Chinese
用词语将水牛分为雌雄二者也不相违背。然而，有时也会特别地对其中之一使用双数词，并且所有口诀的传承都是唯一的。据说，在认为是嘉当（Gyaton）所作的注释中，用“那达（nadak）”一词暗示了父母二者都住在同一头水牛上。如果是这样，那么就应该念诵“住在水牛上的那些（ma her ne pa dag dri o）”。第二，开光：从“此后，由大瑜伽士（de nas rnal 'byor chen po yis）”开始，到十一字咒语结束。许多版本中出现“进行寂止（zhi gnas bya）”的说法，虽然有人解释说这是指心安住在自生本尊上，但有些版本中也出现“进行开光（rab gnas bya）”的说法。或者，所谓的“三摩地三种（ting 'dzin rnam gsum）”中的“三摩地（ting nge 'dzin）”是梵语词萨玛地（梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：等持）的快速读法。如果字母不正确，将“达（dha）”误写成“塔（ta）”，那么说“三种提（ti rnam gsum）”就没有意义了。意思是，之所以说“或者（yang na）”，是为了显示与前者的选择差异，因此，在前面说“安住在（snga ma mdun du gnas la）”时，说的是将安住在面前的画像瞬间生起而进行开光。这里说，除此之外，还可以从三摩地中生起，即三摩地三种是指通过种子字、手印和本尊身像的次第生起。其中，种子字是什么呢？说是从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起黑大自在天。也就是说，如果将阎魔敌修成怙主（mGon po）的体性，就从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起；如果仅仅修阎魔敌，就从雅（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：雅）字生起。虽然也有这种说法，但从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起也是智慧尊的含义。在娘（gnyos）氏的一些地方文献中，也有人解释说，三摩地三种是生起誓言尊、迎请智慧尊、进行灌顶。这种说法非常重要。这样，生起誓言尊就与从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起相联系。念诵十一字明咒，据说也意味着也可以从心咒中生起，同时也顺便展示了开光咒语的加持。首先展示画像和开光，是因为在亲近修、修持和事业三种情况下，都需要本尊的形象，并且首先要知道生起次第。第三，关于近修的处所、念诵、验相以及亲近和修持二者的共同行为。第一是尸陀林等。第二是念诵等。第三是哈哈
English
It is not contradictory to use words to distinguish the buffalo into male and female. However, sometimes a dual number is specifically applied to one of them, and all the lineages of oral instructions are unique. It is said that in the commentary attributed to Gyaton, the term "nadak" implicitly indicates that both parents reside on the same buffalo. If so, then one should recite "those residing on the buffalo (ma her ne pa dag dri o)." Second, consecration: starting from "Then, by the great yogi (de nas rnal 'byor chen po yis)" until the completion of the eleven-syllable mantra. In many versions, the phrase "perform quiescence (zhi gnas bya)" appears, which some explain as the mind resting on the self-generated deity, but some versions also have "perform consecration (rab gnas bya)." Alternatively, the term "samadhi (ting nge 'dzin)" in the so-called "three samadhis (ting 'dzin rnam gsum)" is a quick pronunciation of the Sanskrit word samadhi (Sanskrit Devanagari: समाधि, Sanskrit Romanization: samādhi, Chinese literal meaning: concentration). If the letters are incorrect and "dha" is mistakenly written as "ta," then saying "three ti (ti rnam gsum)" makes no sense. The meaning is that the reason for saying "or (yang na)" is to show the difference in choice from the previous one. Therefore, when saying "residing in front (snga ma mdun du gnas la)" earlier, it refers to consecrating the image residing in front by generating it instantaneously. Here it says that, apart from that, it can also be generated from the three samadhis, that is, the three samadhis refer to generating through the sequence of seed syllables, hand gestures, and the deity's form. Among them, what is the seed syllable? It is said to be the black Mahakala arising from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). That is, if Yamāntaka is practiced as the nature of the Protector (mGon po), it arises from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ); if only Yamāntaka is practiced, it arises from Ya (Tibetan: ཡ, Sanskrit Devanagari: य, Sanskrit Romanization: ya, Chinese literal meaning: Ya). Although there is such a saying, arising from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) also implies the wisdom being. In some local documents of the Gnyos clan, it is also explained that the three samadhis are generating the samaya being, invoking the wisdom being, and performing empowerment. This statement is very important. In this way, generating the samaya being is related to arising from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). Reciting the eleven-syllable mantra is said to also mean that it can be generated from the heart mantra, and it also incidentally shows the empowerment of the consecration mantra. The reason for showing the image and consecration first is that the deity's form is needed in all three cases of approaching, practicing, and activity, and one must first know the generation stage. Third, regarding the place of near attainment, recitation, signs, and the common activities of both approaching and practicing. The first is charnel grounds, etc. The second is recitation, etc. The third is haha.
Chinese
再者，第四部分是根本修持的朵玛，咒语的基础，两种修持的咒语的差别，近修持的朵玛，朵玛的材料和朵玛咒，会供的供品等等。第一部分是“先前”等，意思是修持的征兆出现之后。第二部分是“在那之上修持的”到“帕 帕 梭哈”之间。有些长篇的范本中也有说是“巴斯米 阿卓达 吽”，但正文本身是正确的。第三部分是“最初”等，关于这个，萨迦派旧派的说法是，咒语的最初部分和最后部分的字母存在，从中间取出十四个字母是根本修持的咒语。那十四个字母是什么呢？认为是“那ra 斯达 耶 萨瓦 布达 阿迪 帕达耶”。嘉敦认为是“玛哈 罗夏纳 那ra 斯达 耶 萨瓦 布达”显示了十四个字母。藏地的贝钦说，最初和最后加起来的十四个字母单独取出。并且，不说那是修持咒，而说是心髓。不显示中间的字母，全部加起来也不说是近修持的咒语，而说是近心髓。这里第一个说法好。中间的说法也不太好，因为“萨瓦 布达”是所有生灵，“阿迪 帕达耶”是主宰，即生灵的主人的意思。如果保留“萨瓦 布达”，即使有“阿迪 帕达耶”，也没有说明是谁的主人，因此不表达意思。后面的说法也不合理，因为说了十四个字母，却出现了十五个，不符合。因此，需要通过掩饰来消除“嗡是通用的，因此不包括在十四个字母中，但还是加上了”的过失。并且，如果嗡是通用的，那么没有理由说吽不是通用的。而且，按照很多范本中都有的“吽 吽 帕 帕 梭哈”来说，也算符合。但有些地方是两个吽一个帕，有些地方是一个吽一个帕，那些也难以一一驳斥。如果那些不符合，并且按照这样归纳首尾的方式，那么和前面十一个字母，被称为死神脸部的咒语，以及多余的吽帕，仅仅是加上梭哈的差别而已，既然先前已经清楚地说了，这里就没有必要用隐藏的方式来显示了。
English
Furthermore, the fourth part concerns the root practice torma, the basis of mantras, the difference between the mantras of the two practices, the close practice torma, the materials for the torma and the torma mantra, the tsok offering, and so on. The first part is "previously," etc., meaning after the signs of practice have appeared. The second part is from "on that, the practice" to "Phat Phat Svaha." Some longer versions also say "Bhasmi Akrota Hum," but the text itself is correct. The third part is "initially," etc. Regarding this, the old Sakya tradition says that the letters of the initial and final parts of the mantra exist, and taking fourteen letters from the middle is the root practice mantra. What are those fourteen letters? It is considered to be "Na ra Sidha Ye Sarva Bhuta Adhi Pataye." Gyaton considers "Maha Rosana Na ra Sidha Ye Sarva Bhuta" to show fourteen letters. The Tibetan Pal Dzin says that the fourteen letters combined from the beginning and the end are taken out separately. And, it is not said to be a practice mantra, but it is said to be the essence. Not showing the middle letters, the entirety is also not said to be the close practice mantra, but it is explained as the close essence. Here, the first explanation is good. The middle explanation is also not very good, because "Sarva Bhuta" is all beings, and "Adhi Pataye" is the master, meaning the owner of beings. If "Sarva Bhuta" is retained, even if there is "Adhi Pataye," it does not explain who the master is, so it does not express the meaning. The latter explanation is also unreasonable, because fifteen letters appear when fourteen letters are said, which is inconsistent. Therefore, it is necessary to eliminate the fault of concealing by saying "Om is universal, so it is not included in the fourteen letters, but it is still added." And, if Om is universal, then there is no reason to say that Hum is not universal. Moreover, according to "Hum Hum Phat Phat Svaha," which is found in many versions, it is considered consistent. But in some places there are two Hums and one Phat, and in some places there is one Hum and one Phat, and those are also difficult to refute one by one. If those are inconsistent, and according to this way of summarizing the beginning and the end, then it is only the difference of adding Svaha to the previous eleven letters, which are called the mantra of the face of the Lord of Death, and the extra Hum Phat. Since it has been clearly stated before, there is no need to show it here in a hidden way.
