English
The generation stage itself accomplishes, and this is because the vase body, bound by the nature of the five coarse wind elements, is stable and can prevent the change of melting bliss. Furthermore, if the clear appearance of the deity's form and the sound image of the mantra are stable, then the accomplishment of the life-image is merely consequential. Therefore, without relying on substances, magic wheels, fire offerings, recitations, etc., all activities are accomplished solely through meditation, and one is destined to achieve accomplishments. If these are not attained, then neither great nor intermediate accomplishments will be achieved. Even if minor accomplishments such as eye medicine are possible, one will not gain mastery. Subtle meditative actions will also not be accomplished without hindrance. Therefore, the meaning of the tantric words is just as it is. If even this cannot be accomplished due to lack of merit, then one should abide by the vows, and with strong diligence, not let the mind be influenced by distraction, but continuously engage in the meditation of conceptual thoughts, and recite hundreds of thousands of mantras. If one practices without diminishing the aspects of activities such as fire offerings, substances, and magic wheels, then subtle accomplishments will surely be achieved before long. If one strives for a long time, there is also the possibility of slightly accomplishing eye medicine and the like. Therefore, one should understand the difference in meditation, which is the basis of accomplishment, and then practice accordingly. The second is how to practice, which is divided into two: the accomplishment of various subtle riches and the accomplishment of the three great bliss. The first is: The tantra says, "Rigidity, pacification, power, dominion, and destruction are done by the distinctions of the faces. By meditating on this race of non-gods and hand-goers who dwell in the mandala of the elements, one accomplishes. White does pacification and increase in one's own mind, red does attraction and power. Yellow does rigidity and bewilderment, and like a black cloud, it does killing and expulsion." This means that from the one body of the main deity, the black face in front does killing and expulsion, the red face on the right does power and attraction, the white face on the left does pacification and increase, and the yellow face in the back does bewilderment and rigidity. The one deity body, without changing the form, accomplishes all activities, or by changing the root face and body color, and facing each direction, one can also accomplish activities. It also says pacification, increase, and subjugation, power, attraction, and taming.
Chinese
召請至此。主尊如是宣說：眾明妃以甘露寶瓶為其沐浴，眾能明妃為其供養，六識明妃令其恢復，十二持明妃令其滿足，瑜伽母眾令其無懼，十忿怒母守護之，龍女眾為其哺乳，十二大天妃擁抱之，極暴怒母眾守護之，如是思維。以語誦或禁語誦催請，息增等一切事業皆得成辦，其他事業亦可類推。如是，六大種子之事業，耗盡諸有之事業，以及降伏大象、蛇、馬、水牛、犀牛、獅子等兇猛有情等一切事業之差別皆應成辦。又，若光明與氣之結合尚未成就，則於先前相同之禪定之上，以火供之門戶，諸事業亦得成辦。若僅僅如此亦難以成辦，則於彼等之上，以幻輪亦可成辦。其亦如是，吠陀以及八瓣蓮花，以及人主三十與水藏六與二生。如是念誦名號，或廣大之文殊幻輪。八輻者，於方與非方有十二處，十六輻者，於其間亦有。如是等之閻魔敵之輪，與文字轉變之決定，以及文字等之支分殊勝者，於前方以元音環繞者，即轉變為母音。如是等宣說真實之文殊幻輪，彼等能成辦一切事業。多種事業之相之廣大分別，於火供儀軌中之內除暗與總攝寶水清中，如三世諸佛之總集，如一切智者所集結般了知。根本幻輪等之差別，於名為利益損害三十之古老論典中另有，實修之要點則從上師口訣中了知。第二、廣大安樂三種之成就，資財
English
Summoned here. The principal deity thus declared: "May the consorts bathe him with nectar-filled vases, may the capable consorts make offerings, may the six mind consorts restore him, may the twelve vidyādharī consorts satisfy him, may the yoginī hosts render him fearless, may the ten wrathful mothers protect him, may the nāga women nurse him, may the twelve great goddesses embrace him, may the extremely wrathful mothers guard him," thus contemplate. By urging with vocal recitation or silent recitation, all activities of pacification and increase will be accomplished, and other activities can be inferred similarly. Likewise, the activities of the six great seeds, the activities of exhausting all existences, and all distinctions of activities such as subduing fierce beings like elephants, snakes, horses, buffaloes, rhinoceroses, lions, etc., should be accomplished. Furthermore, if the union of luminosity and wind has not yet been accomplished, then upon the previous similar meditation, through the gateway of fire offering, the activities will also be accomplished. If it is difficult to accomplish even with just that, then upon those, it can also be accomplished with the