Chinese
如果未依赖于此进行修持，则无法成就自身身语意不竭之庄严轮。如果在彩粉坛城中未进行近修，则无法获得自身成就，也无法对弟子进行灌顶。如果未对母续进行修持，则无法将死主勾召至颅器中。无法将业之阎罗融入尸布轮。无法将敌人勾召至朵玛中。如果不转动大修之轮，则无法降伏地方的敌人和邪魔。如果未能降伏，则无法使佛法兴盛广大。因此，必须以近修四法的钥匙，毫不错误地掌握阎罗的口诀。所谓“不坏金刚舞之主”，是指如金刚般的意，其身无生无死，故为不坏。此譬如金刚石。能随所化众生而调伏，如舞者一般。譬如舞者一身能变幻出各种面容。所谓“成办事业之王的方法”，是指文殊的身、语、意、功德和事业五者之中，身的事業之王。譬如众生具有身语意三者，身也具备一切。这就是成办它的方法。所谓“当宣说身之确义”，是指为了后世众生中对阎罗法门有信心的修行者，当宣说这不欺骗的确义。此论分为二：观察上师与弟子的关系并祈请口诀；以及修持所祈请之义。为了宣说第一点，即“具三者，行四者，具苦行”。等等，首先是宣说弟子的特征。具三者，即信心、慈悲和智慧。信心的自性是心清净。词义是心向往自己喜欢的事物，即相信和渴望。分类是清净的信心，依赖于本尊和上师而生起，譬如见到好的寺庙。希求的信心，依赖于佛法而生起，即渴望了解阎罗的续部、教证和口诀。确信的信心，依赖于甚深口诀而生起，即没有怀疑和犹豫。没有信心则事不成办，功德和善
English
If one does not practice relying on this, one cannot accomplish the inexhaustible wheel of adornment of one's own body, speech, and mind. If one does not engage in close practice in the mandala of colored powders, one will not attain one's own accomplishment, and one will not be able to empower disciples. If one does not practice the Matram, one cannot summon the Lord of Death into the skull cup. One cannot infuse the Lord of Karma Yama into the wheel of the shroud. One cannot summon enemies into the linga. If one does not turn the wheel of great practice, one cannot subdue the local enemies and obstacles. If one does not subdue them, one cannot cause the Buddha's teachings to flourish and spread. Therefore, one must use the key of the four practices of approach and accomplishment to unerringly grasp the instructions of Yama. The so-called "Lord of Indestructible Vajra Dance" refers to the mind like a vajra, whose body is without birth or death, hence indestructible. Its example is like a diamond. The ability to transform and subdue beings according to their needs is like a dancer. For example, a dancer's single body can transform into various faces. The so-called "Method for Accomplishing the King of Activities" refers to the King of Activities of the body among the five aspects of Manjushri: body, speech, mind, qualities, and activities. Just as sentient beings possess body, speech, and mind, the body possesses all. This is the method for accomplishing it. The so-called "The Definitive Meaning of the Body Shall Be Explained" means that for the sake of future sentient beings who have faith in the teachings of Yama, this definitive meaning that does not deceive shall be explained. The text has two parts: examining the relationship between the teacher and the disciple and requesting instructions; and practicing the meaning of what has been requested. To explain the first point, "Possessing three, practicing four, possessing asceticism," etc., first, the characteristics of the disciple are explained. Possessing three refers to faith, compassion, and wisdom. The nature of faith is the purity of mind. The etymology is that the mind inclines towards what one likes, that is, believing and desiring. The divisions are pure faith, which arises from relying on the yidam deity and the lama, like seeing a good temple. Aspiring faith, which arises from relying on the Dharma, that is, desiring to know the tantra, scriptures, and instructions of Yama. Confident faith, which arises from relying on profound instructions, that is, without doubt or hesitation. Without faith, the purpose will not be accomplished, and qualities and virtue
Chinese
