Chinese
殊胜桑哇修法的功德如下：我等之秘密真言具有显现之威力，此修法自身之体性具备亲近修持四支。何为四支？即是亲近修持之次第如下：首先是亲近之咒语。以息灭五毒之五身五智之精华种子字（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵）为首。布尔古尔玛哈扎那亚，意为胜者或莲花的事业，无有障碍之伟大者。布热孜布热格，意为勇士嬉戏，于衰败之心嬉戏故为勇士。哲嘎给贝玛纳色，意为不间断地行事业或净化垢染。诶火西摩乌哲斯玛卓达，意为喜悦于彼而凶猛忿怒。吽吽吽啪啪啪，以此身语意三者息灭三毒。梭哈，意为根基稳固，终得依靠。除了一份旧手稿外，其他手稿中都写着吽吽啪啪。身语意不可分的精华，能摧毁或焚烧、救度内外之毒害。此伟大之人乃是第一亲近之支分。接下来是近亲近之咒语。以五种慈悲之体性，猛厉五身之精华种子字（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵）为首。布热古尔玛阿扎那，意为佛之事业猛厉的差遣。布热孜格贝玛纳色耶，意为猛厉事业不间断，迅速锐利且生出能力。喀休摩卓达，意为聚集吞噬之忿怒者。吽吽啪啪梭哈。身语意不可分的精华，能摧毁或焚烧、救度内外之毒害。此伟大之人应被视为第二近亲近。接下来是修持之咒语。策动猛厉五身之五基之精华。以种子字（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵）为首。布热古热佛之事业。额孜格贝，意为猛厉地摧毁心。乌哲斯玛卓达，意为凶猛忿怒。吽啪，意为身语意不可分的精华焚烧吧。此伟大之人应被视为第三修持。接下来是伟大修持之咒语。五身之基，本自任运成就之精华。以种子字（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵）为首。布
English
The greatness of the supreme Sangwa practice is as follows: Our secret mantra has the power to manifest. This practice itself has the nature of the four branches of approach and accomplishment. What are they? The order of approach and accomplishment is as follows: First, the mantra of approach. Beginning with the seed syllable (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om), the essence of the five bodies and five wisdoms, which destroys the five poisons. Bhur Kur Maha Prana Ya, meaning the victorious one or the activity of the lotus, the great one without obstruction. Bhurtsi Bhurki, meaning the hero playing, the hero playing with the heart of decay. Byiga Ge Bimanase, meaning to continuously do work or purify defilements. Eho Shimo Utschushma Krota, meaning being delighted in that and fiercely wrathful. Hum Hum Hum Phet Phet Phet, may this destroy the three poisons with the three bodies, speech, and mind. Svaha, meaning the foundation is established and the end is relied upon. Except for one old manuscript, the others have Hum Hum Phet Phet. The essence of the indivisible body, speech, and mind destroys, burns, or liberates the inner and outer harms. That great person is the first branch of approach. Then the mantra of near approach. Beginning with the seed syllable (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om), the essence of the five fierce bodies, the nature of the five compassions. Bhuru Kurma Aprana, meaning the fierce command of the Buddha's activity. Bhurtsi Ki Phyi Manasye, meaning the fierce activity is continuous, quickly sharp and producing power. Kha Sho Mog Krota, meaning the wrathful one who gathers and devours. Hum Hum Phet Phet Svaha. The essence of the indivisible body, speech, and mind destroys, burns, or liberates the inner and outer harms. That great person should be known as the second near approach. Then the mantra of accomplishment. The essence of stimulating the five bases of the five fierce bodies. Beginning with the seed syllable (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om). Bhuru Kuru the activity of the Buddha. Itsi Ki Phyi, meaning to fiercely destroy the heart. Utschushma Krota, meaning fiercely wrathful. Hum Phet, meaning may the essence of the indivisible body, speech, and mind burn. That great person should be known as the third accomplishment. Then the mantra of great accomplishment. The basis of the five bodies, the essence of being spontaneously accomplished from the beginning. Beginning with the seed syllable (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om). Bhu
