English
Or poured into a mold, or carved on wood, or written on cloth or paper, or shaped into a three-dimensional form on clay, etc., placing the name and image of the yidam deity, with empowered hand gestures, in front, offering the eight branches as previously explained in the chapter on samadhi. Second, there is no distinction in purpose or use. Straightforward. Because the undifferentiated fruit is the essence, in order to perfect it, through practicing and unfolding the mudras, this single mudra is to be obtained as the cause, and in order to make compassion, illusion, all appearances, and the realization of emptiness as suchness non-attached, and to make the five aggregates of realization, the five elements, etc., pure in their own place, and in order to ripen other disciples, practicing the aspect of the union of peaceful and wrathful mudras is extremely precious. Third, there are two methods of placement: brief explanation and detailed explanation. First, the brief explanation: There are two ways to enter the samadhi of the single mudra. What are the two? Before practicing the deity, the yogi's mental strength must first be trained in letters, and from this arises the method of generating and practicing the peaceful and wrathful deities is explained. ༈. The detailed explanation is divided into two: training the mind in letters and generating the deity. The former is further divided into two: brief explanation and detailed explanation. First, the brief explanation: Among the preceding brief explanations, for training the mind, those with lesser faculties train the mind through the power of pith instructions, and those with greater faculties train the mind through the power of their own wisdom. Like this, the letter that is the fundamental cause of entering both types of mind training is A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) or Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) itself. ༈. The detailed explanation is divided into two: counting. Training the mind on A. Straightforward. Regarding this, in the "Explanation: Spark," it says, "A is A, white is the mind of enlightenment." Therefore, from within emptiness, contemplate the nature of one's own awareness, the white letter A, possessing the eight degrees of clarity and stability. That is, possessing four degrees of supreme stability. What are the four? Unmoving, unchanging, not manifestly changing, capable of being transformed in any way. The very clarity of awareness A, in the ultimate of realization, is unmoving, not changed by conditions, not manifestly changed by conditions, becoming the forty-two letters such as ka, kha, etc.
Chinese
因此，观修一切皆可转变。那么，这种可转变的状态，稳固的程度如何呢？一切皆可转变，是获得极度稳固的程度。例如，就像人骑马或游泳熟练一样。如此，自明觉性的显现，远离能取所取，不被过失的污垢所染，是清明的四种程度的区分。哪四种呢？萨列，森额，拉给，朗额。其中，森额是指，心性明澈，没有分别念的混浊，像水晶一样清澈。萨列是指，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身没有遮蔽，清明透彻。朗额是指，像星星闪烁一样，深邃清澈。拉给是指，像镜子中升起太阳一样，从远处清晰可见。由此，念诵“ཨ་སྥ་ར་ན་ཕཊ（藏文：ཨ་སྥ་ར་ན་ཕཊ，梵文天城体：अस्फरण्फट्，梵文罗马拟音：aspharaṇa phaṭ，汉语字面意思：阿 散发 啪）”，通过散发，从根本的阿中散发出无数极其微细的阿，从而显现出十方全部被阿充满。然后念诵“སྃ་ཧ་ར་ཎ་ཧཱུྃ（藏文：སྃ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहराण्हुं，梵文罗马拟音：saṃ haraṇ hūṃ，汉语字面意思：桑 哈冉 吽）”，即使收摄，根本的阿也没有增多，十方的阿也没有减少，禅定稳固的程度是清明不被外境所夺。对此有辩论和回答两种：以散发和收摄的程度进行辩论和回答，以及根本字没有增减的辩论和回答。第一种，在《斯帕卡布》中说：“在阿的散发和收摄时，应当散发至遍布虚空并进行收摄。”又如经部中说：“资粮道的散发和收摄，如果智慧小，则以气息为对象；如果智慧大，则甚至以鼻子的气味感觉也进行散发和收摄。”出现了这两种情况，是否矛盾呢？不矛盾，因为《斯帕卡布》和此处等等，是随顺意乐和弟子的，而经部的意义是随顺实际对象的缘故。第二种辩论和回答是：即使收摄也没有增减，这不合理，因为收摄就会减少，散发就会增多。如果这样说，回答是：这是显现不混杂、圆满究竟的关键。由于显现不混杂，即使散发无数的阿，根本的阿也没有减少，例如，就像天空中的月亮显现出许多影像，但根本的月亮没有减少一样。即使显现圆满究竟，根本的阿也没有增多，例如，就像十方的许多影像没有收摄，但根本的月亮也没有增多一样，这样说。
English
Therefore, meditate on transforming everything. Then, what is the degree of stability of this transformable state? That everything is transformable is the degree of attaining extreme stability. For example, it is like a person riding a horse or being skilled in swimming. Thus, the appearance of self-aware awareness, being free from grasping and the grasped, and not being stained by the faults of defects, is the distinction of the four degrees of clarity. What are the four? Sale, Senge, Lhage, Lhange. Among them, Senge means that the nature of mind is clear, without the turbidity of conceptual thoughts, and is as clear as crystal. Sale means that the A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) itself is without obscuration, clear and transparent. Lhange means that it is deeply clear like stars twinkling. Lhage means that it is clearly visible from afar, like the sun rising in a mirror. From this, by reciting "ཨ་སྥ་ར་ན་ཕཊ（藏文：ཨ་སྥ་ར་ན་ཕཊ，梵文天城体：अस्फरण्फट्，梵文罗马拟音：aspharaṇa phaṭ，汉语字面意思：阿 散发 啪）", through radiating, from the fundamental A, countless extremely subtle A's radiate, thereby manifesting that all ten directions are filled with A. Then, by reciting "སྃ་ཧ་ར་ཎ་ཧཱུྃ（藏文：སྃ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहराण्हुं，梵文罗马拟音：saṃ haraṇ hūṃ，汉语字面意思：桑 哈冉 吽）", even if contracting, the fundamental A does not increase, and the A's of the ten directions do not decrease, the degree of stability of Samadhi is that clarity is not stolen by external objects. There are two debates and answers to this: debating and answering with the degree of radiating and contracting, and debating and answering that the root letter has no increase or decrease. The first, in the "Sparkhab" it says: "At the time of the radiating and contracting of A, one should radiate to pervade the sky and contract." Also, as it says in the Sutra: "The radiating and contracting of the path of accumulation, if the wisdom is small, then the object is breath; if the wisdom is great, then even the sensation of smell from the nose is radiated and contracted." Since these two situations have occurred, is it contradictory? It is not contradictory, because the "Sparkhab" and this itself, etc., are in accordance with intention and disciples, while the meaning of the Sutra is in accordance with the actual object. The second debate and answer is: even if contracted, there is no increase or decrease, which is not reasonable, because contracting will decrease, and radiating will increase. If it is said like that, the answer is: this is the key to the non-mixing and complete perfection of appearance. Because the appearance is manifested without mixing, even if countless A's are radiated, the fundamental A does not decrease, for example, just as the moon in the sky manifests many images, but the fundamental moon does not decrease. Even if the appearance is completely perfected, the fundamental A does not increase, for example, just as the many images of the ten directions are not contracted, but the fundamental moon does not increase, it is said.
