English
This mudra is to contemplate and abide with the head as a single-pointed vajra. Furthermore, by adding or subtracting fingers on the left and right hands, forming five, nine, and eleven points, they correspond to the order of pacifying, increasing, magnetizing, and wrathful activities, respectively. So it is said. Secondly, in the increasing activity, it says: By stirring the vajra three times, goddesses, naginis, and women of evil lineage, as well as oath-bound ones and yogis, will be controlled. This is to visualize Samantabhadra and Samantabhadri as wrathful forms and to control the consort and oath-bound ones. Similarly, by visualizing the four classes of Herukas and changing their respective mudras, the four activities are accomplished. Secondly, regarding the main mind, there are the mind of meaning and the mind of emptiness. Firstly, understanding the meaning of truth being inseparable and free from the realm of action, and possessing the mind of enlightenment, this is the causal mind that needs to pervade all four activities. As stated in the Root Tantra of Fire Offering: Self-awareness is the essence of all Buddhas. For the sake of the master who transforms everything freely, this is said to be the main deity of practice. So it is said. If one possesses this, it is said that all four activities will be spontaneously accomplished. As stated in the Eye Commentary: With the awareness of self-knowing, realizing self-knowing as the magical manifestation of wisdom, from the realm of equality of awareness, realizing it as the basis of the ground, thus understanding it as unmixed and completely perfect, no matter what activity is done, there is no need to overexert oneself, because one acts without clinging to what is done, so the accomplishment of the four fruits is not something that comes from doing, but arises spontaneously. Therefore, it is not denied that one activity can accomplish four fruits. So it is said. Alternatively, when performing activities through the gate of stupas, even if established through the samadhi of accomplishing meaning, it is said that the four activities can be accomplished. Secondly, it is the mind of condition, which is the auxiliary cause for being a harmonious friend, that is, the intention to initiate the four activities. That is, in pacifying activity, the mind should be peaceful and clear; in increasing activity, the mind should be joyful and delighted; in magnetizing activity, the mind should be attached and clinging; in wrathful activity, the mind should be angry and wrathful. As stated in this very text: With joy, delight, and attachment, harmonize; with wrath, intensely perform the Kali activity. So it is said. Thirdly, regarding the consort, as stated in this very text: Trees and thickets of saplings, a single tree and fire touch, etc. In the small commentary on the meaning, it says: The outer, inner, and secret places of pacifying, increasing, magnetizing, and wrathful activities. At the time of saying, the outer place and the inner four samadhis.
Chinese
并且，在秘密的情况下，认定为明妃。因此，经中说：“不说和多生子，无后代和不吉祥秘密。” 也就是说，寂静的佛母如同树木，具有如同持螺女的种姓和身体美丽等特征。如《幻化金刚》中所说：“肤色白皙，身体矮胖声音大，面容身体端庄，精华位于发际。肢体纤细柔软，声音清晰，气息洁白，心不偏颇，因沉重而寂静。” 繁盛的佛母如同小树丛，具有如同持牛女的种姓，身体丰满，多子等特征。经中说：“月亮和肢体众多，纤细且纹路深长。面容身体黄色，位于四方形。耳垂丰满，肉和乳房丰满。在增盛的时候，应取这些。” 怀爱的佛母如同单棵树木，具有如同持莲女的种姓，面容身体美丽，没有同伴等特征。经中说：“面容颜色如莲花，形状像弯刀。眉毛细长，身体上下匀称。身上有河流的香味，具有产生快乐的油脂，没有树枝、同伴和孩子。这是怀爱的殊胜。” 忿怒的佛母如同被火触碰的树木，具有有纹路的种姓，肤色黑色，语言凶暴等特征。经中说：“肤色黑色，形状像方形，三种毛发，头发黑色且粗糙。具有愤怒的皱纹和孩童的身体，有倾斜的姿势等。凶暴且粗鲁，没有顾忌。说是清净无垢，断绝分别。” 第四，何时应该做的时间是：各种事业的内外所调伏的对境，在应该调伏的时候就做。如《心滴》中所说：“本体和随后的寂静二者，外在平息疾病、邪魔和敌人，内在平息烦恼和分别。增盛二者是滋养和增长，滋养疾病死亡和疠鬼，寿命和受用、种姓和血统，以及福德四者是内在的果实。怀爱是勾招和摄集二者，外在勾招坛城的形象，转变不和的两种根源，将自心摄集为五种果实。事业是驱逐和镇压，疯狂、附体、诅咒和枯竭，愚痴和稳固是对于他人的根源。摧毁自己的内外敌人和邪魔。”
English
And, in secret circumstances, identify with the consort. Therefore, it is said in the scriptures: "Not speaking and having many sons, having no descendants and inauspicious secrets." That is to say, the peaceful mother is like a tree, possessing characteristics such as the lineage of the conch-bearing woman and a beautiful body. As it is said in the Illusion Vajra: "The color is white, the body is short and the voice is loud, the face and body are beautiful and the essence is located at the hairline. The limbs are slender and soft, the voice is clear, the breath is white, the mind is not biased, and it is peaceful due to its heaviness." The flourishing mother is like a thicket of small branches, possessing characteristics such as the lineage of the cow-bearing woman, a plump body, and many offspring. It is said in the scriptures: "The moon and many limbs, slender and with deep and long lines. The face and body are yellow, located in a square shape. The earlobes are full, the flesh and breasts are full. These should be taken during the time of increase." The empowering mother is like a single tree, possessing characteristics such as the lineage of the lotus-bearing woman, a beautiful face and body, and no companions. It is said in the scriptures: "The color of the face is like a lotus, the shape is like a sickle. The eyebrows are long and slender, and the body is balanced from top to bottom. The body has the fragrance of a river, and it has the oil that produces happiness, without branches, companions, and children. This is the supreme of attraction." The wrathful mother is like a tree touched by fire, possessing the lineage of having patterns, a black complexion, and violent speech. It is said in the scriptures: "The color is black, the shape is like a square, three types of hair, the hair is black and rough. It has angry wrinkles and the body of a child, with a slanting posture, etc. It is violent and rude, without regard. It is said to be pure and without defilement, cutting off distinctions." Fourth, the time when one should act is: the objects to be subdued, both internal and external, of various actions, should be acted upon when the time to subdue them arrives. As it is said in the Heart Drop: "The essence and the subsequent peace, the two, externally pacify diseases, obstacles, and enemies, and internally pacify afflictions and thoughts. The two of increase are nourishing and growing, nourishing diseases, death, and epidemics, life and enjoyment, lineage and ancestry, and the four merits are the internal fruits. Empowerment is the two of summoning and gathering, externally summoning the form of the mandala, transforming the two roots of discord, and gathering one's own mind into five fruits. Activities are expulsion and suppression, madness, possession, curses, and desiccation, ignorance and stability are the sources for others. Destroy one's own internal and external enemies and obstacles."
