English
Those with (faith, diligence, asceticism) also have three. Wherever those to be tamed exist, they become the vessels for outer, inner, and secret empowerments. That is, for those with faith, bestow the ten empowerments of outer benefit; for those with diligence, bestow the five empowerments of inner ability. These are of two types: if diligent for one's own benefit, there are the empowerment of listening and the empowerment of meditation; if diligent for the benefit of others, there are the empowerment of teaching, the empowerment of activity, and the empowerment of Vajradhara, the master of all scriptures, as stated in the Sparkhab. For those with asceticism, there is the secret profound empowerment. This also has three aspects: if one can enjoy the bodhicitta of the father and mother, such as the five meats and five amritas, that is the asceticism of enjoyment, for which the secret empowerment is bestowed. At the time of union with the consort, if one can experience bliss and emptiness with awareness, that is the asceticism of awareness, for which the wisdom of prajna is bestowed. If one can realize the wisdom of bliss and emptiness as non-dual, as undifferentiated sameness, that is the asceticism of equality, for which the empowerment of great bliss is bestowed. Ninth is merit and honesty. The categories of benefits in this life and the next for obtaining empowerment are, as stated in the Secret Essence Tantra: From this time forward, the sons of the Buddhas will be without all lower realms, have long life, perfect bliss, and become masters of heaven and liberation. So it is said. And in the Root Text it says: Whatever empowerment of benefit, from this time forward, the sons of the Buddhas will not regress, therefore, from the merit of gods and humans upwards, one obtains the state of Vajradhara by circumstance. So it is. Tenth is fault. Honesty. The opposite of merit, that is, without obtaining empowerment, even if one investigates and examines on one's own, one will not realize one's own nature. And for others, without obtaining the three empowerments of profound, vast, and secret benefit, even if one listens, teaches, meditates, acts, and practices, etc., and performs the actions of a Vajra Master, there will be no result. As it says in the Secret Tantra: Without pleasing the master, and without obtaining the empowerments, to begin listening, etc., will be without result and will be destroyed. So it is said, due to breaking the samaya, one will fall into the three lower realms, and great suffering and fear will arise. For example, just as water poured into an unfired clay pot will break when used. This is the secret.
Chinese
请查看根本续和解释续，其中有明确说明。此外，在根本文中有提到：如果没有使上师满意，没有获得灌顶，那么努力修行也是徒劳无功，最终会堕落。第八，关于修持，分为两种：首先是讲述，其次是解释。瑜伽士为了实现八支道的目的，必须修持以获得成果。修持分为共同和殊胜两种。根本文中说：修持分为世间和出世间。等等，这些词语总结了许多不同的修持方法，如下所示：修持的目的，修持本身的性质，种类，修持方法，修持的时间，不修持的过患，修持的功德和种类，这七个方面将在下面详细解释。第二，解释分为七个方面：首先是目的。为了获得共同修持和殊胜修持的不同成就，为了自己和他人的利益而获得共同和殊胜的成就，需要修持。这是获得两种利益并最终成佛的方法，也是为了使修行成为有意义的，因此需要修持。因此，由于有四种意义的转变，所以应该努力修持。第二，性质。任何瑜伽士想要获得共同和殊胜的果实，都必须具备修持的条件，并且容易掌握具备十个道之支分条件的续部意义，这就是修持的性质。第三，种类。如果将此分为段落，则分为两种。首先是共同的种类，例如修持五神通的方法，眼见，财神，以及从广义的二十五个开始，到为纯洁的儿童进行占卜的方法等等。从二十四个开始，有修持长寿的方法。修持神通是，从广义的三十八个开始，将意识注入字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）中，从而使身体隐形。在普贤父母的秘密中，通过观修寂静四十二尊坛城，每个坛城都进行结合，然后融入光中，融入普贤佛母等等。
English
Please refer to the root tantra and explanatory tantra, where it is clearly stated. Furthermore, it is mentioned in the root text: If one does not please the guru and does not receive empowerments, then striving in practice is futile and will lead to downfall. Eighth, regarding practice, there are two types: first, teaching, and second, explanation. Yogis must practice in order to achieve the purpose of the eightfold path and attain results. Practice is divided into two types: common and supreme. The root text states: Practice is divided into mundane and supramundane. Etc., these words summarize many different methods of practice, as follows: the purpose of practice, the nature of practice itself, types, methods of practice, the time of practice, the faults of not practicing, the merits and types of practice, these seven aspects will be explained in detail below. Second, the explanation is divided into seven aspects: first, the purpose. In order to obtain different achievements of common practice and supreme practice, to obtain common and supreme achievements for the benefit of oneself and others, practice is necessary. This is the method of obtaining two benefits and ultimately attaining Buddhahood, and it is also to make practice meaningful, therefore practice is necessary. Therefore, since there are four kinds of meaning transformation, one should strive in practice. Second, the nature. Any yogi who wants to obtain common and supreme fruits must have the conditions for practice, and it is easy to master the meaning of the tantra that has the conditions of the ten branches of the path, this is the nature of practice. Third, types. If this is divided into sections, it is divided into two types. First, the common types, such as the method of practicing the five superknowledges, seeing with the eye, Vaishravana, and from the twenty-fifth of the extensive, to the method of divination for pure children, and so on. From the twenty-fourth, there is the method of practicing longevity. Practicing miraculous powers is, from the thirty-eighth of the extensive, entrusting consciousness to the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: none), thereby making the body invisible. In the secret of Samantabhadra and Samantabhadri, by meditating on the forty-two peaceful mandalas, each mandala is combined, and then dissolved into light, absorbed into Samantabhadri, and so on.
