English
Even without the opportunity for meditation, it shows that temporary results will arise. Righteous. If a yogi with a small mind and weak power of samadhi and diligence dies without the opportunity to practice the samadhi of dying, then, due to the connection produced by the power of previous samadhi, and the seed of meditation accompanied by elaboration existing in the mind stream, in future rebirths, after universally obtaining the excellent status of gods and humans in the happy realms, without being limited by the time and place of the appearance of the Three Jewels, practicing the secret mantra path, thereby obtaining the fruit of a vidyadhara. Fifteenth, the result is divided into two types. Counting. First, obtaining temporary results. Righteous. If a yogi is not lazy and diligently practices, then, he can also obtain one of the two vidyadharas of the path of seeing, which is the result of the path. By what power is it obtained? By the view of realizing the nature of reality, and by protecting the root and branch vows without violating them, and by the power of pure aspiration prayers, and by the complete practice of the five ritual branches of the conditions for practice, the five implements, and the five mantra branches, one will obtain the fruit of the vidyadhara of the path of seeing. Second, obtaining the ultimate result of Buddhahood. Righteous. The yogi who unfolds the peaceful and wrathful mudras, with the enjoyment of the complete accumulation of the two accumulations of merit and wisdom from repeatedly and continuously meditating on samadhi, just as darkness is not abandoned but light appears, and poison is not abandoned but transforms into medicine, without abandoning conceptual thoughts, the result manifests as body and wisdom, and supreme accomplishment is obtained through the great assembly of the mandala of letters, that is, what is obtained is the concordant result. The proximate cause is: if the mind is vast, then the ripening result is obtained; if the mind is small, then the accumulation is obtained. Third, indicating the name of the chapter. Righteous. The words and meanings of the treatises that indicate the means of studying the yoga samadhi of meditating on the peaceful and wrathful deity mudras, by determining and upholding them with boundaries and categories, are therefore called chapters, and there are nine categories of them, here it belongs to the meaning of counting upwards to the sixth.
Chinese
我顶礼并承诺宣说，正直。顶礼于证悟并熟习寂怒坛城有戏论与无戏论二者，从无有任何阻碍地将有漏道与无漏道结合之道，将无漏见道与持明结合。在戏论圆满之际，当宣说结合道的聚积修法。第二，正文内容有二：计数。第一，通常在此聚积修法之时，应知晓四种次第修法之劝诫。正直。于此，在结合道无间道中，当修持寂怒本尊之聚积，即是念诵和近念诵，修持和伟大修持。四种次第修法之义圆满，也应在此聚积修法之时知晓。第二，四种次第修法之分别解说。彼有二：计数。第一，略示。正直。此四种次第修法，也是道路时期的念诵修持，主要修持的，以及其助缘结合的念诵修持。第二，广说彼有三：道路次第进入之四种念诵修持，以及结合的念诵修持在下部供养之时略微提及，以及主要阐述的修持之四种念诵修持。第一有四：计数。第一，念诵。正直。如是念诵修持四者有三部分，第一是道路次第的四种念诵修持。彼有四，第一念诵是，证悟清净胜义和证悟世俗菩提心无别的意义，并精进于以三摩地熟习，即是数量、时间、征相之三种念诵中，从殊胜者所作不会浪费，并且容易成就之故，将菩提心分为三部分，即彼定清净，以及周遍定慈悲证悟，并熟习以下称为念诵。第二，近念诵。正直。依靠于此，多次明观本尊身相大印，即是修持，比下者更接近果位之故是近念诵。彼之理是双运手印唯一，以及显现手印有戏论二者，是近念诵。第三，修持。正直。修持即是
English
I prostrate and vow to explain, honestly. I prostrate to those who have realized and are familiar with both the elaborate and non-elaborate mandalas of peaceful and wrathful deities, who, without any hindrance, combine the contaminated path with the uncontaminated path, and who combine the uncontaminated path of seeing with the vidyadhara. At the culmination of elaboration, the accumulation practice of the combining path shall be explained. Second, the content of the text has two parts: enumeration. First, in general, the advice to understand the four stages of recitation and practice during this accumulation practice. Honestly. Here, in the uninterrupted path of the combining path, one should practice the accumulation of peaceful and wrathful deities, which are recitation and near recitation, practice and great practice. The meaning of the four stages of recitation and practice being complete should also be understood during this accumulation practice. Second, the specific explanation of the four stages of recitation and practice. It has two parts: enumeration. First, a brief overview. Honestly. These four stages of recitation and practice are also the recitation and practice of the path period, the main practice, and the recitation and practice of combining its auxiliary conditions. Second, the detailed explanation has three parts: the four stages of recitation and practice of entering the path sequence, and the combining recitation and practice mentioned briefly during the lower offering, and the four stages of recitation and practice of the main practice. The first has four parts: enumeration. First, recitation. Honestly. Thus, the four recitations and practices have three parts, the first being