English
And, the term "Sadhana" means to fully receive, that is, to receive the meaning of desire and to make it obtained or accomplished, hence it is called Sadhana. The classifications are: common Sadhana and supreme Sadhana. The first is to generally explain the methods shown in each chapter of the expanded version of the Tantra, and to specifically explain them by combining them with the explanation methods of the root text. The first is, as the root text says: "Rising corpse, life and Pula accomplishment, Great God and Four Great Kings, Subduing evil with song, King and minister's, Wives should obtain two things, Land, tongue, wolf, swift expulsion, Invisible form accomplishment, goddess and dragon girl, King, minister, general, minister, For the sake of this life, worldly dharma." Thus, the rising corpse, that is, the Vajradhatu accomplishment, chapter seventy; the life accomplishment, the peaceful and wrathful deities, etc., the method of accomplishment with rituals, etc., chapter sixty-four; the Pulasena subjugation method, chapter sixty-five; the Great God Mahadeva accomplishment and the Four Great Kings accomplishment, chapter sixty-six; subduing the harmful and poisonous Naga demons, chapter forty-six; the king and minister's wives should obtain two things, chapter forty-five; the land should be obtained, chapter thirty-eight; the one called tongue wolf, specifically explaining the swift action of the Vajra family, chapter forty-one; generally accomplishing the accomplishment of swift action, and expelling enemies and obstacles to other places, and accomplishing invisible forms, and inviting goddesses and dragon girls as mudras and making them free, etc., chapter thirty-eight; the king and minister accomplishment method, the great power general and minister accomplishment method, etc., are explained in chapter forty-one. Because those actions cannot manifest the supreme fruit of their own result, therefore, it is called "worldly dharma for the sake of this life," thus explaining the common accomplishment. The second is, the six kinds of accomplishments of arising qualities, the five kinds of accomplishments of the five elements, and the eight kinds of subtle actions. The first is, becoming nectar and arising, eliminating four hundred and four diseases and, enjoyment arising and purifying evil destinies, anything else transforming can be accomplished. Thus, writing letters on poisonous food, with the action of digestion, making the supreme medicine become nectar, etc.
Chinese
平息文字遗漏和疾病等，所有这些都能成就。第二是：天空金刚坚固生，燃烧之火亦能焚，化为水流亦如是，世界诸界皆崩坏，一切空虚且堕落。如是，于天空观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为金刚梯等显现，以及其他对生起无碍的神通，皆能示现。在《广大经》第三十八品中说：不住无垠虚空界，欲习于行而行之，如于水上如陆行，可居焚烧炽焰中，亦为梵天风所举，能往十方一切处。如是。第三是：勾招与遣送，束缚与解脱，医治与杀害，战败与胜利，皆能以此三摩地而行。如是。第二，关于殊胜成就，在《解说续》中，有教示之法和对殊胜成就的总体解说两种。第一是，在《根本续》中说：文字幻化会供修，金刚萨埵与药修，五部修法与五母，加持降临之修法，此等皆为二者。如是，文字幻化在根本续的第四品等中已作教示。ཚོམ་བུ་ཚོགས་的修法，在该续的第十一品和第十二品等中已作教示。在《广大经》第二十二品中，有金刚萨埵单印的修法，第四品中，有金刚萨埵面见的章节。第四十品中有甘露药的修法，第三十九品中有如来五部，第四十二品中有五母，第四十四品中有修持菩萨并降临加持等教示。以各自所愿究竟之义为重，故称为殊胜成就。第二，分为教示和解说两种。第一是：幻化坛城四十二，网坛城之现圆满，十方四时圆满之，一切坛城皆成就。如是。第二是：三世诸佛所证悟，成就之中最殊胜，无有穷尽如意宝，无有增减而生起，从无有中生有云，种种形
English