Chinese
咕噜的 啪的。 这是指佛的事业变得猛烈或勇猛，从而将它控制住。这位伟人应被理解为第四大成就。这些伟人是近修和成就的真实体现，因为他们显现为伟大的黑汝嘎，所以秘密的物质基础被聚集起来，在僻静的地方，为了自己和他人，一次或依次念诵。首先，近修的念诵量也是一百万。然后，以那个量来掌握，每一个都是一百万，总共完成四百万后，近修就达到了顶峰。无论最初是为了什么目的，那些卑微的行为，作为口诀的次第，以及无论从事何种诛杀和永久转移的行为，都毫无疑问地必定会毫无欺骗地成就。正如所说：利益和惩罚的行为，医治、守护和遣除，赞同和成就愿望，为了自己和他人的利益，全部都要做。就这样，如果能像一切智者怙主的旧手稿那样，完整地结合这近修和成就四者的咒语含义，那肯定是这样的。然而，由于任何其他手稿中都没有，所以有智慧的人如果能找到双语结合的、有来源的咒语含义，一定要进行比较和校对。第四个是，从“那是什么原因？”到“这样祈请”之间，揭示了秘密咒语的来源和令人信服的、具有显现力量的理由。那是什么原因呢？因为过去、现在、未来的诸佛也赞扬这个秘密咒语具有显现的力量。伟大的金刚手菩萨也以这个世界的伟大显现标志来行事。我们也要以这个奇迹的显现标志来行事。如果伟人修持这个秘密咒语，却没有显现的标志，那就没有真实。经文的权威性也没有确定。我们也会因为违背各自的真实誓言，为了堕落和衰败，在没有目标的情况下头裂开并吐血。通过讲述历史，了解伟大之处并消除疑虑，从而提供帮助。
English
"Kurti Phat." This refers to the Buddha's activity becoming fierce or heroic, thereby subduing it. This great being should be understood as the fourth great accomplishment. These great beings are the actual embodiment of approach and accomplishment, because they manifest as the great Heruka, so the secret substance base is gathered, and in a secluded place, for oneself and others, recited once or in sequence. First, the amount of approach recitation is also one hundred thousand. Then, holding with that amount, each one is one hundred thousand, so after completing four hundred thousand in total, the approach reaches its peak. Whatever the initial purpose, those humble actions, as the sequence of instructions, and whatever actions of killing and permanent transference are engaged in, there is no doubt that they will surely be accomplished without deception. As it is said: Actions of benefit and punishment, healing, guarding, and averting, approving and accomplishing desires, for the sake of oneself and others, all should be done completely. Thus, if the meaning of the mantra of these four, approach and accomplishment, can be completely combined as it is in the old manuscript of the all-knowing refuge lord, then it is certainly like this. However, since it is not in any other manuscript, if wise people can find a bilingual, sourced mantra meaning, they must compare and proofread it. The fourth is, from "What is the reason for that?" to "Thus praying," it reveals the source of the secret mantra and the convincing reason for having manifest power. What is the reason for that? Because the Buddhas of the three times also praise this secret mantra as having manifest power. The great Vajrapani also acts with this great manifestation of the world. We also act with this manifestation of miracles. If a great being cultivates this secret mantra, but there is no manifest sign, then there is no truth. The authority of the scriptures is also not certain. We will also, because of transgressing our own true vows, for the sake of falling and decaying, have our heads split open and vomit blood without aim. By telling the history, understanding the greatness and dispelling doubts, thereby providing help.
