English
it will transform. The faults and, straight, the faults of not having received empowerment are the opposite of those qualities. Even if one examines and investigates on one's own without receiving empowerment, one will not realize the nature of reality. Or, without receiving the empowerment of listening, even if one listens, etc., one will naturally fall and be frightened by the power of listening to the secret mantra. Furthermore, without receiving the empowerment of the three benefits, abilities, and profundities, listening, explaining, practicing, activities, and line empowerments, etc., the activities of the Vajra Master are fruitless. Because one violates the vows explained in the Guhyagarbha, one will fall into the lower realms and experience great suffering and fear. For example, just as pouring water into an unprocessed clay pot will cause it to break when used, refer to all the root and explanatory tantras of the Guhyagarbha, where it is clearly explained. Practice is of two types: counting, and teaching. Straight, the eight-limbed yogi must practice the means to attain the fruit by striving for the meaning of the path. That is, through the distinction of common and supreme, practice is divided into two, etc. Although there are many different limbs of practice for both common and supreme, the words that briefly summarize the meaning of all of these are as follows: the necessity of practice, the nature of practice itself, the object, the types of practice, the method of practice, when to practice, the faults of not practicing, and the qualities and types of practicing, which will be explained in detail below through seven aspects, should be understood. Explanation. There are seven of these: counting, necessity, and, straight, common practice, and the different distinctions of the methods of practicing supreme accomplishment, for the sake of one's own benefit and the benefit of others, this practice is needed as a means to attain common and supreme accomplishments. The method of naturally accomplishing both purposes and attaining them requires practice. Because there are four transformations of meaning, one should strive in practice. Nature and, straight, any yogi who desires to attain any common and supreme fruit should have the intention to practice that purpose and possess the ten branch conditions of the path. Striving for that meaning is the nature of practice. Types and, straight, types
Chinese
共同和殊胜二者。共同的类别是：神通，即眼见和耳卜，以及《广品》第五十五品中，关于为纯洁的孩童进行占卜的方法等，修持共同的五种神通等的方法；延寿，如《广品》第四十四品中所述等；修持神变，如《广品》第三十七品中，将阿赖耶识交付，从而使身体隐形，以及昆桑（梵文：Samantabhadra）父母的秘密中，从四十二品开始，观修每一个坛城，进行结合后化为光，将一切融入昆桑父母等，通过这些方式，获得习惯于不住于虚空边际的境界，以及“如在水中行走如陆地，热气被风吹起，能到达十方”等获得神变的方法。此外，《金刚布置总集续》中也有幻术、芥子王、金刚大灰、化身多体、沙中取金、煤中生树等，以及炼金、增酒等，其他续部中也有很多记载。此外，《广品》第七十品中，通过修持僵尸，使天神和罗刹听从命令，使摩诃提婆等臣服，僵尸变成黄金，成为享用的因缘，割掉僵尸的舌头，可以随意前往，行走迅速。以及第七品中，通过胜乐金刚、阎魔敌、马头明王、甘露漩四种方式修持僵尸，割掉僵尸的舌头，可以获得武器、盔甲、黄金和行走迅速等神变的方法，以及用皮革制作鞋子，使其不沉入水中等获得神变的方法。事业即是事业法，从《广品》第五品到第六十一品之间，寂静、增益、怀爱、降伏、任运成就五种，通过火来修持四种事业的方法，以及第二十品中，通过佛塔来修持四种事业的方法，以及其他续部中，寂静是消除一切不和，增益是成就一切愿望，怀爱是秘密要害的铁钩，降伏是摧毁怨敌、魔障和邪魔。此外，在《广品》的内部章节中，关于鬼怪和农作物生长的方法在其他续部中有详细说明。需要消除龙的灾害，因此需要第四
English
Common and supreme two. The common categories are: clairvoyance, such as seeing with the eyes and ear divination, and from the fifty-fifth chapter of the "Extensive Treatise," methods for performing divination for pure children, etc., methods for accomplishing the five common clairvoyances, etc.; extending life, as described in the forty-fourth chapter of the "Extensive Treatise," etc.; accomplishing miraculous powers, such as in the thirty-seventh chapter of the "Extensive Treatise," entrusting the Alaya consciousness, thereby making the body invisible, and in the secret of the Samantabhadra Father and Mother, starting from the forty-second chapter, meditating on each mandala, engaging in union and dissolving into light, merging everything into the Samantabhadra Father and Mother, etc., through these methods, obtaining the habit of dwelling in the boundless expanse of space, and methods for obtaining miraculous powers such as "walking on water as on land, heat rising with the wind, being able to reach all ten directions." Furthermore, in the "Vajra Arrangement All-Encompassing Tantra," there are also illusion, Mustard King, Vajra Great Ashes, transforming into many bodies, obtaining gold from sand, growing trees from coal, etc., as well as alchemy, increasing wine, etc., which are also mentioned extensively in other tantras. Moreover, in the seventieth chapter of the "Extensive Treatise," through the practice of raising corpses, making gods and rakshasas obey orders, subduing Mahadeva, etc., the corpse turns into gold, becoming a cause for enjoyment, cutting off the corpse's tongue allows one to go wherever one wishes, and walking swiftly. And in the seventh chapter, through the four methods of Vajrakila, Yamantaka, Hayagriva, and Amrita Kundali, practicing raising corpses, cutting off the tongue of the raised corpse allows one to obtain weapons, armor, gold, and methods for accomplishing miraculous powers such as swift walking, etc., and methods for obtaining miraculous powers such as making shoes from leather that do not sink in water, etc. Action is activity, from the fifth chapter to the sixty-first chapter of the "Extensive Treatise," the five of pacifying, increasing, magnetizing, subjugating, and spontaneous accomplishment, methods for accomplishing the four activities through fire, and in the twentieth chapter, methods for accomplishing the four activities through stupas, and in other tantras, pacifying eliminates all discord, increasing accomplishes all desires, magnetizing is the secret essential iron hook, subjugating destroys enemies, obstacles, and demons. Furthermore, in the internal chapters of the "Extensive Treatise," methods for dealing with ghosts and growing crops are detailed in other tantras. It is necessary to eliminate the harm of nagas, therefore the forty-
Chinese
通过（这些章节）来展示。此外，在“权”的组成部分中，在“广大”的第四十二和四十三章中，展示了如何召唤超越世间的五种明妃之母，以及召唤心识之母。关于召唤世间明妃，第四十五章展示了如何召唤国王持地者的妻子、大臣持地者的妻子以及其他大神的妻子。在其他续部中，也展示了如何召唤天女、龙女、恶劣种姓的女子，甚至人类的女儿。从第三十八章开始展示控制地方的方法。此外，通过控制摩诃提婆并进行修持，可以委托其完成任何想要完成的事业。通过修持并控制四大国王，可以委托其完成任何想要完成的事业的方法，从第六十三章开始展示。在忿怒法中，作为其组成部分，将敌人和障碍转移到其他地方的方法，从第三十八章开始展示。在其他续部中，也有关于母鬼的束缚、妖魔的口头约定、杀死敌人和障碍以及日月等，以及击败他人领土的方法。同样，通过将身融入国王的身体，可以成为自己的国王。通过将语融入大臣权贵的身体，可以控制他们。通过将意融入铁狼的身体，可以迅速行走。通过将功德融入大臣财富众多的身体，可以成为自己的财富众多的大臣。通过事业融入非天（阿修罗）的身体，可以聚集众多军队。或者，通过神通来成就身，通过抛掷骰子来成就语，通过神通来成就意，通过长寿来成就功德，事业则是真实的。因此，通过身语意功德事业之门，那些被称为不共的成就方法，是不共成就的类别。为了获得无漏的果实，在殊胜的成就中，身是毗卢遮那佛，语是不动佛，意是金刚萨埵，功德是宝生佛，事业是不空成就佛，这五者的成就方法。或者，文殊菩萨的身，莲花部的语，央达（Yamdak）的心，甘露部的功德，事业是金刚橛等等的成就方法，是普遍续部的誓言。特别是，在幻化网的自宗中，通过寂静和忿怒二门，有一、三、五组，坛城
English
