Chinese
念诵和，修行<火供>修大行。第一，补特伽罗<罪恶>前行和<驱魔，支分>。友伴和处所和<婆罗门>仪轨和，<画像>。之后，大念诵。<之后，修大行的行为>七种差别和修行者<誓言>无损七具<誓言>四力圆满<天神>。第五，调气<以左>气之相<脐>。气之门和必要<如是>。第六，补特伽罗<修行的>处所和境。<妙龄>。四喜四刹那之相。<身体>。束缚之方便<殊胜>不共必要。<田等>异生和<莲花>圣者之。乐空双运的安乐和<极为>。大贪者说<容貌美>彼隐藏和<蕴>。决定<最初>示现灌顶，所缘<能量网>遣除和。智慧殊胜之道示现<妇女和>。其他乘之疑惑断除。<概念>第八，是为真实义和。<劫>。地的手印的必要说<火焰>。第九<又>秘密行，疯狂行和。<其他>普贤<神变> 胜方名胜和。<之后>。众会主之行。<又>。第十，强力禁制六种结合<金刚等>。第十一，是为仪轨和。<显现>。境和<旃陀罗>：去（《ཛཾ》离）之方式<明点>果和。<由此>。菩提仪轨其他示现和<又> 交合支分说。<佛>。此处是为第四品。灌顶剩余和<又说>天神剩余。第五品讲述。祈请<之后>灌顶<吉祥金刚>彼讲述。彼为降魔结合和。<极为>。五种现证菩提的清净果和。<嗡>。道和道的<自在>地界说。<不明显>。见之义摄集<无色>修行者的。方便善巧行之差别和<所缘和>。事业印之秘密次第<如何>二者的。秘密<分别念>地道之安立和。何者<盗匪>七漏说<最初业者>自性示现。<非空>密咒之誓言行说。<瑜伽自在>。如是
English
Recitation and, practice <Homa> practice great conduct. First, the individual <sins> preliminary and <exorcism, limb>. Companions and places and <Brahmin> rituals and, <painting>. Then, great recitation. <Afterwards, the behavior of practicing great> Seven differences and practitioner <vows> flawless seven-fold <vows> four powers complete <deity>. Fifth, air adjustment <with the left> air sign <navel>. The gate and necessity of air <likewise>. Sixth, the place and realm of the person <of practice>. <Youth>. Four joys, four moments of characteristics. <Body>. The means of binding <supreme> uncommon necessity. <Fields, etc.> Ordinary beings and <lotus> noble ones. The bliss of Rasa-mani and <extremely>. The great desire is said <beautiful appearance> that is hidden and <aggregate>. Determination <first> showing empowerment, object of focus <energy net> removal and. Showing the supreme path of wisdom <women and>. Cutting off the doubts of other vehicles. <Concept> Eighth, is the true meaning and. <Kalpa>. Explaining the necessity of the earth's mudra <flame>. Ninth <also> secret conduct, mad conduct and. <Other> Samantabhadra <miraculous power> victorious in all directions and. <Then>. The conduct of the Lord of Hosts. <Also>. Tenth, forced combination of six <Vajra etc.>. Eleventh, is the ritual and. <Manifest>. Realm and <Chandalas>: going (《ཛཾ》separated) way <bindu> fruit and. <From this>. Other Bodhi rituals are shown and <also> Explaining the limbs of intercourse. <Buddha>. Here is the fourth section. Empowerment remainder and <also said> deity remainder. The fifth chapter explains. Prayer <then> empowerment <Glorious Vajra> that is explained. That is the demon-destroying combination and. <Extremely>. The pure fruit of the five manifestations of enlightenment and. <Om>. The boundary between the path and the path <freedom> is explained. <Unclear>. Gathering the meaning of the view <formless> of the practitioner. The difference between skillful means and practice <focus and>. The secret of the karma seal, the order <how> of the two. Secret <conceptualization> the establishment of the ground and path and. Who <robber> seven leaks said <first worker> nature shown. <Non-empty> Mantra vow practice said. <Yogic freedom>. Like that
Chinese
