English
The place, and, the activity of performing actions, and, the types of methods for what is to be done, and, the differences in the way of doing things. The first is, the vessel is sinful, and, arrogant, and, heretical, and, malicious, that is, the four pairs of outer and inner beings to be tamed. Thus it is said. The second is, pacifying, and, increasing, and, subjugating, and, destroying, and, spontaneously accomplishing. The third has four, the actual types, and, with what as the main deity's mind, and, relying on what consort deity, and, the time of when to do it. The first is, in the root tantra it says, the gate of the stupa mudra etc., are done with homa dance songs and substances. Therefore there are five, from the gate of the stupa, in the increasing it says, the black stupa blazing with light, suppresses the linga of obstacles, the fierce and terrifying also transform together, the unfavorable directions all turn to dust. Thus it is said. There are two ways to act from the gate of the mudra, from the prescribed gate, in the thirty-second chapter it says, limbs and senses with one-pointed focus, five-pointed, nine-pointed, eleven-pointed, practice the actions separately and diligently. Thus it is said, from the gate of transformation, in the eleventh chapter of increasing it says, with the vajra stirred three times, goddesses, naginis, women of bad lineage, oath-bound yogis transform freely. Thus it is said. Acting from the gate of substances is, in the twentieth chapter here it says, five amritas or five foods. Thus it is said. From the gate of the dance of the Lugu lineage, connecting and binding in the Lugu lineage. Thus it is said. There are three ways to perform actions from the gate of fire, the outer is the image of the remaining offerings, the inner is the pacification of the four elements in the heart, the secret is the subjugation, the increase in the navel, the destruction in the throat. The secret fire offering of the three realms is the basis, the place, and the consciousness. Second, the mind of the main deity is, the mind of meaning, the non-dual realization is universal for all four, the mind of emptiness is, in the twentieth chapter it says, first with joy, with attachment, when angry, do the Kali fiercely. Thus it is said. Third, relying on which consort deity is, in the root tantra it says, young age and race propagation, without offspring and without partner, combining at the time of the four actions is auspicious, in order to greatly show the power of the action, it is best to search in advance. Thus it is said. Fourth, the time of when to do it is, in the Mind Drop it says, the nature and then the peaceful two, the outer is the pacification of demons and enemies.
Chinese
以及烦恼分别寂灭。 两种增长是衣物和增益。 病死、庄稼、冰雹等， 寿命和八族、受用和， 四种福德是内果。 自在是勾招和摄集两种。 外境陀罗尼的形象勾招， 不顺的两种根识转变， 自心五果摄集。 显用驱逐和镇压， 疯狂、附体、诅咒和业， 愚痴和稳固在其他相续上。 自己的内外怨敌摧伏。 如是等等之时。 最后差别是，在《心滴》中说：差别是有漏无间断，究竟道之分，或以智慧根识三种，能力加持处本体，方便和基上差别，如甘扎一般如何。如是说。 时间是在《心滴》中说：时机是自在和修法和，供养忏悔寿命和时机成熟时。如是说。 没有的过失是，在那里面说：不圆满、不完整、不生起和，二义不成就，是它的过失。如是说。 功德是，在那里面说：显示从那里面相反的方式，要知道是功德。如是说。又，凶猛恐怖也一起转变。如是说，是寂静和，功德与虚空边际相等。如是说是增长和，佛语也自在转变。如是说是自在和，佛陀福德身也摧毁。如是说是猛厉。那是第九和，从第二十开始宣说。 第七修法有六。 需要是，修法之方便不忘失，所修二者现前是，在《心滴》中说：共同殊胜之成就等，自他获得后为四义故。如是说。 体性是，地基圆满五者齐全后，以方便近修四者，正在成办所修之义，即以何者获得何者所欲。具有十支精勤回向。如是说。在此，肢分不缺资具具，如法圆满知晓者，瑜伽众之坛城中，定能成就善妙之意。如是说。 能诠是，悉地（藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）之语是成就，那是所修。以方便修持而成就之故，为义精勤故，立名为修。如是说。 分类有两种，分类真实和，顺便时间。
English
