Chinese
想要产生欲望。第六个是依靠五火：用檀香树的油压榨后，点燃五个方向中央的火堆，然后向着上方的虚空，以身体的关键部位飞行，看朝哪个方向倒下，就想要获得与智慧相应的方向。如果落在边界处，就没有获得成就，需要重来。这有五种宗义。第七个叫做火布：用布、油、酥油浸泡后缠绕自身，在神像前点燃，头部烧倒获得化身，颈部烧倒获得报身，心口烧倒获得法身，也有想要获得确定的佛果的。第八个是三尖矛：将三尖矛插在地上，跳入其中，右边是报身，左边是化身，中间是想要获得的法身。第九个叫做邪道：从悬崖上跳下，如果身体毁灭，就用实物那（藏文音译），也有想要获得佛果的。另一种叫做行邪道，将自己的身体、血肉变成石头，给予秃鹫和野兽，像这样也有观察缘起的。另一种叫做邪道畜生：像狗的姿态一样坐着，吃着丸子，修持苦行。叫做作者因说：现在舍弃土地、田地、仆人和眷属，如果说想要获得美丽和庄严，就像死后存在一样，想要出生在福佑之处。叫做作者道用：现在进行礼拜供养，保持清洁，死后一切众生，都像这样对自己有所期望。叫做常恒义命：自己是常恒不变的，也像看待他人一样看待常恒。叫做大常恒：心的基础是常恒的，想要随心所愿，没有确定。说暂时改变是这样的：空性什么也没有，也有说没有善没有恶的。想要常恒因是这样的：在自己心脏的中央，心的大小像豌豆一样，白色发亮，油润圆滑，想要不是从父亲的因产生，也不是从母亲的缘构成。想要因缘为主：抓住风，衣服也非常薄，在明点摇动的快乐中，也有想要获得真实意义的。裸体外道的宗义是：因为不想要仪轨和装饰，所以裸体进行各种行为。
English
Wanting to generate desire. The sixth is relying on the five fires: After pressing oil from sandalwood trees, ignite five piles of fire in the central directions, and then towards the sky above, fly with the key parts of the body, see which direction it falls, and want to obtain the direction corresponding to wisdom. If it falls on the border, there is no achievement, and it needs to be repeated. There are five tenets of this. The seventh is called fire cloth: Soak cloth, oil, and ghee, wrap it around oneself, and ignite it in front of the deity. If the head burns down, one obtains the Nirmanakaya; if the neck burns down, one obtains the Sambhogakaya; if the heart burns down, one obtains the Dharmakaya. There are also those who want to obtain the definite Buddhahood. The eighth is the three-pointed spear: Plant the three-pointed spear in the ground, jump into it, the right is the Sambhogakaya, the left is the Nirmanakaya, and the center is the Dharmakaya that one wants to obtain. The ninth is called heresy: Jumping off a cliff, if the body is destroyed, then with a real Na (Tibetan transliteration), there are also those who want to obtain Buddhahood. Another is called practicing heresy, turning one's own body and flesh into stone, giving it to vultures and wild beasts, like this, there is also observing dependent origination. Another is called heretical animal: Sitting like a dog, eating pills, practicing asceticism. Called the author's cause saying: Now abandoning land, fields, servants, and retinues, if saying wanting to obtain beauty and splendor, just like existing after death, wanting to be born in a blessed place. Called the author's path use: Now performing prostrations and offerings, keeping clean, after death all sentient beings, like this, have expectations of oneself. Called the constant meaning life: Oneself is constant and unchanging, also looking at others as looking at constancy. Called the great constancy: The basis of the mind is constant, wanting to follow one's wishes, without certainty. Saying temporary change is like this: Emptiness is nothing, there are also those who say there is no good and no evil. Wanting a constant cause is like this: In the center of one's heart, the size of the mind is like a pea, white and bright, oily and smooth, wanting it not to be produced from the father's cause, nor to be formed from the mother's condition. Wanting cause and condition as the main thing: Grasping the wind, even the clothes are very thin, in the pleasure of the moving bindu, there are also those who want to obtain the true meaning. The tenet of the naked heretics is: Because they do not want rituals and decorations, they perform various actions naked.
