English
There are two realms of activity for demons: actual entities and their awareness; knowing and not knowing are different. Sixth, there are four methods of subduing: apply them after the previous ones. Seventh, there are three experiences: brief, extensive, and abandoning disputes. There are five aspects to the extensive: wavering, attainment, habituation, stability, and completion. Eighth, there are three practices: examples and meanings of view and practice, methods of practice, and the qualities of practice. The second has seven: practicing in the two accumulations, practicing the connection between view and practice, the practice of methods, the samadhi of practice, the divine, practicing with the goddesses of desirable qualities, practicing with the skull cup, and the method of practicing by combining with wisdom. The samadhi of practice has two: extensive and concise. The first has two: the practitioner and what is to be practiced. Ninth, there are two samayas: the nature and the faults of breaking them. The first has three: the samaya of samadhi, the samaya of protecting the skull cup, and protecting everything for the benefit of others. Tenth, warmth. Eleventh, there are four signs: the arising of greater strength than before, clairvoyance, miracles, and abandoning hope and doubt about the signs. Twelfth, there are three dreams: the differences in dream omens, the appearance of all good omens, and being unobstructed and in accordance with the omens through its reasonable explanation. Thirteenth, there are three benefits: self-appearance as leisure of the deities in the assembly of realization, meditating on the awareness of the deities as self-appearance, and the arising of results from purifying attachment through meditation. Fourteenth, there are two aspects of union: the benefits of meditating on union, and obtaining results from the continuum even without meditating due to weak ability. Finally, there are two results: becoming the path and the ultimate result. Fifth general meaning, there are two aspects to accumulating merit without interruption, of which, in terms of the occasion, there are two: the actual approach and accomplishment, and the result of experiencing it. The first has two: brief and extensive. The first has two: common and specific. The extensive has three: the approach and accomplishment of the path, the approach and accomplishment of methods placed below, and mainly showing the approach and accomplishment of accomplishment. This has two: brief and extensive. This has two: accumulating the merit of peaceful and wrathful deities. The first has two: brief and extensive. This has two
Chinese
以五种圆满为基础，以念诵修持来端正其要义。其中分为二：略说和广说。其中有五种圆满：修行者圆满、处所圆满、时间圆满、资具圆满和修法圆满。第一部分分为二：总的指示和分别的解说。其中有二：导师和眷属。处所分为二：寻找处所，进行地基仪式；建造房屋，涂饰并装饰。时间分为二：进入的时间和成就的时间。资具分为二：真实的资具，以及收集清净之物并加持。第五个修法圆满和第二个以念诵修持来端正其要义，如果以上面所说来分，则分为二：以念诵修持来端正其要义本身，以及以其助伴资具来应用。第一部分分为三：略说、广说和意义总结。广说分为四：念诵、近念诵、修持和大修。第一部分分为三：修行者、闲暇和次第。其中分为三：前行、真实次第和结尾之行。真实次第分为二：生起三摩地的闲暇，以及迎请并收摄智慧的闲暇。第一部分分为二：根本本尊和支分本尊。第一部分分为二：略说和广说。其中分为二：总体观修坛城和分别观修。其中分为三：一个坛城、三个坛城和五个坛城。其助伴资具分为二：应用的方便和应用的功德。第一部分分为二：资具应用的略说，以及共同的施放朵玛食子于忿怒尊，和广说应用于五种资具。其中分为二：无相的应用方便，寂静和忿怒尊共同，以及有相的应用方便。第一部分分为二：近的和广的。其中分为二：教理的依据，以及由此成立的意义，是无相的应用方便本身。有相的应用方便分为二：共同的三摩地和各自的应用方便。第一部分分为三：观想外器内情为宫殿和本尊，以及仅以三摩地应用，以及与其相关联的应用。其中分为三：宫殿与本尊合一的意义，以及支分
English
Based on the five perfections, and rectifying its essence through recitation and practice. Therein are two: concise and extensive. Therein are five perfections: the practitioner, the place, the time, the resources, and the method of practice. The first part is divided into two: a general indication and a detailed explanation. Therein are two: the teacher and the retinue. The place is divided into two: searching for a place and performing a ground-breaking ceremony; building a house, painting and decorating it. The time is divided into two: the time of entering and the time of accomplishment. The resources are divided into two: the actual resources, and collecting pure substances and blessing them. The fifth, the perfection of the method of practice, and the second, rectifying the essence through recitation and practice, if divided as mentioned above, are divided into two: rectifying the essence through recitation and practice itself, and applying its auxiliary resources. The first part is divided into three: concise, extensive, and a summary of the meaning. The extensive part is divided into four: recitation, near recitation, practice, and great practice. The first part is divided into three: the practitioner, leisure, and the sequence. Therein are three: preliminary actions, the actual sequence, and concluding actions. The actual sequence is divided into two: generating the leisure of samadhi, and inviting and gathering the leisure of wisdom. The first part is divided into two: the root deity and the branch deities. The first part is divided into two: concise and extensive. Therein are two: general contemplation of the mandala and specific contemplation. Therein are three: one mandala, three mandalas, and five mandalas. Its auxiliary resources are