And the afflictions and concepts are pacified. The two increases are clothing and growth. Sickness, death, crops, hail, etc., Lifespan and eight classes, enjoyment and, The four merits are the inner fruits. Empowerment is twofold: attracting and gathering. The appearance of external dharanis is attracted, The two dissimilar faculties are transformed, The five fruits of one's own mind are gathered. Manifest actions are expulsion and suppression, Madness, possession, curses, karma, and, Ignorance and stability are on other lineages. One's own internal and external enemies are subdued. Thus, at those times. The final distinction is: In the Heart Drop, it says: The distinction is that it is defiled and without interruption, or the division of the ultimate path, or with the three powers of wisdom, the power, blessing, place, essence, method, and basis are distinguished, like a ganza. So it is said. The time is: In the Heart Drop, it says: The occasion is when there is empowerment and practice, offering, confession, lifespan, and the arrival of the time. So it is said. The fault of absence is: In that itself, it says: Not fulfilling, not completing, not arising, and, the two meanings are not accomplished, that is its fault. So it is said. The qualities are: In that itself, it says: Showing the opposite way from that, know that it is a quality. So it is said. Also, fierce and terrifying also change together. So it is said, it is peaceful and, the qualities are equal to the edge of the sky. So it is said, it is increasing and, the Buddha's words also change freely. So it is said, it is empowerment and, the Buddha's merit body is also destroyed. So it is said, it is wrathful. That is the ninth and, it is taught from the twentieth. The seventh, accomplishment, has six parts. The need is: The means of accomplishment are not forgotten, and the two to be accomplished are manifested, in the Heart Drop it says: Common and supreme siddhis, having obtained self and others, for the sake of the four meanings. So it is said. The essence is: The basis is complete with the five perfections, and with the four approaches of recitation and accomplishment, one is striving for the meaning of what is to be accomplished, that is, with what does one obtain what one desires. Possessing ten limbs, diligent dedication. So it is said. And from this: Limbs not diminished, possessing equipment, knowing the complete ritual, in the mandala of the assembly of yogis, surely the intention of goodness will be accomplished. So it is said. The definition is: The word siddhi (藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就) means accomplishment, that is what is to be accomplished. Because it is accomplished by practicing with means, because one strives for the meaning, the name of accomplishment is established. So it is said. There are two types of
Chinese
首先是修法及其顺缘。初者有三：何者主要显示大天等此世所欲求者，是为共同；何者主要显示金刚萨埵等究竟之所修者，是为殊胜；何者主要显示彼等之修法，是为荟供。初者，于此中说：“化为甘露而生起，受用生起且净恶趣，任何转变为成就。虚空金刚坚固生，燃烧而火亦炽燃，水流淌亦如是。世间界则散坏，一切空虚且堕落。勾招与遣送，束缚与解脱，滋养与杀害，战败与胜利。”又《腹部经》云：“世间者亦如此，修僵尸起立、寿命延长的法，大天与四大天王，调伏恶毒龙族之王臣，使二者之妻成为己有，驱逐僵尸誓言快速，修隐身术、身形，天女龙女，修国王大臣官员和乡官，为了今生之故是世间法。”如是。二者，彼经云：“幻化坛城四十二，网坛城现圆满，十方四时现圆满，一切坛城皆成就。”如是。彼经云：“文字幻化荟供与，金刚萨埵药修与，五部修与五母意，加持修法有两种。”如是。末者，《心滴》云：“瑜伽士证悟串习成就，咒语与手印稳固，有何不可战胜者，顺缘具足故先灌顶。”如是。二者顺缘者，《腹部经》云：“以时机为主，以友朋相助。”如是，是九种续部义，其中六种先显示，六种后显示。顺便说一下时间，《心滴》云：“顺缘具足故先灌顶。”如是，在长寿灌顶之前，先完成一个广大的事业，如果咒语和手印非常稳固，就会有非常奇妙的成就。如是。过失者，《心滴》云：“遗忘则不生不起，不得十种。”差别是老
English
Firstly, there are the practices and their conducive conditions. The first has three aspects: that which mainly shows the desires of this world, such as the great gods, is common; that which mainly shows the ultimate object of practice, such as Vajrasattva, is supreme; and that which mainly shows the method of practicing these, is the gathering practice (tsok). The first is stated in this text: "Transforming into nectar and arising, Enjoyment arises and purifies the lower realms, Whatever transformation is accomplished. The sky, the vajra, arises solid, Blazing, even fire ignites, The flow of water also flows in the same way. The world realm is scattered, All becomes empty and falls." "Attracting and sending, binding and liberating, nourishing and killing, defeating and conquering." And from the 'Khok Zhung': "Worldly ones are also like this: practicing the rising of corpses, prolonging life, the great god and the four great kings, subduing the venomous nagas, the king's ministers, making the wives of both one's own, expelling the corpse oath quickly, practicing invisibility and form, goddesses and naginis, practicing