Chinese
各自前往并在那里安住的也有。又，修行者如果针对欲界的所有天神，也会因为福德的力量而各自前往高低不同的地方。对于这两种情况，不前往其他住处，而是安住于此地，如同享受他化自在天的欲乐一般，以及上方虚空享用欲乐的六种天神，地上的夜叉、地神之住处，地下龙族和非天等的身体、寿命、受用，以及住处和眷属的安乐，全部都在此地享用。无论如何，如果没有修持佛土的瑜伽母，而是真实地与她一同行事，那么通过她所开示的仪轨，就能成就悉地。如果不前往各种佛土，而是安住于一处，那么在有戏论和无戏论之时，必须在确定的会供轮坛中进行。其中，虽然会出现许多天尊，但主要应以三十七尊瑜伽母的坛城为准。这三十七尊，或者是三十七种姓，或者是从十一岁到四十八岁之间，年龄与种姓相符者，或者是用姐妹等亲属之名称呼，与自己种姓相符者。这三种中的任何一种，无论是真实的、相似的，还是对她们有信心的，都可以。以中央的主尊双运为中心，就是三十七尊天神的坛城。中等的是九尊或十尊等。关于较少的情况，《大疏》中说：“在外围执持五部如来种姓的女性，是女性的行为。”因此，五尊天神等也可以。除非具有神通，否则一两位无法完成有戏论的行为，因此至少需要四位明妃。像这样的明妃众一同，以意幻化坛城之轮，在享用明妃们的五种欲乐的同时，内在修持俱生乐空之等持，在座间休息时，进行会供轮的嬉戏，广行咒语、手印、表号、歌舞等戏论，摧毁世
English
Some go to their respective places and reside there. Also, if a practitioner focuses on all the deities of the desire realm, they may go to different places of high and low status due to the power of merit. In both of these cases, without going to other abodes, but remaining in this very place, one experiences the pleasures of others' emanations, like the six types of desire gods who enjoy the sky above, the abodes of yakshas and bhutas on the earth, and the bodies, life, enjoyments, abodes, and retinues of nagas and asuras under the earth, all the happiness is experienced in this very place. In any case, if the yogini of the field is not practiced, but actually engaged with her, then the accomplishment will be achieved through the rituals she has taught. If one does not go to various fields but stays in one place, then in the case of with or without elaboration, a definite mandala of gathering should be made. Although various deities may appear in that, mainly the mandala of thirty-seven yoginis should be made. These thirty-seven are either thirty-seven lineages, or those whose age is compatible with the lineage from eleven to forty-eight years old, or those who are named after relatives such as sisters of their own lineage, who are compatible with their own lineage. Any of these three, whether real, similar, or with faith in them, is fine. Taking the central main deity yab-yum as the center, it is the mandala of thirty-seven deities. The medium one is nine or ten deities, etc. Regarding the fewer side, the Great Commentary says, "Holding the women of the five Tathagata families in the outer circle is the conduct of women." Therefore, five deities, etc., are also fine. Unless one has magical powers, one or two cannot accomplish the actions with elaboration, so four vidyas are needed at the very least. Together with such a gathering of vidyas, one emanates the wheel of the mandala with the mind, and while enjoying the five desires of the vidyas, one meditates on the co-emergent bliss and emptiness within, and in the intervals between sessions, one engages in the play of the gathering wheel, widely practicing mantras, mudras, symbols, songs, dances, and other elaborations, destroying the worl
Chinese
