Chinese
总的来说，在所有续部中，都讲到了共同成就的八大事业和八大成就。其中的八大事业，在《黑汝嘎续》中说：『调伏，现行，摧毁敌军，驱逐，杀害，勾招，寂静，以及增长，都将如实成就。』这就是（八大事业）。八大成就，在《古续》中说：『因为那不是困难的，眼药和神行，宝剑和地行成就，药丸和飞行，隐身和摄取精髓，因为他能取悦金刚持，所以迅速获得。』这样说。特别是，在秘密幻化派的体系中，在解释续部中广泛地讲述了许多共同成就。就像这样，在根本续中说：『起尸、长寿和诛法，大天和四大天王，调伏恶龙，国王大臣的，两种使役妃女的方法，地域净化，神行和驱逐，隐身，成就身相，天女和龙女，成就国王大臣军队首领和侍臣，为了今世的缘故，是世间法。』虽然这样说，但在这根本续中讲述了十九种共同成就。哪十九种呢？产生功德的六种成就，五大的五种成就，以及成就琐事的八种成就。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，任何事物都能转变成其他。』就像这样，对于转化食物、毒药等的基础，通过书写字形，以摄散的方式，将毒药转化为甘露，以及其他所欲求的事物，也能如所愿地成就，平息疾病，产生受用，清净恶趣的业障，以及从沙子中产生黄金，从煤炭中产生树木等，将不协调的现象转化为其他事物等等。此外，如果结合解释续部来解释，在广品第七十章中，所显示的共同甘露起尸成就，被认为是前两句的意义。并且，在这部续中说：『如意身和甘露成就。』也可以结合起来。在第四十一章中，金刚部的神行和地域净化，佛部的国王，宝部的财富大臣
English
Generally, in all tantras, the eight great activities of common accomplishments and the eight great siddhis are mentioned. Among them, the eight activities, in the Hevajra Tantra, it says: 'Subjugation, manifestation, destroying the enemy's forces, expulsion, killing, attraction, pacification, and increase, will be truly accomplished.' That is (the eight activities). The eight siddhis, in the Guhyasamaja Tantra, it says: 'Because that is not difficult, eye medicine and swift feet, sword and underground travel, pills and flying, invisibility and taking essence, because he pleases Vajradhara, he quickly obtains them.' It says so. In particular, in the system of the Secret Illusion School, many common accomplishments are extensively discussed in the explanatory tantras. Like this, in the root text, it says: 'Raising the dead, longevity, and performance of wrathful rites, the great god and the four great kings, subduing the evil nagas, the king's ministers, two methods of controlling consorts, purification of the land, swift feet and expulsion, invisibility, accomplishing the body, goddesses and naginis, accomplishing the king's ministers, army leaders, and attendants, for the sake of this life, are worldly dharmas.' Although it says so, in this root tantra, nineteen common accomplishments are taught. What are the nineteen? Six accomplishments that produce qualities, five accomplishments of the five elements, and accomplishing eight accomplishments of minor activities. The first is: 'Becoming nectar and arising, curing four hundred and four diseases, producing enjoyment and purifying bad destinies, anything can be transformed into something else.' Like this, for the basis of transforming food, poison, etc., by writing letters, in the manner of gathering and scattering, transforming poison into nectar, and other desired things can also be accomplished as desired, pacifying diseases, producing enjoyment, purifying the obscurations of bad destinies, and producing gold from sand, producing trees from coal, etc., transforming incompatible phenomena into other things, and so on. Furthermore, if explained in conjunction with the explanatory tantras, in the extensive chapter seventy, the common nectar raising the dead accomplishment shown is considered to be the meaning of the first two lines. And, in this tantra itself, it says: 'The wish-fulfilling body and nectar are accomplished.' It can also be combined. In chapter forty-one, the swift feet and regional purification of the Vajra family, the king of the Buddha family, the wealth minister of the Ratna family.