Chinese
如是希求。 饮食穿着之宗派， 身体行为极谨慎， 口出悦耳之音声， 饮食非时极力断， 重视确定与不确定。 希求果恒常者， 因之田地无常心未成， 希求福禄与自在， 必定希求轮番交替。 希求道恒常者， 因是无心依何而修？ 无友之果如何得？ 暂时须弥山空虚中， 希求自在尊前恒常住。 希求行为恒常者， 因果二者皆未成， 希求行为恒常之佛陀。 以恶咒为主者， 恶咒所杀之诸众， 希求生为自己之眷属。 所谓黑独一者， 所杀之血肉自己食， 希求生为自己之眷属。 以卜卦占算为主者， 亦有希求共同成就。 以微细幻术为主者， 此世间之军队等， 主要展示幻术与伎俩， 希求以方便遮止之。 所谓耽著争论者， 将自己之大乐置于内， 亦有驳倒他人者。 虽忆及来世之义利， 然成办今生之权位名声， 亦有所谓弃舍者。 将真实置于自己之下， 贬低他人之功德， 亦有虚伪之宗派。 有者以各种装束， 寻求义利，希求成佛。 束缚众多发绺者， 亦有希求于彼寻求义利者。 说仅以单衣可生暖， 亦有希求于彼勤求义利者。 手持钺刀嘎巴拉等法器， 亦有说“我乃化身”者。 口出污言秽语，行邪淫， 亦有说“我是瑜伽士”者。 以自己之智慧驳倒他人， 有欲成为智者者。 秘密取出明点之果， 亦有说“我是僧人”者。 口头上说好话， 实际行为却邪僻， 亦有说“我是贤善者”者。 相似错谬之外道， 执持内道佛教之形象， 然见解却偏向外道者， 于此世间甚众多。 显现乃心之幻变， 认为对此无有整治之法， 与幻术相同之宗
English
Thus desiring. The tenets of food, drink, and clothing, Body's conduct is extremely cautious, The mouth proclaims pleasant sounds, Avoid eating and drinking at improper times, Emphasis is placed on the definite and indefinite. Those who desire the fruit to be permanent, The field of cause is impermanent, the mind is not established, Desire fortune and power as the fruit, There is a desire for definite alternation. Those who desire the path to be permanent, The cause is without mind, on what to rely? How to obtain the fruit without a friend? In the emptiness of Mount Meru for a while, There is a constant desire to be in the presence of the powerful. Those who desire conduct to be permanent, Cause and effect are not established, Desire a Buddha with permanent conduct. Those who prioritize evil mantras, All those killed by evil mantras, Desire to be born as their retinue. Called the "Black Solitary One," Eating the flesh and blood of those killed, Desire to be born as their retinue. Those who prioritize divination and astrology, There is also a desire for common attainments. Those who prioritize subtle magic, The armies of this world, Mainly display magic and tricks, Desiring to avert them by means. Called "indulging in disputes," Placing one's own great bliss within, There are also those who refute others. Although remembering the benefit of the future, Accomplishing the power and fame of this life, There are also those called "abandoners." Placing truth beneath oneself, Belittling the virtues of others, There are also tenets of deceit and falsehood. Some, with various appearances, Seek meaning and hope for Buddhahood. Tying many dreadlocks, There is also hope to seek meaning in that. Saying that warmth is generated by a single cloth, There is also hope to strive for meaning in that. Holding implements such as a chopper and skull cup, There are also those who say, "I am an emanation." Uttering filthy words and engaging in perverse conduct, There are also those who say, "I am a yogi." Refuting others with one's own intelligence, There are those who desire to be wise. Secretly extracting the essence of bindu, There are also those who say, "I am a monk." Verbally speaking well, But actually engaging in perverse conduct, There are also those who say, "I am virtuous." Heretics who resemble and deviate, Holding the appearance of inner Buddhist teachings, But whose views are inclined towards outer paths, Are very numerous in this world. Manifestation is a trick of the mind, Believing that there is no way to rectify it, The sect that is similar to magic
Chinese
