Chinese
之人。 世间农作无需作， 若悟不修心之义， 一切功德任运成。 不离于此是誓言。 如是说。 第四、广说巨大之利益分五：第一、世间众赞且敬献：胜者种姓之殊胜，持明密咒且安住誓言者，梵天与帝释等世间之主及彼等之眷属将赞颂、恭敬与供养。 第二、圣者加持：于天与人之有情众中，殊胜之圣者主尊诸佛及彼之圣子殊胜菩萨，依次视如爱子之长子与手足之精髓，以身语意功德事业加持之。 第三、获得胜者行境之利益：安住誓言者，彼即逝逝者之行境，入于地熟、地住、圆满之地三者之持明之终，于一切法无畏之至尊普贤行合修且获得。 地熟之持明者，乃入坛城而首先获得生圆次第者。 地住之持明者，乃获得证悟与三摩地且恒常安住于彼者。 地圆满之持明者，乃于所得之上力更增盛，获得异熟寿命自在手印后，与任运成就之持明合修且获得者。 第四、总集律仪与誓言功德之利益：于无上誓言之中，一切法之实相如是之法性如虚空般，与调伏有情之方便一切乘之义，及声闻与独觉与菩萨与持明者等所有之别解脱戒，无论何种不可思议之部类，无余一切皆如俱全之量器般聚集，清净且任运成就。 第五、虽毁亦可恢复之利益：根本与支分之誓言毁坏时，非如声闻之律藏如瓦罐破裂般不可恢复，乃经由灌顶与忏悔等积资
English
Of people. Just as worldly farming is unnecessary, If one realizes the meaning of mind without meditation, All qualities are spontaneously accomplished. Not straying from that is the samaya. Thus it was said. Fourth, the extensive explanation of great benefits has five parts. First, praise and offerings by worldly beings: The supreme of the Victorious lineage, the one who holds the secret mantra and abides in the samaya, Brahma and Indra, and other lords of the world, along with their retinues, will praise, honor, and make offerings. Second, blessings by the noble ones: Among the multitudes of gods and humans, the supreme noble ones, the principal Buddhas, and the noble Bodhisattvas, the heart-sons of the Buddhas, will regard them in order as the eldest son and the essence of siblings, and bless them with body, speech, mind, qualities, and activities. Third, the benefit of attaining the realm of the Victorious Ones: That one who abides in the samaya, having entered the three Vidyadharas of maturation on the ground, abiding on the ground, and fully ripened, will unite with and attain the supreme Samantabhadra, fearless in all dharmas. The Vidyadhara of maturation on the ground is the one who has entered the mandala and first attained the generation and completion stages. The Vidyadhara abiding on the ground is the one who has attained realization and samadhi and constantly abides in them. The Vidyadhara of complete maturation is the one who, having gained even greater strength from that attainment, and having obtained the fruition, longevity, empowerment, and mudra, will unite with and attain the spontaneously accomplished Vidyadhara. Fourth, the benefit of the combined qualities of vows and samaya: Within the unsurpassed samaya, the suchness of all dharmas, the dharmata like space, and the meaning of all vehicles, the means of taming sentient beings, and whatever countless types of vows there are, such as those of the Shravakas, Pratyekabuddhas, Bodhisattvas, and Vidyadharas, all of them, without exception, gather like a full measure in a measuring cup, and are completely pure and spontaneously accomplished. Fifth, the benefit of being able to restore even if broken: When the root and branch samayas are broken, unlike the Vinaya of the Shravakas, which is like a broken clay pot and cannot be restored, one can accumulate the gathering through empowerment, confession, and so on.
