English
There are detailed explanations for this. These summary statements are merely mentioned as seeds to inspire thought, and have not been elaborated in detail with the labor of writing. The key to quickly producing activities and accomplishments through fire offerings lies in the ninth chapter. It says, "The fire deity transformed into a mouth." This refers to considering fire as the mouth of the deities of the mandala. For example, just as the great elements that are taken in through the mouth with food are satisfied and increased, by satisfying the fire deity, the deities in the mandala will also feel satisfied and pleased. Therefore, it is said that way. In short, it is the fire deity. Through this method, there are four ways to make one's own tutelary deities feel satisfied: manifesting the fire deity in a burning form, then inviting the deities to descend and making offerings; generating the Samaya Being in the center of the burning flame, then inviting the Wisdom Being to merge; placing the fire deity in the southeast corner as a witness, then generating the Samaya Being in the center of the flame; and generating it in the belly of the fire deity. Here, the latter is referred to. The path that relies on the material form of the object of visualization is: taking the five nectars of the object of visualization, namely the five foods of impure substances or fish, meat, molasses, honey, sesame, and other lingams (लिंग，liṅga，symbol, phallus) made from materials such as human footprints and the dwellings of non-humans, and placing them in holes with location markers, and then placing them in the various directions of the mandala. Then, with a posture that matches the activity and the length, strength, and variations of the mantra, generate the mandala of the support and the supported at the appropriate time. Merge the deity into the activity, manifest emanations, and then hook and draw in whatever is to be accomplished and merge it into the lingam. For the vajra kilas, which have definite materials, shapes, colors, and numbers, make them into the corresponding kila (कीला，kīlā，peg) according to the category of activity, and then urge the kila, and add a razor to the end of the mantra of Gataya (गताय，gatāya). For peaceful practices, add a sixth to the five branches (heart); for increasing practices, there are four branches; for subjugating practices, there are five senses; for wrathful practices, drive the peg into three places. Here, for the object that one wishes to achieve, one can also use a precious vajra kila to increase it, thereby achieving increase, etc., so it is different from ordinary pegging. Below the pegging, cut with a sword, strike with weapons, and then make it face, etc. The activity of the dance is: around the center of the pile of lingam corpses, the practitioners conform to the shape
Chinese
以及舞蹈的场地。以容器和精华一切都建立在事业坛城的所依和能依上的我慢，右手在上交叉，对于息增怀诛四种事业，依次将食指、中指、无名指、小拇指如连珠般连接，以词句和真言激励，击打舞蹈，诸神的闪耀光芒中，与事业相符的颜色融入所调伏者，思维任何事业都已成就，念诵毛发之刃，摇动并解开手印，进行镇压。佛塔的事业是：自己于寂静事业中，观想为毗卢遮那佛等任何事业的本尊，以各部的真言，在制成白色圆形等任何事业形状的宝瓶中，生起与事业相应的本尊。以其光芒勾召所调伏者，使其处于佛塔之下，以光芒触碰，思维如所希望般成就事业，这是幻化网续中所说。眼释中说：无论在何处建立佛塔，即使在火和风等处建立也可以。手印的事业是：依靠幻化网续，结单尖金刚手印，以意念作寂静事业；五尖作增益事业；九尖作怀爱事业；十一尖作现证事业，眼释中阐述了以结手印的方式进行修持的方法。续部中说：以金刚三次敲击，天女、龙女、恶劣种姓女，以及具誓瑜伽士皆被控制。等等，这些是以改变手印的方式进行事业修持的方法。对于这些，内在的两种心和外在的助伴聚集是极好的赞颂。其中两种心是意义的心和空性的心。第一种是：证悟并习惯于真谛无别、远离行境，精通幻化的行为。第二种是：在此之上，发起空性或作为助伴的各自事业的发心，如寂静事业是澄净，增益事业是喜悦，怀爱事业是贪著，诛灭事业是愤怒，如第二十章所说。第二种助伴是：意义的心与特殊手印的助伴相遇时，会更加炽燃，并且如果能找到特别赞颂该事业的手印，那么空性的心