结束了。 错觉的显现现在是真的。 也有人说究竟是虚假的。 生起嗔恨就能战胜敌人。 也有人以嗔恨为首要。 显现作为心的一部分。 也有不阻止不抛弃的。 神像班姆（藏文：བྷཻཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）最终会变成。 也有人希望自己变成那个神。 有些人说自己是外道。 也有人以承认这个为主。 卡尼帕尼，轮回和涅槃二者。 也有人说任何一个都不存在。 因为害怕显现消失。 也有人执着于自我的界限。 被称为比尔拉帕的人。 虽然意义上没有差别。 也有人说没有造作的共同之处很特别。 被称为卡比夏的人说。 这些共同点都没有意义。 意义上的差别比其他的都大。 有人持有这样的宗派观点。 卡比宗派的观点是。 直到呼吸停止都有差别。 之后认为没有善恶。 桑嘎塔帕是指。 通过持有僧团的装束。 做什么样的行为都可以。 有人这样说或者持有这样的宗派观点。 夏日卡帕是指。 一切都是无常不真实的。 从须弥山的山顶上。 有自在和伟大的自在天。 供养他们，自己也能出生在他们面前。 也有人认为这一定是真的。 这样，虽然有许多的怖畏聚见。 但都归结于常断二见。 末法时代，以佛教徒的身份。 用许多邪见。 摧毁释迦牟尼的教法。 会执着于常断二见。 如是说。 《普贤王如来密意界光明炽燃续》中， 宣说外道宗派品第三十六。 ྅྅྅ 又，空行母们这样劝请说。 唉哟！大母普贤王如来。 请您讲述佛教的多少乘。 是如何归纳为九乘的。 这样请问之后， 导师又开示说： 谛听，种姓具种者和明妃们。 化身的教法有三种。 首先，声闻乘是。 从四谛之门进入。 声闻是外面的入口。 如果区分，有分别部和经量部。 分别部的观点是。 外观五蕴内外一切。 都认为是牦牛尾和柳絮。 如果用自己的智慧观察。 认为是像微尘和原子一样。 在空性中班姆（藏文：བྷཻཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。 经量部的观点是。 念诵的自
English
Ended. The appearance of illusion is true now. There are also those who say that ultimately it is false. By generating hatred, one can defeat the enemy. There are also those who prioritize hatred. Appearance as a part of the mind. There are also those who neither stop nor abandon it. The deity Bhim (Tibetan: བྷཻཾ་, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:) will ultimately become. There are also those who hope to become that deity themselves. Some say they are non-Buddhists. There are also those who prioritize acknowledging this. Kani Pani, both samsara and nirvana. There are also those who say that neither exists. Because they fear the disappearance of appearance. There are also those who cling to the limits of the self. Those who are called Bhirrapa. Although there is no difference in meaning. There are also those who say that the commonality of non-fabrication is special. Those who are called Kabisha say. These commonalities are meaningless. The difference in meaning is greater than others. There are those who hold such sectarian views. The view of the Kabi sect is. There is a difference until the breath stops. After that, they believe there is no good or evil. Sanghatapa refers to. By holding the attire of the Sangha. It is okay to do whatever behavior. There are those who say this or hold such sectarian views. Sharika refers to. Everything is impermanent and untrue. From the summit of Mount Sumeru. There are Ishvara and the great Ishvara. By offering to them, one can also be born in their presence. There are also those who believe that this must be true. Thus, although there are many fearsome collections of views. They all converge on the two extremes of permanence and annihilation. In the degenerate age, taking the guise of Buddhists. With many wrong views. They destroy the teachings of Shakyamuni. They will cling to the two extremes of permanence and annihilation. Thus it was said. In the Secret Tantra of the All-Good Mother, the Blazing Sun of the Clear Expanse, The thirty-sixth chapter, which explains the sectarian views of non-Buddhists. ྅྅྅ Again, the dakinis urged in this way. Alas! Great Mother Samantabhadrī. Please tell us how many vehicles of Buddhism. Are summarized into the nine vehicles. After they asked in this way, The Teacher again said: Listen, lineage holders and vidyā consorts. The teachings of the Nirmāṇakāya are threefold. First, the Śrāvakayāna is. Entered through the gate of the four truths. Śrāvaka is the outer entrance. If divided, there are the Vaibhāṣika and Sautrāntika. The view of the Vaibhāṣika is. Externally, all the aggregates and elements, inside and out. Are considered like a yak tail and willow catkins. If viewed with one's own intelligence. They are considered like dust and atoms. In emptiness, Bhim (Tibetan: བྷཻཾ་, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:). The view of the Sautrāntika is. The self of reciting