Chinese
以及内在的区别，秘密无上甚深。如是说：外内秘密之物意供养，具命三宝之形式。并且，附带的供养方法是以见和禅定的差别而逐渐或同时进行。逐渐或同时地。如是。时间是灌顶，事业，圆满，供养，主要修持。如是说：事业修行，修持灌顶供养时。如是。没有它的过患是：如是说：与其相悖，不圆满，散乱，退失，力量加持分离。如是。功德是：如是说：随顺时节的功德，共同和特殊以时机而定。此生和来世所获得的，自他利益成为二者。如是。那是第九和第十八。最后，对于真言和手印有六个方面。必要是：遣除障碍，生起能力。心滴中说：清净并使其增长，为了圆满所要获得的五种。如是。体性上，真言的是：元音辅音，即结合字母的顺序，为了使其成为有能力和力量的。如是说：由字母聚集而成的四种，无论哪种有力量的。因为这样说的缘故。手印的是：圆满生起次第的支分。如是说：不超出四种圆满的自性，显现于何者，那就是体性。如是。词义是：以“曼陀罗，穆扎”的声音表示真言和手印。智慧精要品第七中说：阿意为心，扎意为救护。因此，救护心意，加持产生，不超越或束缚和禁锢的缘故。此品第八中说：精要手印难以超越。如是。种类有实质和附带的时间。第一种有真言和手印两种。第一种有四种：根本真言，不改变因；生起真言，缘；念诵真言，业。附带的念诵方法是：心滴中说：以舍弃八种过失的精勤来结合。如是说：八种过失在雷霆电光中说：声音不要太大也不要太小，不要太快也不要太慢，不要太猛也不要太弱，字母支分不要缺失，散乱和闲聊等中断，舍弃散乱的念头。如是。第四个
English
and the inner distinctions, the secret unsurpassed is wonderful. Thus it is said: Outer, inner, secret substances, conceptual offerings, the form of the three supports endowed with life. And, incidentally, the method of offering is gradually or simultaneously through the distinction of view and samadhi. Gradually or simultaneously. Thus it is. The time is empowerment, activity, completion, offering, mainly practice. Thus it is said: When practicing karma, practicing empowerment, offering. Thus it is. The fault of not having it is: Thus it is said: Reversing from that, not completing, being distracted, degeneration, power and blessings being separated. Thus it is. The qualities are: Thus it is said: The qualities that follow the times, common and special depending on the occasion. Whatever is obtained in this life and the next, the benefit of oneself and others becomes twofold. Thus it is. That is the ninth and eighteenth. Finally, there are six aspects to mantra and mudra. The necessity is: to dispel obstacles and generate power. In the Heart Drop it says: Purifying and bringing closer, for the sake of perfecting the five to be obtained. Thus it is. In terms of essence, the mantra is: vowels and consonants, that is, combining the order of letters, in order to make it powerful and potent. Thus it is said: The four that are accomplished by the gathering of letters, whatever is potent. Because it is said so. The mudra is: completing the limbs of the generation stage. Thus it is said: Not going beyond the nature of the four perfections, whatever appears, that is the essence. Thus it is. The definition is: the sounds of "Mantra, Mudra" indicate mantra and mudra. In the seventh chapter of the Essence of Wisdom it says: A means mind, and tra means protection. Therefore, protecting the mind and blessings arise, because it does not transcend or bind and restrain. In the eighth of this it says: The essential mudra is difficult to transcend. Thus it is. The categories are substance and incidental time. The first has two: mantra and mudra. The first has four: the root mantra that does not change the cause; the generation mantra, the condition; the recitation mantra, the action. The incidental method of recitation is: In the Heart Drop it says: Combine with diligence, abandoning the eight faults. Thus it is said: The eight are said in Fierce Lightning: The sound should not be too loud nor too soft, not too fast nor too slow, not too fierce nor too weak, the letters and limbs should not be missing, distractions and idle talk should be interrupted, abandoning wandering thoughts. Thus it is. The fourth
Chinese
