English
Is the mother. What obstructs this is the clinging to abandoning and taking, and partiality. Therefore, it is like dividing the vows into five with the skillful means of great equality. If done in this way, the unsurpassed non-abandonment is the object of training, and these five become the difference in the methods of learning. Second, the five inverted poisons are the five afflictive emotions themselves. Although much has been said about accepting these, if we summarize the essence, the Vajra Sutra says: "Afflictions are like illusions, empty in nature. One is liberated by knowing their impermanent nature oneself." It is said that one accepts through the door of knowing the nature. The previous vidyādharas said that it is like not abandoning sesame for the sake of oil. Therefore, when afflictions suddenly arise, do not let them control you like ordinary worldly people, and do not view them as enemies like the followers of the Lesser Vehicle. Rather, as it is said in the union of sound and meaning regarding the reasons for the self and generality of afflictions, by knowing and taking the essence of the afflictions themselves, they cannot stand on their own, like salt dissolving in water, and are naturally liberated in the realm of wisdom. That is, the essence of afflictions is the wisdom of clear light, which has already been said before. The second is: white bodhi, red bodhi, great fragrance, great meat, do not discard the water of a pure vessel. It is said. The meaning of this is, in the medicine offering it says: The mind of enlightenment is vajra, the offering of great meat is precious, possessing the lotus flower, the water of vajra is the supreme of actions, the supreme food is the great fragrance of life. Thus, the five great elixirs with four accomplishments, which are spoken of with the recognition of each category, should be accepted with the yoga of equal realization. Among them, the four accomplishments are: These substances have not transformed into anything other than the essence from the realm of self-nature purity, therefore they are accomplished by the self-nature of dharmata; they are special substances of essence extraction that arise from the six-element body, which is the special support of the rain of mantra wisdom, therefore they are accomplished by their own nature; the mantra practitioner with vows, as it is said in the tantras, purifies, realizes, and blesses three times, and blesses them as substances of accomplishment, therefore they are accomplished by the power of ability; for such five substances, one suppresses the discriminating thoughts of holding them as impure with respect for the equal vows and the view of equal purity, and accepts them. This is the way of the great path of equal purity.
Chinese
认为圆满菩提的佛陀及其子嗣们的行境是相同的，因此特别加持，加持成就具有四种，即四种次第。如《灰烬续》所说：“万物皆是心之性，离相法界之体性。”又说：“自性安乐之五智，无作任运而显现。”又说：“智慧禅定方便等，其力定能生起。”又说：“谁安住于此道，十方一切皆加持。”如是说。如此接受后，如前所说的次第，消除热病、麻风病、寒病、疫病、毒病这五种疾病。同样，也宣说了能生起不忘失的陀罗尼、威力强大、恢复光泽、声音悦耳、长寿这五种功德等。因此，应当时常安住于超胜的真俗二谛无别的甚深瑜伽中，对于内在束缚轮回的五毒烦恼，以及外在世间极为鄙视的五种物质等，也尽力学习将其作为锻炼的助伴，这是秘密幻化者的誓言行为的决定，应当了知。如果将这十五条誓言展开，也会变成三百六十条，这应在其他地方了解。如上所说的誓言，以不违犯地守护和违犯后重新修复这两种方式，能使誓言清净。其中，守护的方法是：在续部本身中说：“根本誓言若违犯，一切修持皆颠倒。”等等，对于违犯誓言的可见和不可见的过患，反复思维而生起恐惧；以及“执持胜者之种姓。”等等，对于守护的利益进行思维而生起追求和欢喜，并多多修习强烈的守护意愿。即使如此思维，如果恐惧和欢喜没有大大生起，那是因为对根本与果的信心不足，以及没有见到总持的过患和功德，因此应多多修习信心。忆念、正知、谨慎和知惭有愧等守护方法的其他支分，也应按照各自的诀窍进行学习。重新修复的方法，在本根本续部的简略本中说：“违犯则以弥补令圆满。”