kings, ministers, officials, and village officials. For the sake of this life, it is worldly." Thus. Secondly, that same text says: "Forty-two illusory mandalas, The net mandala is manifestly complete, Manifestly complete in the ten directions and four times, All mandalas will be accomplished." Thus. That same text says: "The gathering practice of letters and illusion, The practice of Vajrasattva medicine, The practice of the five families and the minds of the five mothers, The practice of blessings is of two kinds." Thus. Finally, the 'Thuk Thik' says: "The yogi's realization, familiarization, and attainment, Mantras and mudras are firm, Whatever is invincible, With complete conditions, empowerment precedes." Thus. Secondly, the conducive conditions, the 'Khok Zhung' says: "Collected by the occasion being primary and friends assisting." Thus, it is all nine sections of the tantra meaning, of which six are shown before, and six are shown after. Incidentally, regarding the time, the 'Thuk Thik' says: "With complete conditions, empowerment precedes empowerment." Thus, before the life empowerment, one completes a vast activity, and if the mantras and mudras are very firm, then great and wonderful accomplishments will occur. Thus. The faults, the 'Thuk Thik' says: "Forgetting, not arising, not obtaining ten." The distinction is old
English
has been grasped. That's it. Regarding the benefits: It says in that very text, "This reversal, in this life and the next, obtains five and five, and fulfills the purpose." And, in the ninth, "The noble one of the ruling lineage is accomplished." Or, the five bodies are spontaneously perfected. That's it. These are shown by the fourth, fifth, ninth, eleventh, twelfth, and thirteenth. The eighth, samadhi, has six aspects. The necessity is: to control samsara by abiding in the state of realization. As the Lamrim says: "Subduing conceptual thought is samadhi." That's it. The essence is: to remain unmoving from the object of meditation in the method of meditation. As it says: "Having subdued by equipoise." That's it. The etymology is: the term samadhi (Sanskrit: शमथ, śamatha, meaning "calm abiding") is explained by the sound of "samati," because it does not abandon the object of meditation by abiding in one-pointedness. There are two types: actual and, incidentally, time. The first has three: the generation stage, the completion stage, and the samadhi of means. The time is: "Having subdued by equipoise." Therefore, it is the time of equipoise. The fault of not having it is: It says in that very text: "If this yoga does not exist, like a boulder in the depths of the ocean, even if one searches for the path for eons, it is meaningless, the essence is dried up." That's it. The benefit is: accomplishing what is to be accomplished. It says in that very text: "The main thing to accomplish is the samadhi practitioner, therefore it is done by this samadhi." And, the fifth of this says: "If the mantra and mudra are very stable, it will become a great and wonderful accomplishment." That's it. These are shown by the fifth and thirteenth, and so on. The ninth, offering, has six aspects. The necessity is: the continuum arises and the vows are fulfilled, and the deities are pleased and the four aims are accomplished. As the Thuk Thik says: "Self and other's aims are fulfilled, pleasing and fulfilling the vows." That's it. The essence is: to please whatever object is to be offered to. It says in that very text: "The agent, the action, the object, and the actor are gathered, it is the very thing that causes joy and satisfaction." That's it. The etymology is: the term offering is explained by the sound of "puja" (Sanskrit: पूजा, pūjā, meaning "offering"), which is because of "pūrvapa jā," it generates earlier and earlier, and because of "pūrṇapūrṇa triyaṃ jāha," it generates joy again and again, and because of "puja thāgorvāthāna," it is an offering because of reverence. There are types: actual and time. The first has three: common outer