English
It is said that one will obtain siddhi in this way. Third, the characteristics of manifest results are twofold: common siddhis and supreme siddhis. The first is divided into two: explained according to the path of liberation and explained according to the path of means. The first has three aspects: six siddhis that produce qualities, five siddhis of the five elements, and eight minor activities. The first is one verse, such as "nectar." If explained according to the tantra commentary and sadhana, then the yogi who has gained stability in the samadhi of one-pointedness with mudras relies on the increase and decrease of letters to practice. For poisonous food that needs to be transformed, writing the letter "A" (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), through the action of digestion and absorption, it is transformed into supreme nectar. Just eating it will accomplish what is desired. What are its qualities? All five remaining qualities, such as pacifying diseases, will be accomplished. If these five are practiced separately, then through the increase and decrease of letters, the desired object will appear as intended. By writing letters on the body of a patient, through increase and decrease, all four hundred and four diseases, such as wind, bile, and phlegm, can be eliminated, making them comfortable. Or, contemplating the letter "Traṃ" (Tibetan, Devanagari: त्रாம், Romanized Sanskrit: trāṃ, Literal Chinese meaning: Traṃ) as a treasure of jewels, or through the increase and decrease of letters and offerings, one can obtain whatever enjoyment is desired. Through the increase and decrease of the three seed syllables of the elements, one can purify the obscurations that cause rebirth in the lower realms. In any phenomenon that appears, one can also transform incompatible appearances into other things, such as turning dry land into water, coal into trees, sand into gold, and so on. If explained according to the internal tantra or the self-explanation of self, then it needs to be combined with the extensive explanatory tantra. The first two lines refer to what is taught in the fortieth chapter on practicing supreme nectar and the seventieth chapter on practicing common nectar zombie. Obtaining enjoyment refers to what is taught in the forty-first chapter on practicing the minister Many Riches and others. Purifying the three lower realms refers to what is taught in the forty-first chapter on the Vajra family practice, from training the mind from the letter A to meditating on the letter Hūṃ, thereby purifying oneself. Transforming anything into something else refers to the methods of practicing quick walking and invisibility in the thirty-eighth chapter, longevity in the forty-fourth chapter, and wisdom in the forty-fifth chapter. Furthermore, in the Vajra Arrangement All-Gathering Tantra, there are illusion, Mustard King, Vajra Ashes, and manifesting multiple bodies.
Chinese
将入于其中的解脱之法，以及被轮回之龙疾病缠身者的治疗方法。第四十七品通过四种终结之门讲述了僵尸（ro langs）。第七十品讲述了省份的成就。第六十四品讲述了长寿之法等等。关于诛杀，第六品讲述了诛杀邪魔等。关于战胜和胜利两种事业，第四十一品与兵多力强者有关，第六十六品与成就大神和四大天王等有关。此外，在其他续部中，还讲述了如何勾召天女、龙女、劣种女和人类女子，诛杀邪魔和日月，使他人战败，使自己战胜，以及成就四大天王等，这些都可以与其他续部结合。如此，此法与之前所说的坛城轮的修习，以及以三种本净（kar dag pa gsum）进行的有相瑜伽，都与道次第第六品有相瑜伽的学习相结合。第二，如果按照续部的口诀来讲解，首先与上门结合来讲解，即取“从下坚固生起”一句，观想脐轮化生轮，其自性为六十四脉瓣，心髓为短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），以此获得地的精华。如是“化为水而流淌”，观想心间法轮，其自性为八脉瓣，心髓为明点వం（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：వం），以此获得水的精华。“燃烧而火亦炽盛”，观想喉间受用轮，其自性为十六脉瓣，心髓为字母ཨཾ་（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：am，汉语字面意思：अं），以此获得火的精华。“一切皆空寂”，观想头顶大乐轮，其自性为三十二脉瓣，心髓为字母ཧྃ་（藏文：ཧྃ་，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：हं），以此获得虚空的精华。对此，又以一箭双雕的方式来讲解。“燃烧而火亦”，指苏姆多的火轮。“世间界散乱”，指仲多的风轮。修习这些的方法是：通过推动下风，风燃起火，使四轮的明点融化，心中生起安乐的智慧，这就是获得风的精华。与下门结合，虚空是智慧，金刚是方便。方便与智慧无二，以四手印
