Chinese
智慧降临，对智慧稍有掌控，以及对智慧极度掌控的那些人，逐渐地根基成熟，将本初圆满次第一心专注于此，行持相应的行为，便能获得大手印的成就。如果在此，天神的瑜伽和念诵能够胜任，稳定的征兆显现，或者不是这样，就念诵百亿咒语等等，最下也念诵经续中所说的四倍数量，通过火供使所欲的天神欢喜，以此来进行。绘制坛城，进行七天的修法。之前进行加行和正行相结合的修法六个月，如果这样还没有获得征兆，就如此进行三次。这样，世尊就会显现真容，或者出现那样的征兆，发出声音和光芒，金刚空行母们会亲自加持。之后，一切事业都会变得毫无障碍，各种成就也都能实现。即使这样没有成就持明者，也定会获得事业的成就。否则，成就不会实现，事业也会受阻，只能成就一些小事，应该明白这一点。而且，这部经续主要展示了断除之法，事业的种类可以归纳为禅定、火供和幻轮三种。在三摩地中获得显现，以及念诵的力量大与小，这三种差别。第一种包括：诛杀、分离、驱逐、勾招、息灭毒害、妇女调伏之法、以及使伟丈夫臣服之法。第二种包括：在宣说了共同应用的仪轨之后，有诛杀的事业两种，分离两种，驱逐的事业四种，镇压，使女子臣服，寂静，增益，勾招，使之疯狂，平息疯狂，转变物质和非物质，使地方臣服，臣服之后役使为奴仆，产生财富，使国王和世间以及妇女们臣服，各自一种。臣服之最胜，勾招之最胜，这些都已阐述。这些也都是火供之后的需求，行者，地点，时间，处所，归纳为四种事业的原因，火炉，勺子，供品，火的分类，外内密
English
Wisdom descends, those who have some control over wisdom, and those who have extreme control over wisdom, gradually their faculties mature, and they single-mindedly focus on the primordial perfection stage. By practicing the corresponding conduct, they will attain the siddhi of Mahamudra. If here, the yoga of the deities and recitation are competent, and stable signs appear, or if not, then recite billions of mantras, etc., at the very least, recite four times the amount mentioned in the tantras. Make the desired deities happy through fire offerings, and do it in this way. Draw a mandala and perform the practice for seven days. Before that, combine the preliminary and main practices for six months. If even then you do not find the signs, do it three times like that. Then, the Bhagavan will show his face, or such signs will appear, emitting sounds and light, and the Vajra Dakinis will personally bless you. After that, all activities will become unobstructed, and all kinds of siddhis can be achieved. Even if you do not become a Vidyadhara in this way, you will definitely obtain the siddhi of action, it is said. Otherwise, siddhis will not be achieved, activities will be hindered, and only small things will be accomplished, you should understand this. Moreover, this tantra mainly shows the method of cutting off, and the types of activities can be summarized into three: meditation, fire offerings, and the activities of the magic wheel. Obtaining appearances in Samadhi, and the power of recitation being large or small, these are the three differences. The first includes: killing, separating, expelling, attracting, pacifying poison, the method of subduing women, and the method of making great men submit. The second includes: after explaining the common application rituals, there are two types of killing activities, two types of separation, four types of expulsion activities, suppression, making a girl submit, pacifying, increasing, attracting, making one go mad, pacifying that madness, transforming substances and non-substances, making a place submit, after making one submit, employing them as servants, generating wealth, making kings and the world and women submit, each one. The best of subjugation, the best of attraction, these have all been explained. These are also the needs after the fire offering, the practitioner, the place, the time, the location, the reason for being summarized into four types of activities, the stove, the ladle, the offerings, the classification of fire, outer, inner, secret.