Chinese
莲花部的尚论大权，事业部的将领修法等已述。此处第三支的受用生起，主要是宝生部的修法，清净恶趣是修持豺狼时，将心调伏于阿，观想于吽，以清净自身而示现。其他任何变化是，第三十八品修持快速行走和隐身术，第四十四品修持长寿，第四十五品修持诛法等诸多内容。而此中说：“将获得佛法的成就。”以及“一切一切都将成就。”这些内容。第二是：“虚空金刚坚固生，燃烧之火亦能焚，化为水流亦如是，世间界亦将散，一切皆空而坠落。”如是说。其意义解释如修法所说，于虚空中观想金刚梯，则生起坚固之梯。同样，于手掌心布置种子字 རཾ（藏文，ram，ram，火），ཡཾ（藏文，yam，yam，风），ཁཾ（藏文，kham，kham，空），则化为智慧之火、水、风。甚至能焚烧普通之火，亦能净化水，亦能吹散风。布置种子字ཨེ་（藏文，e，e，无），并修持收放，则世间一切皆空，并坠入倾斜之处。与其他解释续部结合，在增广的第三十八品中说：“不住虚空无边际，抛掷脚步而行走，于水上如陆地行走，于可焚烧之火焰中安住，热力被风吹起，亦能前往十方。”所说是指无碍行走的各种神通。此处也只是象征性地显示：“入路将可行走于虚空。”第三是：“勾招与放逐，束缚与解脱，救治与杀害，战败与胜利。”这些，勾招怨敌和邪魔，放逐至其他境域等八种事业，瑜伽士通过三摩地之门来完成这些事业，因为这些事业可以通过三摩地来完成。又或者，勾招和束缚是怀业，在增广的第三十八品中，是为了掌控地方和境域，第四十五品中，是为了
English
The great power of Shanglon of the Padma family, the practice of generals of the Karma family, etc., have been mentioned. Here, the arising of the enjoyment of the third branch is mainly the practice of the Ratna family, and the purification of the lower realms is when practicing the jackal, training the mind in A, meditating on Hūṃ, and showing it by purifying oneself. Any other changes are: Chapter 38 practices fast walking and invisibility, Chapter 44 practices longevity, Chapter 45 practices subjugation, etc. And in this it says, "The accomplishment of Dharma will be attained." And, "Everything, everything will be accomplished." These are the contents. Second is: "Vajra solidity arises in the sky, Burning fire also burns, Transforming into flowing water is also the same, The world realm will also scatter, All will be empty and fall." So it is said. The explanation of its meaning is as stated in the practice: by meditating on a vajra ladder in the sky, a solid ladder arises. Similarly, by placing the letters རཾ（Tibetan, ram, ram, fire）, ཡཾ（Tibetan, yam, yam, wind）, ཁཾ（Tibetan, kham, kham, space） on the palm of the hand, they transform into the wisdom fire, water, and wind. It can even burn ordinary fire, purify water, and scatter wind. By placing the letter ཨེ་（Tibetan, e, e, non-existence） and practicing contraction and expansion, all the realms of the world become empty and fall into a tilted direction. Combining with other explanatory tantras, in the expanded thirty-eighth chapter it says: "Not abiding in the boundless sky, Walking by throwing steps, Walking on water like land, Abiding in the midst of burning flames, Heat is lifted by the wind, And one will go to all ten directions." What is said refers to the various siddhis of unimpeded walking. Here, too, it is only symbolically shown: "The path of entry will be able to walk in the sky." Third is: "Attracting and banishing, binding and liberating, healing and killing, defeating and conquering." These, attracting enemies and obstacles, banishing to other realms, etc., these eight activities, the yogi completes these activities through the door of samadhi, because these activities can be completed through samadhi. Or, attracting and binding are magnetizing activities. In the expanded thirty-eighth chapter, it is for controlling places and realms, and in the forty-fifth chapter, it is for
Chinese
迎娶小妾等廣泛的闡述。捨、殺、降伏三者是猛烈的事業，其中捨法是：在第三十八品中說：「以猛烈舌頭的結合，將國土徹底轉移到其他地方。」這是驅逐敵人和魔障的事業。第四十六品中說了驅逐自己住所中龍的事業等等。解脫是寂靜的事業，在那一品中，說明了解脫被咒語束縛的龍的方法等等。增長和勝利是增益的事業，其中治癒疾病是治癒被疾病纏繞的眷屬龍。第四十六品中說：「將火在物質上燃燒起來，說出我的精華並取出。」以及，起死回生是復活屍體的章節，而延壽則在第四十四品中。殺法是：在第五十六品中闡述了殺害敵人魔障，因為破壞神聖佛法的邪惡之徒，勇士們有必要，所以做對大家有益的事吧。降伏和勝利的事業是：降伏他人的國土，使自己戰勝戰場。在第四十一品中，闡述了聚集眾多軍隊和強大力量，在第四十六品中，闡述了成就大自在天和四大天王等等。這裡也說：「無敵的燃燒之王可以成就。」可以這樣理解。第二，殊勝的成就法是：這裡說：「四十二個幻化壇城，以圓滿顯現的網壇城，十方四時圓滿的壇城都將成就。」僅僅是象徵性的說法，如果用解釋續部來補充說明，根據根本續中說：「文字幻化積聚成就，金剛薩埜和藥物成就，五部和五母成就，降臨加持兩種成就。」等等。其中文字幻化是：例如，就像從珍寶雲中降下珍寶雨一樣，文字幻化三摩地能將成就轉化為各種各樣，心性即是文字的自性。文字如意珍寶雲，四十二個幻化壇城等等。也就是說，在文字三摩地中獲得穩固之後，可以轉化為各種願望，為了這樣成就，這被說是所有成就的基礎。積聚成就：積聚的壇