Chinese
索。第四，行为方式的差别是：其中，特别的是有漏无间断，达到究竟道的开端，或者通过三种智慧力，能力、加持、处所的自性，方法和四种差别，就像梯子的横档一样。如是说。第五，过患是不能成就二利等，其中说：不圆满、不精通、不究竟，不能成就二利，是它的过患。如是说。第六，功德是与此相反，成就自他之利，就像这样：通过安乐、受用、自在和调伏等方式。就像前面所说：具有与此相反的特点，应当知道是功德。如是说。第七，追求成就的修法有六种，第一是必要：为了使所追求成就的二者显现。在《心滴》中说：为了获得共同和殊胜的成就，为了自他获得四种利益。如是说。第二，自性是：进入所缘的境，其中说：以何获得何者所欲求的，具足一切支分，易于修持。如是说。第三，词义是：从悉地（藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）一词而来，意思是成就，即所要成就的事物。从萨达那（藏文：སཱ་དྷ་ན，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，意思是完全领受，因此，它能领受并获得所希望的意义，或者因为它能成就，所以是修法。也正如黑汝嘎集聚中所说：明智者之道和果，寿命和命力，以及起尸和，捷足空行等，通过修持，被说是修法本身。如是说。第四，分类有：真实的和，附带的和时间。第一种，有修法和，它的助缘。第一种修法也有，共同和殊胜两种差别，以及，宣说具有差别的修法。第一种是：主要修持大天等世间之所需的是共同的。主要修持金刚萨埵等超世间的是殊胜的修法。还有，进入某些修法之门，即使修持到究竟，但实际上没有获得寂灭的是共同的。还有，进入某些修法之门，通过修持到究竟，实际上获得了寂灭的是殊胜的修法。第二种是：宣说共同和，殊胜的修法。第一
English
So. Fourth, the difference in the way of acting is: Among them, the special thing is that there is no interruption with outflows, the beginning of reaching the ultimate path, or through the three wisdom powers, the nature of ability, blessing, and place, the method and the four differences, just like the rungs of a ladder. So it is said. Fifth, the fault is not being able to achieve the two benefits, etc. Among them, it is said: incomplete, unskilled, unfinished, and not achieving the two benefits are its faults. So it is said. Sixth, the merit is the opposite of this, achieving the benefit of oneself and others, like this: through the ways of happiness, enjoyment, freedom, and taming. Just like what was said before: having the characteristics opposite to this, one should know that it is merit. So it is said. Seventh, there are six kinds of practices for pursuing accomplishment, the first is the necessity: in order to make the two things to be accomplished that are being pursued manifest. In Thug Thig it says: For the sake of obtaining common and supreme accomplishments, for oneself and others to obtain four benefits. So it is said. Second, the nature is: entering the object of focus, among which it says: with what to obtain what is desired, possessing all the limbs, easy to practice. So it is said. Third, the meaning of the word is: From 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：accomplishment) comes the meaning of accomplishment, which is the thing to be accomplished. From the word Sadhana (藏文：སཱ་དྷ་ན，梵文天城体：साधन，梵文罗马拟音：sādhana，汉语字面意思：practice) comes the meaning of complete reception, therefore, it can receive and obtain the desired meaning, or because it can accomplish, so it is a practice. As it is also said in the Heruka Gathering: The path and fruit of the wise, life and life force, as well as rising corpses and, swift-footed dakinis, etc., through practice, are said to be the practice itself. So it is said. Fourth, the categories are: the real and, incidental and time. The first one, there are practice and, its auxiliary conditions. The first practice also has, the two differences of common and supreme, and, explaining the practice with differences. The first is: mainly practicing the needs of this world such as the great god is common. Mainly practicing the transcendent such as Vajrasattva is the supreme practice. Also, entering the door of some practices, even if practiced to the end, but not actually obtaining nirvana is common. Also, entering the door of some practices, actually obtaining nirvana through practicing to the end is the supreme practice. The second is: explaining the common and, supreme practice. The first