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Worldly defilements are cleansed by gathering the mandala of the deity and the descent of the wisdom being. Ordinary defilements are cleansed by water blessed with mantras. The object of focus is the image of the deity, such as a painting with characteristics, created through purification. The act of reciting mantras, in that gathering, it is said: Possessing the three secrets, abandoning the ten faults, and upholding, committing the five heinous crimes and practicing the ten non-virtues, whatever sins are committed, can be purified through recitation. Thus it is said, through possessing the three aspects of deity, self-generation, and other-generation, abandoning the ten faults of mantras, reciting as many times as vowed during empowerment. Courageous Goodness says: When reciting, not scattered, not lazy, not too loud, nor too soft, not while talking, nor while distracted. And, curved, increased, complete with crests and dots, clear syllables, pure secret mantras, and extremely according to ritual. Thus it is said. The key point is: clean stars, seasons, food, and clothing, practice asceticism. Thus it is said. The Garland of Views says: the image of the body, the heart mantra, and recitation, etc. The result is: through the path of action tantra itself, from the path of accumulation to the great path of accumulation, seeing the manifested body of the Buddha, temporarily attaining the state of a vidyadhara equal to the desired deity, accomplishing sky-goers, relying on that, through practicing the six perfections of mantras, attaining the ultimate result. In seven lifetimes, the body lineage is Vairochana, the speech lineage is Amitabha, the mind lineage is Akshobhya Vajra, becoming the status of the three-family Vajradhara, attaining the nature of the three bodies and five wisdoms. Thus it is desired. The key point is: becoming enlightened in seven lifetimes, the protectors of the three families tame beings. Thus it is said. The seven lifetimes here refer to living long after achieving vidyadhara. It should be understood that this does not contradict the statement that the path of action tantra itself connects from the eight great fortunes to the result. In general, the classifications of vidyadharas are widely discussed in both inner and outer tantras, but if summarized, they can be divided into two types: transcendent and non-transcendent. The former is the supreme accomplishment summarized from the path of seeing to the path of no more learning, such as the four vidyadharas of the Nyingma school. What is taught here is
Chinese
属于后者。其中，依靠宝剑和药丸等物质成就的共同成就，使身体在无始以来于天人和人之间游走，并在空中行走。通过咒语利益和降伏众生等能力，被称为依赖物质的持明，是共同成就中的小成就和中等成就的持明。通过积累道的巨大力量获得暖相后，通过修行来成就，身体与欲界天神同等。通过咒语和各种成就，可以获得对寿命的控制。这被称为身体的持明，具有身体微细等八种功德。其中，身体微细是指能够变化和收摄植物、森林等一切容器之法，身体轻盈是指能够变化和收摄各种众生，两者都能变化和收摄，因此能够完全获得或成为主人，仅凭意念就能到达任何地方，能够完全显现为一切众生供养的对象，能够随心所欲地创造一切，因此能够随心所欲地转变，能够获得想要获得的一切，因此能够安住于喜悦，即依靠它，并且具有降伏和摄受的权力，即成为自在。或者，身体微细是指转化为虹身，身体轻盈是指没有粗大的微尘，因此不是有碍的身体，能够随意运用五大，其他都相同。这样，世间自在具有八种功德，因此即使来到这个欲界下层的人间，也会因为消失而无法看见，据说会通过各种化身来利益众生。被称为伟大的色身持明，身体与色界从梵天到色究竟天的天神同等，并且自在的功德非常微细，因此比上面所说的更加殊胜。他们的身体不会出现在欲界，但会通过各种化身来利益众生。因此，通过渴望共同成就的修行，虽然不能立即获得殊胜的成就，但因为获得了对寿命的控制，所以可以依靠次第的身体，并依靠它来修持更高的道。空行也是
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belongs to the latter. Among them, the common achievements attained by relying on substances such as swords and pills enable the body to wander endlessly between gods and humans, and to travel in the sky. The ability to benefit and subdue sentient beings through mantras is called the substance-dependent Vidyadhara, which is the small and medium achievement among the common achievements. By gaining warmth through the great accumulation path, one achieves through practice, and the body becomes equal to the gods of the desire realm. Through mantras and various achievements, one gains control over life. This is called the Vidyadhara of the body, possessing eight qualities such as the subtlety of the body. Among them, the subtlety of the body refers to the ability to transform and gather as many container