依赖的八法和苦乐等各种显现以及烦恼等所有分别念，都与无戏论之相的融乐俱生之界平等一味。风与影像相随顺，由其威力，从安乐自显现中，色显现为天神身像，声显现为咒语，恒常生起随顺如所有性和尽所有性之方的明亮显现之智慧。对于所有好坏欲妙，以天神显现之五欲加以扩展，则彼等一切都将显现为其自性。融乐不摇动，明点极其凝固，彼与天神显现二者与风相混合，以命勤止息之结合，于脉和明点等粗大之身的一切处，以反复混合之方式进入时，首先身体之界从细微逐渐转为清净，其他转为清净后，最粗大者也逐渐融入清净之中而耗尽，身体转为安住，从前如何修习所串习之相的天神身，转为如意成就之色界天神，获得与彼等同等份额的具足八种轻妙功德，处所和受用及眷属等，以咒语所化现或天物之自性，也如自己所显现的那样遍布，称为身之持明成就。如果行持无戏论之行，则除了手印和手势等少许嬉戏之外，什么也不做。眷属之多寡则无有定准，因为四五位等少数的会供轮坛城天神也能成办，众多者也只是助益而不会成为过失，仅仅一位明妃也能轻易成办无戏论之事业。在此有戏论无戏论之行之场合，也说以寂静等事业之广大类别来成办利益有情之事。因此，如果修行者有意愿，则以极其无戏论也能成就，对此毫无疑问。然而有些人赞叹以有戏论来成办如此之利他事业，说无戏论力量弱小，这三种行持在各自意乐之分上，似乎有深浅之别。
English
All appearances such as the eight worldly concerns, happiness and suffering, and all conceptual thoughts such as afflictions, are made equal in taste in that sphere of co-emergent bliss and emptiness, which is of the nature of non-elaboration. Through the power of the wind and the image that follows it, from the self-appearance of bliss itself, the appearances of form become the bodies of deities, the appearances of sound become mantras, and the knowledge of clear appearance that follows the aspects of suchness and all-encompassingness is constantly born. By expanding all good and bad desirable qualities with the five desires of divine appearance, all of them will appear as its essence. When the melting bliss is unmoving and the bindu is extremely solidified, and these two, the divine appearance and the melting bliss, are mixed with the wind, through the union of stopping the life force, when it enters into all the coarse bodies such as the channels and bindus in a way that mixes repeatedly, then first the elements of the body gradually become pure from subtle. When the others become pure, then the coarsest also gradually dissolves and is exhausted into the pure. The body transforms and abides, and the deity body of the form that was previously meditated upon becomes the deity of the form realm who has attained the nine desires, and one obtains the eight qualities of subtlety and lightness, which are equal in share to them. The place, enjoyment, and retinue are emanated by mantras or the nature of divine substances, and they pervade as much as they appear to oneself. This is called the accomplishment of the knowledge holder of the body. If one practices without elaboration, one does not do much other than a few plays such as mudras and hand gestures. There is no certainty about the number of retinue members. Even a small number of four or five deities in the mandala of the gathering can accomplish it, and many can only help and will not become a fault. Even a single consort can easily accomplish the work of non-elaboration. In the context of elaborate and non-elaborate conduct, it is also said that the benefit of beings is practiced through the vast categories of peaceful and other actions. Therefore, if the practitioner has the desire, there is no doubt that it can be accomplished even with extreme non-elaboration. However, some praise elaborate actions for accomplishing such benefit for others, saying that non-elaboration is weak. These three practices seem to have different levels of depth depending on the inclination and fortune of each individual.