the four recitations and practices of the path sequence. It has four parts, the first recitation being the realization of the meaning of the pure ultimate and the realization of the conventional bodhicitta as inseparable, and diligently familiarizing oneself with samadhi, which is among the three recitations of number, time, and signs, because what is done by the supreme is not wasted and is easy to accomplish, dividing the bodhicitta into three parts, namely that the samadhi is pure, and the all-encompassing samadhi of compassion is realized, and what is familiarized below is called recitation. Second, near recitation. Honestly. Relying on this, visualizing the deity's form as the great mudra many times, which is practice, is near recitation because it is closer to the result than the lower one. The reason for this is that the union mudra is unique, and the appearing mudra has two elaborations, which is near recitation. Third, practice. Honestly. Practice itself is
Chinese
在结合道无间道中，进行荟供。第四是大的修持。正确。念诵的数量和三十六个斋戒等的时期的荟供结束时，当征相验相的念诵圆满后，大的修持是最后的晚上获得成就，由此获得果的究竟的特征，无论获得见道还是寿命，都能成就果。第二，结合的念修四者被省略，正确。简略指示的第三，结合的念修四者，在下面忿怒尊的秘密供养时详细了解。这样省略了。第三，修持的念修有三，修持的方法，修持的功德和修持的果。第一有二，计数。第一，从修持方法总的指示方面简略指示，正确。简略指示的第二，修持的念修四者主要在荟供的此时详细指示，以修持的基础和修持正文等使荟供的方法得以圆满。修持者，处所时间，资具，修持方法圆满五者作为修持的基础，念诵和近念诵，修持和大的修持四者作为修持的正文来端正。瑜伽士无论在手印一座的场合中，对寂静和忿怒哪者有信心，同样地，此处也进行寂静荟供和忿怒荟供。第二，广说它有二，寂静荟供和忿怒荟供。第一有二，计数。第一，简略指示，正确。总的指示有寂静和忿怒二者，其中前者以寂静的方式进行荟供，时间圆满和一，处所圆满和二，资具圆满和三，上师眷属修持者圆满和四，修持方法圆满和五，通过念修支分四者相结合，要知道寂静荟供的正文得以圆满。第二，广说它有二，以圆满五者作为修持的基础，以念修支分四者来端正正文。第一有五，修持者圆满和，处所和时间。
English
In the path of union, the uninterrupted path, the accumulation of Tsog is performed. The fourth is the great accomplishment. Correct. At the end of the accumulation of the number of recitations and the time of thirty-six fasts, etc., when the signs and marks of the recitation are completed, the great accomplishment is to obtain the accomplishment on the last night, thereby achieving the characteristics of the ultimate fruit, and achieving the fruit of whatever is attained, whether it be the path of seeing or life. Second, the four recitations and accomplishments of union are omitted, correct. The third of the brief instructions, the four recitations and accomplishments of union, should be understood in detail during the secret offering of the wrathful deities below. Thus, it is omitted. Third, there are three recitations and accomplishments of practice: the method of practice, the merits of practice, and the fruit of practice. The first has two, counting. First, from the aspect of the general instruction of the method of practice, a brief instruction, correct. The second of the brief instructions, the four recitations and accomplishments of practice, are mainly instructed in detail at this time of the Tsog accumulation, so that the method of Tsog accumulation is perfected by the basis of practice and the texts of practice, etc. The practitioner, place, time, and the five perfections of the method of practice are taken as the basis of practice, and the four recitations and near recitations, practice and great practice, are taken as the texts of practice to be straightened. Whichever yogi has faith in peace or wrath in the context of a single mudra, similarly, here too, peaceful Tsog accumulation and wrathful Tsog accumulation are performed. Second, the detailed explanation has two: peaceful Tsog accumulation and wrathful Tsog accumulation. The first has two, counting. First, a brief instruction, correct. The general instruction has two, peace and wrath, of which the former is the Tsog accumulation in a peaceful manner, with the perfection of time and one, the perfection of place and two, the perfection of materials and three, the perfection of the teacher's retinue and practitioner and four, and the perfection of the method of practice and five. By combining the four branches of recitation and accomplishment, it should be known that the text of the peaceful Tsog accumulation is perfected. Second, the detailed explanation has two: taking the five perfections as the basis of practice, and straightening the text with the four branches of recitation and accomplishment. The first has five: the perfection of the practitioner, and the place and time.
Chinese
具有三者的宝藏，四者是外、内、密三者，即四种自性灌顶之河流圆满。五者是遣除外在障碍之敌魔，将内在烦恼转为道用，秘密是乐与苦等味，以慈悲利他之心摄受弟子的四种事业。六者是精通续部，通晓经文之义。七者是精通事业之仪轨。八者是相续中具有上师传承之甚深口诀和经验之热力。因此，应当依止具有有漏之圆满功德，且能结合无漏功德的上师。第三是眷属圆满。正直：对金刚上师以身语意三门之悦意供养，圆满获得灌顶后，以精进之身语意三门清净自相续，从而证悟真谛无别之见解。四种如是等之等持明晰，无上不舍弃等五根本，不舍弃不抛弃等十支分，总共十五根本支分等誓言不退失。因不错误根本咒，生起缘起咒，念诵事业次第咒，此三者，或咒之五支，誓言之手印，事业之手印，正法之手印，身大手印此四者了知不退失。在寂静处所，饮食受用之物，装饰穿戴之物，歌词声音之物，舞蹈聚会之物，阿哩嘎哩之五物。若以具有彼等之眷属修积会供，则能成就，若不具有以上彼等，则修亦无义且会破损。如是说故，彼等受用物必定要圆满。此时，会供之补特伽罗不会堕落恶趣，若不具有五物，则认为不应修积会供。第二是处所，有二：计算。第一是寻找并观察处所后，进行地基仪轨，正直：不被敌魔之军队的巨大障碍所阻挡的坚固处所，如金刚事业次第中所说，地基与虚空之相等等