English
Therefore, for the continuum of that disciple practitioner, as mentioned earlier, the five wisdoms that have completely abandoned all defilements will be manifestly possessed. Although the characteristic of the wisdom of the fruition is also the manifestation of having completely abandoned all defilements, since it is mentioned as 'self-born,' it has abandoned all causes and conditions of arising, and it is naturally accomplished from the very beginning. Furthermore, the attainment of the characteristics of qualities related to the common arises from the time of the path itself. For example, for the special gathering of all yoginis, such as mantra-born ones, the union and the wisdom of yoga will be attained, and the Prajnaparamita will not be attained. For the vidyadharas and others belonging to the three realms, all siddhis and enjoyments will be completely accomplished without any omission. Whatever it may be, there will be no such thing as 'this will not be accomplished' or 'this will not be attained.' Furthermore, he will also play like an illusion, engaging in magical displays and so on for the benefit of all sentient beings in all places, times, and forms. Another way of explaining it is: the worldly aspects of all yoginis, and the mother of union, is the messenger who transcends the world. Complete accomplishment refers to the realization of ultimate emptiness, and it is also explained for the purpose of seeing all appearances, such as illusions, as illusions. The second part is from 'all Buddhas' to 'performing illusions.' Among them, the main part of the meaning is not literal, while the categories are literal. The first part is: all Buddhas refers to the five Tathagatas, namely the water empowerment, the crown empowerment, the vajra empowerment, the bell empowerment, and the name empowerment. For both the guru and the disciple, the nature of the empowerment is also only fivefold. Whoever performs the guru's empowerment separately, apart from the difference in the preliminary rituals such as giving the samaya, it is only the repetition of giving the five empowerments or the water empowerment itself. The remaining rituals are only branches. The so-called 'completely seizing' means that in the secret empowerment, for the purpose of accomplishing bodhicitta, all the Buddhas are completely absorbed into one's own body and made to dissolve into bodhicitta. The king of the deities is the main deity of the mandala.
Chinese
是母，由此所生者，即于彼之体性信乐之，种姓手印女童，与青春未施加持者，共同结合而行之菩提心，灌注于弟子口中也。如是亦，同味弟子之行境，于彼亦应作。以如是之方式，同味即如是性之智慧得识且能修持者，乃瑜伽之自在，如是成办一切弟子者，乃智慧智之灌顶也。所谓明者，谓智慧智融乐彼性善妙生起于相续中时，亦能知自性之大乐且能表示之义也。如是者，乃第四真实义之灌顶，如是如是第四亦。以如是之方式，智慧智俱生之喜乐，如是者，第四亦俱生之喜乐也。是其义也。所谓眼幻术者，前代上师们认为属于共同成就中之眼幻术成就，另有口诀则以前者之语势连接，谓非有二元之显空坛城之义，故俱生之乐空与，如幻之天身显空双运之智慧，认为是第四灌顶，甚为贤妙。黑行派之注释中，与前代上师们大体相同，唯灌顶之时，仅与秘密灌顶相合，眼幻术亦与共同成就相合，然宣说以种种化身成办有情之义利。第二者，于果之相续中，共同功德之余论，所谓佛者，若从梵语布达（梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：觉者）之语而引申，乃具慧之义，于世间以威力和神通广大之天人具慧一切，以神通和智慧之力压服，而夺其力，且享用天之最胜种姓所生之女，即天女吉祥天女与，难遮女与，笃米等，且成为众多瑜伽士之自在或主尊，且能知他人之心等明
English
Is the mother, from which is born, that is, believing in its nature, the lineage mudra girl, together with the unblessed youth, jointly combining and practicing the bodhicitta, pouring it into the disciple's mouth. Thus also, the realm of practice of the co-tasting disciple, should also be done in that. In this way, the one who recognizes and can practice the wisdom of suchness of the co-tasting, is the自在of yoga, and the one who accomplishes all disciples in this way, is the empowerment of wisdom. The so-called knowledge means that when the wisdom and knowledge of melting bliss is well born in the continuum, it also means that one can know and express the great bliss of self-nature. Thus, it is the fourth empowerment of ultimate meaning, thus, thus, the fourth also. In this way, the joy of co-emergent wisdom, thus, the fourth is also the co-emergent joy. That is its meaning. The so-called eye illusion means that the former lamas considered it to be the achievement of eye illusion among the common achievements, and another oral instruction connects it with the momentum of the former words, saying that it is the meaning of the non-dual appearance-emptiness mandala, so the co-emergent bliss-emptiness and, the wisdom of the illusory deity body appearance-emptiness union, is considered to be the fourth empowerment, which is very virtuous. In the commentary of the Black Practitioner, it is mostly the same as the former lamas, but at the time of empowerment, it is only combined with the secret empowerment, and the eye illusion is also combined with the common achievement, but it is said to accomplish the benefit of sentient beings with various manifestations. The second is, in the continuum of the fruit, the remaining discussion of common virtues, the so-called Buddha, if derived from the Sanskrit word Buddha (Sanskrit Devanagari: बुद्ध, Sanskrit Romanization: buddha, Chinese literal meaning: awakened one), it means having wisdom, in the world, all the wise gods and humans with great power and神通, subdue them with the power of神通and wisdom, and seize their power, and enjoy the daughters born from the supreme lineage of the gods, namely the goddess Shri Devi and, the Difficult to Avert Woman and, Tugmi, etc., and become the自在or main尊of many yogis, and can know the minds of others, etc.
