English
The methods for enjoying implements such as Ali Kali through the wheel and accomplishing siddhis are explained. The practice of Vajrasattva can be confirmed in the twenty-second chapter of the extensive section, the chapter on practice, and in the fourth chapter, the chapter on seeing the face. Regarding the practice of medicine, in the fortieth chapter, it is said that when setting boundaries, one should draw a mandala; when arranging medicine, one should purify it with eight families; after pounding and grinding, one should purify it with five families; and after wrapping it in a vase, one should purify it with one family. The practice of the five Buddha families, father and mother, is in the first half of the thirty-ninth chapter. Subjugation is taught in the forty-second chapter. Subjugating without practicing the mind is taught in the forty-fourth chapter. In short, the main teaching on how to accomplish supreme and common siddhis is the practice of gathering. That is, it is something that is accomplished by holding onto the five perfections of the base and seeking to accomplish the object of practice through the methods of the four approaches and accomplishments. This was previously explained extensively in the context of the mandala. Furthermore, the methods of action, behavior, and samadhi that belong to the category of approach and accomplishment, and the various methods of accomplishing the two types of siddhis based on parts of these, are not listed here for fear of voluminous writing. If you want to know, you can learn from the explanatory tantras such as the Extensive Magical Net and the Ocean, and from the mouth of the holy lama. Second, the conditions are that the meanings of the other nine tantras become conditions for practice, because everything is taught for the purpose of accomplishing the liberation and happiness of oneself and others. As it is said in the Core Essence: Gather the main deity and retinue of the occasion, which is also for the benefit of oneself and others. Second, the time is that if one engages in practice after gaining stability in the five branches of mantra and mudra, and in the samadhi with elaboration, then the two siddhis will undoubtedly be accomplished. As it says in this very text: If mantra and mudra are very stable, then great and wonderful siddhis will occur. And as it says in the Eye Commentary: It is suitable for oneself and for others, begin at a time that is in accordance with yoga, if it is with elaboration and stable, then there is no doubt, at that time one should practice gathering. Fifth, the fault is that if one abandons the method of practice, then the object of practice will not be accomplished. As it says in the Heart Drop: Abandoning will not
Chinese
十种不获得。详细阐述并理解。如是说。第六是功德：从前面延续，与此相反，在来世，以五个五个地获得，从而完成所求。如是说。此外，在此处：成就统治种姓的圣者。如是说。那时，在十六岁之前，五身自然圆满。如是说。第八，不动禅定有六个方面：第一，必要性：为了证悟的意义，不散乱地进行统治，从而使心变得堪能。在此处：诸法自身中无有诸法，证悟的统治即是禅定。如是说。第二，本体：是心专注于所修之境，不从修法中动摇。也如是说：谁以平等安住来调伏如醉象般的心？如是说。第三，词义：从梵语समाधि (samādhi) 的声音而来，意为平等的智慧，因为心专注于一境，不舍弃所修之境。从《黑鲁嘎集续》中：在任何显现之处，不散乱的心即是禅定。如是说。第四，
English
Ten non-attainments. Elaborate and understand in detail. Thus it is said. Sixth is the merit: Continuing from the previous, the opposite of this, in the future, one attains five by five, thereby completing the pursuit. Thus it is said. Furthermore, in this very text: The noble one of the ruling lineage is accomplished. Thus it is said. At that time, up to the age of sixteen, the five bodies are spontaneously perfected. Thus it is said. Eighth, the immovable samādhi has six aspects: First, the purpose: To control without distraction for the sake of realization, thereby making the mind workable. In this very text: Phenomena themselves are without phenomena, the control of realization is samādhi. Thus it is said. Second, the essence: It is the one-pointedness of mind that remains unmoving from the object of meditation in the method of meditation. It is also said: Who, by evenly placing, tames the mind like a drunken elephant? Thus it is said. Third, the meaning of the word: From the sound of Sanskrit समाधि (samādhi), it means equal wisdom, because the mind is focused on one point, not abandoning the object of meditation. From the Hevajra Tantra: Wherever the mind is clear, that non-distraction itself is samādhi. Thus it is said. Fourth, classification: Identifying the object of meditation, and the method of how to meditate with that samādhi. First: From the Two Stages of Indrabhuti: The Dharma taught by the Buddhas truly abides in two stages, namely the generation stage and the completion stage. Thus it is said, therefore there are two stages. The reason for determining this is: The basis for accomplishing the path is the essence of the Sugata, which is pure from the beginning, accomplished as the mandala of deities, which is the samaya-sattva, and