Chinese
土地如同虚空般无边无际，获得想要习惯的事物，如同在水上行走于陆地，甚至根部被风抬起，也能前往十方。这是获得的方法。此外，在《金刚布置总集续》中，有幻术，芥子王，金刚大方便，化现众多身体，沙中取金，煤炭变成树木等成就，以及炼金术，降酒等，在其他续部中也有很多阐述。此外，在《广大篇》第七十品中，通过修持僵尸，可以使天神和罗刹听从命令，摩诃提婆等也被降伏。僵尸变成黄金，成为享受的所依。切断僵尸的舌头，可以随意前往，并且行走迅速。在第四十七品中，通过修持尊胜佛母、阎魔、马头明王、甘露漩四者，切断僵尸的舌头，可以获得刀剑、盔甲、黄金和快速行走等神通成就的方法。用皮革做成鞋子，可以不沉入水中等，这些都是获得神通的方法。事业即是事业活动。在《广大篇》第五十五品到第六十一品之间，有息增怀诛任运成就五种。通过火来修持四种事业的方法，以及在第二十品中通过佛塔来修持四种事业的方法。在其他续部中也有：息法能消除一切不和，增法能聚集一切 desired，怀法是秘密要害的铁钩，诛法能摧毁敌人、障碍和魔鬼。此外，在《广大篇》中，关于治疗幼童和庄稼的方法在其他续部中有阐述。在第四十六品中讲述了消除龙的障碍和治疗麻风病的方法。此外，在怀法的范畴内，在《广大篇》第四十二品和第四十三品中，讲述了如何勾召超世间的五种佛母和勾召心识。勾召世间的明妃的方法是：在第四十五品中讲述了勾召国王的妃子、大臣的妃子和其他大天神的妃子的方法。在其他续部中也讲述了勾召天女、龙女和劣种女之女的方法。在第三十八品中讲述了控制地方的方法。此外，通过降伏摩诃提婆并进行修持，可以成就一切所想。
English
Land is boundless like the sky, obtaining the desire to become accustomed, walking on water as on land, and even with roots lifted by the wind, one can go to all ten directions. This is the method of attainment. Furthermore, in the Tantra of the Vajra Arrangement, there are illusions, mustard kings, great Vajra means, the emanation of many bodies, gold from sand, the transformation of coal into trees, and so on. Also, there are alchemy and the descent of alcohol, which are extensively taught in other tantras. Moreover, in the seventieth chapter of the Extensive Section, by means of practicing with corpses, gods and demons listen to commands, and Mahadeva and others are subdued. The corpse turns into gold and becomes a basis for enjoyment. Cutting off the tongue of the corpse allows one to go wherever one wishes and to walk swiftly. In the forty-seventh chapter, by practicing with the four—Victorious One, Yama, Hayagriva, and Nectar Vortex—cutting off the tongue of the risen corpse allows one to obtain the means to accomplish magical powers such as weapons, armor, gold, and swiftness of foot. Making shoes from the skin prevents sinking in water, and so on; these are methods for obtaining magical powers. Karma is activity. In the Extensive Section, from the fifty-fifth to the sixty-first chapter, there are the five: pacifying, increasing, subjugating, wrathful, and spontaneous accomplishment. There are methods for accomplishing the four activities through fire, and in the twentieth chapter, methods for accomplishing the four activities through stupas. In other tantras as well: pacifying eliminates all discord, increasing gathers all desires, subjugating is the secret essential hook, and wrathful destroys enemies, obstacles, and demons. Furthermore, within the Extensive Section, methods for healing children and crops are explained in other tantras. The forty-sixth chapter teaches how to eliminate the harm of nagas and cure leprosy. Moreover, within the category of subjugation, in the forty-second and forty-third chapters of the Extensive Section, it teaches how to summon the five transcendent consorts of the Buddha families and how to summon mind. The method for summoning worldly consorts is taught in the forty-fifth chapter, which explains how to summon the queen of the king, the queen of the minister, and the consorts of other great gods. In other tantras, it also teaches how to summon goddesses, naga women, and daughters of outcastes. The method for controlling territories is taught in the thirty-eighth chapter. Furthermore, by subduing Mahadeva and practicing, one can accomplish whatever one wishes.