magic wheel. That is also like this: "The Vedas and the eight-petaled lotus, and the lord of men thirty, and the water treasury six, and the twice-born." Thus reciting the names, or the extensive Mañjuśrī magic wheel. "The eight spokes, in the directions and non-directions, there are twelve places, the sixteen spokes, in between also." Such as the Yamāntaka's wheel, with the certainty of the transformation of letters, and the excellent limbs of the letters, those surrounded by vowels in front, transform into mothers. Thus, the actual Mañjuśrī magic wheels are spoken of, and they accomplish all activities. The extensive differentiation of the aspects of various activities, in the inner darkness removal of the fire offering ritual and the general collection of clear jewel water, should be understood as the collection of all the Buddhas of the three times, as gathered by the omniscient ones. The distinctions of the root magic wheel, etc., are separately in the old treatise called "Thirty Benefits and Harms," and the key points of practice should be known from the guru's oral instructions. Second, the accomplishment of the three great bliss, wealth
Chinese
稍微获得，需要具备获得咒语能力的所有条件。仅仅依靠前世的业力，依靠神和修行者上师的加持力而成就，则不一定。关于持明者的成就，后面要讲的两种情况是：如果修行者自己没有圆满具足证相，如获得暖相等等，那么仅仅依靠业力或者他人的加持是无法成就的。第二，要讲述以身体成就各种欲望的安乐。即，在此生修持咒语的行为，使此生此身发生转变，获得这个和那个的成就，就称为这个和那个瑜伽士成就了身体的成就。如果死后，在中阴或者转生到持明者的处所，获得那样的成就，即使那个成就的自性是身体的成就，也不会安立这个和那个瑜伽士获得了身体的成就这样的名称。此外，身体转变的成就，必定是持明者的国王。转生后获得持明者的地位，虽然也可能成为那里的国王，但大多数是平凡之辈。对此，如果获得了对风、影像、微细和明点的稳固，以一种认知使外境如幻觉般地串习稳固，不依赖药物和咒语等，仅仅依靠禅定的力量，将毒药等转变为甘露，四大和众生等无法造成损害等，获得禅定的暖相，就要进行智慧的苦行行为。而且，这部续部中，所说的阿瓦都帝（梵文：Avadhūti，梵文天城体：अवधूति，梵文罗马拟音：Avadhūti，字面意思：离欲者）和普贤以及胜方等，大多数是圆满次第的行为，所以这里不讲。这三种有戏论、无戏论、极无戏论的行为，不仅在圆满次第中，而且在生起次第的阶段也必定要进入。虽然在续部和注释的原文中，对于有戏论等的词语没有非常清楚地说明，但意义是清楚且广大的，而且也出自印度和西藏的智者的言论和口诀中。对此，首先在尸林等处夜晚游走，完全进入苦行的行为。
English
Having gained a little, it is necessary to have all the conditions for obtaining the power of mantra. It is not certain that one can achieve it solely by relying on the karma of previous lives, or by relying on the blessings of the deity and the practitioner's guru. Regarding the accomplishments of Vidyādharas, the latter two cases to be discussed are: if the practitioner himself does not fully possess the characteristics, such as obtaining warmth, then it is impossible to achieve it solely through karma or the blessings of others. Secondly, we will discuss achieving the bliss of various desires through the body. That is, by practicing mantra in this life, this body transforms in this very life, and if one obtains this and that accomplishment, it is said that this and that yogi has achieved the accomplishment of the body. If, after death, one is born in the bardo or in the abode of Vidyādharas and obtains such an accomplishment, even if the nature of that accomplishment is the accomplishment of the body, the term "this and that yogi has obtained the accomplishment of the body" is not applied. Furthermore, the accomplishment of the transformation of the body is definitely the king of Vidyādharas. Although it is possible to become the king of that place after being reborn and attaining the position of Vidyādhara, most are ordinary beings. In this regard, if one gains stability in wind, image, subtle, and bindu, and one stabilizes the habituation with a cognition that sees external objects as illusion-like, without relying on substances and mantras, etc., but solely through the power of samadhi, transforming poison, etc., into nectar, and not being harmed by the four elements and sentient beings, etc., and gaining the warmth of samadhi, one should engage in the ascetic conduct of wisdom. Moreover, in this tantra, the mentioned Avadhūti (藏文：ཨ་ཝ་དྷཱུ་ཏཱི་，梵文天城体：अवधूति，梵文罗马拟音：Avadhūti，汉语字面意思：离欲者), Samantabhadra, and Sarvavijaya, etc., are mostly the practices of the Completion Stage, so they will not be discussed here. These three practices of with elaboration, without elaboration, and extremely without elaboration are definitely entered into not only in the Completion Stage but also in the Generation Stage. Although the terms with elaboration, etc., are not very clearly explained in the original tantras and commentaries, the meaning is clear and extensive, and they also come from the words and oral instructions of Indian and Tibetan scholars. In this regard, one should first wander at night in places such as charnel grounds and fully engage in ascetic conduct.
