English
By having no inner mind, one perfects magical power. That which arises from its power, does it arise from the fourth dependent origination? Like the arising of understanding of words, whichever of the two is desired, in two ways. The fourth is endowed with nine, and with the completion of one's own conditions, attachment to it will be liberated. One should arise from being endowed with four and five. The lineage of whatever ripens in harmony increases, from its four, Brahma and Yama's, embodied forms manifest in their own place. Like the ocean, planets, and stars are connected, by the vajra rite? Training, with one's own conditions complete, does it manifest from being endowed with ten scriptures? Or else, from that, one engages in enjoyment. Fifth, by yoga alone, one may obtain two ways of transcendence. Five enjoyments that are incompatible with that, your own four fours and four methods, if a numerical sign appears with endowment, the mandala union is two methods. If the limbs are complete, there is no leakage. Otherwise, it is another number of times. Like the light of four jewels in the ocean, one may obtain it as it strikes. If one cultivates the path of liberation in stages with this, one will not be harmed by demons on the Buddha's ground. Know the second limb here, that they themselves act as their own work. The purpose, types, and time, faults and qualities are completed by the summary. For the sake of one's own and others' benefit, treasuring cleanliness and unfamiliar habits. What is said in the secret tantra itself, consuming impure substances, vows, and meat. The twenty-five desires and afflictions, however much the black ones subdue. It is not common, but the opposite, white. Especially those that are compatible with the path and ground. On the path of attachment, it is just like that, like using poison against poison. For both oneself and others, one acts with life and skillful means. Knowing one is the people, the lord, as well as the Brahmin, the king, the five in order. Knowing all the many things to be learned, there is no abandoning of prisoners. Like the second metaphor, one becomes accustomed to it. For the three entrants, a way to fulfill the mind. The matching instructions are the root, depending on the order and reversal of grains and so on. Like the power of a pure lineage, training in the realm of experience, combining seeing and habituation, the four. Fifth is service, the king's laws, like the first, enjoying the five enjoyments. One should engage in extremely elaborate conduct. In the fifth, the five are the main ones. From there, separating from the leakage of the four, in the order of iron, copper, gold, and silver, the four. The difference between oneself, others, and places changes. The former is the effort of having a lineage.
Chinese
无有。各自所学为何事，时中珍爱乃殊胜。次第串联道与初，行持著称心向往。先前习惯至究竟，此后取舍自境域。舍弃殊胜无究竟，鲁莽任性所行持，实则不变如自在，各自异熟超限量。因此彼有彼在于，是故定解不堕二。各自堕罪与功德，如是著称之四者，积聚二者转增多，损减二者转减少。事业之总集，乃为需求与，本体、决定词、名称与，行事方法、时机与殊胜，过失功德九者圆满也。自与他与二者俱，为护持圣法故，有五种也。如树之于水而取舍，上中下三依能力。所化内外合为四，调伏之大力有四，一能调伏一切具力等，五者何者即本体。为息内外诸苦故，为增二者所增故，为摄四种自在故，为柔二种暴戾故，第五如前所显示故，决定词必定能成就。为于意义而执持故，自性道中以悲心开显，中为方便与智慧，前二与后二，智慧禅定有二种，受用增上与影像二，于此说为内外密。本体随顺寂静有二，外为寂灭诸魔敌，内为寂灭烦恼念。广大二者为滋养与增长，如病死、禾稼、冰雹等，寿命与受用、种姓与，福德四者内果也。自在为勾招与摄集二，外为陀罗尼之相勾，不合二者转为自在，自心五果摄集之。现行驱逐与镇压，令疯狂、鬼附、作诅、令枯槁，愚昧与稳固动摇于他相续。自身内外怨敌调柔，方便为方便内为秘密，四界三界应连结。智慧内外二者之，外境无量性中之四者，增上影像行事二者，佛塔门与火供也，后者处所与修行者与，八灶与炉房等具足也。
English
