English
These are the methods of accomplishment through the three kinds of rituals: extensive, intermediate, and concise. All that are known as methods of accomplishment, as well as the common and supreme methods of accomplishment mentioned in the above sections, how should they be accomplished? One must possess the four perfections: the method of accomplishment, place, time, and resources. In establishing the basis, first, one must find a place, examine the land, and bless it, performing all the elaborate rituals. There, one should build a practice room and perform smearing and protection rituals. Then, in the preliminary stages of practice, one should perform tsa-tsa offerings, water offerings, and so on, gather the forces of the assembly, and purify obscurations. After that, one should follow the order of recitation, near recitation, accomplishment, and the four great accomplishments. According to what is said in the extensive tantras, one must completely accomplish the recitation of mantras with the specified number, time, and signs, without interruption. Among these, the number recitation refers to the limit of the number of mantras mentioned in each tantra, which is usually during the time of empowerment. The time recitation refers to six months, twelve months, fourteen months, or sixteen months. The sign recitation refers to continuing until signs appear. And, when the yogi realizes the truth of the view as inseparable and becomes familiar with it through samadhi, and the limbs of mantra, namely, the three: body, speech, and mind, and the mind, which is wisdom-being, and the five deities, including the four crown deities counted as one, are complete, and one has gained stability in the forty-two or fifty-eight mudras, and there is no inability in the conduct during the display of mudras, and one has fulfilled other conditions for practice, one should practice on the path of preparation before attaining the path of seeing as a vidyadhara who controls life. So, is the common accomplishment not mentioned here? No, even during the common accomplishment, the display of mudras must be perfected. As the Guhyagarbha Tantra says: 'Through this samadhi, one can heal, kill, defeat, and conquer.' Faults and, if one does not practice, the deity will disappear, the practice will not increase, and one will not attain the result. That is, one will not attain the ten results, which are the five qualities of body, speech, mind, merit, and activity, distinguished into common and supreme. If one does not practice, there will be faults, therefore, one must practice.
Chinese
应当通晓共同仪轨修法各自不同的功德和过失的详细意义，并努力修行。功德啊！诚实！如果不修行，过失则与此相反，即此生和来世获得共同的果位——五种身语意功德事业，以及殊胜的果位——五种身语意功德事业，从而成就自他二利。对于真言和手印，有二。计数。教导。诚实！第九支真言和第十支手印的总结是这样的：真言和手印的必要性，真言和手印的本体的确定，真言和手印有多少种，念诵三种真言和观修四种手印的方法，真言和手印的词义，在什么情况下需要，念诵真言和修习手印的功德，不念诵真言和不修习手印的过失，以及什么是瑜伽士的行境，像这样九种真言和手印的意义，应当了解下面详细的解释。解释啊！对于此有九。计数。必要性。诚实！为了清净暂时的障碍并亲近智慧本尊，需要真言；为了究竟获得五部或五身圆满的果位，需要手印。因此，自利是真实的，利他自然成就。因为成就自他二利，所以特别珍视真言和手印，应当修习。本体。诚实！身体的字母是ཀཱ་ལི་（藏文，梵文天城体，kāli，汉语字面意思：黑天女），肢体的字母是ཨཱ་ལི་（藏文，梵文天城体，āli，汉语字面意思：阿黎）十六个，二者合在一起成为名称。这个名称以四种成就来庄严，成为具有强大力量的名称和词语，这就是真言的本体。这四种成就，如法王仁钦所说：自性法性成就，不离其义；法相自性成就，显现一切共同和殊胜的成就；加持天神的成就，真言具有力量；以力成就，视真言具有力量，显现一切共同和殊胜的成就。虽然如此认为，但《意集经》的不尽庄严之轮
English
