Chinese
轮涅、影像增上的三种影像，禅定增上的禅定，菩提心与殊胜的供养。如是宣说了七种。第四灌顶也有三种，本体是：心滴中说，二因四缘安立支分，安住于六者的所得，名为本体自性。意思是说，依靠二因和四缘聚合，将阶位的法流安立于相续之上的事业，能使解脱的苗芽显现或成熟为必定产生的潜能。词义是：从阿毗诜扎（藏文：ཨ་བྷི་ཥིཉྩ་）的声音中显现倾注或灌注，洗涤身语意的垢染，并安立果位智慧的特殊能力，因此是灌顶。分类是：续部后篇中说，上师、秘密、智慧，以及紧随其后的第四者。如是宣说了四种。其中，宝瓶灌顶又分为利益和效能两种，因此变为五种。金刚经中说：第一是安立种子，第二是生起能力，第三是生起体验，第四使之稳固，第五是稳固后获得体验，以此生中成就殊胜的成就。其中，寂静尊有十种利益灌顶，五种效能灌顶，三种甚深灌顶，共十八种。忿怒尊方面：座垫和本尊灌顶，手印和十种装束，以及十五种修法物品。如是，利益灌顶分为二十八种，总共三十六种。第五誓言也有三种，本体是：续部后篇中说，无论何时也不违越精勤，梦中也念诵誓言，誓言即是律仪。意思是说，不违越所守护的特殊意义，具有守护之心的种子。词义是：萨玛雅（藏文：ས་མ་ཡ་）的声音直接指代附带或包含的词语，因此不应违越所承诺的，所以是誓言。分类是：根本誓言五种，支分誓言五种，两组共十五种。如果从这些誓言中进一步展开，则有三百六十种等等。第六事业也有三种，本体是：心滴中说，外在无量自性四种。意思是说，从四无量的因中产生的菩提心，以及以大智慧摄持，主要以成办他利为目标的善巧方便之行。
English
Round and round, three images that are superior images, samadhi that is superior samadhi, bodhicitta and the supreme assembly are taught. Thus, seven are spoken of. Fourth, empowerment also has three aspects. Its essence is: From the Heart Drop: Two causes and four conditions establish the limbs. That which is attained by abiding in the six is explained as essence itself. This means that relying on the assembly of two causes and four conditions, the act of establishing the lineage of the state of attainment on the continuum brings forth the sprout of liberation or ripens it into a potential that is certain to arise. The definition is: From the sound of Abhiṣiñca, it is manifested as pouring or infusing. It washes away the impurities of the three doors and establishes the special power of the wisdom of the fruit, therefore it is empowerment. The divisions are: From the Later Tantra: The teacher, secret, wisdom, and the fourth immediately following. Thus, four are spoken of. Furthermore, the vase empowerment is divided into two: benefit and power, thus becoming five. From the Vajra: First, it plants the seed. Second, it generates power. Third, it generates experience. Fourth, it makes that stable. Fifth, by gaining experience of stability, the supreme accomplishment is achieved in this life. Thus it is. Furthermore, for the peaceful, there are ten beneficial empowerments, five power empowerments, and three profound empowerments, totaling eighteen. For the wrathful: Seat and deity empowerment, hand implements and ten articles of clothing, and fifteen substances for accomplishment. Thus, the beneficial empowerment is divided into twenty-eight, totaling thirty-six. Fifth, samaya also has three aspects. Its essence is: From the Later Tantra: Whoever does not transgress diligence, even in dreams recites the samaya. Vow is considered discipline. This means that the mind of discipline, along with the seed, does not transgress the special meaning to be protected. The definition is: The sound of Samaya directly refers to the word that is attached or included, therefore one should not transgress what has been promised, therefore it is samaya. The divisions are: Five root samayas and five branch samayas, two sets totaling fifteen. Furthermore, if one elaborates on these, there are three hundred and sixty, and so on. Sixth, activity also has three aspects. Its essence is: From the Heart Drop: Outwardly, the four immeasurable natures. This means that the bodhicitta arising from the cause of the four immeasurables, and the skillful means of action aimed primarily at accomplishing the benefit of others through being grasped by great wisdom.