这是劝请事业的真言。第二部分也有四点：身是伟大手印不动佛，右手的食指弯曲置于心间，这是誓言的手印。观想吽字完全变成深蓝色，从中发出光芒四射的金刚杵，这是观想誓言。观想金刚杵的顶端带有吽字的声音，这是观想法的。左手摇动铃铛，观想左边是佛母，这是观想事业的。左脚被认为是莲花部，以与佛母交抱的姿势安住，这是事业的安住方式。口中念诵 吽 瓦日ra 德日嘎，这是念诵法的法印。顺便说一下，时间是灌顶、开光、主要进行供养事业。不这样做的过失是：失坏了语的誓言，并且会变得没有果实。正如那部经中所说：犹如握剑刃，不精进的密咒师，会毁灭且失去所有果实。如此说。功德是：正如那部经中所说：如果咒语和手印非常稳固，那么成就将变得非常奇妙，心中所想的一切都会实现。如此说。这是第七、第八、第十六等品中所说的。关于续部的必要关联有四点，其中必要是：击败外道的攻击，并因此使具证者进入教法。正如根本论典中所说：因为具备续部，所以能击退攻击。以及：为了击败那些攻击者。本体是：正如那部经中所说：言说和关联也是必要的。因此，这正是第四支。定义是：因为这些都圆满地存在于续部中。种类有两种：解脱道的和方便道的必要关联。第一种有四支，第一，所说是：正如那部经中所说：所说的是能说和所说。从这两者来说，所说是：依赖于约定俗成的符号，事物存在于可理解的状态，这就是自性续部。正如根本论典中所说：所象征的是自性，是基础续部。能说是：依赖于声音和词语，事物转变为可理解的状态，这就是能象征的文字续部。能象征的是幻化网。第二，必要是：应该追求的目标。正如那部经中所说：为了追求目标，所以是必要。这里所说的是理解所说之物，就像用手指指向月亮一样
English
This is the mantra for prompting activity. The second part also has four points: The body is the great mudra of Akshobhya (Immovable One), the index finger of the right hand is bent and placed at the heart, this is the mudra of the vow. Visualizing the syllable Hūṃ completely transformed into dark blue, from which emanates a blazing vajra, this is the visualization of the vow. Visualizing the syllable Hūṃ with sound at the tip of the vajra, this is the visualization of dharma. The left hand rings the bell, and visualizing the consort on the left, this is the visualization of activity. The left foot is considered to be of the lotus family, abiding in a posture embracing the consort, this is the abiding of activity. Reciting Hūṃ Vajra Dhṛk in the mouth, this is the dharma mudra of recitation. Incidentally, the time is empowerment, consecration, and primarily accomplishing offering activities. The fault of not doing so is: the samaya of speech is broken, and it will become fruitless. As it says in that very text: Like holding a sword by its blade, a mantrika without diligence will be ruined and lose all fruits. Thus it is said. The benefit is: As it says in that very text: If the mantra and mudra are very stable, then the siddhi will become very wonderful, and all thoughts in the mind will be accomplished. Thus it is said. These are from the seventh, eighth, and sixteenth chapters, etc. Regarding the four necessary connections of the tantra, the necessity is: to defeat the attacks of external opponents and thereby lead those with realization into the teachings. As it says in the root text: Because of possessing the tantra, opponents are repelled. And: In order to defeat those opponents. The essence is: As it says in that very text: Speech and connection are also necessary. Therefore, this is precisely the fourth branch. The definition is: Because these are all completely present in the tantra. There are two types: the necessary connections of the path of liberation and the path of means. The first has four branches, first, what is to be said is: As it says in that very text: What is said is the speaker and what is to be said. From these two, what is to be said is: relying on conventional signs, things exist in an understandable state, this is the nature tantra. As it says in the root text: What is symbolized is the nature, the basis tantra. What is said is: relying on sound and words, things transform into an understandable state, these are all the letter tantras that symbolize. What symbolizes is the net of illusion. Second, the necessity is: the goal to be pursued. As it says in that very text: Because of pursuing the goal, it is necessary. What is said here is understanding what is to be said, like pointing to the moon with a finger
Chinese