English
Thinking that the realm of activity of the Buddhas who have attained perfect enlightenment and their sons is the same, they are especially blessed. The accomplishment of blessing has four aspects, namely, the four stages. As the Ash Continuum states: "All things are of the nature of mind; the essence of reality is devoid of characteristics." And: "The five wisdoms of self-existing bliss arise spontaneously without action." And: "The power of wisdom, samadhi, and skillful means will definitely arise." And: "Whoever abides on this path will be blessed in all directions and times." Thus it is said. Having accepted it in this way, according to the order mentioned above, it eliminates the five diseases of fever, leprosy, cold, plague, and poisoning. Similarly, it is also said that it generates five qualities such as unfailing memory, great power, restoration of radiance, melodious voice, and longevity. Therefore, one should always abide in the profound yoga of the inseparable union of the two truths, ultimate and relative. One should also strive to the best of one's ability to take the five poisons of affliction that bind one to samsara internally, and the five substances that are known to be extremely despised in the external world, as aids in the practice of training. This is the definite conduct of the secret illusionist's samaya, and it should be understood. If those fifteen samayas are elaborated, they can also become three hundred and sixty, which should be learned elsewhere. The samayas that have been spoken of above are purified by two means: guarding them without violation, and restoring them after violation. Among these, the method of guarding is: In the continuum itself, it says: "If the root samaya is violated, all practices will be reversed." And so on. One should repeatedly contemplate the visible and invisible faults of violating the samaya and generate fear. And, "Holding the supreme lineage of the Victorious Ones." And so on. One should contemplate the benefits of guarding and generate aspiration and joy, and cultivate a strong desire to guard them. Even if one contemplates in this way, if fear and joy do not arise greatly, it is because one has little faith in the root and the result, and because one has not seen the faults and qualities of the all-encompassing. Therefore, one should cultivate faith greatly. The other branches of the method of guarding, such as mindfulness, awareness, conscientiousness, and shame, should also be learned according to their respective instructions. The method of restoring is: In this condensed root continuum, it says: "If violated, it is perfected by fulfilling."
Chinese
等。以及，在《后部续》中说：“以有义金刚的瑜伽，想要发起誓言。”虽然只说了这些，但瑜伽的公共沐浴等应如其他处所说的那样进行。第六是事业：在《心滴》中说：“从外在的无量中产生四种。”因此，主要以从慈爱等四无量的因中产生的菩提心和无分别的智慧所摄持的方式，实际成办利他的方便善巧之行。在《秘密主口诀》中，引用了根本经中所说的“自他成办利他事业”，解释为通过利益或降伏的方式，成办自他利益的活动。对此进行分类，从所要成办的事业方面分为息等四种。虽然每一种都有无量的差别，但在《心滴》中，息法有平息疾病、邪魔、障碍、敌人三种事业；增法有治疗和增长两种，前者有治疗疾病乃至死亡、庄稼、鬼怪等四种；后者有增长寿命、种姓、受用、福德等四种；怀法有勾招明妃等，以及使地方等成为自己的势力范围两种；诛法有驱逐、镇压、使疯狂、使干枯、使愚痴、使僵硬等。并且，诛法的主要内容是杀害，这在续部本身中有所说明。从行为方式方面进行分类，根本经中讲述了通过火、物质、血脉、佛塔、手印等方式进行的行为。其中前三种出现在续部本身的第二十章中，每一种又以四种事业进行区分，因此变为四种。续部本身所显示的程度的事业有四种：平息他人愤怒，增长寿命福德等，勾招所缘，杀害应杀者，仅此四种。火的事业是火供，物质的事业是橛，血脉是舞蹈的事业。即使火供也有内外秘密三种，但暂且以第一种为例，在火供根本中说：“处所、物质、火坛的形状，形象与主尊、意念、所要成办，橛、本尊、时间、次第，以及剩余的十一种，应知晓。”共有十一种意义。