the body of all Buddhas is the jñāna-sattva, and the inseparability of these two from the beginning is the meaning of making samaya and jñana non-dual. Although it is so, it is not realized, and in the illusion of mistaking things as different, there are two parts: the adventitious part and the seed part. The first is the generation stage, and the latter is the completion stage, which becomes the object to be purified by the path. Therefore, the very object to be purified, due to the power of adventitious habitual tendencies, appears as samsara and gives rise to attachment. Now, from this very moment, through the path of the purifying generation stage, it is transformed into a pure appearance. Therefore, by meditating on the wheel of the support and the supported, the impurities that are to be purified, the nature of the container and its contents
Chinese
因为这些显现为各种轮回之法的现象，是依赖于在有中受生而产生的。轮回之法的主要因素是四种生处，因此，为了净化这四种生处的习气，并配合其门径，全知法王在口诀文中宣说了四种生起次第的修习方法。如云：为了清净生处之基，生起亦如是分四种，有戏论与戏论，以及无戏论，还有极无戏论这四种。这是所说之意。口诀道次第中，在“如轮回之轮”的章节中，净化之基是有胎生和化生两种，配合其门径，分为次第和同时两种观点。这里按照后一种观点来解释。首先是次第的方式：从一个临终位到下一个临终位之间，经历生死和中阴这三个阶段的一组，是净化的基础。而“得定、昆囊、恰嘉吉、卓”等则是净化的对治次第。其中说：死亡是胜义谛，出生和中阴是世俗谛，出生的三个阶段是无二之义。也就是说，死亡时，内外念头止息，会出现短暂的离戏状态，将此认知为法身，并以得定离戏的方式进行修习，这是比喻和学习的基础。正如《续部》中所说：一切众生的住力耗尽时，通过五蕴的次第，习气垢染自然耗尽，光明空性显现时，就像虚空一样，没有希望和恐惧。之后，在中阴时期，将一切所用之处都视为幻象，这是将昆囊认知为报身，并修习幻化大悲的比喻和学习的基础。其中说：在中阴获得幻身，因此说没有舍弃圆满受用。之后，中阴的意识进入子宫，出生的三个阶段是恰嘉吉、措、竹三种，这是将生有认知为化身，并进行修习的比喻和学习的基础。其中，前者说：日月交融，双运，化为化身色身。稍微解释一下，在六次第中，与“意识入胎”相结合，中阴的意识进入父母的精血之中。
English
Because these phenomena that appear as various samsaric dharmas arise dependent on taking birth in existence. The main factors of samsaric dharma are the four birth-places, therefore, in order to purify the habitual tendencies of these four birth-places and in accordance with their gateways, the omniscient Dharma King has spoken in the oral instruction text of four ways to practice the generation stage. As it is said: To purify the basis of birth-places, generation is also fourfold in that way: with elaboration, elaboration, without elaboration, and extremely without elaboration. This is the meaning of what was said. In the oral instruction Lamrim, in the section "like the wheel of samsara," the basis for purification is the womb-born and the miraculous birth, and in accordance with their gateways, they are considered as two views, sequential and simultaneous. Here, explaining according to the latter view, first, the sequential way is: from one dying state to the point where one reaches another dying state, the group of three, birth, death, and bardo, is the basis for purification. And "Deting, Kunnang, Chagya Chik, Tro" etc. are the stages of the antidote for purification. From that, it says: Death is the ultimate truth, birth and intermediate state are the conventional truth, the three stages of birth are the meaning of non-duality. That is to say, at the time of death, when the internal and external thoughts cease, a state of non-elaboration will briefly arise. Recognizing this as the Dharmakaya and meditating on Deting without elaboration is the example and basis for learning. As it is also said in the Tantra: When the power of all beings is exhausted, through the sequence of the five aggregates, the impurities of habitual tendencies are naturally exhausted, and when the clear light emptiness appears, like the sky, there is no hope or fear. Then, in the bardo state, seeing all objects of experience as illusory is the example and basis for learning to recognize Kunnang as the Sambhogakaya and to meditate on illusory compassion. From that, it says: In the intermediate state, having obtained an illusory body, it is said that one does not abandon perfect enjoyment. Then, the consciousness of the bardo enters the womb, and the three stages of birth are Chagya Chik, Tso, and Tru. This is the example and basis for learning to recognize the birth state as the Nirmanakaya and to meditate on it. From the former, it says: When the sun and moon merge and unite, it transforms into the form body of the emanation. To explain a little, in the six stages, in conjunction with "consciousness entering the womb," the consciousness of the bardo enters the center of the father and mother's sperm and blood.
Chinese
如裂开般宣说语字，如烧焦般坚硬的状态，如同心间手印的仪轨，如从龟、鱼、鳖中身体圆满而生，如身完全圆满，是手印唯一的例子和学习之基础。如嘿汝嘎续云：中阴自明安乐分，字ཧཱུྃ（藏文ཧཱུྃ，梵文天城体 हूँ，梵文罗马拟音hūṃ，汉语字面意思：吽）中安住。父母之分段部分，手印金刚即成。从五大而成身，名为完全圆满。如是说。彼亦父母二者平等结合时，首先触感坚硬为地，之后依次湿润为水，温暖为火，菩提心动摇为风，安乐体验虚空之界。如是五大与六智慧界聚合而生，父母之精血与中阴之意识伴随风，从身语意之自性中生起三种仪轨，另从五智慧之自性中生起五现证菩提等，于无上续部中广说。如是出生后身体圆满，子孙眷属兴盛，与手印扩展相符。六次第云：具缘之子等兴盛，使种姓等兴盛。如是说。之后以土地财富划分份额，成办利益名声等，是积聚资粮之例子和学习之基础。彼云：土地、伴侣、食物、财富作主，进入二分等。如是说。如精华一般，与外器世界形成次第相符，依循于所依之坛城次第观修之方式也已宣说。鬘论云：以外器之次第产生方式，如经文般次第累积生起。如是说。如是说，轮回次第形成是生起次第，为净化对彼之执着业和习气，与彼道瑜伽之次第相应而修是清净。另者，轮回本身是学习道之禅定之基础，以相同之方式，是学习之基础，或成为例子和学习之原因也是如此。六次第云：自性清净之佛陀，若不与方便俱，为能取所取之束缚所缚。彼即是次第之进入等，次第完全圆满。道之方式亦如是知。如是说。