divided into two: the means of application and the qualities of application. The first part is divided into two: a concise explanation of the application of resources, and the common throwing of the torma offering to the wrathful deities, and an extensive explanation of the application to the five resources. Therein are two: the means of application without characteristics, common to peaceful and wrathful deities, and the means of application with characteristics. The first part is divided into two: near and extensive. Therein are two: the validity of the scriptures, and the meaning established thereby, which is the actual means of application without characteristics. The means of application with characteristics is divided into two: the common samadhi and the respective means of application. The first part is divided into three: contemplating the outer environment and inner beings as the palace and deities, and applying solely through samadhi, and applying in connection with it. Therein are three: the meaning of the palace together with the deities, and the branches
Chinese
此外，还有观修五种明智本尊的功德，以及肢体运动的功德。各自的应用方法有四种：应用于华丽的服饰，舞蹈、歌曲、歌词的共同应用方法，应用于美食佳酿，以及应用于元音辅音。第一种有三种：应用于服饰的功德，应用于装饰的方法，以及应用于五种欲妙的功德。舞蹈、歌曲、歌词共同应用的方法有五种：这二者的共同功德，主要舞蹈的行为，在五根上书写文字并进行增减的功德，父尊母尊共同的等持，以及各种姓氏的舞蹈歌曲的功德。应用于饮食的方法有两种：应用于饮食能变成供养和祭祀两种，以及成就共同的悉地。应用于元音辅音有五种：先前的行为，以四种念诵修持来端正正文，智慧生起的方式，果实散布于天界的闲暇，以及共同的悉地。应用的结果有三种：以文字轮和获得智慧上师的地位这二者来总的显示殊胜的果实，以及分别显示共同的果实。其中有两种：修行者和应用于五种物品的功德。其中有五种：应用于舞蹈，歌曲，服饰装饰，饮食，以及元音辅音的功德。第二，修持忿怒尊会供有两种：抓住其他和端正正文。第一种有两种：简略的和详细的。其中有五种：地点圆满，修行者，物品，时间和修持方法。修行者有两种：以等持的力量相同来修持和修行者的数量。物品有三种：实物，应用方法和必要。第一种有两种：生活和修持的物品共同的，以及显示三种遣除违缘的物品。时间有两种：时间的体性和在瑞多嘎那萨修持。端正正文有两种：共同的念诵修持与之前相同，以及修持的念诵修持。其中有两种：念诵修持的实物和应用于辅助物品。第一种有两种：简略的和详细的。其中有四种：念诵，近念诵，修持和
English
In addition, there are the merits of contemplating the five wisdom deities, and the merits of limb movements. There are four methods of application for each: applying to gorgeous clothing, the common application methods of dance, song, and lyrics, applying to fine food and drink, and applying to vowels and consonants. The first has three: the merit of applying to clothing, the method of applying to ornaments, and the merit of applying to the five objects of desire. There are five methods of applying dance, song, and lyrics in common: the common merit of these two, the act of the main dance, the merit of writing letters on the five senses and adding and subtracting them, the common samadhi of the father and mother deities, and the merit of the dance and songs of various lineages. There are two methods of applying to food and drink: applying to food and drink can transform into two types of offerings and sacrifices, and the accomplishment of common siddhis. There are five applications for vowels and consonants: the preliminary actions, correcting the text with four recitations and practices, the manner in which wisdom arises, the scattering of fruits in the leisure of the heavenly realms, and the common siddhi. There are three results of application: generally showing the supreme fruit with the two of the wheel of letters and obtaining the status of the wisdom guru, and separately showing the common fruits. There are two aspects to this: the practitioner and the merit of applying to the five objects. There are five aspects to this: the merit of applying to dance, song, clothing and ornaments, food and drink, and vowels and consonants. Second, there are two aspects to accomplishing the wrathful deity assembly practice: seizing others and correcting the text. The first has two aspects: concise and detailed. There are five aspects to this: perfect place, practitioner, objects, time, and method of practice. There are two aspects to the practitioner: practicing with equal power of samadhi and the number of practitioners. There are three aspects to the objects: the actual objects, the method of application, and the necessity. The first has two aspects: the common objects for livelihood and practice, and showing the three objects for averting obstacles. There are two aspects to time: the nature of time and practicing at Redogna Sar. There are two aspects to correcting the text: the common recitation and practice is the same as before, and the recitation and practice of the practice. There are two aspects to this: the actual recitation and practice and applying to auxiliary objects. The first has two aspects: concise and detailed. There are four aspects to this: recitation, near recitation, practice, and
Chinese
哇千诺！第一部分有四点：空闲、加持物品、进行外部供养并布施三份，以及用防护轮橛固定界限。第一部分有两点：数量和减少的方法。近修有两点：首先要做的事情和端正事业的根本。其中有三点：生起禅定的空闲，次第迎请并供养的仪轨，以及进行念诵近修。第一部分有两点：根本本尊和支分本尊。第一部分有两点：所观修的本尊和如何观修的方法。第一部分有两点：简略和广繁。其中有三点：一组、三组和五组。第一部分有两点：以如来部为主，以及将此部与其他部相结合。迎请和聚集的仪轨有三点：迎请，抛掷智慧花的咒语，以及献供的咒语。其中有两点：献朵玛和献秘密加持。进行念诵近修有三点：禅定、咒语及其必要性。大成就法有三点：自己的体性，普遍宣说念诵的禅定，以及出现验相时获得成就的方法。其中有四点：观察验相，驱除障碍，获得成就的实际方法及其功德。第二，辅助的物品的使用方法有两点：详细阐述承诺寂静的秘密供养，以及四种共同物品的使用方法。第一部分有三点：宣说誓言，自己的体性和不理解而使用的过患。体性有两点：度脱和结合。第一部分有四点：实际的度脱，不被其沾染的道理，度脱的词义，以及结合与度脱无有差别。第一部分有四点：显现的度脱，大方便的度脱，自性的度脱，以及禅定的度脱。第一部分有两点：度脱十方刹土，以及度脱三千世界的禅定。大方便的度脱有两点：先发生和后随行。不被其沾染的道理有四点：二谛的理由，分别，将分别识度脱为尘土，以及宣说心的自性中没有可度脱的。