Chinese
修法等，供养忏悔寿命和时机成熟时，如是说。这些由第九品、第十五品和第二十品阐述。第七，修法有四方面。必要：有迅速成就共同和殊胜成就的必要。词义：为了成就成就。本体：以五圆满为基础，是护持念修四法的。意义的专注分两种：共同和殊胜的修法。共同的修法是：一般而言，长寿、健步、眼见、飞行等等八大成就者，以及芥子王、大灰烬堆、啪达、起尸等许多说法。就此续部而言，第五品中说：变成甘露并产生，消除四百零四种疾病，产生受用并清净恶趣，任何其他变化都能成就。虚空金刚坚固产生，燃烧后火也燃烧，水变化流淌也是如此，世界界会崩坏，一切都毁灭和堕落。勾招和遣送、束缚和解脱，救活和杀害、失败和胜利，这种禅定能够做到。如是说。殊胜的修法是：一般而言，文殊身、莲花语、真实意、甘露功德、普巴事业、抛掷恶咒的母神、诅咒猛咒、汇集诸经，但秘密幻化法的规矩是，寂怒坛城有广大中略三种，以及随意的单尊、三尊、五尊等修法。这些的依据是，上面坛城时已经引用了。顺便说一下，修法的时间显示为：咒语和手印非常稳固时，如是显现。这些由第四品、第五品、第九品、第十一品、第十二品阐述。第八，禅定有四方面。必要：无论修持共同或殊胜的成就，都有容易成就的必要。词义：因为心专注于一境。本体和意义的专注共同显示为两种：生起次第和圆满次第。
English
Practice and so on, offering confession, life and time of occurrence, it is said. These are shown by the ninth, fifteenth and twentieth chapters. Seventh, there are four aspects to practice. Necessity: There is a necessity to quickly achieve common and supreme accomplishments. Definition: It is for accomplishing achievements. Essence: Based on the five perfections, it is something that upholds the four practices of recitation and accomplishment. The focus of meaning is twofold: common and supreme practice. The common practice is: generally, longevity, swift feet, seeing with the eye, flying, etc., the eight great accomplished ones, as well as Mustard King, Great Ash Heap, Pata, Corpse Raising, etc., are said in many ways. According to this tantra itself, in the fifth chapter it says: It becomes nectar and arises, it cures four hundred and four diseases, it produces enjoyment and purifies bad destinies, any other transformation is accomplished. Space Vajra firmly arises, burning, even fire burns, water transforms and flows likewise, the world realm will collapse, everything will be destroyed and fall. Summoning and sending, binding and liberating, reviving and killing, defeat and victory, this samadhi will do. Thus it is said. The supreme practice is: generally, Manjushri's body, Padma's speech, Yangdak's mind, nectar qualities, Phurba activity, the mother goddesses who cast spells, curses, fierce mantras, assembled sutras, but the secret magical tradition is, the peaceful and wrathful mandalas have extensive, medium, and concise three types, and any desired single deity, three deities, five deities, etc., are practiced. The source of these is, it has already been cited above in the context of the mandala. By the way, the time of practice is shown as: when mantras and mudras are very stable, thus it appears. These are explained by the fourth, fifth, ninth, eleventh, and twelfth chapters. Eighth, there are four aspects to meditation. Necessity: Whether practicing common or supreme accomplishments, there is a need to easily achieve them. Definition: Because the mind is focused on one point. The essence and the focus of meaning are commonly shown as two: the generation stage and the completion stage.
