之时快速是，据说如果像总的修习本尊那样，障碍少且行为广大。据说如果像分别修习那样，三摩地力大，相比寂静的三个本尊组，忿怒的三个本尊组本尊多而快速。需要守护内外秘密，所谓外护是守护从甘露旋转的三摩地到彼岸，违背教令变成障碍。内护是守护从遍照和不动的三摩地，外道产生的障碍。密护是以忿怒十尊守护从秘密内道违背的障碍，厉鬼。据说。田地转变殊胜等是，如根本续，结合解脱五种的语意是，通过穷尽戏论，真实解脱十地是显现。如以前的大吉祥者降伏鲁扎，瑜伽士以通达实相的见解和三摩地，也不需要降伏者，也是大方便。根识本尊父，境时本尊母，以知境知自
English
Approaching is to increase happiness with the part of the earth. Accomplishing enjoyment with the four mudras. Bringing down Bodhicitta into the sky and giving happiness, or the sun and moon vajra tongue enjoying is accomplishing great deeds. The great accomplishment of the time of the path and the great accomplishment of the time of accomplishment are the same in essence. They are distinguished by the different causes of the past. Dividing into three groups and blessing is: from life and Sotram, thinking that at the top of the radiant jewel stupa, the three letters produce inner and outer secret enjoyment, and making inner and outer secret torma. In the middle of life, on the sun and moon, from the scattering of the five grains of heroes, blessing as the god of desire, the yogis enjoy. In general, multiplying and expanding with the treasury of space, and making offerings to guests. In general, meditation is that male and female yogis embrace as deity parents, and meditate on any one group from all the assemblies. Separate meditation is: each of the three groups of yogis meditate on earth and any one. Also, one wants to reverse from that as well. Accomplishment is obtained through recitation, obtained from the space of the consort, or obtained after recitation, or obtained in one month. Showing that it is faster to accomplish the assembly of wrathful deities than peaceful ones is, it is said that if one meditates like the general meditation of the deity, there are few obstacles and the behavior is vast. It is said that if one meditates like separate meditation, the power of samadhi is great, and the three groups of wrathful deities are faster than the three groups of peaceful deities because there are more deities. It is necessary to protect the inner and outer secrets, the so-called outer protection is to protect from the nectar-spinning samadhi to the other shore, violating the command and becoming an obstacle. Inner protection is to protect from the samadhi of Vairochana and Akshobhya, the obstacles arising from outsiders. Secret protection is to protect the obstacles and evil spirits that violate the secret inner path with the ten wrathful ones. It is said. The supreme transformation of the field and so on is, as in the root tantra, the meaning of the words of the five unions and liberations is, through the exhaustion of elaboration, the actual liberation of the ten bhumis is manifestation. As the great glorious one of the past subdued Rudra, the yogi with the view of understanding reality and samadhi, also does not need a subduer, which is also a great skillful means. Root consciousness deity father, realm time deity mother, knowing the realm knowing self
Chinese
对境的贪执清净，是根、境、时的（作用）。所有法于法界离戏中证悟的实有，清净与不清净是自性证悟。自显本尊的心间，由让字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）生火，清净六道之身及习气是禅定。通过诛杀而不染污的道理，是辨别开来的表征之义。总的来说，五蕴以业生色，四名之主——识无色，故识之自性不可取，证悟此理则不被遮蔽。五种清净是：以戏论可为，故真实迎请天女等并与之结合，是显现。行境的证悟，安住于本尊和天女的坛城中，是自性。根、境、时与前相同。以法界智慧证悟，是无相三摩地。过去世，大吉祥者显现为与自在母嬉戏，是行持而不染著的大方便。如是结合与诛杀二者，是与经文相符的语意。与总义不符之处也有显现。自性坛城诸本尊，也应观想为忿怒尊坛城。二是五支本来安住于五部，对此虽无寂忿之别，但此处观想忿怒尊增上的禅定坛城为五部。与寿命灌顶结合是积聚资粮的最大方便，对此无力结合的最小方便是与异熟结合。于此二者中，与此生结合是：譬如国王的王子在婢女的腹中，却被外面的母亲所遮蔽，一旦离开便能统治臣民一样。虽被外身之网所遮蔽，然以意生身成熟，故一旦离开此身便与手印结合。第七品 完。如是，从近取之因一同生起的俱生缘和二者所生的暂时之果是：当宣说无漏持明。古人认为寿命灌顶和手印任运成就三者都是有余的，这并不合理。从寿命灌顶获得的印和任运成就是有余的，而从异熟获得的印和任运成就是有余的
English
Purity of attachment to objects is due to the senses, objects, and time. The actual entity of realizing all dharmas in the non-elaboration of the dharmadhatu, purity and impurity, is the realization of self-nature. From the heart of the self-manifested deity, fire arises from Raṃ (seed syllable of fire), purifying the body and habitual tendencies of the six realms is samadhi. The reason for not being stained by killing is the meaning of the sign that distinguishes it. In general, the five aggregates generate form from karma, so the chief of the four names—consciousness—is without form, therefore the self-nature of consciousness is not graspable, and realizing this is unobscured. The five purifications are: because elaboration is workable, actually inviting goddesses and so on and uniting with them is manifestation. The realization of the field of experience, abiding in the mandala of deities and goddesses, is self-nature. The senses, objects, and time are the same as before. Realizing the dharmadhatu with the wisdom of awareness is the signless samadhi. In the past, the Great Glorious One appeared to be playing with the Powerful Mother, which is the great method of acting without attachment. Thus, the two parts of union and liberation are the meaning of the words that are in accordance with the scriptures. There are also appearances that do not agree with the general meaning. The deities of the self-nature mandala should also be contemplated as the wrathful deity mandala. The second is that the five branches originally abide in the five families, and although there is no difference between peaceful and wrathful, here the mandala of the heightened samadhi of the wrathful deity is contemplated as the five families. Combining with the life empowerment is the greatest means of accumulating merit, and the smallest means of being unable to combine with this is combining with the Vipāka. Of these two, combining with this life is: for example, just as a king's son is in the womb of a maidservant but is obscured by the external mother, and as soon as he leaves, he can rule the subjects. Although obscured by the net of the external body, because it matures into the form of a mind-made body, as soon as it separates from that body, it unites with the mudra. Chapter Seven, Ā Ithī. Thus, the co-emergent condition that arises together with the proximate cause and the temporary result arising from the two is: the stainless vidyadhara should be explained. The ancients thought that the three, life empowerment, mudra, and spontaneous accomplishment, were all with remainder, which is not reasonable. The mudra and spontaneous accomplishment obtained from the life empowerment are with remainder, and the mudra and spontaneous accomplishment obtained from the Vipāka are with remainder.