Chinese
委托，以及通过修持四大天王并使其臣服，从而完成任何想要委托之事的方法，在十三章中阐述。在忿怒法中，内部而言，将敌人和障碍抛向其他世界的法门，在三十八品中阐述。其他续部中也有，如： 玛姆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的束缚， 妖魔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的束缚， 诛杀敌人和日月等等，以及击败其他国家等等。 身为如来部的本尊融入国王的身体，使自己成为国王的方法； 语为莲花部的本尊融入大臣和权贵的身体，从而控制他们的方法； 意为金刚部的本尊融入铁狼的身体，从而修成快速行走的方法； 功德为宝生部的本尊融入富裕大臣的身体，使自己成为富裕大臣的方法； 事业为事业部的本尊融入非天军队的身体，从而获得众多军队的方法。 或者，身成就神通， 语降冰雹， 意为神通， 功德为长寿， 事业为真实。 如此这般，通过身语意功德事业之门，这些被称为不共成就之法，是不共成就的类别。 第二，获得无漏果位的殊胜成就法： 身为毗卢遮那佛， 语为无量光佛， 意为金刚萨埵， 功德为宝生佛， 事业为不空成就佛，此为五部的成就法。 或者，文殊身， 莲花语， 真实意， 甘露功德， 金刚橛事业等等的成就法，是续部总体的约定。 特别是，幻化网自身，通过寂静和忿怒二门，有一、三、五尊本尊，以及坛城广大、中等、简略三种的修持方法。 第四，成就方法。 诚实而言，上述类别的成就方法中，所说的共同和殊胜成就之法，应该如何修持呢？ 修持者，地点，时间和资具，具备这四种圆满，然后开始着手。 首先，在选择地点时，要详细进行从观察土地到加持的仪式。 在该地点建造修法室时，要进行涂抹和守护。 通过洒水等方式，增加会众的力量，并进行净障。
Chinese
从念诵和，近念诵，修持和大的修持的论著开始，真言分为数量念诵，时间念诵和征相念诵。那些必须如经续广说的那样修持。而且数量念诵是经续各自之中所说的真言的数量圆满。时间念诵是六个月，十二个月，十四个月，十个月，十六个月。是手印开展圆满之时。征相念诵是，直到征相出现为止。第五是时间和，正直。任何瑜伽士现量证悟见解真如三身无别，串习三摩地获得稳固，并且，将真言的支分和四十二手印或者，五十八手印等等安置于身坛城中，获得修持的稳固，并且，对于开展等等行持的差别毫不费力地拥有那些，那样修持的十种顺缘全部具足之时，在没有获得自在持明之前修持会供。如果问，那么这个共同的修持没有说吗？不是的，共同修持之时也必须手印开展圆满。秘密藏续中说：『息灾和，诛杀和，击败和，胜利，以此定能作。』第六是过患和，正直。如果没有修持，本尊消失，不能清净障碍，不能获得果位。也就是不能获得共同和殊胜的身语意功德事业五五共十种。特别是，如果各自没有修持不相同的修持方法，则不能成就，因此要通达广说的意义，精进修持。第七是功德。正直。如果修持，就是从那个过患中解脱，今生和来世获得共同的果位身语意功德事业五种，和殊胜的果位身语意功德事业五种，因此成办自他二利。第九是真言和手印有二，计数。第一是开示和，正直。第九支分真言和第十支分手印的总结是这样，真言和手印的必要，体性确定，有多少种，念诵和修持的方法和，真言和