Chinese
手的肢体根本，肢体归纳为四种。 行事的体性如是。 必要，总的和特别的两种。 调伏分别念和成办事业。 调伏、律仪和誓言等，说是聚集的殊胜。 譬如，也有时节的多种相，如四地分界、城等。 衰损过失，总的和特别的，从二变续中清楚显示。 补救方法，根本和肢体的，结合时节而如经文实行。 功德，简略地总示，特别的在各自时节知晓。 自性，本来就是成佛的。 词义，过失和功德随顺时节而变。 坛城，随顺时节而说了七种，首先是自性坛城。 自性本体和任运成就，果位随顺时节而变为三种。 法性自性离戏论，是自性本体的坛城。 四十五坛城，住在界和处上的，胜者说是任运成就。 果位究竟在色究竟天，安住于中央和周围的形态。 那也是寂静和忿怒两种，必定转变为身语意。 体性多种，离于知解的，词义随顺时节而变为两种。 以信解领受的等持，以殊胜坛城说了两种。 因为熟悉那样的自性，同样以等持坛城，内外器情全部，融入于自性的法界。 是法身手印的修持。 自明无边无际的中央，四种智慧放射周围的形态，为了成办果位究竟。 殊胜等持两种相，为了调伏所化有情，寂静和忿怒，以及成办事业和福德五种。 那也是身语意三种，寂静是身语意。 身的装束、安住方式和，身色、装饰等要知道。 意和手印结印，以及执持和意念事业等。 语的根本是生起和，念诵、迎请、抛花。 融入和祈求成就的咒语，加持灌顶等咒语。 要知道那些的体性。 忿怒殊胜的等持，身语意宣说，如是结合。 殊胜三种也结合数量，等持所依。
English
The root of the hand's limbs. Limbs are summarized into four. The nature of acting is as it is. Necessity, both general and specific. Taming conceptualization and accomplishing activities. Taming, discipline, and vows, etc., are said to be the supreme of gatherings. For example, there are many aspects of occasions, such as the boundaries of the four lands, cities, etc. Decline and faults, both general and specific, are clearly shown from the two-fold continuum. The method of remedy, the root and limbs, apply according to the occasion and practice according to the scriptures. Qualities, briefly summarized in general, are known specifically in their respective occasions. Self-nature is primordially enlightened. The meaning of words, faults and qualities, changes with the occasion. Mandalas are said to be seven according to the occasion, first is the self-nature mandala. Self-nature itself and spontaneous accomplishment, the result changes into three according to the occasion. Suchness, self-nature, free from elaboration, is the mandala of self-nature itself. The forty-five mandalas reside in the elements and sense bases. The Victorious Ones say it is spontaneously accomplished. The ultimate result is in Akanishta, residing in the form of the center and the surrounding. That is also of two kinds, peaceful and wrathful, and necessarily transforms into body, speech, and mind. The nature is manifold, beyond knowing, the meaning of words changes into two according to the occasion. The samadhi that is taken with faith and aspiration, is said to be two by the superior mandala. Because of familiarizing with that self-nature, similarly, with the samadhi mandala, all inner and outer contents of the vessel and essence, should be dissolved into the expanse of self. It is the practice of the Dharmakaya mudra. The center of self-awareness without beginning or end, the four wisdoms radiate in the form of a surrounding, for the sake of accomplishing the ultimate result. Two aspects of superior samadhi, for the sake of taming those to be tamed, peaceful and wrathful, and accomplishing activities and merit, five. That is also of three kinds, body, speech, and mind, peaceful is body, speech, and mind. The body's attire, the manner of abiding, and the body's color, ornaments, etc., should be known. The mind and mudras are made, and holding and thinking, activities, etc. The root of speech is generation, and recitation, invocation, scattering flowers. Dissolving and mantras for requesting accomplishments, mantras for blessings, empowerments, etc. The nature of those should be known. With the wrathful superior samadhi, body, speech, and mind are explained, and combine them accordingly. The superior three also combine with numbers, the support of samadhi.