English
These are extensive explanations on things like taking minor consorts. The three, casting away, killing, and subduing, are wrathful activities. Among these, casting away is: In the thirty-eighth chapter, it says, "With the union of the wrathful tongue, one casts away to other realms." This is the activity of dispelling enemies and obstacles. In the forty-sixth chapter, it speaks of the activity of dispelling nagas from one's own dwelling, and so on. Liberation is a peaceful activity. In that chapter, it explains the method of liberating nagas who have been placed under the influence of mantras, and so on. Nourishing and conquering are enriching activities. Healing illness involves healing the retinue of nagas who are afflicted by illness. In the forty-sixth chapter, it says, "Light the fire well upon the substance, utter my essence, and extract it." Also, reviving the dead is the chapter on raising corpses, and prolonging life is in the forty-fourth chapter. Killing is: Killing enemies and obstacles is taught in the fifty-sixth chapter, because evil ones who destroy the sacred Dharma must be opposed by heroes for the sake of necessity. Do that which benefits all. The activities of subduing and conquering are: Subduing the lands of others and achieving victory in one's own battles. In the forty-first chapter, it explains gathering large armies and great power, and in the forty-sixth chapter, it explains accomplishing Mahadeva and the four great kings, and so on. Here also, it can be understood as, "The invincible king of blazing fire will be accomplished." Secondly, the supreme accomplishment is: Here, it says, "The forty-two illusory mandalas, with the perfectly manifested net mandala, the mandalas that perfect the ten directions and four times, all mandalas will be accomplished." This is only a symbolic statement. If explained by supplementing with the explanatory tantras, according to the root text, "The accumulation and accomplishment of letters and illusion, the accomplishment of Vajrasattva and medicine, the accomplishment of the five families and contemplation of the five mothers, the two kinds of empowerment accomplishment," and so on. Among these, the illusion of letters is: For example, just as rain of jewels falls from a cloud of jewels, the samadhi of the illusion of letters transforms accomplishments into various forms. The nature of mind is the nature of letters. Letters are like wish-fulfilling jewel clouds, the forty-two illusory mandalas, and so on. That is, having gained stability in the samadhi of letters, one can transform it into various desired meanings. For the sake of accomplishing this, it is said to be the basis of all accomplishments. Accumulation accomplishment is: The mandala of accumulation.
Chinese
通过轮的方式，享受阿利嘎利等器物，宣说了成就悉地的各种方法。修持金刚萨埵，可以在广品第二十二品修持品和第四品面见品中确认。修药，在第四十品中，说了遮断时绘制坛城，配置药物时用八族净化，捣碎研磨后用五族净化，装入瓶中后用一种族净化等。修持五部父母尊，在第三十九品的前半部分。降伏在第四十二品中讲述。不修心而降伏，在第四十四品中宣说。总之，主要展示成就殊胜和共同悉地之法的是会供修法。也就是以五种圆满的基来摄持，通过四种念修之法来成办所要修的事项。之前在坛城时已经广说了。此外，属于念修范畴的业和，行为和，三摩地等方法，以及依靠这些部分来成就两种悉地的各种方法，因为害怕文字繁多，所以没有在此处列出。如果想了解，可以从幻化网广品和海品等解释续部，以及上师的口中得知。第二，顺缘是，其余九种续部意义都成为修持的顺缘，因为一切都是为了成办自他的解脱和安乐而宣说的。也如《心髓》中所说：聚集场合的主尊和眷属，也是为了自他之利益。第二，时间是，在获得稳固的五种明咒支分和手印，以及有戏三摩地之后，如果开始修持，那么两种悉地必定会成就。如其中所说：明咒和手印极稳固，则成就大稀奇。又如《眼疏》中所说：为了自己和为了他人都可以，在瑜伽相应的场合中开始，如果具有戏论且稳固，则没有怀疑，那时应当修持会供。第五，过患是，如果舍弃修持的方法，则不能成就所要修的事项。如《心滴》中所说：舍弃则不