Chinese
要知道火供等布施的方法有很多种。第三，诛杀六种，驱逐五种，区分四种，瘟疫降临，僵硬，压制，控制，勾招，疯狂，使少女迷惑并勾招，讲述了寂静事业的要点。共同的成就包括剑、眼药、地下、山岩、服食精华、宝藏、生灵、僵尸、食肉者、夜叉、夜叉女、龙等，要修持所有这些，这些修持的方法要按照红黑续部中所说的那样去做。共同的事业集合也类似，而不共同的则是之前所说的那些。其中，单独的轮和，七个组合的轮，有外八内八共十六个轮辐。广大的轮辐大多与黑续部相符。另外，从三续中所说的十七个轮辐，那些因为事业的区分而变化出多种形态。之前所说的幻轮场合的事业集合，有些人这样认为：十个字母的六种，即诛杀第一，瘟疫降临第二，僵硬第三，驱逐一种，依靠轮的四种，区分两种是不依靠的，共六种。三十二个字母有二十种事业，即寂静、增益、勾招三种各一种，诛杀三种，用武器击打，归纳到那一方是一种，驱逐、区分、僵硬三种各三种，这是依靠轮的。不依靠轮的，诛杀、驱逐各两种，共二十种。这样说，是安住在续部的直接指示中，而造作口诀的七轮等也是很好的。对于这些，像其他续部一样，有共同事业集合的八法，即书写的基础、墨水、笔、书写方法的仪轨、实际书写、修持、轮与事业结合、未成就的补充仪轨，共八个意义，或者，首先在地上书写的方面，以书写咒语、收集、校正、混合、移动、修持、隐藏的方式与事业结合。三续的方式，以及红色等和共同的两种，也明显安住在七续的意旨中。修持十七个字母的十七种事业时，有书写的基础、命形、边依、助词、本尊咒语、字母开头显示方式不同等。
English
One should know that there are many kinds of offerings such as burnt offerings. Thirdly, six kinds of killing, five kinds of expulsion, four kinds of differentiation, the descent of plague, stiffening, suppression, control, summoning, madness, bewitching and summoning of young girls, and the essential points of peaceful activities are explained. Common accomplishments include swords, eye medicine, underground, rocks, taking essence, treasures, spirits, corpses, flesh-eaters, yakshas, yakshinis, nagas, etc. All these should be practiced, and the methods of practice should be done as described in the Red and Black Tantras. The common activities are similar, but the uncommon ones are those mentioned earlier. Among them, the single wheel and the seven combined wheels have sixteen spokes, eight outer and eight inner. The extensive spokes mostly correspond to the Black Tantra. In addition, the seventeen spokes mentioned in the Three Tantras change into many forms due to the differentiation of activities. Some people think of the activities in the context of the previously mentioned illusory wheel as follows: six of the ten letters, namely killing first, plague descending second, stiffening third, expelling one, relying on the wheel four, differentiating two is not relying, a total of six. Thirty-two letters have twenty activities, namely one each for pacifying, increasing, and attracting, three for killing, striking with weapons, summarizing to that side is one, expelling, differentiating, and stiffening three each, these are relying on the wheel. Not relying on the wheel, killing and expelling two each, a total of twenty. It is said that it abides in the direct instructions of the Tantra, and it is good to create the seven wheels of oral instructions and so on. For these, like other Tantras, there are eight dharmas of common activity gatherings, namely the basis of writing, ink, pen, the ritual of writing methods, actual writing, practice, combining the wheel with activity, and the supplementary ritual of non-achievement, a total of eight meanings, or, first of all, in the aspect of writing on the ground, it is combined with activity by writing mantras, collecting, correcting, mixing, moving, practicing, and hiding. The methods of the Three Tantras, as well as the red and other common ones, are also clearly abiding in the intention of the Seven Tantras. When practicing the seventeen activities of the seventeen letters, there are differences in the basis of writing, life form, edge support, auxiliary words, deity mantras, and the way the beginning of the letters is shown.