致力于各个方面并坚持不懈。因此，首先要以信心为基础。智慧的自性是不愚昧。定义是：在所有知识中最为殊胜，对任何事物都不愚昧地了解，因此对任何事物都是智慧。分类是：了解世间事物的智慧和了解过去意义的智慧。如果没有智慧，就无法获得全知的果位；如果拥有智慧，就能获得至上的全知果位。因此，要精通于用智慧来解释。慈悲的自性是没有嗔恨。定义是：自心充满慈爱，如同君主一般，因此像照顾受苦的眷属一样照顾众生，所以是慈悲。分类是：缘众生的慈悲，是共同的；缘法的慈悲，是特殊的；无缘的慈悲，是至上的。如果没有慈悲，就无法成办众生的利益；如果拥有慈悲，就能做到交换自己的安乐和他人的痛苦。四种行为是：如同器皿口朝下，精华无法进入；如同器皿破损，无法容纳精华；如同器皿有毒，精华无法食用；如同器皿底部有洞，精华会泄漏流失。以这四个比喻来观察学生的根器：如果不听闻，就像器皿口朝下；如果不思考，就像器皿破损；如果不修习，就像器皿有毒；如果不能保密，就像器皿底部有洞。具有苦行者是：为了自身利益的苦行，在于亲近和近亲近；为了他人利益的苦行，在于修行和大型修行；舍弃所有应舍弃的，进入所有应接受的。通达共同道，希求殊胜道。意思是说，通达共同乘的五道，即资粮道、加行道、见道、修道和究竟道，也要比声闻缘觉乘更为了解。希求殊胜方便智慧道，方便是慈悲，智慧是空性，方便广大，智慧深邃，证悟到具有空性慈悲之精华的道是深广的意义。此外，通过方便慈悲之门显现的是：如果依止上师，就会产生信心。
English
Diligently striving in all aspects and persevering. Therefore, one must first establish a foundation with faith. The essence of wisdom is non-ignorance. The definition is: among all knowledge, it is the most excellent, understanding anything without being ignorant, therefore it is wisdom in anything. The divisions are: the wisdom of knowing worldly affairs and the wisdom of knowing past meanings. Without wisdom, one cannot attain the state of omniscience; if one possesses wisdom, one can attain the supreme state of omniscience. Therefore, one should be skilled in explaining with wisdom. The essence of compassion is the absence of hatred. The definition is: one's own mind is filled with love, like a lord, therefore caring for suffering beings like caring for one's retinue, hence it is compassion. The divisions are: compassion focused on sentient beings, which is common; compassion focused on the Dharma, which is special; and compassion without focus, which is supreme. Without compassion, one cannot accomplish the benefit of sentient beings; if one possesses compassion, one can exchange one's own happiness for the suffering of others. The four conducts are: like a vessel turned upside down, essence cannot enter; like a vessel with a broken side, it cannot hold essence; like a vessel with poison, essence cannot be consumed; like a vessel with a hole in the bottom, essence will leak and flow away. By examining the student's vessel with these four metaphors: if one does not listen, it is like a vessel turned upside down; if one does not contemplate, it is like a vessel with a broken side; if one does not meditate, it is like a vessel with poison; if one cannot keep secrets, it is like a vessel with a hole in the bottom. One who has ascetic practices is: ascetic practice for one's own benefit is in approaching and closely approaching; ascetic practice for the benefit of others is in practice and great practice; abandoning all that should be abandoned, entering into all that should be accepted. Knowing the common path, desiring the supreme. This means knowing the five paths of the common vehicle, namely the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of completion, and also understanding them better than the Hearer and Solitary Realizer vehicles. Desiring the supreme path of skillful means and wisdom, skillful means is compassion, and wisdom is emptiness, skillful means is vast, wisdom is profound, realizing that the path with the essence of emptiness and compassion is a profound and vast meaning. Furthermore, what manifests through the door of skillful means and compassion is: if one relies on a lama, faith will arise.
