English
Thus. Creating virtue and non-virtue, Like not being stained by any fault, Acting with skillful means. So it is said. In the "Compendium" it says: Even if someone cuts off many heads, If one knows all beings to be like illusions, there is no fear. So it is said. Second, the siddhis to be accomplished are twofold: the cause of their arising, and the means of obtaining them. First, the yogi holding mantras, etc., one verse: By holding the nature of the mantra that protects the mind in the yoga of the generation and completion stages, in self-awareness, the siddhis to be accomplished are: In terms of view, understanding that all phenomena are equally complete and spontaneously accomplished as body and wisdom, meditating in that state, abiding in samadhi, and in terms of conduct, the means of acting without attachment or clinging to anything, thereby understanding that all phenomena are primordially inseparable, is the basis or cause of the arising of siddhis. Second, limbs, etc., two verses: The five limbs of self-appearance, the five senses, and their consciousnesses, all aspects maturing into the nature of the five wisdoms, should be known as the letter ༀ་ (Tibetan: ༀ་, Devanagari: ॐ, Romanized Sanskrit: Oṃ, Literal Chinese meaning: Om), which represents them. Meditate on the mandala of the five Buddha families, the fathers, represented by it, or meditate on the mandala of the five wrathful deities according to the disposition of those to be tamed. Similarly, all aspects of objects such as forms, sounds, smells, tastes, and tactile sensations maturing into the nature of the five elements should be known as the letter མཱུཾ་ (Tibetan: མཱུཾ་, Devanagari: मूं, Romanized Sanskrit: Mūṃ, Literal Chinese meaning: Mum), which represents them. Meditate on the mandala of the five mother families represented by it, or meditate on the mandala of the five wrathful mothers. Second, accomplishing through the door of wrathful deities: Wrathful deities and wrathful mothers, etc., one verse: The great assembly of the five wrathful fathers and the five wrathful mothers, with their retinue of eight messenger goddesses, eight offering goddesses, and four doorkeeper goddesses, and among the twenty-eight commanding power goddesses, if one accomplishes with the yoga of the seventy-eight deities, the ten wrathful fathers and mothers, then one will completely accomplish the supreme and common siddhis, and the desired results such as the four activities. Here, in the "Stages of the Path" it says: Then meditate on one wheel, or three or five. Thus, the previous four families, the four wrathful fathers and mothers of the small family of Heruka Vajra.
Chinese
交换的八位神是第一个集合。又，以金刚黑汝嘎及其眷属置于中心，东西两侧加上佛陀和莲花黑汝嘎各自的眷属，九十八位是第三个集合。在此之上，南北两侧加上宝生和羯磨黑汝嘎及其眷属，一百一十八位是第五个集合。第二，关于同时进入状态的特征：仪轨有余或不足等两句。仪轨，即道路的次第，同时进行的人如次第进行般修习，即使多了或因未修习而不足，也清净了增减的过失。因为没有那些过失，所以不会阻碍获得成就，就像天空不会被灰尘沾染一样。第三，关于果达到究竟的特征，也有次第和同时两种。首先，次第进行有三种：受用五种物品的果，寿命自在持明的装束，显示究竟的果。第一种也有五种：舞蹈嬉戏的，歌词声音的，装饰和穿着的，饮食的，以及受用母音和子音物品的果。第一种是，幻化网等一颂。集合坛城本尊双运幻化网的手印印在自明上，因此一切显现圆满，获得在本尊和本尊母的坛城中清晰而稳固的禅定，因此没有贪恋地享用，下面的也同样适用。从那状态中，在五个肢体上布置本尊，因此手脚的舞动不会超出舞蹈，以手印、光芒和化身的各种嬉戏来享用，因此可以进入地下和岩石中，或者在上面的空中无碍地行走，从而能自在地控制龙和天女。第二种是，歌词等。所有美妙的歌和表达的词语，都不超出自明智慧的声音的手印，以此享用，能以一语转动无边所化有情的法轮，从而获得成就。第三种是，装饰等。珍宝、骨饰等装饰品，以及丝绸和皮革等穿着的衣物，都不超出智慧的手印，以此享用，能使光芒四射的国王，无论哪个敌对者都无法战胜
English
The eight exchanged deities are the first group. Furthermore, placing Vajra Heruka and his retinue in the center, and adding Buddha and Padma Heruka with their respective retinues on the east and west sides, the ninety-eight are the third group. On top of that, adding Ratna and Karma Heruka with their retinues on the south and north sides, the one hundred and eighteen are the fifth group. Secondly, regarding the characteristic of entering the state simultaneously: the ritual has excess or deficiency, etc., are two lines. The ritual, that is, the stages of the path, even if a person who practices simultaneously meditates as if practicing sequentially, and even if there is excess due to practicing too much or deficiency due to not practicing enough, the faults of excess and deficiency are purified. Because there are no such faults, it does not obstruct the attainment of accomplishment, just as the sky is not stained by dust. Thirdly, regarding the characteristic of the fruit reaching the ultimate, there are also two types: sequential and simultaneous. First, the sequential has three aspects: the fruit of using the five objects, the attire of the life-empowerment vidyadhara, and the demonstration of the ultimate fruit. The first also has five aspects: the fruit of dance and play, the fruit of song lyrics and sound, the fruit of ornaments and clothing, the fruit of food and drink, and the fruit of using the vowels and consonants. The first is, "By the magic net," etc., one verse. Because the mudra of the union of the deities of the mandala, the magic net, is imprinted on self-awareness, everything appears perfectly, and one attains a clear and stable samadhi in the mandala of the deities and goddesses, therefore, one enjoys without attachment, and the same applies to the following. From that state, arranging the deities on the five limbs, therefore, the movement of the hands and feet does not go beyond dance, and by enjoying with the mudras, rays of light, and various emanated plays, one can enter underground and into rocks, or walk unimpeded in the sky above, thereby gaining control over nagas and goddesses. The second is, "Song lyrics," etc. All beautiful songs and expressed words do not go beyond the mudra of the sound of self-aware wisdom, and by enjoying this, one can turn the wheel of Dharma for limitless beings to be tamed with a single word, thereby attaining accomplishment. The third is, "Ornaments," etc. Ornaments such as precious jewels and bones, and clothing such as silk and leather, do not go beyond the mudra of wisdom, and by enjoying this, one can make the glorious king, no matter which opponent, unable to overcome
Chinese
从而成就具有无碍之力的果位。第四是：饮食等，肉酒等饮食，以不离智慧之手印享用，能将一切所需转化为如意妙身，并以具百味的甘露无尽地满足众生。第五是：阿丽等，阿丽结合和嘎丽度脱的表示语，以不离自明之智慧手印享用，能成就一切事业和殊胜共同之悉地。第二，长寿灌顶之仪轨是：人等三句，虽说人中之王、欲天、色界天梵天等执持清净之生，然与他者有别，因于生有自主，故显现为随所应化而生。因此，能获得力量，安住于见道之地，与因乘之极喜和仅见道者同等，然其意在于安住于因之不动地之菩萨相同。第三是：彼岸等五句，以知入之关联，二资粮圆满之果，即是因果之地道全部圆满，也就是，学道十地之体性，十度无二之义究竟圆满，即：于任何亦不执著故为布施，于任何亦不染著故为持戒，于二取之义不怖畏故为忍辱，于彼状态不摇动故为禅定，于彼不时时散乱故为精进，意义如实不颠倒于自明中显现故为智慧，彼现前故为愿，不从他处寻果故为方便，不为相违品所胜故为力，如是如是之义现前证悟故为智慧，如是十度悉皆圆满时，十地之行进亦圆满，如是于等性之界自相见故为初地极喜地，尽除边见之垢故为二地离垢地，心性自明故不阻碍利益有情故为三地发光地，自明于一切时皆光明故为四地焰慧地，一时成办二利故为五地难胜地。
English
Thus, the attainment of the state of possessing unobstructed power will be accomplished. Fourth: Food and so on, such as meat and alcohol, are used as mudras that do not deviate from wisdom. By using them, one can transform everything desired into a beautiful wish-fulfilling body, and satisfy beings with the inexhaustible nectar of a hundred flavors. Fifth: Āli and so on, the symbolic words of combining Āli and liberating Kālī. By using them as mudras that do not deviate from the wisdom of self-awareness, all activities and all supreme and common siddhis will be accomplished. Second, the ritual of the longevity empowerment is: "Human" and so on, three lines. Although it is said that the king of humans, the gods of desire, and the gods of form, such as Brahma, hold pure births, they are different from others because they have autonomy over birth, so they appear to be born according to what needs to be tamed. Therefore, one can gain power and abide on the path of seeing, being equal to the Joyful One of the causal vehicle and those who have only seen the path, but their intention is the same as the bodhisattvas who abide on the immovable ground of the cause. Third: "The other shore" and so on, five lines. Through the connection of knowing and entering, the result of the completion of the two accumulations is the complete perfection of all the grounds and paths of cause and effect. That is, the nature of the ten bhumis of the path of learning, the ultimate perfection of the meaning of the ten pāramitās being non-dual, is: not grasping at anything at all, hence generosity; not being attached to anything, hence morality; not being afraid of the meaning of non-duality, hence patience; not wavering from that state, hence meditation; not being distracted from it at all times, hence diligence; wisdom that clearly manifests in self-awareness without inverting the meaning; because it is manifested, it is aspiration; not seeking results from elsewhere, hence skillful means; not being overcome by opposing factors, hence strength; because the meaning of suchness is realized, it is wisdom. Thus, when all ten pāramitās are completely perfected, the progression of the ten distinct grounds will also be perfected. Thus, seeing the self-nature of the realm of equality is the first ground, the Joyful One; purifying the stains of extreme views is the second ground, the Stainless One; because the nature of mind is self-luminous, it does not hinder benefiting beings, hence the third ground, the Illuminating One; because self-awareness is luminous at all times, it is the fourth ground, the Radiant One; accomplishing two benefits at the same time is the fifth ground, the Difficult to Conquer.
English
B. Since the nature of mind is self-illuminating without an object, the sixth becomes manifest. Having gone far from extreme views, the seventh goes far. Since there is no object of distraction, the eighth is immovable. Possessing the wisdom of spontaneously accomplished qualities, the ninth is good intelligence. Since those qualities become the source of all, the tenth is the clouds of dharma. The three ultimate Buddha-lands are also accomplished: the wisdom of self-awareness that does not perceive anything, being all-pervasive and appearing, is the unobstructed means, which is the land of Samantaprabha (all-illuminating). Without moving from that, the wisdom adorned with non-attachment and non-perception is supreme because of its skillful means, which is the land of the Lotus-holder. The supreme blessing of non-conceptual wisdom, which can effortlessly and spontaneously manifest the mandala of body and wisdom, is the supremely excellent wisdom, which is the land of the Great Wheel Assembly. The Commentary says: "Means is Samantaprabha, wisdom is the Lotus-holder. Means and supreme wisdom are the Great Wheel Assembly." Thus, the ten are the causal grounds, condensed by the three: view, meditation, and ultimate result, because they are the ground for abandoning what is to be abandoned and generating antidotes. The ground is characterized by its own nature, and the three, Samantaprabha and so on, are the ultimate result, the Buddhas, who, on the nature of one, divide the aspects of the three bodies and name them. All those differences of ground and path do not need to be practiced for a long time, but will quickly and spontaneously be accomplished. If so, are the Samantaprabha of the causal vehicle and the Samantaprabha among the three ultimate grounds the same? They are not the same. As the Stages of the Path says: "All the weariness of the efforts of the path, Samantaprabha, for the sake of generating joy, shows the dense arrangement of Vajradhara. The three ultimate grounds are spoken of in parts." And from the rest of the text: "To say that the nature is one from obtaining one's own ground is a delusion of darkness." And as the Lamp for the Path says: "Your ultimate Samantaprabha is the abode of the great means vehicle." And as it is quoted in Arya Deva's Eye Lamp Self-Commentary: "The Samantaprabha traversed by the cause is the dharmakaya of the great means path." Thus, if it contradicts what is said here, "From the definite arising of the four vehicles, it abides in the fruit of one vehicle," then self-