所有章节中，都讲述了实体和各自的名称。从《总义明灯》中，这是后部续的总义之二。如果归纳这部续之王，则归纳为三部续，即因续、自性续和果续。自性讲述的十一个意义是：显现为心，一切法显示为离戏，论证轮回无自性，显示胜义有自性，心性是乐空双运，以及其上的三身和四金刚，坛城功德无别显示，彼即是阿赖耶识的解说，以及按状态和种姓的区分。彼即应被显示为因。其中，因续的体性、相、分类、实体考察、差别，这十五个是因续的现证。方便续的现证是灌顶和道，上师和弟子的相，依止之理，修近的仪轨，地基仪轨、准备、从线条和颜料中，书写和装饰、陈设、修持，供养和自入，坛城进入和灌顶，近摄和粉末颜料的收摄，这十五个是灌顶的现证。道有三十六个，誓言、生圆、见和行是道的现证。加持、火供、朵玛和事业等，都来自上师。誓言守护和应成办二者，修行者的相、处所、时间和友伴，资具和修行的仪轨，分为七七个修近和修持。事业行为是修行者的相，以及具备物质、咒语、三摩地、劝请本尊的五种差别。圆满次第有三种瑜伽，见是共同和不共同，断除错乱的歧途有三种。行是体性、词义、时间，分类、仪轨和果。如果分类，则是共同的苦行和近因的现证菩提二者。初者有五种相，事业的聚集中有事业成就。事业中有佛和诸神的仪轨，以及普通的事业。后者智者们认为是依靠轮和不依靠轮二者。果是身、智慧和事业，认为是三种相。身是二、三和四，智慧显示为五种相，事业决定和舒缓有六种。
English
In all chapters, the entities and their respective names are spoken of. From the 'Lamp Illuminating the Condensed Meaning,' this is the second of the condensed meanings of the Later Tantra. If this King of Tantras is summarized, it is summarized into three tantras: the Cause Tantra, the Nature Tantra, and the Result Tantra. The eleven meanings of explaining nature are: appearances as mind, all phenomena shown to be free from elaboration, proving samsara to be without self-nature, showing ultimate reality to have self-nature, the nature of mind being bliss-emptiness union, and upon that, the three kayas and four vajras, the mandala's qualities shown to be inseparable, that itself being the explanation of the alaya, and the distinction by state and lineage. That itself should be shown as the cause. Among these, the essence of the Cause Tantra, its characteristics, classifications, entity examination, and differences, these fifteen are the actualizations of the Cause Tantra. The actualizations of the Method Tantra are empowerment and the path, the characteristics of the guru and disciple, the manner of reliance, the ritual of approach, the ground ritual, preparation, from lines and colors, writing and decoration, arrangement, practice, offering and self-entry, mandala entry and empowerment, close gathering and the gathering of powder colors, these fifteen are the actualizations of empowerment. The path has thirty-six, vows, generation and completion, view and conduct are the actualizations of the path. Consecration, fire offering, torma, and activities, all come from the guru. The two that are vows to be protected and to be accomplished, the characteristics of the practitioner, place, time, and companions, implements and the ritual of meditation, divided into seven sevens of approach and accomplishment. Activities are the characteristics of the practitioner, and it is held to possess the five distinctions of substance, mantra, samadhi, and invoking the deity. The completion stage has three yogas, the view is common and uncommon, cutting off the wrong paths of confusion has three. Conduct is essence, definition, time, classification, ritual, and result. If classified, then there are the common asceticism and the proximate cause of manifest enlightenment, both. The former has five aspects, in the gathering of activities there is the accomplishment of activity. In activity there are the rituals of the Buddhas and deities, and ordinary activities. The latter, the wise consider to be relying on the wheel and not relying on the wheel, both. The result is kaya, wisdom, and activity, considered to be three aspects. Kaya is two, three, and four, wisdom is shown to be five aspects, activity is definite and relaxing has six.
Chinese
确定的各种各样。如此汇集要义上师之语，其他还有续部的尺度，坛城以及本尊的修法，灌顶仪轨以及事业法，生圆二次的禅定，成就仪轨果位，道之殊胜的开示，以及事物自性的解说，续部要义全部汇集如是说，燃灯贤吉祥智（阿底峡尊者）说。所修所知的自性，修行者成就者的差别，入门灌顶和誓言，修法瑜伽四次第，形相坛城轮，所成办事业和成就，所获得果位的分类，要义汇集如是说，智者之胜，导师人日说。其他哪些之前已开示，坛城身语意三和，嘿汝嘎二者出息六，不动明王出息金刚亥母，真实开示十二尊。为了殊胜成就者之义而说，慈氏马头明王八怖畏，救护者二者和增慧的，度母白度母五尊和，具光佛母和除障者，松巴拉和持金刚等，事业法成办的坛城。清净的弟子对上师，再三祈请之后，七天或者其他时间，圆满赐予四灌顶。只要四灌顶未圆满，那之前不应讲说续部之王。之后安住于瑜伽，每座每座供养食子，防护轮结界坛城和，祈请三次之后听闻讲说。对智慧小者略说，对具慧者广说。喜欢词句的组合，对其主要讲说词义和，对于如珍宝般的人，极其细致地开示诀窍。加持随许念诵传承等，全部开示口诀次第。甚深证悟因续上，导师怙主阿底峡，认为是无自性的心。人日认为根本时的，一切法都是续部。成就者寂静尊颜前，说心性是乐空双运，那也认为是远离真谛之边。对于普通人来说一切法，也仅仅安立为因续说，体性是虚
English
There are various certainties. Thus, the condensed meaning is the words of the Guru. Furthermore, the measure of the tantras, the mandala, and the methods of accomplishing the deities, the empowerment rituals and the activities, the meditation on the two stages of generation and completion, the accomplishment rituals and the fruits, the exposition of the greatness of the path, and the explanation of the nature of phenomena. It is said that all the meanings of the tantras are condensed by these. Marme Dze Pal Yeshe (Atisha) said. The nature of what is to be meditated upon and what is to be known, the distinctions between meditators and accomplisher, the entrance, empowerment, and vows, the four stages of meditation practice, the forms of mandalas and wheels, what is to be accomplished, activities and attainments, and the classifications of what is to be obtained, the fruits. The excellent scholar, the teacher Mi Yi Nyima, said that these are the condensed meanings. Whatever else has already been taught, the three mandalas of body, speech, and mind, the two Herukas, the six exhalations, the immovable exhalation, and Vajravarahi, are the twelve that are explicitly taught. They are spoken for the sake of those who accomplish the supreme. Maitreya, Hayagriva, the eight fears, the two saviors, and the white Tara who increases wisdom, the five deities, the Marici, the obstacle remover, Sumba, Vajrapani, etc., are the mandalas for accomplishing activities. If a pure disciple repeatedly requests the teacher, then for seven days or another time, the four empowerments are fully bestowed. As long as the four empowerments are not complete, the king of tantras should not be explained. Afterwards, abiding in yoga, offer tormas in each session. Listen to and explain after the protection wheel, boundary, mandala, and three requests are made. Explain briefly to those with little intelligence, and extensively to those with intelligence. Because they are fond of the combination of words, mainly explain the meaning of the words to them, and explain the very subtle instructions to people who are like jewels. Blessings, subsequent permissions, recitations, transmissions, etc., all the stages of oral instructions are taught. The teacher, the protector Atisha, considered the very profound realization of the causal continuum to be the mind without inherent existence. Mi Yi Nyima considered all the dharmas of the fundamental time to be the continuum. The great accomplished one, Zhiwa's presence, said that the nature of mind is the union of bliss and emptiness, and that it is also considered to be free from the extremes of truth. For ordinary people, all dharmas are established as merely the causal continuum, the essence is empty.
Chinese
又无转变。 暂时入道则变。 方法之续部唯是道。 如拉谛古普塔等说。 入道之心视为上师。 理由亦于此显现。 有些视誓言为根本。 上师之面容说是命。 行为生圆各自中。 此摄集善说。 初瑜伽为生起次第。 见解随后是瑜伽。 极欲使者之道。 自身圆满次第圆满次第之。 具有果实之瑜伽大。 瑜伽中亦有四瑜伽。 事业、手印、胜义非， 深道必须决定。 果为结合、了义， 身有自显、他显二。 以自显所摄四身， 还灭分异体性一。 显现为心之因， 他显为所化心所摄。 以自显所摄刹土等， 一切体性一智慧。 有些认为有二取。 其他则认为无显现。 若是如此胜者将成有误。 世俗不显智慧显。 具有现前者，如他人之， 梦境般世俗是， 于自性虽不显现， 然知于他显现错乱。 说空性为顽空者， 不能宣说此续部故， 立为具有智慧圣义， 是此续部之密意。 胜者智慧所见境， 与凡夫二者之心识， 欲求相同彼等对， 佛陀是极大诽谤否？ 是故法性自性智， 大乐胜者之智慧， 与无分别义决定， 世俗无有与胜义， 安立为有且明智者， 是此续部法之根本。 轮回本初即无故， 说经修习而清净者， 若谓仅意指无实有， 胜者智慧亦如是， 汝等宗派成过失否？ 是故此续部之王， 不引入自心之道， 且经文之义极明了， 应修持彼彼之解说。 《略义明灯》中，所说义之略义，即第三。《何者决定之相中， 获得之总