Chinese
是故。此中之边。初终皆具足。十四分者是念诵。如次第而不分。当知是近念诵，如是宣说。诸愚者。于初终皆具足者。说十四分者是念诵，实则意义明显。无论如何，初末之字母皆具足而存在，于中间隔开十四字母之间，令其消失者，是念诵与近念诵二者之分的念诵，是根本念诵之明咒，此乃经论之义。初末之十二，与中间之十九字母分开，非此之义。若如是，则初末十四分开者是念诵，终将不成其为具足初末，以具足初末即显示不具足十四之故，且分与离，是分开之名。彼亦谓置于中间。于常轨中，恒常念诵者，是取回，岂是向外分开？故如吉祥持而言，则须说十九分者是心要。是故不佳。又，念诵与近念诵，改为心要与近心要，是太过分之专断。第四是成就等，若生起近念诵之相，是明咒成就之征兆故。第五是肉大等。第六是念诵、修持、事业三者一切之共通者，即嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）等之抛食咒也。第七是会供等，是为成办近修后之酬补。二、修持者，如是成就后，作事业，至“班杂（藏文：བྷན་དྷ，梵文天城体：बन्ध，梵文罗马拟音：bandha，汉语字面意思：束缚）当束缚”之间。其中分者，颅器之相，开脸、竖立之方式，书写轮，轮之安立法等。初者，如是等三句。若谓恶相与善相相违，则不相违，就彼而言之善者，乃能力大也。多数版本中，于一段或二段中，如是出现，后世之注释者亦于彼上添加意义，然文字错谬甚多。昔日之旧版本清净者，有六段。
English
Therefore. The boundaries herein. The beginning and end are complete. Dividing into fourteen is recitation. Not dividing in sequence. It should be known as near recitation, as it is said. Those who are ignorant. For those who have complete beginning and end. Saying that dividing into fourteen is recitation, in reality, the meaning is clear. In any case, the initial and final letters are complete and exist, and the fourteen letters in the middle are separated and made to disappear. This is the recitation that distinguishes between recitation and near recitation. It is the root recitation mantra. This is the meaning of the scriptures. It is not the meaning that the twelve at the beginning and end are separated from the nineteen letters in the middle. If so, then separating the fourteen at the beginning and end is recitation, and it will not be said that it has the beginning and end in the end, because having the beginning and end shows that it does not have fourteen, and separation and detachment are the names of separation. It also refers to placing it in the middle. In the usual way, those who recite constantly are taking back, how can they be separating outwards? Therefore, as said by Glorious Holder, it must be said that dividing into nineteen is the essence. Therefore, it is not good. Also, changing recitation and near recitation to essence and near essence is too much arbitrariness. The fourth is accomplishment, etc. If the signs of near recitation arise, it is a sign of mantra accomplishment. The fifth is large meat, etc. The sixth is common to all three of recitation, practice, and action, which is the offering mantra of Om（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）Ka（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）, etc. The seventh is the gathering, etc., which is the reward for completing the near practice. Two, the practitioner, after accomplishing thus, performs the action, up to "Bandha（藏文：བྷན་དྷ，梵文天城体：बन्ध，梵文罗马拟音：bandha，汉语字面意思：束缚）should be bound." Among them, the characteristics of the skull, the way of opening the face and standing up, writing the wheel, and the methods of arranging the wheel. The first is thus, etc., three sentences. If it is said that bad signs and good signs contradict each other, then they do not contradict each other. The good in terms of it is that the ability is great. In most versions, it appears in one or two paragraphs, and later commentators also add meaning to it, but there are many errors in the text. The old and clean versions of the past have six paragraphs.