Chinese
萨婆那。观察心是否稳定，若稳定，则行持如何适合的秘密行，彼时获得现量，且对于普通众生隐蔽的天等，也各各显现于瑜伽士。之后，彼依此续所说的决定，即使在每一个大区域中，也圆满具有四十八位大母，仅仅在那一带行走也足够了。由于信心的力量，也应真实行走于嘎玛茹巴等四十八个地方，在那里将获得瑜伽母的集会，获得后，与其一同行持明妃禁行，便能获得悉地。其中，于灌顶时所说的符号和符号的回答，也需要在真实或相似的处行走之时需要，于明妃禁行的真实荟供轮之时也需要。其中，以有戏论和无戏论的行持中的任何一种，获得各种欲乐的安乐，即是成就欲界的持明。而且，首先修成药丸眼药等小悉地，之后依照明妃禁行，也有修成欲界之身的悉地。又，大多数情况下，也不一定是那些必须先进行，从获得暖相开始，不修其他悉地，仅仅行持明妃禁行，便能成就欲界持明。成就后，称为与欲天们同等，{拉，等同之义相同。} 也就是非真实自性的意义，以及身体、受用、神变和寿命，从欲天六种姓中的任何一种主尊来说，也绝不会比他们差，只是同等或者超胜。由于修行者自己的意愿是不确定的，所以说欲界天是主要说的词语，龙、非天、夜叉等，地下、地上、空中三者都有持明，那些也是瑜伽士的意愿所主要安立的，所以对于上中下三者的持明，也难以区分好坏的差别。因此，即使禅定没有差别，也因意愿的力量，其他处所的高低...
English
Sapanā. Examine whether the mind is stable or not. If it is stable, then practice the secret conduct as appropriate. At that time, one obtains direct perception, and gods and others who are hidden from ordinary beings also appear to that yogi in various ways. Then, relying on the certainty spoken of in this tantra, even in each great region, there are fully forty-eight great mothers, and it is sufficient to wander around there. Due to the power of faith, one should also actually travel to the forty-eight places such as Kamarupa, and there one will obtain the assembly of yoginis. Having obtained that, by practicing the conduct of vidyādhara together with them, one obtains siddhi. Among them, the symbols and the answers to the symbols spoken of in the empowerment are also needed when traveling in real or similar places, and also during the actual gathering of the vidyādhara conduct. Among them, with either conduct of with or without elaboration, the happiness of various desires, that is, the vidyādhara of the desire realm is accomplished. Moreover, first accomplish small siddhis such as pills and eye medicine, and then relying on the conduct of vidyādhara, there is also the accomplishment of the siddhi of the body of the desire realm. Also, in most cases, it is not necessary for those to be done first. From the very moment of obtaining warmth, without practicing other siddhis, merely practicing the conduct of vidyādhara, the vidyādhara of desire is accomplished. Having accomplished that, it is called equal to the gods of desire, {la, the meaning of equality is the same.} That is, the meaning of non-real self-nature, as well as body, enjoyment, magical powers, and lifespan, from any of the chief of the six lineages of desire gods, it is never worse than them, but only equal or superior. Because the practitioner's own wishes are uncertain, saying the gods of the desire realm is a word spoken mainly. Nagas, asuras, yakshas, etc., have vidyādharas in the three realms of underground, above ground, and in the sky. Those are also mainly established by the yogi's wishes, so it is difficult to distinguish the difference between good and bad for the vidyādharas of the upper, middle, and lower three. Therefore, even if there is no difference in samādhi, due to the power of desire, the height and lowness of other places...