English
To all that is unmixed. After showing the place of secrecy to whom, what is kept secret? From that, it says: Common and intermediate secrets, four each, suitable and entrusted, ten kinds. Therefore, the four common secrets, the four intermediate secrets, what is suitable to keep secret, and what is entrusted to secrecy. The four common secrets are: From that, it says: Profound view, rough conduct, deity names, mantras, and signs of accomplishment. Therefore, that is what must be kept secret at all times. The four intermediate secrets are: From that, it says: The place, time, companions, and substances of practice, keep secret in between and practice. Therefore, that is what must be kept secret for as long as the practice is done. What is suitable to keep secret are the substances and implements, etc., that cause others to lose faith. What is entrusted to secrecy are the instructions of the teacher and the Dharma brothers. Second, in the branch vows, among the five that are not abandoned and the five that are not discarded, the first is: In this very text, it says: Ignorance, attachment, hatred, pride, and jealousy are not abandoned. Thus, there are five. In the Clear Light, it says: The five genuine poisons and the five false poisons. Thus, there are two: The five genuine poisons are: Ignorance, which does not differentiate between what to accept and what to reject in all phenomena; attachment, which is affection for sentient beings with compassion; hatred, which destroys wrong thoughts with the wisdom of self-awareness; pride, which does not bring the king of equality view down to a lower position; and jealousy, which cannot accommodate dualistic clinging in the space of equality. The five false poisons are also not abandoned, because the object to be abandoned is not established, just as a mirage does not need water. The second five that are not discarded are: In this very text, it says: White essence, red essence, odor, meat, and great, pure vessel, water are not discarded. Thus it is said. Third, the division into three hundred and sixty is: In this very text, it says: In the five root vows, in each one, there are two and three tens. In the five branch vows themselves, in each one, there are two tens. Therefore, each of the five root vows is divided into two, method and wisdom, thus there are ten. Again, each of the five roots is divided into thirty, thus there are one hundred and fifty. Adding the previous ten, there are one hundred and sixty. The way to divide into thirty, for example, the way to divide not abandoning the unsurpassed into thirty is: In the Detailed Explanation, it says: The mind of enlightenment is the unsurpassed deity, the eighteen peaceful and wrathful ones and ten, twelve inconceivable ones do not transgress, the eight immeasurables of the common supreme, the two truths.
Chinese
地菩提十相，不以无上光明而退失，如是等。以此为例，其余四者也广为解说。再将支分誓言的十条，每一条分为二十个方面，即对于嗔恨，不以方便智慧舍弃的十个方面，共二十个。以此为例。如是，将支分誓言的十条，每一条分为二十个方面，共二百个，加上之前的百六十个，总共三百六十个。这些的详细分类在《细释》中有说明，应当去那里查阅。第六，嬉戏事业也有三种。本体是：在《心滴》中说：从外境无量中生出四者。即视一切众生为自己父母的慈爱；对于那些在六道轮回中遭受痛苦折磨的众生生起悲悯；对于某些众生获得天人的财富和快乐感到欢喜；以及远离亲疏爱憎的平等心。像这样，从四无量心的因中产生的菩提心，以及不执着三轮的智慧所摄持，以成办他利为目标的善巧方便之行持。定义是：从“羯磨”（藏文：ཀརྨ་）这个词而来，是三门所摄持的行为的性质，也就是作者的意愿。分类是：在《后译语》中说：通过寂止等各种分类，业可归纳为四种。即四种事业。这些通过何种方式进行的次第是：通过火、物品、本续、佛塔和手印等方式进行。在根本续部中说：为成就自他利益的事业，通过佛塔、手印之门，以及火供、舞蹈、歌唱和物品来进行。如是。其中，通过火的方式进行的事业是火供。在《火供根本》中说：地点、物品、火炉的形状，以及真言、主尊、所要成就的事物，还有金刚橛、本尊、时间，以及事业的次第，加上其余十一个方面，应当了解。如是宣说，应当了解。第二，通过物品的方式进行的事业是：制作林伽、建立坛城、所要成就的事业，以及供养布施的行为和功德等。在这部经中说：对于五甘露或五种食物，加上名称和标志。迎请后用金刚橛钉住。磨成粉末后供养会众。如是。第三，通过本续的方式进行的事业