Without. Whatever one's own learning is, it is especially cherished in due course. Connecting the path and the beginning in sequence, it is known as practice and is hoped for. When the former becomes accustomed and reaches the end, then one's own field of practice is taken up. Abandoning the special is not complete. Reckless and arbitrary behavior, in reality, remains unchanged like self-mastery, and the ripening of each exceeds the limit. Because that has that, therefore, the two certainties are attained without falling. As the four, such as the downfall and attainment of each, are known, accumulating the two transforms into increase, and reducing the two transforms into decrease. The summary of actions is for the sake of need and, essence, definition, name, method of action, occasion, and distinction, and the nine qualities and faults are complete. For the sake of oneself, others, and both, and for the sake of upholding the sacred Dharma, there are five types. Like water to a tree, taking and abandoning, superior, medium, and inferior are combined according to ability. Those to be tamed, outer and inner, are combined into four, and the great power of taming has four aspects. Whatever of the five, such as one who tames all with power, is the essence. For the sake of pacifying outer and inner suffering, for the sake of increasing the two to be increased, for the sake of gathering the four powers, for the sake of softening the two kinds of violence, and because the fifth is shown as before, the definition is certain to be accomplished. Because of holding onto the meaning, compassion opens up the path of self-nature. The middle is method and wisdom, the former two and the latter two, wisdom and samadhi are two types, enjoyment and excess and image are two. Here, they are explained as outer, inner, and secret. The essence is two kinds of following peace. Outwardly, it is the pacification of demons and enemies. Inwardly, it is the pacification of afflictions and thoughts. The two expansive ones are nourishment and growth, such as sickness, death, crops, and hail. Life, enjoyment, lineage, and the four merits are inner fruits. Power is two kinds of attraction and gathering. Outwardly, the form of dharani attracts. The two dissimilar ones become powers. The five fruits of one's own mind are to be gathered. Manifest actions are expulsion and suppression, causing madness, possession, cursing, causing withering, ignorance, and stability, shaking in the continuum of others. One's own outer and inner enemies are tamed. Method is method, and the inner is secret. The four elements should be connected to the three realms. The two wisdoms, outer and inner, are the four from the immeasurable nature of the outer realm. The two methods of increasing the image are stupa doors and fire offerings. The latter are places, practitioners, eight hearths, and equipped with a furnace.
Chinese
方位和颜色以及时间，橛、天、心和母，所修之林伽、火供，坛城供品全部备齐。主要行事方法是火供，有时需要安立林伽，这是带有舞姿的条件。这些是根本的供养和供奉，以及坛供、火供的次第，祈愿和剩余的事业。时机是灌顶和修法时，供养忏悔、寿命和时机成熟时，特别是没有染污和障碍时，达到究竟道路的次第，或者三种智慧根源的，能力、加持、处所的体性，方法和基础以及差别上，如同梯子的横木一样。不圆满、不成就、不完备，二利不能成办是它的过失，与此相反的具足，要知道是功德。四种誓言是体性、数量，必要、目的、时间和伟大，功德、圆满的方法、过失等，必须特别了解。进入密门的一切，三门自己所守护的，如同国王的印玺一样，不分离的誓言是它的体性。共同的其他经论为了利益众生，特别是根本和支分，经部、广、中、略的数量，密续中所说要勤奋。大乘地道的差别，时机的道法不相同要守护，它的必要、目的，自和他，过失功德以分而论目的重大，以彼和彼而成就决定词。自他和所化机的调伏和积聚，因为有守护的次第，获得哪个地道的时候，对它有那个必要，守护那个。与时机相结合有二种利益，为了策励殊胜的守护，如果能守护无上，一切戒律誓言都圆满，无作无为也不会毁坏，不错乱安住的利益是，名称、随行、外续著名。也要作执持和获得的差别，自和他需要数量圆满。那个那个损坏出现的时候，认识对境、恢复的五个根本，不懒惰地勤修佛法，因此必定获得圆满的执持。地狱、懒惰、颠倒和，聋哑、烦恼、被控制和，被魔所骗和自性恶，八种原因使苦行损坏。此时和来世以强弱，对共同和个别的二种过失有害。陈设胜利。