Accomplishing all of these, such as pacifying the omission of letters and illnesses. Secondly: The sky, vajra, firmly arises, Burning fire also burns, Transforming into flowing water is also the same, The realms of the world are destroyed, All is empty and falls. Thus, visualizing Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) in the sky as a vajra ladder, etc., manifestly appears, and other miraculous powers that are unobstructed in arising can be demonstrated. In the thirty-eighth chapter of the Extensive Sutra, it says: Not abiding in the boundless expanse of the sky, Desiring to become accustomed to walking, one walks, As on land on water, One can dwell in the midst of burning flames, And also lifted by the wind of Brahma, One can go to all ten directions. Thus. Thirdly: Summoning and sending, binding and liberating, Healing and killing, defeating and conquering, All can be done with this samadhi. Thus. Secondly, regarding supreme accomplishment, in the Explanatory Tantra, there are two: the method of teaching and the general explanation of supreme accomplishment. First, in the Root Text, it says: The practice of the assembly of illusory letters, Vajrasattva and medicine practice, The practice of the five families and the five mothers, The practice of bestowing blessings, these are the two. Thus, the illusory letters are taught in the fourth chapter of the Root Tantra, etc. The practice of the tshom bu tshogs is taught in the eleventh and twelfth chapters of that tantra, etc. In the twenty-second chapter of the Extensive Sutra, there is the practice of Vajrasattva's single mudra, and in the fourth chapter, there is the chapter on seeing the face of Vajrasattva. In the fortieth chapter, there is the practice of amrita medicine, in the thirty-ninth chapter, there are the five Tathagata families, in the forty-second, there are the five mothers, and in the forty-fourth, there are the teachings on practicing bodhisattvas and bestowing blessings, etc. Because the ultimate meaning of one's own desired result is emphasized, it is called supreme accomplishment. Secondly, it is divided into two: teaching and explanation. First: Forty-two illusory mandalas, The mandala of the net is perfectly manifest, The mandala that perfects the ten directions and four times, All mandalas will be accomplished. Thus. Second: Understood by the Buddhas of the three times, The essence of supreme accomplishment, An inexhaustible wish-fulfilling jewel, Arising without increase or decrease, From nothingness, a cloud of things, Various forms
Chinese
将显现和变化。如此说。如何修持之理是，以寂怒仪轨经文等为例，以及个别分开的修法，主要宣说的是聚 समूह 的修持，以五圆满修持为基础，依四支念修之理，以及宣说证得持明果位之时，以上述三点进行阐述。第八，三摩地也有三种。本体是，黑汝嘎集聚续中说：“无论在何处，心明了，不散乱即是三摩地。”因此，对于所修的特殊对境，不从生起次第和圆满次第的三摩地中动摇，安住于一境的心。词义是，如果从梵文समाधि（梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：三摩地）一词翻译，意思是等同的智慧，समा（梵文天城体：समा，梵文罗马拟音：sama，汉语字面意思：等同）是等同，धि（梵文天城体：धि，梵文罗马拟音：dhi，汉语字面意思：智慧）是智慧的意思。因为对于所修的对境，心一境性地专注，所以是三摩地。分类是，后译的克什米尔译本中说：“天尊形象之结合，月亮金刚等次第，称为生起次第。自性成就之瑜伽，称为圆满次第。”因此，有分别的生起次第瑜伽和圆成的圆满次第瑜伽两种。其中，第一种也有，其中说：“依靠生起次第，产生处，以胎生等分类，也有四种。”因此，为了清净四生处的习气，有四种修法，如是说：“为了清净四生处，生起也有四种，有戏论、无戏论和极无戏论四种。”因此，广大的是卵生，中等的是胎生，简略的是湿生，极简略的是化生。这样，为了清净四生处的习气，有戏论广大的是通过坛城轮，自生和他生两种方式来修持，还有生起五现证菩提，以及生起四金刚仪轨等。中等的是身手印，语字种，意手印，即通过三种仪轨来生起。简略的是按照阿努瑜伽派的修法，仅仅从种子字生起，或者仅仅通过念诵生起咒语的因缘来生起。极简略的是阿底瑜伽
English