English
Ground Bodhi's ten aspects, not diminished by supreme clarity, and so on. By this example, the remaining four are also extensively explained. Furthermore, each of the ten branch vows is divided into twenty aspects, that is, ten aspects of not abandoning hatred through skillful means and wisdom, totaling twenty. This serves as an example. Thus, dividing each of the ten branch vows into twenty aspects results in two hundred, which, added to the previous one hundred and sixty, totals three hundred and sixty. The detailed classifications of these are explained in the "Detailed Commentary," so one should consult it there. Sixth, the playful activity of karma also has three aspects. The essence is: In the Heart Drop it says: From the immeasurable nature of outer phenomena, four arise. That is, the loving-kindness of knowing all sentient beings as one's own parents; compassion for those who are tormented by suffering in the six realms; joy for the happiness of some sentient beings who have the wealth and prosperity of gods and humans; and equanimity, free from attachment and aversion to near and far. Like this, the mind of enlightenment arising from the cause of the four immeasurables, and the skillful means of conduct aimed at accomplishing the benefit of others, seized by the wisdom that does not conceptualize the three spheres. The definition is: It comes from the word "Karma" (Tibetan: ཀརྨ་), which is the nature of actions encompassed by the three doors, that is, the intention of the doer. The classification is: In the Later Translations it says: Through various classifications such as pacification, karma is condensed into four types. That is, the four activities. The order of how these are accomplished is: through fire, substances, lineages, stupas, and mudras. In the root text it says: To accomplish the benefit of oneself and others, activities are performed through the doors of stupas and mudras, as well as through fire offerings, dances, songs, and substances. Thus. Among these, the activity performed through the means of fire is the fire offering. In the Root of Fire Offering it says: The location, substances, the shape of the hearth, as well as the mantra, the main deity, the object to be accomplished, and the vajra stake, the deity, the time, and the order of activities, plus the remaining eleven aspects, should be understood. As it is explained, it should be understood. Second, the activity performed through the means of substances is: making lingams, creating mandalas, the activity to be accomplished, as well as the actions of offering and giving, along with their qualities, etc. In this very text it says: For the five amritas or five foods, add names and symbols. Invite them and fix them with the vajra stake. Grind them into powder and offer them to the assembly. Thus. Third, the activity performed through the means of the lineage
Chinese
其次，通过舞蹈来成办四种事业，即从这当中说到：“唉！众会之坛城，如念珠般连缀，束缚转移而动摇，周旋于十方，迷醉而破裂焚烧。”等等。第四，通过佛塔来行事，即息业于毗卢遮那佛，增业于宝生佛，怀业于马头明王，诛业于金刚黑汝嘎，各自观想后，以各部的咒语，将佛塔的形状颜色等与事业相符，在瓶内生起同部的本尊。以其光芒，勾招所要成办之事，使其安住于佛塔之下。以光芒触及，便能成就息增怀诛的事业，如此观想。在增业中说：“为了调伏凶猛暴烈者，自身观想为忿怒尊，以黑色光焰炽盛的佛像，镇压邪魔的 लिंग伽。”如此。像这样，或者实际种植于地上，或者说种植于禅定的其他生起处。如《眼释》中说：“无论将佛塔种植于何处生起处”等等。第五，通过手印来行事，即通过结手印的方式，以及转变手印的方式来行事。首先是结吉祥黑汝嘎的四种事业手印，如增业中所说：“支分心要及唯一，五尖九尖十一尖，诸事业各别善观修。”如此。其次，增业中说：“持诵金刚三遍后，天女龙女恶种女，誓言者瑜伽母皆自在。”即自身观想为普贤父母忿怒相，使本尊誓言者自在。同样，观想为四部黑汝嘎，转变各自的手印，便能成就四种事业。第七，关于修法也有三种。本体是：在《后部经·喀什米尔译本》中说：“世间之成就，由生起次第之结合而得。超世间之成就，由圆满次第之结合而得。”因此，无论想要共同或殊胜的成就，都要努力追求。定义是：从悉地（藏文：དངོས་གྲུབ་，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）一词而来，意为成就，即所要成办之事；从萨达那（藏文：སྒྲུབ་པ་，梵文天城体：साधन，梵文罗马拟音：sādhana，汉语字面意思：修法）一词而来，意为完全获取，即获取并获得所希望的事物，因此称为修法。分类有共同和殊胜