Chinese
获得境界，以及不老的境界，以及无病即变为无病的境界。以类别的方式说了三种，其中后三种是不死甘露之义。瑜伽幻化的智慧是，以“此”之义，事业和境界这些，瑜伽士以通达一切法如幻化之义的胜义谛智慧或此真言成就。按照字面意思，是上述利益的延续，但实际上，以知晓诸法无实，事业和境界无碍成就。执着事物为真实非常坚固，即使事业的积聚也可能以非常困难的方式成就，但境界则大多不会成就。其中，所谓“施眼幻术”是指眼幻术的境界。如果将此列为八大境界之一，那么不老和无病二者合为消除疾病的境界。如果不这样列举，则三者可以分别进行，但其他续部中也说“无死和消除疾病”，因此前者更好。第二是分为事业积聚和境界的修法两种。在勾招的情况下，勾招丸等差别将在第二品中阐述，因此此处仅示现勾招的一般行为。接下来讲述轮。绘制八八相交的线条，形成七七四十九个方格。从上方的右角开始，以从外向内盘绕的方式，将四面尊的咒语的字母一个一个地放置在方格中。四个“ཕཊ་”（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）分别放置“ཕ”（藏文，梵文天城体：फ，梵文罗马拟音：pha，汉语字面意思：啪）和“ཊ”（藏文，梵文天城体：ट，梵文罗马拟音：ṭa，汉语字面意思：吒）。在中央唯一的空方格中，重复书写所要成就者的名字。这被称为具种姓者的伟大行径，在吉祥合修明点中已明确阐述。对于此，在怀柔、勾招、诛杀驱逐、迷惑僵直、分离和昏迷等方面，字母的头部朝内，虽然此处未明确说明，但在息增方面，头部朝外。接下来讲述第二个轮的差别。方形轮的中央用四条线分成九个方格。在其中央和四方也
English
The attainment of siddhi, the attainment of non-aging, and the attainment of becoming free from illness, that is, becoming healthy. These three are spoken of as categories, and the latter three are the meaning of elixir. The wisdom of yogic illusion is that, in the sense of "this," these activities and siddhis are accomplished by the wisdom of ultimate truth, or mantra, by which the yogi realizes all phenomena as illusion. According to the literal meaning, it is a continuation of the aforementioned benefits, but in reality, by knowing that all phenomena are without reality, activities and siddhis are accomplished without obstruction. Holding things to be real is very firm, and even the accumulation of activities may be accomplished with great difficulty, but siddhis are mostly not accomplished. Among them, the so-called "performing eye magic" refers to the siddhi of eye magic. If this is listed as one of the eight great siddhis, then non-aging and non-illness are combined into the siddhi of eliminating disease. If it is not listed in this way, then the three can be done separately, but other tantras also say "no death and eliminating disease," so the former is better. The second is divided into two types of practice: the accumulation of activities and the attainment of siddhi. In the case of summoning, the differences such as summoning pills will be explained in the second chapter, so here only the general act of summoning is shown. Next, the wheel will be explained. Draw eight intersecting lines to form forty-nine squares of seven by seven. Starting from the upper right corner, in a spiraling manner from the outside to the inside, place the letters of the four-faced deity's mantra one by one in the squares. The four "PHAṬs" (Tibetan, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: snap) are placed separately as "PHA" (Tibetan, Sanskrit Devanagari: फ, Sanskrit Romanization: pha, Chinese literal meaning: snap) and "ṬA" (Tibetan, Sanskrit Devanagari: ट, Sanskrit Romanization: ṭa, Chinese literal meaning: ṭa). In the single empty square in the center, repeatedly write the name of the one to be accomplished. This is known as the great conduct of the lineage holder, and it is clearly explained in the glorious union bindu. For this, in subjugation, summoning, killing, expulsion, bewilderment, stiffening, separation, and stupor, the head of the letter faces inward, although it is not explicitly stated here, in pacification and increase, the head faces outward. Next, the second difference of the wheel will be explained. Divide the center of the square wheel into nine squares with four lines. Also in its center and four directions
Chinese
将其分为九和九。在这些之中，东方写上乌、邬，巴、帕、巴、巴、玛，瓦、恰等字。中央的字左右写上哦、噢。南方写上里、丽，达、塔、达、达、纳，拉、萨。西方写上热、拉热，吒、塔、达、达、纳，拉、喀。北方写上伊、伊，擦、擦、匝、匝、嘉、娘，亚、喀。中央的字左右写上诶、唉。中央写上阿、阿，嘎、喀、嘎、嘎、昂，哈、恰。中央的字左右写上昂、阿。其中，息增之法，从中央开始，从东方顺时针书写。怀诛之法，从南方开始，结尾在中央。四个角落的大格子里，书写与事业相应的，包含劝请词的名称。这些也，息法在月亮坛城中。增法在黄色月亮中。怀法和勾招在火坛城中。诛法说在风中安放。息法在干净的布上。增法写在绸缎上。怀法在茅草叶上。诛法在皮革或尸布上。息法混合旃檀。增法混合珍宝。怀法用天然红旃檀。诛法用毒、血、人血书写。藏红花和旃檀的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和麝香混合的四种成分相同，用于守护等一切善业。区分在于马和水牛的血。昏暗用绵羊的血。青蛙用僵硬的旱獭。口和猫头鹰也说是区分。这些是墨水的区别。干净的土碗用于息法。珍宝器皿用于增法。陶器或好头盖骨用于怀法。坏头盖骨对诛法有利。息法用干净的丝线缠绕。增法用黄色丝线。怀法用女人的头发。诛法用尸体的头发拧紧。息增怀诛，颜色是白、黄、红、黑。方向是东西南北。黄昏、早晨、傍晚和半夜是时间。调伏的心和喜悦，贪恋的心和逃避的心，说是想法的区别。然而，僵硬是黄色。昏暗和愚昧是白色。此续中没有本尊的区分，一切通过一切成就。坛城的安立与共同的相似，修法的方式也相同，劝请词书写的区别是， 梭哈，某某的损害，夏定古汝梭哈。