Chinese
因此，确定了标准，消除了二心。因此，伟丈夫如果能很好地研究这个密咒，就一定能毫无疑问地成就。四种修持中，无论哪一种与哪一种事物相结合，都能成办利益之事，创造奇迹，以及使愚人相信佛陀教言的方法，都是极其深奥而迅速的，圣者们如是宣说。因此，如果能恒常依止这四支修持，那就太好了。如是祈请。第五是，从“圣者”到“赐予灌顶”之间所阐述的内容。那位圣者如是说道：阿霍！表示欢喜。六种姓等是：如此即是修持之支分。必定赞叹近修持。如此即是成就之支分。伟大的成就非常确定。通过这些，事业的成就真实不虚。瑜伽士所作之事吉祥圆满。最后两句也可以成为四者的共同之处。或者说，诸佛理应赞叹。赞叹金刚手之证相的伟大。你们以这种神变来行事。如果没有证相，则无法确定真实性。你们真语衰退的程度是真实的。毫无疑问，成办利益是好的。噶当派论师们对此作了清晰的阐释。凶暴的你们，连同母亲，连同妻子，连同儿子和女儿，连同仆人和侍女们，如果不断绝爱恋，就作为不会改变的母亲。如果不断绝痛苦，就作为姐妹。如果不断绝勤奋，就作为奴仆。如果不断绝菩提心，就作为儿子。如果不分离，就作为弟子。如果迅速响应，就作为信使。如果如教奉行，就委以重任。如是将他们置于大瑜伽士之列，并赐予灌顶，作为守护佛法、个人和护法者的护卫。如是赐予事业、食物和住所的灌顶，并委以重任。章节的名称是：在汇集一切佛陀意趣的大经中，关于对堕入黑色解脱歧途而不堕入歧途的授记之章，第三十一章，如是清晰地阐述。
English
Therefore, by setting the standard, doubt is eliminated. Therefore, a great person who thoroughly examines this mantra will surely achieve it without doubt. Whichever of the four practices of approach and accomplishment is applied to a particular object, it accomplishes beneficial deeds, creates wonders, and the method of making fools believe in the Buddha's teachings is extremely profound and swift, as the holy ones have declared. Therefore, it is good to always rely on these four branches of approach and accomplishment. Thus he requested. The fifth is what is taught from "Holy person" to "bestowed empowerment." That holy person spoke, "Aho!" expressing joy. The six lineages and so on are: Thus is the branch of approach. Surely praise the near approach. Thus is the branch of accomplishment. Great accomplishment is very certain. Through these, the accomplishment of deeds is true. The yogi's actions are auspicious and good. The last two verses can also become common to all four. Or, the Buddhas should be praised. Praise the greatness of Vajrapani's signs. You perform with this miracle. Without signs, certainty is not certain. The extent of your true words' decline is true. Without doubt, accomplishing benefit is good. The Kadampa masters have clearly explained this in the commentary. You fierce ones, together with your mothers, together with your wives, together with your sons and daughters, together with your servants and maids, if you do not separate from affection, you shall be unchanging mothers. If you do not separate from suffering, you shall be sisters. If you do not separate from diligence, you shall be servants. If you do not separate from bodhicitta, you shall be sons. If there is no separation, you shall be disciples. If you are quick to urge, you shall be messengers. If you act according to the command, you shall be entrusted with the command. Thus, placing them in the ranks of great yogis, he bestowed empowerment as protectors of the Dharma, individuals, and Dharma protectors. Thus, he bestowed empowerment of actions, food, and dwelling, and entrusted them with the command. The title of the chapter is: From the Great Sutra that Gathers the Intentions of All Buddhas, the thirty-first chapter, which clearly explains the prophecy of not falling into the wrong path of black liberation.
Chinese
那么，如果是化身呢？以前的圣者喇嘛们是这样认为的：如果仅仅是自续派而不是化身，就会出现四个与经典相违背的过失，五个与理相违背的过失，以及六个与共同教义相违背的过失。其中，与经典相违背的四点是：从第二十一个偈颂开始，“以众生之相先前出现。”以及从第二十二个偈颂开始，“是秘密之主的缘故。”以及从第二十二个和第二十五个偈颂开始，说声闻的殊胜者、释迦牟尼和马头明王都无法调伏。以及从第三十个偈颂开始，“我已于金刚之显现中被授权，所有佛陀今日皆授权于我，所有世尊之殊胜者即是我。”这四点。与理相违背的是：鲁扎没有积累资粮，没有消除业障，是不可能见到佛陀的。与共同教义相违背的是：《涅槃经》中说：“善男子，那个时期，那个时候，不要认为魔是其他的。”因此，魔也不是自续派，而是被认为是世尊的化身。因此，鲁扎也不是自续派，而是作为佛陀的化身而存在。此外，如果仅仅是化身而不是自续派，也会有六个过失。与经典相违背的四点是：从第二十个偈颂开始，“显示不净之生源的章节。”以及从第二十一个偈颂开始，“将三有置于邪道。”以及从第二十六个偈颂开始，“因是来自黑暗之山，缘是来自颠倒密咒教令的猛烈苦行，果是成熟为痛苦之山，种姓是属于低劣种姓、旃陀罗、鬼神、饿鬼的种姓，业的行持是混乱地享用轮回的四种事物。如果不调伏此者，有情之菩提心将长久沉没的过失。”以及从第二十九个偈颂开始，“根源出自于我，执着于我，认为是我所，以颠倒之力和精进，作为引导者前往恶劣之处。”这四点。与理相违背的是：如果没有自续派的鲁扎，那么化身就变得没有意义，因为没有所调伏的对象，所以不需要调伏者。