Chinese
因为从体性上说，后面的比前面的殊胜，这样就相违背了。因为在后得时，利益他众的力量越大，就成立了等持的智慧也越好。 第三，宣说以神通等各种安乐成就咒之持明。 这叫做与色界天同等福分的持明，也就是色究竟天的有边际的世间成就。 也就是如前所说，成就欲界的持明之后，依靠仅仅观待生起次第的极简略的行，来成办此持明，或者运用以前的有所缘或无所缘的任何一种行，使清净的界全部变成天物的身体，粗大的还没有完全转变成住处，自己变成欲界天人的程度时，停止以前的行，运用极简略的行，就能获得色界的持明。 并且，因为这是身体转变成住处，所以不仅是身持明，而且比前面的身体更殊胜。 前面的对于人来说虽然极其微细，但是对于天物本身来说，是粗大的身体。因为咒和身二者中身体的力量大，所以在总名安立为别名的时候，有身体持明这样的说法。而这仅仅是咒，也就是风的自性光明身，所以在天物中也是微细的身体。因为咒的力量比身体还大，所以叫做咒之持明。 其中，将具有人身之粗大身体转变为欲天的一个阶段，以及将此转变为色天的一个阶段，需要经过身体转化的两个阶段，这是稍微迟钝的根器。以最初的两种行使精华增长的间隙，以最后的行使糟粕耗尽，不需要经过欲天之身，仅仅是人身转化的一个阶段，就能成就色界的成就，这（被认为是）此（人）的根器敏锐。 并且，与上面所说相同，坛城的开展和收摄对于此也是可以选择的，但是天女、龙女、人女等事业手印
English
Because, in terms of essence, the latter is superior to the former, this would contradict it. Because in the post-meditation state, the greater the power to benefit others, the better the wisdom of equipoise is established. Third, explaining the attainment of mantra vidyādhara with various kinds of bliss such as magical powers. This is called the vidyādhara who shares the same fortune as the gods of the form realm, which is the worldly accomplishment that reaches the limit of Akanistha. That is, as mentioned earlier, after accomplishing the vidyādhara of the desire realm, one accomplishes this vidyādhara through extremely simple conduct that relies solely on the generation stage. Alternatively, by practicing any of the previous conduct, whether with or without elaboration, all the pure elements transform into the body of divine substances. When the gross elements have not completely transformed into abodes, and one has reached the point of becoming a desire realm god, one ceases the previous conduct and practices extremely simple conduct, thereby attaining the vidyādhara of the form realm. Moreover, since this involves the transformation of the body into an abode, it is not only a body vidyādhara, but also a body that is more superior than the previous one. Although the previous one is extremely subtle in relation to humans, it is a gross body in relation to the divine substances themselves. Because the body is more powerful than both mantra and body, there is a saying that it is a body vidyādhara when establishing a specific name for a general term. This is merely mantra, the nature of wind, the light body itself, and therefore it is a subtle body even among divine substances. Because the power of mantra is greater than the body, it is called mantra vidyādhara. Among them, transforming the gross body with a human basis into a desire realm god is one stage, and transforming that into a form realm god is another stage. Having to go through two stages of body transformation indicates a slightly dull faculty. In the interval where the first two practices increase the essence, the last practice exhausts the impurities. Without having to go through the body of a desire realm god, merely one stage of human body transformation can accomplish the attainment of the form realm. This (is considered) the sharp faculty of this (person). Furthermore, similar to what was said above, the expansion and contraction of the mandala is optional for this as well, but action mudras such as goddesses, nāga women, and human women
Chinese
断绝，是智慧手印唯一，因细微瑜伽成就故，生起次第粗细一切皆至究竟之故。若自喜少量则另当别论，然天众多寡于修持难易无差别。此智慧手印亦与生起次第者初获明相之时不同，此处咒之化身天身，为智慧天尊真实加持故，与天主极具神通者无别之事业亦能成办。除身体之所依及三摩地好坏之差别外，修法与前述行之阶段相同，然差别在于下稳固之时，于脐间修习喜乐智慧与地气精华相融之金刚喜乐，脉等身体一切周遍且稳固为主而修，则与初禅天同等。其上加心间殊胜喜乐水气，则为二禅。其上加喉间胜喜乐火气，则为三禅。其上更于额间俱生风之风相合，而令脉气明点一切自在，则与四禅同等之持明者也。其中又以内中，依信心与福德力，往余处高低等三种，与前述相同。如是，先前已成就欲天之持明者，彼欲界所摄之天身粗大者，与以乐等滋养之人身不同，仅以微小之勤奋而愈发清净，终将转为色界天之天物。然仅于一处转变次第者，以行之半修，从人身所生之精华极度增盛者，转为欲界天之天物。粗大者于人身存在之时，以极度无戏论之行之半修，则欲界天之天物转为色界之天物，其中粗大者以习气之方式融入且耗尽。于此极度无戏论之时，智慧手印自身之自显现中，咒与手印等嬉戏之庄严广大显现也。