Chinese
又，如果对事物的一般规律进行诸多阐述，根本上就会减少，如果诸多收摄，根本上就会增多。因此，在这里如果收摄，根本的阿上不可能没有增多；如果阐述，它不可能没有减少，如果说这相违背，这在意义和象征两方面并不相违背。意义上，即使不对心性和心生之法诸多阐述，心性上也不会减少；即使不对心生之法诸多收摄，心性上也不会增多。象征上，比如阿如珍宝，即使不对阿诸多阐述，根本的阿上也不会减少，这是因为色并非自性，而是心性阿显现。即使不对阿诸多收摄，也不会增多，这是因为阿诸多就是心性。对此，根本续中说：心性是文字的自性。这是所说的。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）上修心。正直。像那样，在阿上修心或寂静之后，或者像忿怒尊那样，观修代表着五种智慧的文字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），具有蓝色、明亮、稳固的八种程度。也像前面那样，对阿如何进行放出和收摄，也同样对吽进行放出和收摄，一遍又一遍地修习。通过习惯，吽本身变得明亮稳固，可以运用，从意义上在五种智慧中显现，作为没有其他未证悟之法的象征，将显现和存在的外部世界和内部有情的一切事物都收摄为文字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），具有五种智慧，显现为一个。那么瑜伽士自己不收摄吗？不是这样的，因为自己的身体的五根和心八识聚也本来就是自证的五种智慧。也将这些都收摄为心性自显的文字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），非常融入地收摄。吽本身显现的程度是ṇṛḥ，是人的精髓，就像瑜伽士的眼根前显现的那样，如此在瑜伽士的显现中明亮地，熟悉习惯之后，为了做自他之利，从阐述中，供养圣者，成办有情之利后，再次收摄于根本的吽上，吽本身在不可思议的法界中显现。像那样习惯和熟悉非常重要。༈ 产生本尊有两种：修本尊的方法和行事业次第。第一种有两种：简
English
Furthermore, if many elaborations are made on the general principles of things, there will be a decrease in the base; if many are gathered, the base will increase. Therefore, here too, if gathered, it is impossible for there not to be an increase in the base 'A'; if elaborated, it is impossible for there not to be a decrease in it. If you say this is contradictory, it is not contradictory in terms of both meaning and symbol. In terms of meaning, even if many mind and mental events are not elaborated, there is no decrease in mind itself; even if many mental events are not gathered, there is no increase in mind itself. In terms of symbol, like the 'A' jewel, even if many 'A's are not elaborated, there is no decrease in the base 'A', because form is not self-existent, but the mind itself arises as 'A'. Even if many 'A's are gathered, there is no increase, because many 'A's are the mind itself. Moreover, it is said in the root tantra: 'The mind itself is the nature of letters.' Meditating on Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) is purifying the mind. Straightforward. Thus, meditating on or pacifying the mind on that 'A', or like a wrathful deity, meditate on the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽), which represents the five wisdoms of the heart, possessing the eight degrees of blue, clear, and stable. Also, just as one does the emanation and gathering on 'A' as before, so too, meditate repeatedly on the emanation and gathering on Hūṃ. Through familiarity, that Hūṃ itself becomes clear and stable, and having become workable, from the manifestation in the five wisdoms in terms of meaning, as a sign that there are no other unenlightened dharmas, gather all the external world and internal beings of appearance and existence into the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽), possessing the five wisdoms, manifesting as one. Then, does the yogi not gather himself? It is not so, because the five limbs of one's own body and the eight aggregates of consciousness are also originally the five self-aware wisdoms. Also, gather these very much into the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽), the self-manifestation of mind itself, gathering very much. The degree of clarity of that Hūṃ itself is ṇṛḥ, which is the essence of man, and just as it appears manifestly to the sense faculty of the eyes of the yogi, so too, clearly in the manifestation of the yogi, having become familiar and accustomed, for the sake of doing benefit for oneself and others, from the elaboration, having made offerings to the noble ones and accomplished the benefit of sentient beings, gather again into the base Hūṃ, the Hūṃ itself manifests in the inconceivable realm of dharma. It is very important to become accustomed and familiar in this way. ༈ There are two aspects to generating the deity: the method of meditating on the deity and the order of performing activities. The first has two aspects: brief