English
Directions, colors, and time itself, phurba, deities, mind, and yum. The lingam to be accomplished, fire offerings, and the mandala with all its implements are fully prepared. The main method of practice is fire offering, and sometimes it is necessary to establish the lingam. These are the conditions with dance postures. These are the root offerings and adorations, as well as the order of mandala offerings, fire offerings, prayers, and remaining activities. The occasions are during empowerments and practices, offerings, confessions, longevity, and when the time is right, especially when there are no defilements or obstacles, the stages of reaching the ultimate path, or the power, blessings, and nature of the place of the three wisdom faculties, in method, basis, and distinction, like the rungs of a ladder. Not fulfilling, not achieving, not completing, and not accomplishing the two benefits are its faults. Possessing the opposite of these, one should know that they are qualities. The four vows are essence, number, necessity, purpose, time, and greatness, qualities, methods of fulfillment, and faults, which must be specifically understood. For all who enter the secret gate, the three doors are what one protects oneself from, like the king's seal, the inseparable vow is its essence. Common other scriptures for the benefit of beings, especially root and branches, sutras, extensive, medium, and concise in number, what is said in tantras should be diligently practiced. Differentiate the stages and paths of the Great Vehicle, protect the different Dharma of the occasion's path. Its necessity and purpose, self and others, faults and qualities, the purpose is great in terms of division, by that and that, the definitive word is accomplished. The taming and accumulation of self and others to be trained, because there is a sequence of protection, when one obtains which stage and path, one needs that for it, protect that. When combined with the occasion, there are two benefits, to encourage the supreme protection, if one can protect the unsurpassed, all vows of discipline are complete, without action or effort, there is no deterioration, the benefit of abiding without error is, names, followers, and outer tantras are famous. One should also make the distinction between holding and obtaining, self and others need the number to be complete. When that and that damage occurs, recognizing the object, the five roots of restoration, diligently practice the Dharma without laziness, therefore one will surely obtain complete holding. Hell, laziness, perversion, deafness, affliction, being controlled, being deceived by demons, and evil nature, eight causes damage asceticism. In this life and the next, with strength and weakness, it harms both common and individual faults. Display victory.
Chinese
讲述了七种事业。归纳为本体、差别、数量，必要、方法、时间和词义，功德、过失作为基础。七个阶段和提取精华。圆满的安排是本体。第一是自性达到究竟。所化有寂静和忿怒，以信心分为身、语、意、功德，事业以主要分为五种。根本也根据情况而有数量。供养、灌顶和成办事业，基础也以主要而数量随顺。周遍一切而有十四和三十五种，在那之后加上六。四种是为了自己和他人。忆念、所依和关联，禅修和修持等为了供养和成办，要非常努力地接受。地的行为次第，以及仪轨的方法，在自性等七种中，凡是拥有的都拥有。通过方法和智慧来行动，因此会显现成就。七种的主要精华在何处，它的眷属具有决定的词义，从经文中出名而没有怀疑。以一个差别而束缚和解脱，增长、减少、利益、获得、成就四种，各自差别的数量。与此相反的过失，必定跟随数量。使之欢喜的归纳词是，必要时本体、数量和情况，以及过失和功德等，要如实地了解。自己和他人圆满利益，使之欢喜和满足，今生和来世获得，以及功德如经文所说，为了不出现缺失和过失。能做、所做、行为、作者聚集，使喜悦和满足转变的实物本身，为了与世间行为相符而信受，手印和手印、歌舞词，内外秘密的物品和意供，具有生命的三种真实状态，从三种供养中展开的，在七坛城的位置上，为了布施而需要，随之进入，在事业、行为、修持、灌顶、供养之时。时间的随顺功德，共同和差别以时间而定，今生和来世获得什么，以自己和他人的利益而分为两种。与此相反和不满足，散乱，衰损，失去加持。要获得的归纳词是，需要、原因、本体、数量，方法和获得量、时间和容器，功德、过失和坛城