Chinese
并且具有极大的虔诚心。与道友相处，则有慈爱和伟大的乘。如果修持正法，则乐于闻思修的意义。因为领悟大小乘的佛法意义，所以信奉自己的道路，而不诽谤他人的道路。从智慧空性的角度显现：通过了解生起次第，消除常边的极端。通过了解圆满次第，消除断边的极端。生起次第和圆满次第无别双运，因此不成立有和无，是方便和智慧相结合的自性。接下来阐述弟子向上师供养的方法：上等、中等、下等使上师欢喜。所谓上等，是通过智慧使上师欢喜，因为能够使自他成佛。中等是通过身语的行为使上师欢喜，即把自己身语意三门供养给上师。下等是通过财物供养使上师欢喜，即使上师的微小需求也能稍微满足。堪为续、经、窍诀之法器。因此，这样的弟子堪为接受续部《文殊秘密续》、经部《文殊庄严》和窍诀《四日法》的法器。接下来阐述上师的特征：精通、清净、如河流般不间断。所谓上师，即精通续、经、窍诀，因为根本和支分的誓言清净，所以能够作为修持的基础。灌顶的河流不间断，因此加持的源头不会衰减，直至圆满。具备摄持四种的能力。所谓四种，即基础是见、缘是修、友是行、事物是果。基础是见：阿赖耶识是明妃贝塔丽，意识是雅曼达嘎，烦恼意是埃嘎扎德，五根识是饮血母，心的幻化是雅玛拉匝。阿赖耶识中的善恶业等，都显现为贝塔丽的诸神舞蹈。意识行持一切事业，雅曼达嘎对诸神和龙都拥有完全的控制权。烦恼意精通五毒之业，埃嘎扎德行持一切诛法事业。心的幻化成就诸多事业，雅玛拉匝将所有眷属置于誓言之下。五根识执着于五境，饮血母行持雅玛拉匝的诸事业。因此，通达智慧根本五尊于自身圆满，是为见。缘是修：
English
And with great devotion. Associating with Dharma friends brings love and great vehicle. Practicing the sacred Dharma, one is devoted to the meaning of hearing, contemplation, and meditation. Because one understands the meaning of the Dharma of the great and small vehicles, one believes in one's own path and does not slander the paths of others. What arises from the gate of wisdom and emptiness: By knowing the generation stage, one eliminates the extreme of permanence. By knowing the completion stage, one eliminates the extreme of annihilation. The generation and completion stages are indivisible and united, thus not established as existence or non-existence, but are of the nature of the union of skillful means and wisdom. Next, the method of the disciple offering to the guru is explained: The best, middling, and least please the guru. The best is pleasing through wisdom, because it is capable of enabling oneself and others to attain Buddhahood. The middling is pleasing through the actions of body and speech, that is, offering one's own body, speech, and mind to the guru. The least is pleasing through material offerings, so that even the guru's small needs can be slightly fulfilled. Suitable as a vessel for tantra, agama, and upadesha. Therefore, such a disciple is suitable as a vessel for bestowing the tantra "Manjushri Secret Tantra," the agama "Manjushri Array," and the upadesha "Four Suns." Next, the characteristics of the master are explained: Learned, pure, a river without interruption. The master is learned in tantra, agama, and upadesha. Because the root and branch vows are pure, he can be the basis for accomplishment. The river of empowerment is uninterrupted, so the source of blessings does not diminish, but is perfected. Possessing the confidence to gather the four. The four are the basis as view, the condition as meditation, the friend as conduct, and the object as result. The basis as view: The alaya-vijnana is the consort Vetali. The mental consciousness is Yamantaka. The afflicted mind is Ekajati. The five sense consciousnesses are the blood-drinking mother. The magical display of mind is Yamaraja. The white and black karmas in the alaya, etc., all appear as the dances of the deities of Vetali. The mental consciousness performs all actions, and Yamantaka has complete dominion over all gods and nagas. The afflicted mind is skilled in the actions of the five poisons, and Ekajati performs all subjugation and liberation actions. The magical display of mind accomplishes many actions, and Yamaraja binds all retinues under oath. The five sense consciousnesses grasp the five objects, and the blood-drinking mother performs the actions of Yamaraja. Therefore, understanding that the five root wisdom deities are complete within oneself is the view. The condition is meditation: