Chinese
以智慧的大小。（如是说）观修本尊身，观自身为手印本身。次第与顿然。（如是说）在次第与顿然二者中，首先是，在《显明论》中说：次第地，刹那断除戏论，之后依次观想字手印和大手印。灌顶等其余本尊，具备九种，迎请、收摄、稳固、供养。完成之后，进行十种舍弃的念诵。三者明晰具足，获得暖相转变。（如是说）那也是。 如果智慧小，首先观想分别之身，之后观想幻化之身，之后观想无二之身。如果智慧大，则从一开始就观想为无二。对于那些明晰稳固的支分，应将心专注于不同的形象和不确定的数量。如观修本尊身时，首先明晰头顶的顶髻，之后学习面容的光彩，之后对于心间的吉祥结，之后明晰肢体、坐垫和宝座，之后观修本尊的数量和拥抱的程度。像芥子般或像须弥山般，无论安住于何处，都是禅定专注一境的标志。（如是说）此外，还要了解动摇等五种体验，并认识到昏沉和掉举等过失，通过改正的方法来使其稳固。第二是，将本尊身观想为刹那间忆起圆满，不散乱地安住。如《道次第》中说：或者大手印，如鱼出水一般。（如是说）那也可以通过次第或顿然的任何方式生起，以圆满次第印持后，在那里观想无执着的本尊身，如同镜子中的影像一般。如是《显明论》中也说：观想本尊身明晰，将获得广大的福德资粮。了解其如影像之理，将获得广大的智慧资粮。（如是说）如是了解之后，观修本尊身、大手印、单印或多印中的任何一种，并通过念诵等方式努力成就悉地。总而言之，这些有相瑜伽也包含在加持、完全观察和圆满瑜伽这三种之中。第一是，以本尊的真如加持自我的真如，从而使自身成为本尊的身大手印
English
With the greatness or smallness of wisdom. (Thus it is said) Meditate on the deity's body, meditate on oneself as the mudra itself. Gradual and sudden. (Thus it is said) Among the two, gradual and sudden, the first is, in the 'Manifestation Treatise' it says: Gradually, in an instant, cut off elaboration, then meditate on the letter mudra and the great mudra in order. The remaining deities such as empowerment, possessing nine qualities, invite, gather, stabilize, and offer. After finishing, perform the recitation of abandoning ten. The three are clear and complete, and warmth is obtained and transformed. (Thus it is said) That is also. If the mind is small, first meditate on the conceptual body, then the illusory body, and then the non-dual body. If the mind is great, then from the beginning meditate on it as non-dual. For those clear and stable limbs, the mind should be focused on different appearances and uncertain quantities. As in meditating on the deity's body, first clarify the crown of the head, then learn the radiance of the face, then for the auspicious knot in the heart, then clarify the limbs, seat, and throne, then meditate on the number of deities and the extent of embrace. Like a mustard seed or like Mount Meru, wherever it is placed, it is a sign of meditative concentration on one object. (Thus it is said) Furthermore, one should know the five experiences such as movement, and recognize the faults such as dullness and agitation, and stabilize it through the method of correction. The second is, to meditate on the deity's body as complete in an instant of recollection, and to remain without distraction. As it says in the 'Stages of the Path': Or the great mudra, like a fish leaping out of water. (Thus it is said) That can be generated through either gradual or sudden means, and after sealing it with the completion stage, there meditate on the deity's body without attachment, like an image in a mirror. As it also says in the 'Manifestation Treatise': If the deity's body is meditated on clearly, a great accumulation of merit will be obtained. If the nature of that image is understood, a great accumulation of wisdom will be obtained. (Thus it is said) Having understood in this way, meditate on the deity's body, the great mudra, the single mudra, or any of the multiple mudras, and strive to accomplish siddhis through means such as recitation. In short, these yogas with signs are also included in the three: blessing, complete examination, and complete yoga. The first is, blessing the suchness of oneself with the suchness of the deity, thereby making one's own body the deity's body, the great mudra.