English
Methods for liberating those who have been imprisoned, and healing those afflicted by the disease of the serpent spirits of samsara. The forty-seventh chapter explains the raising of corpses (ro langs) through the four doors of termination. The seventieth chapter explains the accomplishment of provinces. The sixty-fourth chapter explains the methods for prolonging life, and so on. Regarding killing, the sixth chapter explains the killing of enemies and obstructors, and so on. Regarding the two activities of defeat and victory, the forty-first chapter relates to those with many troops and great power, and the sixty-sixth chapter relates to the accomplishment of great gods and the four classes of kings, and so on. Furthermore, in other tantras, it is taught how to summon goddesses, serpent maidens, women of inferior birth, and human women; to kill enemies, obstructors, and the sun and moon; to cause others to be defeated; to cause oneself to be victorious; and to accomplish the four classes of kings, and so on. These can also be combined with other tantras. Thus, this practice, along with the previously explained meditation on the mandala wheel, and the yoga with signs using the three primordially pure (kar dag pa gsum), are combined with the study of yoga with signs in the sixth chapter of the Stages of the Path. Secondly, if explained according to the oral instructions of the tantra, it is first explained in conjunction with the upper gate, taking the phrase "from below, solidity arises." Meditate on the navel chakra, the wheel of emanation, whose nature is sixty-four channels, and whose essence is the short letter A (藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), thereby obtaining the essence of earth. Likewise, "transforming into water and flowing," meditate on the heart chakra, the wheel of dharma, whose nature is eight channels, and whose essence is the bindu vam (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：vam), thereby obtaining the essence of water. "Blazing and the fire also ignites," meditate on the throat chakra, the wheel of enjoyment, whose nature is sixteen channels, and whose essence is the letter am (藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：am，汉语字面意思：am), thereby obtaining the essence of fire. "Everything is empty," meditate on the crown chakra, the wheel of great bliss, whose nature is thirty-two channels, and whose essence is the letter ham (藏文：ཧྃ་，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：ham), thereby obtaining the essence of space. Furthermore, this can be explained in the manner of killing two deer with one arrow. "Blazing and the fire also," refers to the fire wheel of Sumdo. "The world realm is scattered," refers to the wind wheel of Dromdo. The method for meditating on these is: by moving the lower wind, the wind ignites the fire, causing the bindus of the four wheels to melt, and the wisdom of bliss arises in the mindstream, which is obtaining the essence of wind. In conjunction with the lower gate, space is wisdom, and the vajra is method. With method and wisdom inseparable, by the four mudras