Chinese
像以前一样恢复完整，诸如此类，无量利益的殊胜秘密咒语中存在。第三，总结本章的意义：如是说，自显的如来众，即如来普贤王如来坛城的拥有者，向其顶礼。从誓言秘密心髓的确定，到显示根本和支分誓言意义的章节，即第十九品。༈ 第五，具有誓言者如何成办事业的方式有三：确立意义的关联，解释词语的意义，总结本章的意义。第一，讲述誓言的次第之后，为了具有誓言者成办事业，如来薄伽梵大乐智慧本身，本来自然成就的誓言事业加持，名为入于等持，为了成就一切事业而宣说此。第二有三：总的显示四种事业的次第，随事业的教敕和舞蹈的利益分别解说成办四种事业的处所，以及等持的差别。第一有四：猛厉的事业，怀爱的事业，增益的事业，寂静的事业。第一有三，第一焚烧火的事业是：猛厉的灶，三角形，埃（藏文：ཨེ་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）的形状，具足一切特征的会众中央，各个本尊坛城的殊胜。生起誓言尊，迎请智慧尊，在无二的自性中，对于猛厉火焰燃烧的火神暴怒威猛的装束者，咒师以对所调伏者极度愤怒的心，行猛厉的供养和焚烧供品时，从二资粮成就的佛陀，百福庄严之身尚且如此，何况世间凡夫。第二，降伏橛的事业是：用兰卡的材料五甘露，或者鱼肉、红糖、黑芝麻、蜂蜜、稻米五种食物的间隙中，放入所调伏者的污垢，包括脚印的土。在所调伏者的标志上，额头上写名字，心间写心咒，骨头上写血，下体写命，凡是能得到的都写上，并加上玛（藏文：མཱ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：玛）ra（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）雅（藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：雅）帕（藏文：ཕཊཿ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）的字样，最后用勾招的字母匝（藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：匝）围绕
English
As before, it is restored and complete, and so on, the supreme secret mantra has immeasurable benefits. Third, to summarize the meaning of the chapter: By saying this, the self-appearing assembly of the Tathagatas, that is, the Tathagata Samantabhadra, the lord of the mandala, is bowed down to. From the certainty of the secret essence of the vows, to the chapter showing the meaning of the root and branch vows, that is, the nineteenth chapter. ༈ Fifth, there are three ways in which a person with vows accomplishes activities: establishing the connection of meaning, explaining the meaning of words, and summarizing the meaning of the chapter. First, after explaining the order of vows, in order for the person with vows to accomplish activities, the Tathagata Bhagavan, the great bliss of wisdom itself, the vow activity that is naturally accomplished from the beginning, called entering into samadhi, this is said for the purpose of accomplishing all activities. Second, there are three: generally showing the order of the four activities, separately explaining the benefits of the commandments and dances according to the activities, the place for accomplishing the four activities, and the difference of samadhi. First, there are four: fierce activities, subduing activities, increasing activities, and pacifying activities. First, there are three, the first burning fire activity is: the fierce stove, triangular, in the shape of E (Tibetan: ཨེ་, Sanskrit Devanagari: ऐ, Sanskrit Romanization: ai, Chinese literal meaning: E), in the center of the assembly with all the characteristics, the supreme mandala of each deity. Generate the Samaya being, invite the Wisdom being, in the non-dual nature, for the fire god with fierce flames burning, with a fierce and terrifying appearance, when the mantra practitioner makes fierce offerings and burnt offerings with a mind of extreme anger towards the one to be subdued, the Buddha who has accomplished the two accumulations, even the body adorned with hundreds of blessings, let alone ordinary worldly people. Second, the activity of subduing the peg is: using the materials of Lanka, the five ambrosias, or the gaps between the five foods of fish, meat, brown sugar, black sesame, honey, and rice, put in the dirt of the one to be subdued, including the soil of the footprints. On the symbol of the one to be subdued, write the name on the forehead, the heart mantra in the heart, blood on the bones, and life on the genitals, whatever can be obtained, and add the letters Ma (Tibetan: མཱ་, Sanskrit Devanagari: मा, Sanskrit Romanization: mā, Chinese literal meaning: Ma) ra (Tibetan: ར་, Sanskrit Devanagari: र, Sanskrit Romanization: ra, Chinese literal meaning: ra) ya (Tibetan: ཡ་, Sanskrit Devanagari: य, Sanskrit Romanization: ya, Chinese literal meaning: Ya) Phat (Tibetan: ཕཊཿ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phat), and finally surround it with the summoning letter Dza (Tibetan: ཛ, Sanskrit Devanagari: ज, Sanskrit Romanization: ja, Chinese literal meaning: Dza).
Chinese
或者写在布、纸上，然后放在里面，或者粘贴在前后任何一面。然后，通过所要成就之事的真言、三摩地、手印三者来勾召，用铁等制成的金刚橛（藏文：བཛྲ་ཀཱི་ལ་ཡ，梵文天城体：वज्र कील，梵文罗马拟音：Vajra kīla，汉语字面意思：金刚橛）向上竖立，刺入心口等处。观想身语化为微尘，向噶玛黑鲁嘎的会众，或先前火炉中生起忿怒本尊的会众供养并进行火供。第三是镇压舞的事业：在唉（藏文：ཨེ་，梵文天城体：ऐ，梵文罗马拟音：Ai，汉语字面意思：唉）会众，即忿怒本尊的殊胜坛城周围，瑜伽士用拇指按住中指和无名指，伸直食指和尾指，两个小指像链条一样连接并捆绑。如此结成手印后，身体摇动，以金刚步在十方移动脚步，念诵吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：Hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：Hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：Hūṃ，汉语字面意思：吽）。 嗔怒金刚及其眷属， 刹那之间毁灭一切世间， 没有什么是不会被毁灭的。 念诵玛（藏文：མཱ་，梵文天城体：मा，梵文罗马拟音：Mā，汉语字面意思：玛）惹（藏文：ར་，梵文天城体：रा，梵文罗马拟音：Ra，汉语字面意思：惹）雅（藏文：ཡ་，梵文天城体：य，梵文罗马拟音：Ya，汉语字面意思：雅）帕（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：Phaṭ，汉语字面意思：帕）！并在林伽上跳脚，观想所要成就之事化为灰尘。这样，无论目标是什么，都会因忆念而迷乱，心碎，身体燃烧，最终消失无踪。 有些人说，在完成先前的火供之后，守护地面，然后男女瑜伽士在火堆中央形成三角形队列，观想为噶玛黑鲁嘎的形象，所有人手牵手，在中央放置林伽，然后跳舞。 总之，焚烧、镇压、舞蹈这三者，任何一个都能成就事业，如果三者都具备，则能达到最佳效果。 第二，关于怀业，也有三种。首先是焚烧的火的事业：在班（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：Vaṃ，汉语字面意思：班）的形状，即具有完整特征的半月形火炉的会众坛城中，既包括火炉的特征，也包括本尊的坛城。在其中，火炉的火焰和熊熊燃烧的火神，具有怀业的特征，威严盛大，以巨大的身躯安住。咒师以对所要怀柔之事的爱慕之心，将与怀业相应的物品供养给火焰，甚至如金刚语，即无量光佛也能被怀柔。第二是刺入的橛的事业：用五甘露或者五种食物，所要怀柔之人的衣
English
Or write it on cloth or paper, and then put it inside, or paste it on either the front or back. Then, invoke it with the mantra, samadhi, and mudra of the object to be accomplished, and erect the vajra kila (Tibetan: བཛྲ་ཀཱི་ལ་ཡ, Sanskrit Devanagari: वज्र कील, Sanskrit Romanization: Vajra kīla, Literal meaning: Vajra Peg) made of iron, etc., and stab it into the heart, etc. Having thought that the body and speech have become like dust, offer it to the assembly of Karma Heruka or to the assembly of wrathful deities generated in the previous furnace and perform a fire offering. The third is the activity of subduing dance: In the environment of the excellent mandala of the Ai (Tibetan: ཨེ་, Sanskrit Devanagari: ऐ, Sanskrit Romanization: Ai, Literal meaning: Ai) assembly, that is, the wrathful deity, the yogi presses the middle and ring fingers with the thumb, stretches the two index fingers, and connects and binds the two little fingers like a chain. Having bound the mudra in this way, moving the body, moving the steps in the ten directions with the vajra gait, reciting Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: Hūṃ, Literal meaning: Hum) Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: Hūṃ, Literal meaning: Hum) Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: Hūṃ, Literal meaning: Hum). The wrathful Vajra and its retinue, In an instant, destroy all the worlds, There is nothing that will not be destroyed. Recite Ma (Tibetan: མཱ་, Sanskrit Devanagari: मा, Sanskrit Romanization: Mā, Literal meaning: Ma) ra (Tibetan: ར་, Sanskrit Devanagari: रा, Sanskrit Romanization: Ra, Literal meaning: Ra) ya (Tibetan: ཡ་, Sanskrit Devanagari: य, Sanskrit Romanization: Ya, Literal meaning: Ya) Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: Phaṭ, Literal meaning: Phat)! And stomp on the lingam, thinking that the object to be accomplished has turned to dust. In this way, whatever the target is, it will be confused by remembrance, heartbroken, the body will burn, and finally disappear without a trace. Some say that after completing the previous fire offering, protect the ground, and then male and female yogis form a triangular queue in the center of the fire, visualizing themselves as Karma Heruka, all holding hands, placing the lingam in the center, and then dancing. In short, any one of these three, burning, suppressing, and dancing, can accomplish the activity, and if all three are present, it will be accomplished in the best way. Second, regarding the activity of subjugation, there are also three. First is the activity of burning fire: In the mandala of the assembly of the half-moon-shaped furnace with complete characteristics in the shape of Bam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: Vaṃ, Literal meaning: Bam), which includes both the characteristics of the furnace and the mandala of the deity. In it, the flames of the furnace and the blazing fire god, with the characteristics of subjugation, majestic and grand, abide with a huge body. The mantra practitioner, with a mind of love for the object to be subjugated, offers items corresponding to subjugation to the flames, and even Vajra speech, that is, Amitabha, can be subjugated. Second is the activity of the peg of piercing: with the five amritas or five foods, the clothes of the person to be subjugated.