Chinese
现观，如是辩论两种相，不共亦是两种相，父母双运乐空舞，如意灌顶诸眷属，为生续义名曰慢。彼乃有欲众生义，共同辩论示眷属，一切显现得灌顶眷，自证利生而说法，所说义理问与答，显现义之语中生。身语意之喜乐行，此乃庸常众生义，体性义取语中出。续义道与支分也，彼之所化二种想，灌顶之道亦说二，不共亦是两种相，共同道仅为阶梯，十度因果而行持，非者亦以意灌顶，示现解脱之方便。解脱道者见与修，四三四四与五数，三谛四证具足故，自明现前而定解，是故见道初相说。修者生起与如是，生起灌顶有寂法，为遣本来住合故，最初无生之悲悯，粗细众多显现也，欲速成就诸悉地，于极无缘法界修。彼定于彼串习故，一切幻化不摇动，了知化身之体性。如是再三而串习，外内情器收于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。所修各别之字也，外则观修遍相同，收摄为金刚萨埵。又或一面与二手，或三面六手恒时修。彼亦长短与粗细，随欲任择而亲近。如是串习五部修，四十二尊及千众学。彼若串习寿命持，合而现证成佛相。彼亦五串为明故，以鬘次第而安立。彼即彼也顿然者，修习次第离勤作。无造如是而安住，任运成就坛城生。于不住之住处修，从方便续与次第，口诀禅定力转变，于断气业而串习。
English
Manifestation, likewise, two aspects of debate, two aspects of the uncommon. Father and mother in union, playing in bliss and emptiness, bestowing empowerment on the retinue as desired, called arrogance for the sake of the arising of the meaning of the tantra. That is also for the sake of beings with desire. Common debate shows the retinue, and from all appearances, the retinue receives empowerment. Having realized it oneself, for the sake of benefiting beings, the words spoken are questions and answers according to the meaning. The words of meaning arise in appearance. He performs the joy of body, speech, and mind. That is for the sake of ordinary beings. The essence is taken from the words of meaning. The meaning of the tantra is the path and its branches. The beings to be tamed by it have two kinds of thoughts. The path of empowerment is also spoken of as two. The uncommon is also two aspects. The common path is only a ladder. The ten perfections are practiced as cause and effect. The uncommon is also through the empowerment of thought. It shows the means of liberation. The path of liberation is seeing and meditating. Three, four, four, and five in purity and equality. Because it is endowed with three truths and four realizations, self-awareness is directly realized and definitely determined. Therefore, the first characteristic of the path of seeing is spoken of. Meditation is generation and suchness. In the Dharma system of existence, the empowerment of generation is to reverse the originally abiding harmony. First, unborn compassion, and many coarse and subtle appearances. Because one desires to quickly accomplish all siddhis, one meditates in the realm of utter non-objectification. That samadhi is familiar, and all illusions are unwavering, knowing the nature of emanation. Having become familiar again and again in this way, the outer and inner worlds and beings are gathered into Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The letters of each thing to be accomplished are separate. Outwardly, the dance meditation is completely similar. Gathered into Vajrasattva himself. Or with one face and two hands, or three faces and six hands, always meditate. That is also short and long, and become familiar with it by choosing as desired. Having become familiar in this way, meditate on the five families. Learn the forty-two deities and the thousand assemblies. If that is familiar, combine it with the knowledge of life and manifestly awaken to enlightenment. That is also familiar with the five for the sake of clarity, and definitely establish the order with garlands. That itself is sudden. The stages of meditation are free from learning. If one abides in equality without fabrication, a spontaneously accomplished mandala will arise. Meditate on abiding in the place of non-abiding. From the method, tantra, and stages, the power of mantra and samadhi transforms, and one becomes familiar with the practice of stopping the breath.