Chinese
是次第的等持。生起次第有寂怒二者。圆满次第有具相和无相二者。具相有勤作的上门观修等持，和无勤作的下门观修等持。无相是无分别的等持，是等持的究竟。顺便说一下缺点和优点：如果沒有这个等持，就像海中颈部的岩石一样。即使在劫中努力修道，也是徒劳无益，耗尽精髓。如是说。修持的主体是等持者，等持由此而生。如是说。这些由哪些章节显示呢？第四品、第五品、第六品、第七品、第八品、第九品、第十一品、第十二品、第十三品、第十六品、第十七品、第二十品显示。第九，供养也有四种。必要是：遣除他者，弥补衰损，成办所求，获得灌顶和成就。词义是：因为“ᱯཱུ་ཛཱ”（藏文，梵文天城体，pūjā，供养）之声而追求。本体是：将物品放置于处所。分类别，确定意义的目标后，从此续部经典中，仅说了手印供养、三毒供养、剩余等持供养和歌智慧供养。但在修法中，由支分续和解释续补充，对寂怒各自说了十四或十五种。寂静的有恭敬的顶礼，手印，普贤，手和足的清凉，四天女交错，甘露药，朵玛，剩余的等持，嗔恨度脱，贪欲结合，愚痴誓言物，龙智慧，舞智慧，乐器智慧的供养等。同样，忿怒也有顶礼，手印，普贤，足清凉，四交错，甘露药，巴令装饰，三次血，三毒，歌和舞的供养等，应知寂怒的四种修法。顺便说一下供养的时间：灌顶事业誓言圆满时，圆满安住成就时。如是说，很明显。此经的第八品。
English
These are the samādhis of the stages. The generation stage has two aspects: peaceful and wrathful. The completion stage has two aspects: with signs and without signs. The one with signs has the samādhi of meditating on the upper gate with effort and the samādhi of meditating on the lower gate without effort. The one without signs is the non-conceptual samādhi, which is the ultimate of samādhi. Incidentally, pointing out the faults and benefits: If there is no such samādhi, it is like a rock in the neck of the ocean. Even if one strives on the path for kalpas, it is meaningless and the essence is dried up. Thus it is said. The main thing to accomplish is samādhi, and samādhi is what makes it happen. Thus it is said. Which chapters show these? Chapters four, five, six, seven, eight, nine, eleven, twelve, thirteen, sixteen, seventeen, and twenty show them. Ninth, there are also four types of offerings. The purpose is: to eliminate others, to make up for deficiencies, to accomplish goals, and to obtain empowerment and siddhis. The definition is: because of the sound of "pūjā" (藏文，梵文天城体，pūjā，offering) one strives. The essence is: something that places objects in a place. Having separated the categories and grasped the meaning of the object, in this very tantra, only the mudrā offering, the three poisons offering, the remaining samādhi offering, and the song wisdom offering are mentioned clearly. However, in the sādhana, the branch tantras and explanatory tantras supplement it, and fourteen or fifteen are said for each of the peaceful and wrathful ones. For the peaceful ones, there are respectful prostrations, mudrā, Samantabhadra, cool water for hands and feet, four goddesses intertwined, nectar medicine, torma, remaining samādhi, liberation from hatred, union of desire, ignorance of samaya substances, nāga wisdom, dance wisdom, and music wisdom offerings. Similarly, for the wrathful ones, there are also prostrations, mudrā, Samantabhadra, cool water for feet, four intertwined, nectar medicine, bali ornaments, three times blood, three poisons, song, and dance offerings, etc. One should know the four methods of accomplishing the peaceful and wrathful ones. Incidentally, the time for making offerings is shown: at the time of empowerment, activity, samaya fulfillment, complete consecration, and accomplishment. Thus it is said, it is obvious. Chapter eight of this very text.
Chinese
第九品、第十四品、第十八品、第二十一品阐述了这些内容。第十品，关于真言和手印也有四点。必要目的是：遣除他者，清净二障；所求是圆满二资粮。定义是：为了守护心意并产生加持而有真言；为了美观且难以超越地传达意义而有手印。本体是：使语言的力量强大的是真言；使心意不离三摩地的是手印。如果区分种类并把握意义的要点，就是真言和手印两种。真言有三种：根本是不变的根本真言，生起是缘起真言，念诵是事业真言。生起真言又分寂静和忿怒两种，每一种又包括：作为所依的宫殿生起，所依之上的本尊生起，对其进行灌顶，加持，降下智慧的坛城，迎请，融入，稳固，供养，抛掷智慧之花，以及祈请成就的真言。事业真言是：将根本真言和生起真言结合起来念诵。手印的种类很多，但简而言之，可归纳为自性手印、见手印和殊胜三摩地手印三种。第一种是：『幻化网完全显现，一切都是菩提之精华。』第二种是：『大手印之殊胜集合，若具足方便与智慧，不移不动一切皆，安住大手印之自性。』第三种是：无论修持寂静或忿怒本尊的主尊和眷属，都要修持具足四印或七印。第一种是：修持誓言事业、法和身之大手印。第二种是：誓言手印也有事业和意念两种。事业手印也有作和意念两种。法手印也有意念和言说两种，共六种。加上身之大手印，共七种。这些应如寂静和忿怒手印的供养一样理解。这些由第七品、第八品、第十六品、第十七品阐述。关于必要关联也有四点。必要目的是：为了遣除他者，驳倒对方的论点；所求是展示追随者的道路。
English
Chapters nine, fourteen, eighteen, and twenty-one explain these. Chapter ten, regarding mantras and mudras, also has four points. The necessary purpose is: to dispel others, purify the two obscurations; the aim is to perfect the two accumulations. The definition is: mantras exist to protect the mind and generate blessings; mudras exist to beautifully and in a way difficult to surpass, convey meaning. The essence is: that which makes the power of speech strong is mantra; that which makes the mind not stray from samadhi is mudra. If we differentiate the types and grasp the key points of the meaning, there are two: mantra and mudra. There are three types of mantra: the root is the unchanging root mantra, the generation is the causal mantra, the recitation is the action mantra. Generation mantras are further divided into peaceful and wrathful, each of which includes: generating the palace as the basis, generating the deity upon the basis, bestowing empowerment upon it, blessing it, descending the mandala of wisdom, inviting, dissolving, stabilizing, offering, casting the flower of wisdom, and the mantras for requesting accomplishment. Action mantra is: combining the root mantra and the generation mantra and reciting them as a rosary. Although there are many types of mudras, in brief, they can be summarized into three: the nature mudra, the view mudra, and the superior samadhi mudra. The first is: 'The net of illusion is fully manifest, all is the essence of perfect enlightenment.' The second is: 'The supreme gathering of the great mudra, if endowed with skillful means and wisdom, unmoving, unstirring, all abide in the nature of the great mudra.' The third is: whether meditating on the main deity and retinue of peaceful or wrathful deities, one should meditate on possessing four or seven mudras. The first is: meditating on the great mudra of vow action, dharma, and body. The second is: the vow mudra also has two: action and intention. The action mudra also has two: doing and intention. The dharma mudra also has two: intention and speech, making six. Adding the great mudra of body, there are seven. These should be understood like the offerings of peaceful and wrathful mudras. These are explained by chapters seven, eight, sixteen, and seventeen. Regarding the necessary connection, there are also four points. The necessary purpose is: to dispel others, refuting the opponent's arguments; the aim is to show the path of the followers.