It is shown through (these chapters). Furthermore, within the components of "Power," in the forty-second and forty-third chapters of "Extensive," it shows how to summon the mothers of the five vidyādharī consorts who transcend the world, and how to summon the mind-consort. Regarding summoning worldly vidyādharīs, the forty-fifth chapter shows how to summon the wife of King Earth-Holder, the wife of Minister Earth-Holder, and the wives of other great gods. In other tantras, it is also shown how to summon goddesses, nāginīs, women of bad lineage, and even human daughters. The method of controlling a territory is shown from the thirty-eighth chapter onwards. Furthermore, by subduing Mahādeva and accomplishing him, one can entrust him to accomplish whatever one desires. By accomplishing and subduing the four great kings, the method of entrusting them to accomplish whatever one desires is shown from the sixty-third chapter onwards. In wrathful practices, as part of its components, the method of transferring enemies and obstacles to other places is shown from the thirty-eighth chapter onwards. In other tantras, there are also things like the binding of the mamos, the verbal agreements of the bhūtas, killing enemies and obstacles, and the sun and moon, etc., and methods of defeating the territories of others. Similarly, by entering the body of a king through the body-family, one can become one's own king. By entering the body of a powerful minister through the speech-family of the lotus, one can control them. By entering the body of an iron wolf through the mind-family of the vajra, one can accomplish swiftness of foot. By entering the body of a minister with much wealth through the quality-family of the jewel, one can become one's own wealthy minister. By entering the body of an asura through action, one can gather many troops. Alternatively, accomplishing the body through miraculous power, accomplishing speech through divination, accomplishing mind through clairvoyance, accomplishing qualities through longevity, and action being reality. Thus, through the doors of body, speech, mind, qualities, and action, those methods of common accomplishment that are known to be different are categories of common accomplishment. In order to obtain the uncontaminated fruit, in the supreme accomplishment, the body is Vairocana, the speech is Amitābha, the mind is Vajrasattva, the qualities are Ratnasambhava, and the action is Amoghasiddhi, the methods of accomplishing these five. Or, the body of Mañjuśrī, the speech of the lotus family, the mind of Yamdak, the qualities of the nectar family, and the action being Vajrakīla, etc., the methods of accomplishment are the general tantric vows. In particular, in the self-tradition of the Māyājāla, through the two doors of peaceful and wrathful, there are groups of one, three, and five, the mandala.
Chinese
这是关于通过广、中、略三种仪轨进行修持的方法。所有被称为修持方法，以及在上述章节中提到的共同和殊胜的修持方法，应该如何修持呢？需要具备修持方法、地点、时间和资具这四种圆满。在确定基础时，首先要寻找地点，考察土地并加持，直到完成所有详细的仪式。在那里建造修法房间，进行涂抹和守护。然后，在修持的前行阶段，进行撒擦、水供等，聚集会供的军队，净化障碍。之后，按照念诵、近念诵、修持和四种大修持的次第，根据广续中所说，必须完整地修持咒语的数量、时间和征相的念诵，不要中断。其中，数量念诵是指各续部中所说的咒语数量的限额，这通常是在灌顶的时候。时间念诵是指六个月、十二个月、十四个月或十六个月。征相念诵是指直到出现征相为止。时间和，瑜伽士通过见解证悟真谛无别，并通过禅定来熟悉它，这两者相遇之时，以及咒语的支分，即身、语、意三者，意即智慧勇识，以及将四尊顶严天尊算作一体的五尊本尊圆满，以及获得四十二或五十八等手印的稳固，以及在展示手印时的行为等，没有任何障碍，并且具备其他修持的条件，在尚未获得控制寿命的持明者见道之前，应该在加行道上进行修持。那么，这里不提共同的修持吗？不是的，在共同修持的时候，也必须圆满手印的展示。如《秘密藏续》所说：『通过此禅定，可以救护、杀害、击败和胜利。』过失和，如果不修持，本尊会消失，修持不会增长，也无法获得果位。也就是说，无法获得共同和殊胜的身、语、意、功德、事业这五种功德各自区分的十种果位。如果不修持就会有过失，因此，要修持。