Chinese
啊！产生极大安乐之因，若得秘密莲花灌顶，则以无贪之方式。为了圆满十三种因果，若知次第与还灭，则得加持力之自显。根识与对境相合之后，秘密最胜之大幻化，如坛城微尘般无量，以及圆满具足之自然成就，皆由秘密灌顶所赐予。应努力于方便道，为入及得故说此道，为度化众生而安立，能作之后至道之终点。宣说道之支分助缘，如随顺行持之灌顶，修持与供养，事业与，坛城等八之圆满。以时机之主与友朋摄持，此亦为自他之利益。随顺之行持亦，以时机宣说强大之等持。于应作之事而无所作，初时是宣说观察。以悲心而不浪费地执持，是方便波罗蜜多之行持，第二是与道相应。于十法行之一分上，安住是第三宣说。于安住与受用任何安乐，不退失且具足智慧者，从等持中起而行持，是数目之第四有戏论者。一切之时乃是黎明时，三门向外则词义成立。以所说之具足理由，无见与无所见，自然成就之智慧明灯，自性光明是眼之殊胜。本体亦如是了知，为无境光明故名为见。为次第行故说灌顶，本体能力利益光明是灌顶。是极甚深所教示之五种本体。以所需之时机而分时机，如所说般了知。如本体般而计数，五灌顶圆满，子增至十八。度是三种相，外内坛城三种相。次第灌顶第一是，绘制祈请利益能力灌顶。生起次第学习之时，圆满次第口诀结合时，秘密灌顶是第四印。为示坛城而示知，本体之时亦成五种，如磨利刀刃般之能力。能力生起与获得之量，因缘与因
English
Ah! The cause of great bliss arises. If one receives the secret lotus empowerment, then it is in a way without attachment. To perfect the thirteen causes and effects, if one knows the order and reversal, one obtains the self-manifestation of the power of blessings. When the senses are united with the objects, the great illusion of the secret supreme, as countless as the dust motes of the mandala, and the spontaneously accomplished perfections, are all bestowed by the supreme secret empowerment. One should strive on the path of means. To enter and attain, this path is spoken of. It is established to liberate beings. Having been able to act, one reaches the end of the path. Explaining the auxiliary conditions of the path, such as the empowerment of following conduct, accomplishment and offering, activity, and the perfection of the eight, including the mandala. It is held together by the chief and friends of the occasion. This is also for the benefit of oneself and others. The following conduct is also, on occasion, explained as powerful samadhi. In the act of doing, there is nothing to do. Initially, it is said to be observation. Holding on without wasting with compassion is the practice of the paramita of means. The second is to be in accordance with the path. Abiding in one part of the ten dharmic practices is the third explanation. In whatever comfort of dwelling and enjoyment, for those who do not decline and possess wisdom, arising from samadhi and acting is the fourth of the numbers, with elaboration. All times are at dawn. When the three doors are outward, the meaning of the word is established. With the reasons given in the explanation, without seeing and without being seen, the lamp of spontaneously accomplished wisdom, the self-luminous nature is the supreme of the eyes. The essence is also known to be thus. Because it is luminous without an object, it is called seeing. Because it proceeds in order, empowerment is explained. Essence, power, benefit, and luminosity are known as empowerment. These are the five essences of what is taught very deeply. Divide the occasion by the occasion of need, and know it as it is said. Count as the essence, the five empowerments are complete, and the offspring increase to eighteen. "Du" is in three aspects, the three aspects of the outer and inner mandala. The first empowerment in order is, drawing, requesting, benefit, and power empowerment. At the time of learning the generation stage, at the time of combining the completion stage instructions, the secret empowerment is the fourth seal. To show the mandala is to show knowledge. The time of essence also becomes fivefold, like the power of sharpening a blade. The measure of the arising and attainment of power, cause and condition, and cause.