Chinese
好的。定义是：业（Karma）这个词是指身语意三门的行为的性质，也就是作者的意愿。
English
Okay. The definition is: The word Karma refers to the nature of the actions of the three doors of body, speech, and mind, which is the intention of the doer. Classification: The later translation of the Vinaya says, "With excellent distinctions such as peace, actions are condensed into four types." Therefore, there are four types of actions: pacifying, increasing, controlling, and wrathful. The order of how these actions are performed is: through fire, substances, lineage, stupas, and mudras. The root text says, "To accomplish the benefit of oneself and others, actions are performed through the door of stupas and mudras, as well as homa, dance, songs, and substances." Seventh, there are also three aspects to accomplishment. The essence is: The later translation of the Vinaya says, "Mundane accomplishments are obtained through the union of the generation stage. Supramundane accomplishments are through the union of the completion stage." Therefore, through special means, one pursues whichever of the two types of accomplishments, supreme and common, that one desires. The definition is: From the word Siddhi (Siddhi, Sanskrit: सिद्धि, Roman transliteration: siddhi, literal Chinese meaning: achievement), meaning accomplishment, which is what is to be accomplished; from the word Sadhana (Sādhana, Sanskrit: साधन, Roman transliteration: sādhana, literal Chinese meaning: practice), meaning to fully accept, which is to accept and obtain the desired meaning, or because of engaging in practice, it is called Sadhana. Classification: Common Sadhana and Supreme Sadhana. The first is: The root text says, "Raising the dead, longevity, and subjugation, as well as the great god and the four great kings, subduing poisonous dragons, controlling the consorts of kings and ministers, expelling localities, jackals, and swift feet, invisibility, form accomplishment, goddesses and naginis, accomplishing kings, ministers, military leaders, and counselors, for the sake of this life, are mundane." The second is: It says, "The Sadhana of the collection of letters and illusions, the Sadhana of Vajrasattva and medicine, the Sadhana of the five families and the five consorts, the two types of Sadhana of bestowing blessings." The method of how to practice is: The individual methods of practice are listed separately, and the main teaching is the Sadhana of the Tsok offering, which is practiced through the method of the four recitations with the basis of possessing the five perfections. Eighth, there are also three aspects to Samadhi. The essence is: The Heruka Abhisamaya says, "Wherever and in whatever the mind is clear and unscattered, that is Samadhi." Therefore, the mind remains unwavering from the particular object of meditation
Chinese
是专注一境。 定义是：从梵文词语“三摩地”的声音而来，意为平等的智慧，因为心专注于一个顶点，所以是禅定。 分类是：在克什米尔语的《外续》中说：“天尊形象的结合，如月亮、金刚等次第，被称为生起次第。自性成就的瑜伽，被称为圆满次第。”因此，有生起次第和圆满次第两种。首先，其中，关于生起次第，“依赖于生起次第的生处，以胎生等分类，也认为是四种形态。”因此，也结合净化四生处的习气来修持四种修法，或者按照道次第，结合胎生和化生两种存在方式，有次第的和顿时的。关于圆满次第，依赖于上下通道的方法，以及包含了解脱道双运瑜伽的次第和顿时的两种，是无分别的禅定。 第九，关于供养，也有三种。本体是：在《心滴》中说：“能作、所作、作用聚集，成为喜悦满足之事物。”因此，以恭敬和供养之心，通过三门和供品的丰富来使供养境欢喜。 定义是：从梵文词语“普迦”的声音而来，意为先前产生，以及反复产生喜悦，以及以恭敬之义来丰富处所，所以是供养。 分类是：一般有世间和出世间的供养，具体有外供、近供、内供誓言物甘露，秘密供养合一解脱深奥，或者寂静和忿怒的十四种供养等等。 第十，关于真言和手印，也有三种。本体是：在《心滴》中说：“字母聚集四成就，具有力量任何者，不离四圆满自性，显现于何者即本体。”因此，结合方便智慧的字母，通过加持而具有力量，是真言的本体；不离四圆满智慧手印所显现的本尊身相，是手印的本体。 定义是：从梵文词语“曼陀罗”的声音而来，因为迅速救护意识，所以是真言；从梵文词语“穆扎”的声音而来，意为盖印和象征，或者因为难以超越印章，所以以表征之义是手印。 分类是：
English