Chinese
需要生起信心才能进入。定义是：任何续部经典，因为具备必要条件且有关联。共同阐述本体和意义的要点是，在《心滴》中说：表达、关联、必要和极必要，成为原因、条件和分支四部分。因此，所有续部的开头和结尾都具备必要条件和四支。其中，首先表达分为两种：所表达的和表达者。所表达的是，正如这部经的第三品所说：这个自性秘密精华。因此，所象征的是自性续。表达者是，正如这部经的第十品所说：依靠文字、声音、名称的集合，用词语来充分表达。因此，象征者是文字续。修持它的必要是：通过闻思修的结合，自生自然任运成就。究竟必要是：正如第一品的总结所说：身语意和功德事业无别的功德如意宝，是无尽庄严的轮、金刚至高之境。也就是说，所表达的和表达者，关联于所知和能知。表达者和必要关联于方法和方法所生。必要和究竟必要两者关联于由此而生。究竟必要和所表达两者具有本体自性相同的关联。这些是着重于解脱道而言的。除此之外，还可以着重于方便道，自性俱生智是所表达的，大明点和方便是表达者，体验十六喜的尽头之乐是必要，由此显现四十二种智慧是究竟必要。关联如前所述。这些由什么来阐述呢？由所有续部的开头和结尾来阐述。关于教导，也有四种：必要目的是，使教法的心髓兴盛而不衰落。定义是：因为是教导。共同阐述本体和要点分为两种：教导和交付。第一种是：奇哉！奇哉！十方四时的自性，是如来藏的本体。
English
It is necessary to have faith to enter. The definition is: any tantric scripture, because it has the necessary conditions and is related. The common explanation of the essence and meaning is, as stated in the 'Heart Drop': Expression, connection, necessity, and ultimate necessity, become four parts: cause, condition, and branch. Therefore, all the beginning and end of the tantras are in a state of having the necessary conditions and four branches. Among them, the first expression is divided into two: what is expressed and the expresser. What is expressed is, as stated in the third chapter of this scripture: This essence of the secret of self-nature. Therefore, what is symbolized is the self-nature tantra. The expresser is, as stated in the tenth chapter of this scripture: Relying on the collection of letters, sounds, and names, it is fully expressed with words. Therefore, the symbolizer is the letter tantra. The necessity of practicing it is: through the combination of hearing, thinking, and meditating, self-arising, natural, and spontaneous accomplishment. The ultimate necessity is: as stated in the summary of the first chapter: The qualities of body, speech, mind, and merit, and activities that are inseparable, the wish-fulfilling jewel, is the inexhaustible, adorned wheel, the supreme vajra state. That is to say, what is expressed and the expresser are related to what is known and what knows. The expresser and the necessity are related to the method and what arises from the method. The necessity and the ultimate necessity are both related to what arises from it. The ultimate necessity and what is expressed both have the same connection of essence and self-nature. These are emphasized in terms of the path of liberation. In addition to that, it can also be emphasized in terms of the path of means, the self-nature co-emergent wisdom is what is expressed, the great bindu and means are the expresser, experiencing the bliss of the end of the sixteen joys is the necessity, and manifesting the forty-two wisdoms through it is the ultimate necessity. The connection is as previously stated. What elucidates these? The beginning and end of all the tantras elucidate. Regarding the instructions, there are also four: The necessary purpose is to make the essence of the teachings flourish and not decline. The definition is: because it is an instruction. The common explanation of the essence and key points is divided into two: instruction and entrustment. The first is: Kye Kye! The nature of the ten directions and four times is the essence of the Tathagata.