English
Each of the five consorts and mind-mothers has both pacifying and enriching practices. The differences in these methods of practice are explained by supplementing the extensive commentary tantras. The specifics of which extensive chapter explains which method of practice are detailed in the commentaries. The root tantra itself mentions only briefly that in the common practice, the twelfth chapter states, "The path of entry will go into the sky," and "One will attain the accomplishment of the Dharma," etc., which can be derived from combining with the Jewel Commentary. Primarily, the activities of letter-illusion described in the fifth chapter are the six accomplishments of generating qualities, such as transforming poison into nectar. The five accomplishments of manifestation include the appearance of a vajra ladder in the sky between the lower and upper realms. There are nineteen in total, including the eight minor accomplishments of activities such as summoning and dispelling. These are the things said in the root tantra, and there are also ways to interpret them individually with the expanded activities explained in the explanatory tantras, which can be understood elsewhere. This is also helpful for understanding this and the general attainment of mantras, so to briefly mention the way in which the activities of letters are infallibly accomplished: As is well known, the power of beings' karma and the realm of yogis' abilities are inconceivable. For those who have accomplished the samadhi of letter-illusion, all the meanings of accomplishments arise from the clouds of letters, just as rains of jewels fall from wish-fulfilling clouds for the gods. In this way, those letters with outstanding abilities to accomplish the meaning of attainments are merely the cause of the yogi's mind, and these wish-fulfilling cloud-like forms are like the mind of the dragon king and the karmic forms of the gods, being rooted in the rootless. Therefore, the tantra itself says: "The rootless nature of mind is the root of all dharmas. The nature of mind is the nature of letters, and letters are like wish-fulfilling jewel clouds." This also means that all dharmas are originally self-manifest, non-dual deities, and have become Buddhas, and that they abide in the single transformation named by names, words, and letters. The pure deity and the letters that accomplish its activities are called the letters of mantra. In this way, all dharmas
Chinese
一切都融入金刚界坛城中，并且了悟到坛城也融入字轮中，因此修习文字幻化。当修习圆满时，错觉的执着会被压倒，所有显现存在都会如所思般显现为无分别智慧的显现，仅仅被看作是如意文字的神变，力量变得强大，显现生起，就像黑暗被压倒后，清晰地看到事物的自性一样。凭借这种力量，所有动静的事物，都能像从沙中提炼黄金，从煤炭中生长树木一样，按照瑜伽士的意愿加持，就像炼金术士能将铁变成黄金一样。所有显现为处所、身体、受用等不悦意之相的部分，都能被文字的三摩地所调伏，就像毒药被提炼成精华的药物所影响一样。正如第五品经文中所说：“彼即智慧自显现，名句形等如意生，如暗中现光明般，转变如炼金药性。” 这与荣隆二者的注释和行进方向相一致。关于主要修习文字幻化的时间，荣隆二者认为：首先从文字中生起坛城，然后在主尊的心间，在月亮上观修白色细微的“阿”字，并获得稳固。之后是无数“阿”字的开展和收摄。当对此熟悉后，学习其他文字的开展和收摄的观修。当对此也获得暖相后，就可以应用于各种事业。而佐尔派则认为，在修习慈悲幻化和手印相同的大致本尊之前进行修习。根本续部中所说的所有共同成就中，最主要的是持明者的成就。第十一品中的“空行母明亮燃烧寿命等”，也是该成就的特点。第十二品中所示的运用五种物品的果报，也大多是在荟供时运用五种物品的成果，在成就持明者时获得的方式，因此共同修法之王是荟供。所有这些修法，都应在手印有戏论的瑜伽圆满后才能进行。咒语和手印
English
Everything merges into the mandala of the Vajra realm, and realizing that the mandala also merges into the wheel of letters, one practices the illusion of letters. When that practice is complete, the clinging to illusion is overwhelmed, and all appearances and existence appear as the manifestation of non-discriminating wisdom, just as one thinks, and are seen only as the magical transformations of wish-fulfilling letters. The power becomes strong, and appearances arise, just like when darkness is overwhelmed and the self-nature of things is clearly seen. By that power, all moving and unmoving things can be blessed according to the wishes of the yogi, like extracting gold from sand and growing trees from coal, just as an alchemist can turn iron into gold. All aspects that appear as unpleasant forms of place, body, enjoyment, etc., can be subdued by the samadhi of letters, just as poison is affected by being refined into essence medicine. As it is said in the fifth chapter of the scripture: "That itself is the self-manifestation of wisdom, names, words, forms, etc., are wish-fulfilling, like light appearing in the darkness, transformation is like the nature of alchemy." This is explained in accordance with the commentaries and approaches of both Rong and Long. Regarding the time for mainly practicing the illusion of letters, Rong and Long consider that: first, generate the mandala from the letters, then at the heart of the main deity, on the moon, meditate on the white, subtle "Ah" (ཨ, A, a, 阿) letter and gain stability. After that, practice the expansion and contraction of countless "Ah" letters. When familiar with that, learn the meditation of expansion and contraction of other letters. When warmth is gained in that as well, it can be applied to various activities. The Zur tradition considers practicing until the coarse deity, which is the same as the compassion illusion and mudra, is learned. Among all the common siddhis mentioned in the root tantra, the main one is the vidyadhara siddhi. The "Dakinis clear, blazing, life, etc." in the eleventh chapter are also characteristics of that siddhi. The fruits of using the five substances shown in the twelfth chapter are mostly the results of using the five substances during the tsok practice, and the way they are obtained at the time of achieving vidyadhara, therefore the king of common practices is the tsok practice. All those practices should be done after the yoga with elaborate mudras is complete. Mantra and mudra.
Chinese
通过“呀 饶丹那”的续部词语进行修持，并阐述其余部分。在广修圆满时，是否进行会供有两种情况，除了持明之外，大多数成就即使不进行会供也能修成。而持明则不能在没有会供的情况下修成，这之前已经说过了。像这样所说的一切，都是就生起次第而言的。在圆满次第中，在五种三摩地的阶段，也有进行各种共同修持的情况。但总的来说，会供修持最为重要，这也如上文所说。如果有人问，修持和事业有什么区别？以一个小的行为为例，念诵圆满后，为了生起实际成就该行为的能力，修持该行为的咒语和三摩地是修持。获得能力后，将成就应用于事业，即实际成就该行为是事业。有些口头传承中说，修持主要为自利，而事业主要为利他，我认为这与此类似。在事业方面，除了小的四种事业之外，没有阐述大的成就种类。第八，三摩地。第五品中说：“诸法自性无自性，证悟自在即三摩地。”如是说，对所证悟的意义自在或可用的心一境性。所有殊胜和共同的大成就，都来自于对深广二谛具有如此稳固的三摩地。即使是小的成就，如果不对本尊咒语一心专注地禅修，也无法成就，而如此禅修也是三摩地的一部分。因此，续部中说：“谁以如醉象之心，如实安住而调伏。”如是说，想要成就者，如果像醉象一样散乱则不会增益，如果收摄则不会聚集，不入于所欲之境，而入于不欲之境等，被动摇的过患所控制的心，要以修持三摩地的诀窍抓住并调伏，这是非常重要的。对此，道次第中说：“如雄狮般行走。”以及“界与定，缘摄持。”如是说，寂静且悦意
English
Having accomplished through the tantric words "Ya Rabtenna," the remaining parts are explained. In the complete perfection of vast practice, there are two situations regarding whether or not to perform a gathering practice (Tsok). Except for Vidyadhara (Rigdzin), most attainments can be accomplished even without performing the gathering practice. However, Vidyadhara cannot be accomplished without the gathering practice, as has been said before. All that has been said in this way is in terms of the generation stage (Kyerim) only. In the completion stage (Dzogrim) also, during the stage of the five Samadhis, there are various common practices that are performed. But in general, the gathering practice is most important, as mentioned above. If one asks, what is the difference between practice (Drubpa) and activity (Trinley)? Taking a small action as an example, after completing the recitation (Nyenpa), in order to generate the ability to actually accomplish that action, practicing the mantra and Samadhi of that action is practice. After gaining the ability and applying the accomplishment to the action, that is, actually accomplishing the action, is activity. Some oral traditions say that practice is mainly for one's own benefit, while activity is mainly for the benefit of others, and I think this is similar to that. In terms of activity, apart from the small four activities, the types of great attainments have not been explained. Eighth, Samadhi. In the fifth chapter, it says, "All phenomena are without inherent existence, the mastery of realization is Samadhi." As it is said, the one-pointedness of mind that is master of or workable with the meaning to be realized. All supreme and common great attainments arise from having such a stable Samadhi on the two truths of profundity and vastness. Even small attainments cannot be accomplished without focusing one's mind on the deity's mantra and meditating, and meditating in this way is also part of Samadhi. Therefore, the tantra itself says, "Whoever subdues the mind like a drunken elephant by abiding in equanimity." As it is said, one who desires attainment, if scattered like a drunken elephant, will not increase, and if gathered, will not accumulate, not entering the desired object, but entering the undesired object, etc., this mind controlled by the faults of wavering, it is very important to seize and subdue it with the key points of the practice of Samadhi. On this, the Stages of the Path (Lamrim) says, "Walking like a lion." And, "Elements and Samadhi, conditions gathered." As it is said, solitary and pleasing
Chinese
在适宜的处所，准备好适宜的食物等，以及作为禅定条件的上师或道友、有经验者，以及禅定诀窍的经函等。在拉杰祖琼巴的指引禅定中说：以信心作为供养，以精进拉满弓，彻底摆脱轮回，斩断心之骨，像神一样敬仰上师，像生命一样珍惜诀窍，像边境城堡一样守护誓言，像毒药一样抛弃喧嚣，像朋友一样依止处所，为了成就菩提之果，修行者应以极大的热情去修持。如是说，应以具足十法的方式修持。实际的修持方法，如果按照道之决定圆满的方式，首先进行之前所说的大空性瑜伽。在那时，如果修持中出现昏沉或掉举的过失，应立即识别，并用对治的诀窍进行调整。当这些过失平息后，保持自然状态进行修持，逐渐地五种体验将得以圆满。如果是仅有生起次第的决定圆满，那么那时将获得止观。如果生圆次第同时进行决定圆满，那么首先在生起次第的大空性中获得止观，之后生起圆满次第的大空性智慧。当生起它时，使心动摇的业风自然平息，光明禅定如无风之灯焰般不动摇地安住。它本身以灯和自光的方式，与敏锐的智慧之显现不可分离。这些也是心之本性的部分，是远胜于其他禅定和智慧的。简而言之，就是成就圆满次第的止观双运禅定。在如此禅定的良好调伏风心之后，慈悲幻化等也应以五种体验圆满的方式修持，其意义在于最终达到圆满的体验。不要认为每一种体验都像陡峭山坡上的瀑布一样摇摆不定。关于这一点，也应忆念观修本尊身像的诀窍。简略地陈述如下：此时，需要生起一种特殊的显现方面的禅定，以切断平凡的显现执着。为此，
English
In a suitable place, prepare suitable food and other things, as well as a lama or spiritual friend with experience as conditions for samadhi, and scriptures of essential instructions on samadhi. In the pointing-out meditation of Lhaje Zur Chungwa, it says: With faith as offering, with diligence draw the bow, completely escape samsara, sever the bone of mind, revere the lama like a deity, cherish the essential instructions like life, protect the vows like a border fortress, abandon distractions like poison, rely on the place like a friend, and to accomplish the fruit of enlightenment, the practitioner should cultivate with great enthusiasm. As it is said, one should meditate with the ten qualities. The actual method of meditation, if done according to the definitive completion of the path, first perform the great emptiness yoga as previously explained. At that time, if the faults of dullness or agitation arise during meditation, they should be immediately recognized and corrected with the antidote instructions. When these faults subside, remain in a natural state and meditate, and gradually the five experiences will be perfected. If it is only the definitive completion of the generation stage, then at that time, shamatha and vipashyana will be attained. If the two stages are definitively completed simultaneously, then first shamatha is attained in the great emptiness of the generation stage, and then the wisdom of the great emptiness of the completion stage arises. When it arises, the karma winds that agitate the mind naturally subside, and the clear light samadhi remains unwavering like the flame of a windless lamp. It itself, in the manner of a lamp and its own light, is inseparable from the sharp appearance of wisdom. These are also parts of the mind's innate nature, and are far superior to other samadhis and wisdoms. In short, it is the accomplishment of the union of shamatha and vipashyana samadhi of the completion stage. After the wind and mind have been well tamed by such samadhi, compassion, illusion, etc., should also be meditated upon in a way that perfects the five experiences, the meaning being to eventually reach the ultimate experience. Do not think that each experience is like a waterfall swaying on a steep mountain slope. In this regard, the essential instructions on how to meditate on the deity's form should also be remembered. To state it briefly: At this time, it is necessary to generate a special samadhi of the appearance aspect that cuts off ordinary appearance clinging. For this,