Will appear and change. So it is said. As for how to practice, taking the peaceful and wrathful ritual texts as examples, as well as the individual separate methods of practice, the main teaching is the practice of the 'Tshom Bu Tshogs' (group of assemblies), which is based on the five perfections, follows the principles of the four branches of approach and accomplishment, and explains the time of attaining the Vidyadhara fruit, which are taught by the above three points. Eighth, there are also three types of Samadhi. The essence is, as it says in the Heruka Assembly Tantra: "Wherever the mind is clear, and is not distracted, that is Samadhi." Therefore, it is the one-pointed mind that remains unwavering from the Samadhi of the generation and completion stages of the object of meditation. The etymology is, if derived from the Sanskrit word Samadhi (Sanskrit Devanagari: समाधि, Sanskrit Romanization: samādhi, literal Chinese meaning: Samadhi), it means equal wisdom, where Sama (Sanskrit Devanagari: समा, Sanskrit Romanization: sama, literal Chinese meaning: equal) means equal, and Dhi (Sanskrit Devanagari: धि, Sanskrit Romanization: dhi, literal Chinese meaning: wisdom) means wisdom. Because the mind is focused on the object of meditation with one-pointedness, it is Samadhi. The classification is, as it says in the later Kashmiri translation: "The combination of the deity's form, the sequence of the moon, Vajra, etc., is called the generation stage. The yoga of self-accomplishment is called the completion stage." Therefore, there are two types of yoga: the conceptual generation stage and the perfected completion stage. Among these, the first also has, as it says: "Relying on the generation stage, the place of birth, with distinctions such as womb-born, etc., there are also four types." Therefore, in order to purify the imprints of the four places of birth, there are four ways of meditation, as it is said: "In order to purify the four places of birth, the generation is also of four types: with elaboration, without elaboration, and extremely without elaboration." Therefore, the extensive is egg-born, the intermediate is womb-born, the concise is moisture-born, and the extremely concise is miraculously born. Thus, in order to purify the imprints of the four places of birth, the extensive with elaboration is to meditate through the mandala wheel, the self-born and the other-born, and also to generate the five Abhisambodhis, as well as to generate the four Vajra rituals, etc. The intermediate is the body mudra, the speech syllable, the mind hand seal, that is, to generate through the three rituals. The concise is to generate only from the seed syllable according to the practice of the Anu Yoga school, or to generate only through the cause of reciting the generation mantra. The extremely concise is Ati Yoga.
Chinese
以鱼从水中跃起的姿态，如是的观修方式，即以刹那忆念圆满的方式生起本尊之身，此为四种观修方式。或者，如道次第般，与有情胎生、化生二者相对应，归纳为两种观修方式而宣说。为何如此？因为，密宗金刚乘此道的所化之主要对境乃是具足六界之人身。对于并非先前具有修习之人而言，最初进入此道，以一生一世之身成就双运，是决定性的殊胜所依。因此，大多数具有人身者转为胎生、化生二者，或者，专门的所化对境有次第和顿悟两种，故而如此归纳。在圆满次第中，上门为执持调伏，下门为三界嬉戏，即依靠上下之门的方法道，以及解脱道双运之瑜伽，以次第和顿悟二者归纳为无分别之禅定。那么，在上门的方法道中，有明晰脉轮等，以及以下门为例，有生起本尊父母等，既然都掺杂着分别之分，为何会转为圆满次第呢？因为，生起次第和圆满次第二者是互相观待的，因此，首先以分别的生起次第引导确立自道的体验，仅仅是引导，而并非介绍自己本来的面目，以无分别归纳的自性俱生之智慧，转为圆满完成的圆满次第，故而没有过失。第九，供养也有三种。本体是，在《意滴》中说：“能作所作及作者，欢喜满足之事物。”因此，对于成为供养之境者，以恭敬和供养之心，通过三门成办令其欢喜之事，并且如现在普遍流传的那样，以总名安立别名，通过陈设资具的方式也令其欢喜。定义是，从“布扎”之语而来，“布尔巴”是先前，“扎达”是生起之意，因此，简略其语，以成办任何事业之前行之理由，而先前生起。又，“布纳布纳”是再三，“扎达”是生起，因此，简略其语为“布扎”，即再三令其欢喜。