English
etc. And, in the Later Tantra, it says, "With the yoga of Meaningful Vajra, one wishes to generate the samaya." Although only this is said, the general bathing of yoga and so on should be done as it appears elsewhere. Sixth is activity: In the Heart Drop, it says, "From the outer immeasurable, four." Therefore, mainly through the skillful means of conduct that actually accomplish the benefit of others, sustained by the mind of enlightenment arising from the cause of the four immeasurables such as love, and by non-conceptual wisdom. In the Secret Lord's Oral Instructions, quoting what is said in the root text, "Accomplishing the benefit of self and others is activity," it is explained as the activity of accomplishing the benefit of self and others through means of benefiting or subduing. Dividing this, from the aspect of the activity to be accomplished, there are four: pacifying and so on. Although each of these has limitless distinctions, in the Heart Drop, for pacifying there are three activities: pacifying disease, spirits, obstacles, and enemies. For increasing, there are two: healing and increasing, the former having four: healing from sickness to death, crops, and raising spirits; the latter having four: increasing life, lineage, enjoyment, and merit. For subjugating, there are two: attracting consorts and so on, and making lands and so on into one's own domain. For wrathful activity, there are expelling, suppressing, driving mad, drying up, making ignorant, and making stiff. And the main aspect of wrathful activity, killing, is stated in the tantra itself. Dividing from the aspect of the method of action, the root text explains actions through fire, substances, lineage, stupas, and mudras. Of these, the first three appear in the twentieth chapter of the tantra itself, and each of these is divided by four activities, thus becoming four each. The activities shown to the extent in the tantra itself are four: pacifying the anger of others, increasing life and merit and so on, attracting the object, and killing those who should be killed, these four alone. The activity of fire is the fire offering, the activity of substances is the stake, and lineage is the activity of dance. Even the fire offering has three: outer, inner, and secret, but for the time being, taking the first as an example, in the root of the fire offering it says: "The place, substances, shape of the hearth, form and main deity, intention, what is to be accomplished, stake, deity, time, sequence, and the remaining eleven, should be known." There are eleven meanings.
Chinese
对此有详细的解释。这些总结性的语句仅仅是作为启发思考的种子而说的，并没有用文字的辛劳来详细展开。通过火供迅速产生事业和成就的关键在于第九品。其中说到：“化为口之火神。”这是指将火视为坛城本尊的口。例如，就像通过口的途径摄取的食物使诸大种得到满足和增长一样，通过使火神满足，坛城中的诸位本尊也会感到满足和喜悦。因此，这样说总而言之就是火神。通过这种方式，有四种方法可以使自己的本尊感到满足：将火神显现为燃烧的形态，然后迎请诸位本尊降临并进行供养；在燃烧的火焰中央生起誓言尊，然后迎请智慧尊融入；将火神置于东南角作为见证者，然后在火焰中央生起誓言尊；以及在火神的腹中生起。这里指的是最后一种。依赖于所观想的物质形象的道路是：将所观想的对境的五种甘露，即不净物或鱼肉、红糖、蜂蜜、芝麻这五种食物，以及其他以人的脚印土和非人的住所等为材料制成的林伽（ लिंग，liṅga，象征物，阳具）放入带有位置标识的孔中，然后放置在坛城的各个方位。然后，以符合事业的坐姿和咒语的长短强弱，以及音调的变化等，在适当的时候生起所依和能依的坛城。将本尊融入事业中，显现化身，然后将所要成就的事物勾招来，融入林伽中。对于材料、形状、颜色和数量都有明确规定的金刚橛，根据事业的类别，将其制成相应的卡拉（कीला，kīlā，橛），然后进行金刚橛的催动，并在嘎达亚（गताय，gatāya）的咒语末尾加上剃刀。寂静法在五个分支（心间）加上第六个；增益法有四个分支；怀爱法有五个感官；猛厉法在三个位置钉橛。这里，对于想要实现的对境，也可以用珍宝金刚橛进行增益，从而实现增益等，因此与普通的钉橛不同。在钉橛的下方，用剑斩断，用武器砍击，然后使其面向等等。舞蹈的事业是：在林伽尸体中央堆积的周围，修行者们与形状相符