如是说。第三个是“再需要”，指的是究竟要追求的意义。如经中所说：“需要的需要就是果。”如是说。这里指的是究竟的圆满果。如经中所说：“为了成就需要，所以再需要。”如是说。最后一个是关系，指的是没有云就不会出现。如《成就明灯》中所说：“没有就不会出现。”所谓“依赖关系”，由此分为自性一体的关系，以及由此产生的关系两种。这里，所表达的意义通过表达者来表达是方法，而理解意义是从方法中产生的，因此这两者与它相关联。而且，理解意义是因，成佛是果，因此这两者必须以因果关系相关联。如《总集论》中所说：“所诠释和能诠释，因果的方式，在知识和境中相关联。”第二个意义也如上一样有四个分支。第一个分支有两个所表达的内容：秘密的识是，自性秘密的精华是。虽然说相似，但意义不同，这里指的是秘密的境和根相遇。能表达的是：“大明点具有方便”，指的是总摄轮转六者等。需要是：通过十六喜来体验四十二明点的乐，即极喜、胜喜、离喜、俱生喜，从四个根本中分为四个支分，所以是十六。再需要是：将这些显现为四十二位佛的智慧。关系是：如上，或者再需要是从需要中产生的，而需要是从所表达的内容中产生的。这是从所有经的开头到结尾都在阐述的。关于教导、劝诫和交付，三者中的需要是：不舍弃教导，而是珍重地持有。词义是：因为说是被教导的经，要受持。本体和类别共同的有两种：一般来说，经从头到尾所表达的内容都包含在四种显现中，而四种显现也包含在自性四显现的经中，因为从本来成佛以来就不会改变，所以劝诫要理解、修持、称念它的意义。唉呀！十方四时的自性，就是如来藏的体性。
English
Thus it is said. The third is "again necessary," which refers to the ultimate meaning to be pursued. As it says in the same text: "The necessity of necessity is the fruit itself." Thus it is said. Here, it refers to the ultimate and complete fruit. As it says in the same text: "In order to accomplish the necessity, it is again necessary." Thus it is said. The last is the relationship, which means that without clouds, it will not appear. As it says in the 'Lamp of Accomplishment': "Without, it will not appear." The so-called "dependent relationship" is divided into the relationship of self-nature being one, and the relationship arising from it. Here, the meaning to be expressed is the method by which the expression expresses it, and understanding the meaning arises from the method, so these two are related to it. Moreover, understanding the meaning is the cause, and becoming a Buddha is the result, so these two must be related as cause and effect. As it says in the 'Compendium of Views': "What is to be expressed and what expresses, the way of cause and effect, are related in knowledge and objects." The second meaning also has four branches as above. The first branch has two things to be expressed: The secret consciousness is, the essence of secret nature is. Although they are said to be similar, the meanings are different. Here, it refers to the meeting of the secret object and the senses. What expresses is: "The great bindu has means," which refers to the summary of doing things like turning the six wheels. The need is: Experiencing the bliss of the forty-two bindus through the sixteen joys, which are the joys of great joy, supreme joy, joy of separation, and co-emergent joy, divided into four branches from the four roots, so there are sixteen. Again, the need is: To manifest these as the wisdom of the forty-two Buddhas. The relationship is: As above, or again, the need arises from the need, and that arises from what is expressed. This is what is taught from the beginning to the end of all the tantras. Regarding teaching, admonishing, and entrusting, the need among the three is: Not abandoning the teaching, but holding it dearly. The definition is: Because it is said to be the tantra that is taught, it should be upheld. The common essence and categories are two: In general, what is expressed from the beginning to the end of the tantra is contained in the four appearances, and the four appearances are also contained in the tantra of the four appearances of self-nature, because it does not change from the beginning of enlightenment, so it is advised to understand, practice, and invoke its meaning. Alas! This nature of the ten directions and four times is the essence of the Tathagatagarbha.