English
and the dancing ground. With the pride of establishing all containers and essences as the support and supported of the karma mandala, cross the right hand on top, and for the four activities of pacifying, increasing, magnetizing, and wrathful, connect the index, middle, ring, and little fingers in a continuous line, motivate with words and mantras, and strike the dance. From the shining light of the deities, the color corresponding to the activity dissolves into the one to be subdued. Think that whatever activity it is has been accomplished, recite the razor of hair, shake and dissolve the mudra, and suppress it. The activity of the stupa is: In the peaceful activity, visualize oneself as the deity of whatever activity it is, such as Vairochana, and with the mantras of each family, generate the deity corresponding to the activity in a vase made in the shape and color of whatever activity it is, such as a white, round stupa. With its light, summon the one to be subdued and place them under the stupa. When the light touches them, think that the activity is accomplished as desired. This is said in the Magical Net Tantra. The Eye Commentary says: Wherever you build a stupa, it is said that it is fine to build it even in fire and wind. The activity of the mudra is: Relying on the Magical Net Tantra, form the one-pointed vajra mudra, and with thought, do the peaceful activity; with five points, the increasing activity; with nine, the magnetizing activity; with eleven, accomplish the manifest activity. The Eye Commentary explains the method of practice through forming mudras. The Tantra says: By striking the vajra three times, goddesses, dragon goddesses, women of evil lineage, and oath-bound yogis are controlled. And so on, these are the methods of practicing activities through changing mudras. For any of these, the gathering of the two inner minds and the outer companions is highly praised. Among these, the two minds are the mind of meaning and the mind of emptiness. The first is: Having realized and become accustomed to the inseparability of truth and being free from the sphere of activity, becoming proficient in the actions of illusion. The second is: On top of that, the motivation of each activity that initiates emptiness or acts as a companion, such as purity for peaceful activities, joy for increasing activities, attachment for magnetizing activities, and anger for wrathful activities, as it appears in the twentieth chapter. The second companion is: When the mind of meaning meets with the companion of a special mudra, it will blaze even more, and if one can find a mudra that particularly praises that activity, then the mind of emptiness
Chinese
就像在“诺拉昂达”上加注一样，第二十章。在关于树和灌木丛等的意义的小注释中，说：“未提及的、普特拉芒帕、无后代和不吉祥的秘密。”一般来说，即使没有获得大乐的瑜伽的资格，寂等事业并非不能成就。然而，如果有了它，事业的威力巨大，迅速且毫不费力地成就等等的力量是非常不相等的。第七是成就，是直接与成就相结合的特殊方法。从所要成就的成就之门来区分，有共同的成就和以成就殊胜成就为主的两种。如《后部续》所说：“世间之成就是，通过生起次第的结合而获得；超世间之成就是，通过圆满次第的结合而获得。”因此，共同的成就通过生起次第，殊胜的成就通过圆满次第而成就。圆满次第的基础也需要生起次第，因此实际上表明，成就殊胜成就需要生起次第和圆满次第两者。从本尊的差别来区分，有大天等世间的成就，以及金刚萨埵等超世间的成就两种。后者中也有主要为了事业而赞颂的本尊的成就，以及主要为了殊胜成就而赞颂的本尊的成就等等。特别是秘密幻化派的体系中，讲述了许多成就的修法。如根本续中所说：“起尸、长寿和普拉成就，大天和四大天王，恶毒、降伏龙族、国王大臣的，两种是支配妃子的方法，驱逐地方、豺狼、快腿，隐身、成就形色、天龙女，成就国王大臣、军队将领、尚论，为了今生来世是世间的。”讲述了成就各种共同成就的方法，以及文字幻化集合成就，金刚心和医药成就，五部和五母心，降临加持成就两种。讲述了殊胜成就的种类。《后部续》的两种，指的是降临加持和成就两者。五部
English
As if annotating "Nola Ngarda," the twentieth chapter. In the small commentary on the meaning of trees and shrubs, etc., it says, "Unspoken, Putra Mangpa, without descendants, and inauspicious secrets." In general, even without obtaining the qualification of the yoga of great bliss, the activities of pacification, etc., are not impossible to accomplish. However, if it exists, the power of the activities is great, and the power of accomplishing quickly and effortlessly, etc., is very unequal. The seventh is accomplishment, which is a special method that directly combines with accomplishment. Distinguishing from the door of the accomplishment to be accomplished, there are only common accomplishments and two that mainly accomplish supreme accomplishments. As the Later Tantra says, "Worldly accomplishments are obtained through the union of the generation stage; transcendental accomplishments are through the union of the completion stage." Thus, common accomplishments are accomplished through the generation stage, and supreme accomplishments are accomplished through the completion stage. The basis of the completion stage also requires the generation stage, so it actually shows that the accomplishment of supreme accomplishment requires both the generation stage and the completion stage. Distinguishing by the difference of deities, there are worldly accomplishments such as the Great God, and two transcendental accomplishments such as Vajrasattva. Among the latter, there are also the accomplishment of deities mainly praised for the sake of activities, and the accomplishment of deities mainly praised for the sake of supreme accomplishment, etc. In particular, in the system of the Secret Illusion School, many accomplishments are taught. As the Root Tantra says, "Raising corpses, longevity, and accomplishment of Pula, the Great God and the Four Great Kings, the vicious, subduing the Nagas, the king and ministers, the two are the methods of dominating the consorts, expelling the locality, jackals, and swift legs, invisibility, accomplishing form and color, goddesses of gods and dragons, accomplishing kings, ministers, military generals, and Shang Lun, for the sake of this life and the next are worldly." It describes the methods of accomplishing various common accomplishments, as well as the accomplishment of letter illusion assembly, Vajra Heart and medicine accomplishment, the Five Families and the Five Mothers' minds, and two kinds of blessing empowerment accomplishments. It describes the types of supreme accomplishments. The two types of the Later Tantra refer to both blessing empowerment and accomplishment. The Five Families
Chinese
五位明妃和心母们，每一位都有息灾和增益两种。这些修法上的差别，是从广释续中补充讲述的。至于哪一广品讲述了哪种修法的详细情况，则在注释中有详细说明。根本续中只是简略地提到，在共同修法中，第十二章说：“入路将行于虚空。”以及“将获得法的成就。”等等，这些可以从与《宝释》结合中得出。主要的是第五品中讲述的文字幻化的事业，如将毒药转化为甘露等，是产生功德的六种成就。从下界到上界之间的虚空中出现金刚梯等，是五种显现的成就。以及招引和驱逐等细微的事业成就，共有十九种。根本续中如此讲述的内容，在释续中以详细的事业来解释，也有各自的解释方法，这在其他地方可以了解。这对于理解此法和密咒的普遍成就都有帮助，因此略微讲述一下文字事业无误成就的方式。如众所周知，众生的业力之大和瑜伽士的能力之境是不可思议的。对于成就文字幻化三昧的人来说，从文字之云中产生一切成就之义，就像诸天从如意云中降下珍宝之雨一样。像这样，那些具有卓越能力的文字，能够成办成就之义，也仅仅是瑜伽士意念的因缘而已，这些如意云的形象，也就像龙王的心和诸天的业力形象一样，是无根之源。因此，续中也说：“无根的心性，是诸法之根本。心性即是文字的自性，文字是如意珍宝云。”。这也是说，一切法本来就是自显无别的本尊，并已成佛，而这又安住于以名、词、文字所命名的唯一幻化之中。清净的本尊和成办其事业的文字，就叫做密咒的文字。以此方式，一切法