English
Next, accomplishing the four activities through dance. From this, it says: "Ah! The mandala of the assembly, strung together like a rosary, binding, transforming, moving, and swaying in the ten directions, becoming intoxicated, cracking, and burning." and so on. Fourth, acting through stupas, that is, pacifying activities with Vairochana, increasing activities with Ratnasambhava, magnetizing activities with Hayagriva, and wrathful activities with Vajra Heruka. After visualizing each, using the mantras of each family, make the stupa's shape and color compatible with the activity. Generate deities of the same family inside the vase. With its light, summon whatever needs to be accomplished and have it dwell under the stupa. By the touch of that light, contemplate that whatever activity of pacifying, increasing, magnetizing, or wrathful is accomplished. In the increasing activity, it says: "For the sake of subduing the fierce and violent, contemplate oneself as a wrathful deity. With the black, blazing image of the stupa, suppress the lingam of the obstructing forces." Thus. Like this, either actually planting it on the ground, or it is said to plant it in another arising place of samadhi. As it says in the Commentary on the Eye: "Wherever the stupa is planted, in whatever arising place," and so on. Fifth, acting through mudras, that is, acting through the method of making mudras and through the method of transforming them. First, making the mudras of the four activities of glorious Heruka, as it says in the increasing activity: "Limbs, essence, single point, five points, nine points, eleven points, contemplate each activity separately and well." Thus. Second, the increasing activity says: "After reciting the vajra three times, goddesses, naginis, evil race women, oath-bound yoginis become empowered." That is, visualizing oneself as wrathful Samantabhadra and Samantabhadri, empower the oath-bound protectors. Similarly, visualizing as the four Herukas of the families, transforming their respective mudras accomplishes the four activities. Seventh, there are also three aspects to accomplishment. The essence is: In the Later Tantra, Kashmir Translation, it says: "Mundane accomplishments are obtained by combining the generation stage. Supramundane accomplishments are obtained by combining the completion stage." Therefore, whatever common or supreme accomplishment is desired, one should strive to achieve it. The definition is: From the word Siddhi (藏文：དངོས་གྲུབ་，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：accomplishment) comes accomplishment, that is, what is to be accomplished; from the word Sadhana (藏文：སྒྲུབ་པ་，梵文天城体：साधन，梵文罗马拟音：sādhana，汉语字面意思：practice) comes complete attainment, that is, taking and obtaining what is desired, therefore it is called Sadhana. The divisions are common and supreme.
Chinese
两种成就中，首先是共同成就。经续中说：修持起尸、寿命、差遣，大天和四大天王，降伏恶毒龙，控制国王大臣的妃子，控制地域，驱逐舌狼和快行鬼，修隐身术，迎请天女和龙女，修国王大臣、军队首领和尚大臣，这些是为了今生的世间成就。这些由幻化广大的各品章节讲述。修持起尸金刚地，在第十七品；修寿命，在第六十四品；差遣，在第六十五品；修持大天摩诃提婆和大天王四大部众，在第六十六品；降伏恶毒龙魔，在第四十六品；控制国王大臣的妃子，在第四十五品；控制地域，在第三十八品；舌狼，是金刚部中的一种快行鬼，在第四十一品；修持一般的快行鬼，驱逐敌对障碍，修隐身术，迎请天女和龙女作为手印，在第三十八品；修国王大臣，修持大军和强大力量，修持尚大臣，在第四十一品中讲述。不仅如此，共同成就本身也有讲述：产生功德的六种成就，五大元素的五种成就，以及八种细微事业。第一种是：变成甘露并产生，消除四百零四种疾病，产生受用并清净恶趣，成就任何转变。第二种是：虚空金刚坚固产生，燃烧后火也无法焚烧，变成水流动也一样，世间界会崩坏，一切都会空虚和坠落。第三种是：勾招、遣送、束缚和解脱，医治、杀害、击败和胜利，通过这个三摩地可以做到。第二种是殊胜成就。经续中说：修持字幻化坛城，金刚萨埵和修药，修持五部和五部母，降临加持两种。如何修持的方法是：寂静和忿怒各自的仪轨，以及各自的