One should understand the detailed meanings of the different merits and faults of the common practice methods, and strive to practice. Merit! Truth! If one does not practice, the faults are the opposite of this, that is, in this life and the next, one obtains the common result—the five qualities of body, speech, mind, virtue, and activity, and the supreme result—the five qualities of body, speech, mind, virtue, and activity, thereby accomplishing the benefit of oneself and others. Regarding mantras and mudras, there are two. Counting. Teaching. Truth! The summary of the ninth branch, mantra, and the tenth branch, mudra, is as follows: the necessity of mantras and mudras, the identification of the essence of mantras and mudras, how many types of mantras and mudras there are, the method of reciting the three mantras and meditating on the four mudras, the etymology of mantras and mudras, when they are needed, the merits of reciting mantras and practicing mudras, the faults of not reciting mantras and not practicing mudras, and what is the realm of practice for a yogi. Like this, the meaning of the nine mantras and mudras should be understood in the detailed explanation below. Explanation! There are nine of these. Counting. Necessity. Truth! In order to purify temporary obscurations and draw near to the wisdom deity, mantras are needed; in order to ultimately obtain the result of the five families or the complete five bodies, mudras are needed. Therefore, benefiting oneself is real, and benefiting others is naturally accomplished. Because both self-benefit and other-benefit are accomplished, mantras and mudras are especially precious and should be practiced. Essence. Truth! The body's letters are kāli, and the limbs' letters are āli sixteen, the two together become a name. This name is adorned with four accomplishments, becoming a name and word with great power, which is the essence of mantra. These four accomplishments, as Dharma Lord Rinchen said: accomplishment by nature and dharma, not deviating from its meaning; accomplishment by the nature of phenomena, manifesting all common and supreme accomplishments; accomplishment by the blessing of the deity, the mantra has power; accomplishment by power, viewing the mantra as having power, manifesting all common and supreme accomplishments. Although it is thought so, the inexhaustible adornment wheel of the Gongdü teachings
Chinese
在《星算历》第三十四品和《秘密藏》第四品中考察，总的来说，以轮涅所摄的一切法，由文字集合而成名称，由此产生词语，由词语所代表而实际成就四种不同的作用，即：以“法性”等词语，词语仅能代表法性，而以“柱子”等词语，仅能代表有法，以“天神”等词语，仅能代表天神，像“此施此受”这样，仅能产生利益和损害，而不能产生能力，因此，四种成就各执一方。而咒语，即使是一个词节，也以四种成就来庄严。也就是说，即使是寂静的精华，单独的ཧཱུྃ་བཛྲ་དྷྲྀ་ཀ྄་（藏文，嗡 班匝 德热 嘎，梵文天城体，हूँ वज्र धृ क्，梵文罗马拟音，hūṃ vajra dhṛk，汉语字面意思，嗡，金刚，持，卡），ཧཱུྃ་（藏文，嗡，梵文天城体，हूँ，梵文罗马拟音，hūṃ，汉语字面意思，嗡）是五种智慧，བཛྲ་（藏文，班匝，梵文天城体，वज्र，梵文罗马拟音，vajra，汉语字面意思，金刚）是金刚，即显空无别，远离生灭，དྷྲྀཀ྄་（藏文，德热 嘎，梵文天城体，धृ क्，梵文罗马拟音，dhṛk，汉语字面意思，持，卡）是执持，即不离其义，因此，以自性法性的成就来庄严。བཛྲ་དྷྲྀཀ྄་（藏文，班匝 德热 嘎，梵文天城体，वज्र धृ क्，梵文罗马拟音，vajra dhṛk，汉语字面意思，金刚，持，卡）代表金刚持，因此，以有法的相状成就来庄严。ཧཱུྃ་བཛྲ་དྷྲྀཀ྄་（藏文，嗡 班匝 德热 嘎，梵文天城体，हूँ वज्र धृ क्，梵文罗马拟音，hūṃ vajra dhṛk，汉语字面意思，嗡，金刚，持，卡）念诵的加持力，使本尊金刚萨埵的身体清晰显现，因此，以加持天神的成就来庄严。念诵ཧཱུྃ་བཛྲ་དྷྲྀཀ྄་（藏文，嗡 班匝 德热 嘎，梵文天城体，हूँ वज्र धृ क्，梵文罗马拟音，hūṃ vajra dhṛk，汉语字面意思，嗡，金刚，持，卡），能平息自他一切众生暂时的共同障碍，最终获得佛果，因此，具有获得殊胜成就的能力，所以说以能力的成就来庄严。身大手印，语是法的手印，意是三昧耶的手印，事业是摄受的手印，这四种圆满不离其义，显现于何处，何处即是手印的体性。种类有两种：数，咒语的种类；正，如法王所说，总的来说，此无边际，因此不合理。咒语是智慧父所执持，因此是父咒。秘密咒是下部密续中秘密的乐空母所执持，因此是母咒。所谓的总持咒，是父母二者相关的咒语。而且，在国王匝的《意集经》的注释中说，秘密咒是，天女们是智慧的自性，因为意甚深，所以难以证悟。所谓种姓咒，是智慧之王，男神的自性，以方便而为了智慧。所谓总持咒，是以方便和智慧二无别的结合而执持。
English
Upon examining the thirty-fourth chapter of the "Year Calculation" and the fourth chapter of the "Secret Essence," generally, all phenomena encompassed by samsara and nirvana are named by the aggregation of letters. From this, words arise, and through what these words represent, four distinct functions are actually accomplished. That is, words like "Dharmata" only represent Dharmata, while words like "pillar" only represent the entity possessing dharma, and words like "deity" only represent deities. Actions like "this is given, this is received" only produce benefit and harm, not power. Therefore, the four accomplishments each grasp a single aspect. However, mantras, even a single syllable, are adorned with the four accomplishments. That is, even the essence of peace, the single Hūṃ Vajra Dhṛk (Tibetan, ཧཱུྃ་བཛྲ་དྷྲྀ་ཀ྄་, Devanagari, हूँ वज्र धृ क्, Romanized Sanskrit, hūṃ vajra dhṛk, literal Chinese meaning, Om, Vajra, Hold, Ka), Hūṃ (Tibetan, ཧཱུྃ་, Devanagari, हूँ, Romanized Sanskrit, hūṃ, literal Chinese meaning, Om) is the five wisdoms, Vajra (Tibetan, བཛྲ་, Devanagari, वज्र, Romanized Sanskrit, vajra, literal Chinese meaning, Diamond) is the vajra, which is the indivisibility of appearance and emptiness, free from arising and ceasing, and Dhṛk (Tibetan, དྷྲྀཀ྄་, Devanagari, धृ क्, Romanized Sanskrit, dhṛk, literal Chinese meaning, Hold, Ka) is holding, which does not deviate from its meaning. Therefore, it is adorned with the accomplishment of self-nature Dharmata. Vajra Dhṛk (Tibetan, བཛྲ་དྷྲྀཀ྄་, Devanagari, वज्र धृ क्, Romanized Sanskrit, vajra dhṛk, literal Chinese meaning, Diamond, Hold, Ka) represents Vajradhara, thus it is adorned with the accomplishment of the characteristic of the entity possessing dharma. The blessing of reciting Hūṃ Vajra Dhṛk (Tibetan, ཧཱུྃ་བཛྲ་དྷྲྀ་ཀ྄་, Devanagari, हूँ वज्र धृ क्, Romanized Sanskrit, hūṃ vajra dhṛk, literal Chinese meaning, Om, Vajra, Hold, Ka) clearly illuminates the body of the deity Vajrasattva, thus it is adorned with the accomplishment of the blessing deity. By reciting Hūṃ Vajra Dhṛk (Tibetan, ཧཱུྃ་བཛྲ་དྷྲྀ་ཀ྄་, Devanagari, हूँ वज्र धृ क्, Romanized Sanskrit, hūṃ vajra dhṛk, literal Chinese meaning, Om, Vajra, Hold, Ka), all obstacles are pacified for oneself and others in the temporary common state, and ultimately Buddhahood is attained. Therefore, it has the power to obtain supreme accomplishment, so it is said to be adorned with the accomplishment of power. The body is the great mudra, speech is the mudra of dharma, mind is the mudra of samaya, and activity is the mudra of gathering and dispersing. The very essence of these four perfections, which does not deviate from its meaning, is the nature of the mudra wherever it appears. There are two types: enumeration, the types of mantras; and correctness, as stated by the Dharma Lord, generally, this is without limit, therefore it is unreasonable. Mantras are held by the wisdom father, therefore they are father mantras. Secret mantras are held by the secret bliss-emptiness mother in the lower tantras, therefore they are mother mantras. The so-called dharani mantras are mantras related to both father and mother. Moreover, in the commentary on the King Ja's "Collected Intentions," it is said that secret mantras are the nature of wisdom of the goddesses, and because their intention is profound, it is difficult to realize. The so-called lineage mantras are the nature of the king of wisdom, the male deities, for the sake of wisdom through skillful means. The so-called dharani mantras are held by the union of skillful means and wisdom, which are inseparable.