Chinese
因此，影像应被理解为二种差别。 影像坛城是伟大的粗略之方便。 以名相执持之境是坛城，因智慧显现故为影像。 殊胜的影像有五种，即灌顶、内外福德资粮、 修持和事业坛城。 灌顶有指长和四指之分。 寂静、增益、中等三种， 四肘、八肘和十二肘， 十六肘是下等中等的尺寸， 二十或二十五肘， 被说为增益的方式， 每一面都这样说的。 福德之所依是佛塔等， 资粮有俱卢舍和由旬之分。 修持是命橛等等， 依情况而定是第三坛城。 这些是地基仪轨、台阶砌造和， 起始、摇动和画线准备， 绘画、装饰和开光， 以及事业的仪轨之教示。 忿怒尊的情况也应如是知晓。 四种事业和八暇满， 是在影像的情况下宣说的。 因甚深之故，菩提心坛城是， 所依和能依二种名言， 差别在于内外最终的改变。 因具有五种智慧之味， 故称为坛城， 其自性是秘密的三界。 资粮是三种财富和， 一、三、五之聚。 那些也依情况而定有三种， 兜率天神和喜足之人， 积聚五种财富受用。 因一致和尺寸故称为资粮， 其名称有处所和受用天， 三摩地行境果位天。 自己和他人之义词等， 应知资粮坛城之支分。 其相是中等在处所时间， 被说是修持力量之助缘。 为了击败辩论者们， 言说和关联也是需要的。 言说是所说、能说和， 自性、传承和导师， 或所表、能表二种传承。 关联又是这样的， 坛城与真言不分离， 真言与灌顶相关联， 秘密灌顶殊胜是决定的。 获得灌顶者安住于修持， 是获得两种成就之人， 被说是与所化之田相关联。 或者三种传承相关联， 所表、能表因果之方式， 知和境是果位。
English
Therefore, the image should be understood as two kinds of differences. The image mandala is the great, coarse means. The realm of holding onto names is the mandala, because wisdom appears, it is the image. The excellent image has five aspects, namely empowerment, inner and outer accumulations of merit, accomplishment, and activity mandala. Empowerment has the measure of a finger and four fingers. Peaceful, increasing, and medium are the three types, four cubits, eight cubits, and twelve cubits, sixteen cubits is the size of the lower medium, twenty or twenty-five cubits, is said to be the way of increasing, each side is said to be the measure. The basis of merit is the collection of stupas, the collection has the measure of a krosha and a yojana. Accomplishment is the life-peg and so on, depending on the occasion, it is the third mandala. These are the ground ritual, the construction of the platform, and, the beginning, the swaying, and the preparation of drawing lines, painting, decoration, and consecration, as well as the teachings of the principles of activity. The situation of the wrathful ones should also be understood in the same way. The four activities and the eight freedoms, are explained in the context of the image. Because of its profundity, the Bodhicitta mandala is, the object of support and the supporting object, two terms, the difference lies in the ultimate change of inner and outer. Because it has the taste of the five wisdoms, therefore it is called a mandala, its nature is the secret three realms. The accumulation is the three kinds of wealth and, the clusters of one, three, and five. Those also have three types depending on the occasion, the gods of Tushita and the contented people, accumulating five kinds of wealth and enjoyment. Because of harmony and measure, it is called accumulation, its names are the place and enjoyment gods, the samadhi practice realm and the fruition gods. The meaning of self and others, words, etc., should be known as the branches of the accumulation mandala. Its characteristic is that in the intermediate place and time, it is said to be a condition for the power of accomplishment. In order to defeat the debaters, speech and connection are also necessary. Speech is what is said, the speaker, and, nature, lineage, and teacher, or the signified, the signifier, the two lineages. The connection is also like this, the mandala is inseparable from the mantra, the mantra is connected with the empowerment, the secret empowerment is said to be supreme. The one who has received empowerment dwells in accomplishment, is the person who has obtained the two siddhis, it is said to be connected with the field of those to be tamed. Or the three lineages are connected, the way of the signified, the signifier, cause and effect, knowledge and object are the fruition.