Chinese
主人和，地方和未得到那些，对所有自性适时应用。具有信心和精进三者，以及具有三种苦行的学生，对于单一或不同的原因，给予任何具有而不浪费的东西。通过灌顶，因缘存在，从烦恼中，知识障大中小完全清净，为了功德显现而命名。如果没有使上师欢喜，并且没有获得所有灌顶，开始事业则无果，因堕落而开始。任何通过利益而进行灌顶的，从此时起是胜者的儿子，不退转，因此是功德。从天人功德以上，获得金刚持等皈依。修持世间和出世间，世间的也如下：修持僵尸、短命，以及大天和四大天王，如同调伏恶龙的四位国王大臣，两种使妻子臣服的方法，僵尸、快速行走，修持誓言，修持隐形之身，天龙女，修持国王大臣、军队首领、大臣，为了今生是世间的。修持文字幻术会众。修持金刚萨埵和药物，修持五部和五境之心，赐予灌顶有两种等。手印、物质和方便行，所依赖的修持归纳为三种。为了寻求意义而确定修持之名。为了圆满二资粮，供养是：禅定、结合解脱、誓言物质，以及欲望、智慧和心之云，音乐等灌顶奉献。为了方便安住而供养，具有共同、特殊、功德。成就自他利益的事业是：佛塔、手印之门，以及哈、普、龙和物质所作。年幼、他人和种族增长，没有生育和无伴侣，四种事业适时应用吉祥。为了使事业的力量增大，从先前寻找是最好的。息灾时温和，增益时喜悦，怀爱时迷恋，诛伏时愤怒心。这也是使事业力量增大的原因。观修一位胜者，对一切都能成就，即使做，也因时机而有四位神。为了抓住修持的基础，誓言是：本体、略、广三种要知道。简要地阐述三种平等誓言，中等有十五根本，广说有三百六十。或者根本的根本，以及根本的支分
English
The master and, the place and those not yet attained, apply appropriately to all natures. Possessing faith and diligence, and the student possessing three ascetic practices, give to the one cause or different causes, whatever one has without wasting it. Through empowerment, the condition exists, from afflictions, the obscurations of knowledge, great and small, are completely purified, named for the sake of manifesting qualities. If the master is not pleased, and all empowerments are not obtained, starting activities is fruitless, starting with downfall. Whatever empowerment is done through benefit, from this time onwards, is a son of the Victorious One, non-returning, therefore it is a quality. From gods and humans, qualities and beyond, obtaining refuge such as Vajradhara. Accomplishing worldly and transcendent, the worldly are also like this: accomplishing zombies, short life, and the great god and the four great kings, like the four kings and ministers who subdue the evil dragons, two methods of subduing wives, zombies, fast walking, accomplishing vows, accomplishing invisible bodies, goddesses and nagas, accomplishing kings, ministers, military leaders, ministers, for the sake of this life are worldly. Accomplishing assemblies of letters and illusions. Accomplishing Vajrasattva and medicine, accomplishing the five families and the mind of the five realms, giving empowerment has two kinds, etc. Mudras, substances, and skillful conduct, the accomplishments that rely on are summarized into three. Determining the name of accomplishment for the sake of seeking meaning. In order to perfect the two accumulations, offerings are: samadhi, combining liberation, vow substances, and desires, wisdom, and clouds of mind, music, etc., empowerment offerings. Offering for the sake of convenient dwelling, possessing common, special, qualities. The activities that accomplish the benefit of oneself and others are: stupas, mudra gates, and what is done by ha, phu, nagas, and substances. Young, others, and the increase of lineage, without procreation and without companions, the four activities are auspicious to apply at the right time. In order to greatly increase the power of activities, it is best to seek from the beginning. Gentle in pacifying, joyful in increasing, infatuated in subjugating, and an angry mind in wrathful. This also causes the power of activities to greatly increase. Meditating on one victorious one, one can accomplish everything, even if doing, there are also four deities according to the occasion. In order to grasp the basis of accomplishment, vows are: essence, brief, and extensive, one should know three. Briefly explaining the three equal vows, the middle has fifteen roots, extensively there are three hundred and sixty. Or the root of the root, and the branches of the root.