phenomena as there are, such as plants and forests. The lightness of the body refers to the ability to transform and gather various sentient beings. Being able to transform and gather both means being able to fully attain or become the master, being able to go anywhere with just a thought, being able to fully manifest as an object of offering for all beings, being able to create everything as one wishes, thus being able to transform at will, being able to obtain whatever one desires, thus being able to abide in joy, that is, relying on it, and having the power to subdue and embrace, that is, becoming independent. Alternatively, subtlety refers to transforming into a rainbow body, and lightness refers to the absence of coarse dust, thus not being an obstructive body, and being able to freely use the five elements; the others are the same. In this way, the worldly sovereign possesses eight qualities, so even when coming into this lower desire realm of humans, they disappear and cannot be seen, and it is said that they benefit beings through various emanations. Called the great Rupakaya Vidyadhara, the body is equal to the gods of the form realm from Brahma to Akanishta, and the qualities of sovereignty are extremely subtle, thus being more excellent than what was said above. Their bodies do not appear in the desire realm, but they benefit beings through various emanations. Therefore, through the practice of desiring common achievements, although one cannot immediately attain supreme accomplishment, because one gains control over life, one can rely on the gradual body and rely on it to practice the higher path. The Khachod also
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总的来说，掌握密咒的学问，食用七世的肉，以及凭借业力的力量，身体就能在空中飞行。特别是，依靠生起次第等获得的殊胜成就，以及与伟大等相关的空行，也有两种。大空行是： 身体微细且触感轻盈， 获得遍在和真实的境界。 完全明晰且坚定不移， 拥有自在能随意转变的能力。 具备以上八种功德。这八种功德与世间的八自在仅仅是名称不同，实际上意义相同。这是生起次第的究竟果，圆满次第的证悟显现，在自显清净的刹土中修习道之余。小空行种类繁多，但若归纳起来，有色界十七天、欲界六天，以及人间空中飞行没有固定方向的那些。其中，人间空行是指，虽然住在人间，但只有极少数的真正修行者才能见到和遇到，其他普通人无法看到。天界的空行是指，在欲界和色界的任何地方都能享用，享受着相应的受用，并且享受的时间与他们的寿命相等或更长。这些空行也分为两种：没有舍弃身体和舍弃身体后前往空行。没有舍弃身体的又分为两种：通过修习道路的力量获得空行，以及通过修持药叉女和成就者等明咒而被人引导至空行。后者只是暂时的显现，无论在高处还是低处飞行，无论飞行多久，都无法获得究竟的稳固之地。通过修习甚深道的力量而飞行的空行，无论是舍弃身体还是没有舍弃身体，身体都会转化为虹光之性，并且因为享用最胜的等持，所以在地道上不断增上和飞行，因此被称为获得稳固之地的空行。因此，身体转化为光以及隐形，一般来说，依靠服食精华等物质也能做到，生起次第究竟
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Generally, mastering the knowledge of mantras, consuming the flesh of seven lifetimes, and through the power of karma, the body can even travel in the sky. In particular, there are two types of sky-goers (Dakinis) associated with the supreme attainments based on the generation stage (Kyerim) etc., and those related to greatness etc. The great sky-goers are: Having a subtle body and light touch, Attaining the state of pervasiveness and truth. Being perfectly clear and unwavering, Having the power to transform at will. Possessing these eight qualities. These eight qualities are only different in name from the eight worldly powers, but in essence, they are the same. This is the ultimate fruit of the generation stage, the manifestation of realization of the completion stage, and the practice of the remainder of the path's realization in the self-manifest pure realm. Small sky-goers are extremely numerous, but if categorized, there are the seventeen realms of the form realm, the six types of desire realm gods, and those who fly in the human realm without a fixed direction. Among them, human realm sky-goers are those who, although dwelling in the human realm, can only be seen and encountered by a few truly realized individuals, while ordinary people cannot see them. Heavenly realm sky-goers are those who can enjoy whatever they can enjoy in the desire and form realms, enjoying the corresponding enjoyments, and enjoying them for the same or longer duration as their lifespan. These sky-goers are also divided into two types: those who have not abandoned their bodies and those who have abandoned their bodies and gone to sky-going. Those who have not abandoned their bodies are further divided into two types: those who attain sky-going