Chinese
通过嬉戏从根脉处提取明点，将明点束缚在金刚中脉的宝瓶中，将明点射入明妃的宫殿中，解脱所有脉结的分别念。然后，通过明点回转之法使其回转，从秘密金刚处向上升起，滋养四个脉轮，以遍布广大极乐的大乐之意，身体从头到尾都充满俱生智，这就是所谓的滋养，即明点得到滋养。一旦如此，平凡贪欲的分别念之魔就转化为大乐智慧的精华，生起一切功德。如此行持，能消除四百零四种疾病。生起秘密受用无漏之乐，一旦现证大乐智慧，也能清净三恶趣的一切种子。如是等等一切转变，明点的降、收、回、散等得以成就。无边无畏如虚空的安乐燃烧，烧尽一切衰损和分别障。安乐之流源源不断地流淌也同样如此。它摧毁烦恼和分别念，将包括世间在内的界散布于安乐智慧中。一切实执的分别念皆空且堕落，体验俱生智。如此在道上纯熟，便能以安乐智慧杀死贪欲分别念之敌。使脉界无漏，战胜轮回之战。一切分别念显现为身和智慧，从痛苦中解脱，这被称为战胜战场。通过方便道的禅定，无勤获得果位。第二，殊胜成就。分为教和释，第一是简略的开示：幻化坛城等。幻象代表明妃，幻化代表明王。五蕴等一切分别念显现为四十二尊本尊坛城，这些都以方便智慧双运的坛城，一切都从自心的觉性中显现，圆满成就。所要成就的十方四时
English
Through play, extracting bindu from the root location, binding the bindu in the vase of the vajra central channel, releasing the bindu into the consort's palace, and liberating all conceptualizations of the knots of the channels. Then, through the method of reversing the bindu, it ascends from the secret vajra, nourishing the four chakras, and with the intention of great bliss pervading, the body from head to toe is filled with co-emergent wisdom, which is called nourishing, that is, the bindu is nourished. Once this happens, the demon of ordinary desire's conceptualization transforms into the essence of great bliss wisdom, and all qualities arise. By practicing in this way, one can eliminate the four hundred and four diseases. The bliss of secret enjoyment, free from leakage, arises, and once great bliss wisdom is realized, it also purifies all the seeds of the three lower realms. Thus, everything changes, and the dropping, gathering, reversing, and scattering of the bindu are accomplished. The boundless, fearless, sky-like bliss burns, incinerating all decline and conceptual obscurations. The uninterrupted flow of bliss also flows in the same way. It destroys afflictions and conceptualizations, scattering the realms, including the world, into the wisdom of bliss. All conceptualizations of clinging to reality are emptied and fall away, experiencing co-emergent wisdom. Once one is proficient on the path in this way, one can kill the enemy of desire's conceptualizations with the wisdom of bliss. By making the channels free from leakage, one defeats the battle of samsara. All conceptual gatherings arise as body and wisdom, and liberation from suffering is called victory over the battlefield. Through the samadhi of the path of skillful means, the result is effortlessly attained. Second, the supreme accomplishment. Divided into teaching and explanation, the first is a brief exposition: illusory mandala, etc. Illusion represents the consort, and emanation represents the deity. All conceptualizations, such as the five aggregates, appear as the forty-two deity mandalas, all of which are the union of skillful means and wisdom, and all the mandalas manifest from the power of one's own awareness, perfectly accomplishing it. The object to be accomplished is the ten directions and four times.
Chinese
所有佛陀圆满功德，为了从一和多的边解脱，自性果究竟的坛城全部得以圆满。这是究竟的果，与道次第第九品究竟果的开示相结合。第二，广说：三时等六句。一切事物的法显现为身和智慧，也是三时一切佛陀的体性，也是佛陀心中所领悟的意义，也是瑜伽士的见解，也是一切成就中最殊胜的，是那些精华汇聚的心髓。那样的功德或成就没有穷尽的时候，就像如意宝或国王的宝库一样，出现也增长，不出现也不减少，因为自然显现的缘故是常有的。那么，它是事物或自相独立的一个实体吗？如果问，因为它在胜义中没有成立，所以没有成立为事物，但在所化众生的显现中，会显现为天神和坛城、三摩地和成就等各种成就的形象，并且能变化为成办事业的利他事业，那也像从云中降雨一样。这是暂时道用的果，与道次第第八品究竟道的开示相结合。嘉瓦雍和噶陀巴则将第八品与之前的略说相结合，第九品与此相结合而宣说。对此，也有人认为可以根据文字的多少来决定是略说还是广说，但这里说，从为自己成佛到成办自他二利，是更为广大的。第三，宣说经文的功德是：如是宣说等。如是，修持幻化网的次第也包含在见、三摩地和果的三个特征中，特意宣说，令眷属的如来以三摩地中各种成就无处不在、自明显现的景象而感到欢喜。第三是品的名称：秘密等。此续有二十二品，其中此品讲述了佛父佛母双运幻化网的坛城。