Chinese
八种所需之道的助缘，为了追求意义而需要。 所需之所需的果，为了成就所需而又需要。 因为相续中具有，所以能遮止辩论。 为了不灭、教法兴盛、长久。 交付的体性有三种，即集结者和妇女等。 瑜伽士、有眼者等，证悟、守护和选择的，仅在名言上说是交付。 时机的例子也很多，争论大、细微不合理，不聚集修行是论事的方式。 真假混淆的论辩方式，各自的立足点、续部解说之例。 修改那论典是道的方式，不违背誓言如同交付。 因为相似而表示，被称为例子。 显示智慧究竟的意义，解说的方式是法器和修习。 解说的方式有父法和共同权力两种，父亲的字句位置是回答。 总纲、导入、科判，说了这四种。 共同的是把握四和一，共同、特殊是学习之处。 各自功德的特征是，在那里的想法是顺应的。 以奇妙的方式就是那样，究竟意义的预言。 体性和分类有两种，道中有因果、究竟果。 寿命中有灌顶和大手印，任运成就、持明等等。 共同宣说道和果，没有需要生起的究竟。 果的体性是身语意，功德事业等等。 那也是按时机有五五种，特征是一个，没有多个。 以颠倒的分别和一心，以慈悲垂视和加持产生。 那也是寂静忿怒等身，在不同显现上没有显现。 修行达到究竟，希求果，道和果的集合也是，立即做不会产生，众生时任运圆满。 我没有详细写，因为文字多、害怕和超出言说。 所以没有分开显示，用理智在时机中结合。 将所有名相归纳为三类，众多人一起用盲棒。 不了解续部的意义而混淆，我写下这些文字，愿众生盲人开眼。 为了利益其他有情，弘扬广大教法。 愿一切具足正见者，彻底摧毁所有邪见，幻化窍诀。
English
The eight conditions for the need of the path, needed for pursuing the meaning. The fruit of the need of the need, needed again for accomplishing the need. Because it is present in the continuum, it can prevent debate. For the sake of non-extinction, flourishing of the teachings, and longevity. The nature of entrustment is threefold, namely the compiler and women, etc. For yogis, those with eyes, etc., understanding, guarding, and choosing, it is said to be entrustment only in name. The examples of occasions are also many, great disputes, subtle disagreements, not gathering for practice is the way of discussion. The way of arguing about truth and falsehood, the example of individual standpoints and explanations of the tantras. Modifying that treatise is the way of the path, not violating the oath is like entrustment. Because of similarity, it is expressed, and it is known as an example. Showing the meaning of ultimate wisdom, the way of explanation is the vessel and practice. The way of explanation has two types: fatherly teachings and common empowerment, the father's word position is the answer. General outline, introduction, and divisions, these four are spoken. Common is grasping four and one, common and special are the places of learning. The characteristics of individual qualities are, the thoughts there are in accordance. In a wonderful way, it is just like that, the prophecy of the ultimate meaning. The nature and divisions are twofold, in the path there are cause and effect, ultimate fruit. In life there are empowerment and the great seal, spontaneous accomplishment, vidyadharas, etc. Commonly speaking of path and fruit, there is no ultimate need to be generated. The nature of the fruit is body, speech, and mind, qualities, activities, etc. That also has five each according to the occasion, the characteristic is one, there are not many. With wrong thoughts and one mind, compassionately looking and blessings arise. That is also the body of peaceful and wrathful deities, etc., there is no appearance in different appearances. Practice reaches ultimate completion, desiring the fruit, the collection of path and fruit is also, doing it immediately will not produce it, in the time of sentient beings it is spontaneously complete. I have not written in detail, because there are many words, fear, and it is beyond words. Therefore, it is not shown separately, using reason to combine in the occasion. Summarizing all the terms into three categories, many people together with a blind stick. Confusing without understanding the meaning of the tantras, I have written these words, may the blind sentient beings open their eyes. For the benefit of other beings, spreading the vast teachings. May all those with correct views, completely destroy all wrong views, illusionary key instructions.