through the power of practicing the path, and those who are led to sky-going by the power of practicing Yaksha women and accomplished beings, i.e., Vidyadharas, etc. The latter is only a temporary appearance, and no matter where they fly, high or low, or how long they fly, they cannot attain a truly stable ground. Sky-going through the power of practicing the profound path, whether the body is abandoned or not, the body will be purified into the nature of rainbow light, and because they enjoy the supreme samadhi, they continuously increase and travel on the bhumis and paths, therefore it is called sky-going that has attained a stable ground. Therefore, the transformation of the body into light and invisibility can generally be achieved by relying on substances such as elixirs, and the ultimate generation stage
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由尿等原因产生的粗身转化为清净，可以说这是咒语的身，但如果不能用甚深的圆满次第方法来掌握，就不是圆满次第的身，更不用说最终道路大圆满的虹身等等了。有些人对此感到困惑，如果知道胜乐金刚的幻身修法，就说宁玛派的虹身像用沙子搓绳一样会断灭，这只是在炫耀自己的无知。在咒语的续部中，凭借咒语的共同因缘，这个粗身转化为清净的状态。例如，像炼金术一样将铁变成金，或者像服用长生药一样将衰老的身体变成年轻。不仅如此，密集金刚的五次第中，从微细的风心产生幻身的方法，也是从意识和智慧中，风和智慧风混合而修成的。因此，这也需要依次转化为不清净到清净，有学到无学的双运身。当大圆满的四种显现圆满时，这个有质碍的粗身会融入光中，证得觉性的智慧光明，极其清净的无学双运身。因此，区分这些差异也很重要，所以在口述中提到了，详细内容在其他地方有说明。༈ 第二，为中等根器的人所说的方便乘，分为体性、定义、分类三种。体性是：像见、修、瑜伽和行、事业一样修行，成为获得成就的方法。《见鬘》中说：依赖二者而成就。定义是：从方便（藏文：ཨུ་པ་ཡི་，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：方便）一词而来，因为外在的身语行为和内在的瑜伽两者平等地修行，所以称为二者的续部。《自显》中说：方便就是这样，见是瑜伽的见，行是事业的行，因此被称为二者的续部。分类有六种，入门的灌顶是：进入坛城后，在水和顶髻上进行行续部的意灌顶，金刚铃、名称灌顶等，以及镜子、翎毛、讲经的随许等。《智慧明点》中说：金刚铃
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The coarse body, transformed into purity due to causes such as urine, can be called the body of mantra, but if it is not grasped by the profound methods of the Completion Stage, it is not even the body of the Completion Stage, let alone the rainbow body of the ultimate path of Great Perfection. Some are confused about this, saying that if one knows the practice of the illusory body of Heruka, then the rainbow body of the Nyingma is like a rope made of sand, which will break, which is just showing off one's ignorance. In the context of the tantras of mantra, by the power of the co-operative causes of mantra, this coarse body is transformed into a state of purity. For example, like alchemy transforming iron into gold, or like taking elixirs transforming an aged body into a youthful one. Moreover, in the five stages of Guhyasamaja, the method of accomplishing the illusory body from the subtle wind-mind is also accomplished by mixing wind and wisdom wind from consciousness and wisdom. Therefore, this also needs to be transformed sequentially into the union of impure and pure, learning and non-learning bodies. When the four visions of Great Perfection are perfected, this coarse body with obstacles dissolves into light, realizing the wisdom light of awareness, the utterly pure non-learning union body. Therefore, it is also important to distinguish these differences, so it is mentioned in the oral instructions, and the details are explained elsewhere. ༈ Secondly, the Vehicle of Skillful Means, spoken for those of middling capacity, is divided into three: essence, definition, and classification. The essence is: like view, meditation, yoga, and conduct, activity, practicing as such, becoming a method for accomplishing siddhis. The Garland of Views says: "Accomplished by relying on both." The definition is: from the word Upaya (藏文：ཨུ་པ་ཡི་，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：方便), because both external bodily and verbal actions and internal yoga are practiced equally, it is called the tantra of both. The Self-Arisen says: "Upaya is like this: view is the view of yoga, conduct is the conduct of kriya. Therefore, it is known as the tantra of both." The classification has six: the empowerment of entry is: after entering the mandala, the intention empowerment of the Action Tantra on water and the crest jewel, the vajra bell, the name empowerments, etc., and the permission of the mirror, feather, and Dharma teaching, etc. The Drop of Wisdom says: "Vajra bell"