English
Written by Sa Dorje. Hrih Phet (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) at the heart of the lingam, name and lineage Chge Mara Ya Phet. Then place it there in the middle of the lingam wheel. Roll the wheel according to the instructions. Wrap it with a strand of corpse hair. Wrap the wheel with a cross so that it is not visible. Left turn below. Right turn above. Place it so that the top and bottom are not reversed. Hook and draw. Strike the five places with a human bone phurba. Fill the words with thorns. Place it in the skull with fierce contemplation. Tie it with thread. Pour poison, blood, mustard seeds, etc. through the hole in the gau. After blessing and praising, perform so-shing with the fire of the cemetery. Apply it here on the fourth day. Finally, place it in the heart of the form of Yama and bury it in the cemetery if necessary. Here, for other actions, some desire mantras such as those with eight kshetras and eight mothers. The action assembly depends on the practice, so do not ask about it in this context. Protecting against obstacles. The protection and reversal of the ten wrathful ones. In the Lalita text, the wrathful Vajrasattva with three faces and six arms in the center, on the top of Mount Meru, is made into a dharma origin by melting. Here, the central wrathful one, Nöndze, is named Dorje Sa-og below, and except that Nöndze holds a precious hook, lotus, and lasso in his hands, it is exactly like the gathering of Yeshe Zhap. There is no hooking, drawing, expanding, or mantra recitation. It seems that reversal will come for the sake of instructions. In the sadhana called "Condensed Vajrasattva," there is also a protection and reversal surrounded by eight Yamas for a six-faced executioner with a small Amogha. Here, if one meditates like the sixth reversal for the great accomplished Palden, then Shunya, etc. In the dharma origin, from Pam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Ram (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), meditate on lotus, sun, various vajra rays, and various vajra grounds. In the center of the various vajras, from Bhrum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). A yellow ten-spoked wheel. In the center, on the sun, one's own mind Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). From that, emit ten Hums (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). On the ten spokes, on the lotus and sun, the central Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is oneself, the black Yama, holding a vajra skull club. Standing on a black buffalo trampling the four maras. In the east, generate Yama, etc., like a vajra tent. Bless the three places, hook, draw, expand, etc., and meditate.
Chinese
因此，这些是胜乐金刚所说的行法。如果认为它们与外道徒的行法和密续相同，那是不允许的，因为诽谤密咒和密续是非常罪恶的。这里通过展示行法的誓言，其他（誓言）也被间接包含。如此了解后，不要只满足于行法，也不要产生不敬的过失，认为这些是表面的意义，因此什么都不行。如此，在此密续中，获得灌顶、守持誓言而不违犯，努力于二次第，直到能清晰地观想本尊。之后开始共同修法。其修法和应用于事业，如同第一品和黑续、红续一样进行。如果只想要殊胜成就，那么从之前的（修法）开始，将圆满次第的乐空俱生之显现融为一体，获得暖相。通过修行，最终所渴望的成就不会拖延太久就能实现。通过共同念诵，生起次第变得稳固。首先是修行，然后是修法。在此，誓言的画像、念诵、修法和行法，都不要让任何人知道。密续的所有方式，都说对于非器要保密非常重要。对于具备条件的地点，除了慈悲之外，禁止猛厉的事业。为了殊胜和利益佛教和众生，因此可以进行勾招，否则只努力于息增。在此密续中，说了与四位同伴一起修法，所谓的同伴是：手印女，获得能力，具有旃扎里卡等（女性）的傲慢，是誓言相同的人。上师们被解释为四位获得能力的瑜伽士。这样的人很难找到，如果被其他人看到是不允许的，因此要独自修法。如此，两种成就必定会实现。将人的身语意的所有能力都投入到这条道路上，暇满人身就会变得有意义，因为这一生就能成佛。在此说：超越了思辨的范畴，诸神和仙人也感到迷惑，在此处，诸佛了知，此密咒和密续是多么奇妙。密续之王是诸佛的行境，愚昧的心识陷入愚昧的网中。