Is single-pointed. The definition is: From the sound of the Sanskrit word "Samadhi," meaning equal wisdom, because the mind is focused on a single point, it is meditative absorption. The divisions are: In the Kashmiri translation of the Outer Tantra, it says, "The combination of deity forms, such as the moon, vajra, etc., in sequence, is called the generation stage. The yoga of self-established nature is called the completion stage." Therefore, there are two stages: the generation stage and the completion stage. First, regarding the generation stage, "The place of birth depends on the generation stage, with distinctions such as womb-born, etc., and it is also considered to be of four types." Therefore, also combining the purification of the imprints of the four places of birth, there are four ways of meditation, or according to the stages of the path, combining the two modes of existence, womb-born and miraculous birth, there are gradual and simultaneous approaches. Regarding the completion stage, relying on the method of the upper and lower channels, and including the gradual and simultaneous aspects of the union yoga of the path of liberation, it is non-conceptual meditative absorption. Ninth, regarding offerings, there are also three aspects. The essence is: In the Heart Drop, it says, "The agent, the object, and the action are combined, becoming the very thing that brings joy and satisfaction." Therefore, with a mind of reverence and offering, one pleases the objects of offering through the three doors and the abundance of offerings. The definition is: From the sound of the Sanskrit word "Puja," meaning to generate beforehand, and to repeatedly generate joy, and to enrich the place with the meaning of reverence, therefore it is an offering. The divisions are: Generally, there are worldly and transcendental offerings, and specifically, there are outer offerings, near offerings, inner offerings of samaya substances and nectar, secret offerings of profound union and liberation, or the fourteen offerings of peaceful and wrathful deities, and so on. Tenth, regarding mantras and mudras, there are also three aspects. The essence is: In the Heart Drop, it says, "Letters gathered, four accomplishments, whatever has power, does not go beyond the nature of the four perfections, whatever appears to it is the essence." Therefore, the combination of skillful means and wisdom letters, empowered by blessings, becomes the essence of mantra; not going beyond the clear form of the deity in the four complete wisdom mudras is the essence of mudra. The definition is: From the sound of the Sanskrit word "Mantra," because it quickly protects the mind and consciousness, it is mantra; from the sound of the Sanskrit word "Mudra," meaning to imprint and symbolize, or because it is difficult to go beyond the seal, it is mudra in the sense of a symbol. The divisions are:
Chinese
总的来说，真言有秘密真言、明咒、陀罗尼三种。具体来说，作为这些门户的真言，《光明疏》中说：“根本生起和事业真言。”因此，作为因的非谬误是根本，生起是缘，念诵是事业的真言。关于手印，总的来说，觉悟之集合本来就存在于天尊的坛城中，从觉悟和显现的三个阶段来说，有自性、见解和果的手印三种。具体来说，如果特别以等持为重点，《光明疏》中说：“誓言、事业和法，身即是大手印四种。”第四是续部的必要关联。《心滴》中说：“所说关联必要也是必要，因缘支分变为四种。”因此，所诠自性续是所说之义。为了理解它，作为能诠的文字续是能说之义。依靠能说而知晓所诠之义是必要。像这样，知晓之义通过修持，获得共同的成就，这是微小的究竟必要；通达学习和非学习的结合，大手印至高成就，这是至高的究竟必要。而且，所说和能说二者是所知和能知；能说和必要二者是方法和从方法生出；必要和究竟必要二者是从彼生出；究竟必要和所说二者是本体一个的关联。为什么称为续部的必要关联呢？因为对于获得所要的究竟果位，成立了没有就不产生的关联。分类有两种：解脱道为主和方便道为主的必要关联。这里后者被舍弃。第五是教诲和交付：为了使教法的精髓不衰退并守护，对眷属们教诲和交付。为什么称为教诲和交付呢？因为既是教诲不要从自性续中改变，也是交付说要守护道路的续部不要衰败。分类有两种。教诲是：嗟嗟！十方四时等两句偈颂将续部首尾的所有意义归纳为四种显现