English
For (beginner) yoga, it is clear and definite; for the seventh bhumi on the path of meditation, it is free from outflows and spontaneously accomplished; for the eighth bhumi, it is attainment and extremely ultimate; for the ninth bhumi, it is the attainment of permanence; for the tenth bhumi, it is stability and perfection, these are the ten kinds. Finished speaking. Third, the scope of the mudra is: the measurement is also four cubits, when wanting to contemplate, the first six out of eighty are to distinguish the great elements; thirty are the two of characteristics and signs; sixty are the four of constant conduct. Similarly, transforming the breath, the environment of great exhalation, etc., all the deities of the Dharmadhatu are visualized as clear. Finished speaking. Fourth, the measure of emanation and absorption is: the first bhumi, the place of emanation and absorption of breath when abiding; the second bhumi is smell; the third bhumi is sound; the fourth bhumi is form, etc., gradually increasing. At the time of the fifth bhumi, one vajra; at the time of the sixth bhumi, one environment; at the time of the seventh bhumi, the three thousand worlds; at the time of the eighth bhumi, the extent of the mind, the extent of space, the extent of the spontaneously accomplished Dharmadhatu; at the time of the ninth bhumi, the extent of space; the tenth bhumi is complete, generally in the position of riding, the extent of the Dharmadhatu is able to emanate and absorb. The simultaneous following of letters is: from the collection of meanings, everything appears complete and simultaneous, appearing as five and ten, etc. And in the fifth chapter it says: the stable place is the mandala mudra complete, conceptualization, sound, speech, samadhi, mantra. Through these meanings, the outer container world is the palace, the inner essence all minds are visualized as the mandala of the mudra deity and the Buddha-mother, the place of dwelling and the manner of dwelling, the ornaments and clothing, the body color and the handprints are not mixed and completely and perfectly visualized. Fourth, there are three common followings of meaning and letters: the order is to divide five by five for the superior wisdom, divide ten by ten for the medium, and divide thirty-six or forty for the inferior. There are also three for these: not indicating meaning, indicating meaning, indicating the difference of merits residing on the five paths. Among them, what is not indicated is: the five paths of yoga vidyadhara and, the ground and stage wisdom and, the obstacles and detours conceptualization and, the behavior and samadhi vows and, the time and accomplishment ultimate and, the difference in views place transformation etc., especially the Dharmakaya manifestation of the five paths, on the path of the ten bhumis, the difference
Chinese
这些在十个方面阐明。就这样。其意义的决定性词语是：意义和文字，无论哪个，都是各自的阶段和道路。为什么说行进和具备其法性是道路呢？因为行进所以是道路。因为不舍弃传承所以是持明，因为作为所依所以是地。当处于“时间，那个阶段”时，就是时机。如实证悟如其果的智慧。因为成为障碍所以是遮蔽，因为成为相似的堕落处所以是歧途。因为不离精勤而证悟的趋入道之心。因为行为、见解和禅定随顺而行，所以是那，因为心安住于一切处，所以是禅定。并且，因为不违越守护所以是誓言，因为时间确定于彼时所以是时。因为具备功德和力量所以是成就，因为无为而究竟所以是。因为智慧的力量和智慧大小的见解有差别，并且从差别中，通过名言名言的门显示了阿赖耶的转变，说了三种差别。就这样。如果非常广地分别，还有发心、真言等等，各种不同的道之法门，五和十等是著名的。就这样。第三，安住于五道之上的功德差别是：安住于第一地和第二地，成为获得大秘密果的道的所依。由于安住于第三地的缘故，即使堕入恶趣，也被见、修、观的陀罗尼所摄持。安住于第四地，不可能取恶劣之身，获得善趣天和人的果报。安住于第五地，也不会堕入善趣欲界等，远离轮回。安住于第六地，因为远离了染污，所以不能被地、水、火等界的怖畏所动摇。安住于第七地，不会被下乘所转，不住于寂静，为了他利而返回。安住于第八地，远离了无知的过失，通达所知。安住于第九地时，在时间上，接近于圆满道之终点，迅速结合果。在第十地的时候，不会被阻止必须升地，证得无碍于成佛之地的境界，并且显现任运成就的功德。第三，道的助缘支分是。《义聚》中说：彼之缘
English
These are explained in ten aspects. Thus it is said. The definitive words of its meaning are: meaning and letters, whichever it is, are each of their stages and paths. Why is it said that proceeding and possessing its Dharma nature is the path? Because of proceeding, it is the path. Because it does not abandon the lineage, it is the Vidyadhara, and because it serves as the basis, it is the ground. When it occurs at the "time, that moment," it is the occasion. Just as it is, the wisdom of realizing the fruit. Because it becomes an obstacle, it is obscuration, and because it becomes a similar place of downfall, it is a wrong path. Because it is not separated from effort, it is the mind of the path that strives for realization. Because conduct, view, and samadhi are practiced in accordance, it is "na," because the mind abides everywhere, it is samadhi. And, because it does not transgress and protects, it is the vow, and because time is determined at that very moment, it is time. Because it possesses qualities and power, it is accomplishment, and because it is ultimate in non-action, it is. Because there is a difference in the power of wisdom and the view of the size of wisdom, and from the difference, through the door of terms and expressions, the transformation of the Alaya is shown, and three kinds of distinctions are spoken. Thus it is said. If divided very extensively, there are also the generation of Bodhicitta, mantras, etc., all the different Dharma doors of the path, five and ten, etc., are famous. Thus it is said. Third, the distinction of the qualities of abiding on the five paths is: Abiding on the first and second Bhumis, it becomes the basis of the path that causes the attainment of the fruit of the Great Secret. Due to the cause of abiding on the third Bhumi, even if one falls into the lower realms, one is seized by the Dharani of view, meditation, and contemplation. By abiding on the fourth Bhumi, it is impossible to take a bad body, and one obtains the fruit of the happy realms of gods and humans. By abiding on the fifth Bhumi, one will not fall into the happy realms of the desire realm, etc., and one will be far from Samsara. By abiding on the sixth Bhumi, because one is separated from defilements, one cannot be shaken by the fears of the elements of earth, water, fire, etc. By abiding on the seventh Bhumi, one will not be turned back by the lower vehicle. One does not abide in peace, and returns for the benefit of others. By abiding on the eighth Bhumi, one is separated from the faults of ignorance and understands the knowable. By abiding on the ninth Bhumi, in time, one is close to the completion of the end of the path and quickly combines with the fruit. At the time of the tenth Bhumi, one will not be prevented from having to ascend the Bhumi, and the state of being unobstructed in the state of Buddhahood will be manifested, and one will possess spontaneously accomplished qualities. Third, the auxiliary limbs of the path are. In the Compendium of Meanings, it says: Its causes
Chinese
有两种支分，即成办之缘和了知之缘。因此，道之成办缘的支分和道之了知缘的支分。成办是：道的三十两个支分，经和地及学之边际。因此有三个总义：咒的十二个引导，秘密咒的十个基础，学的十个边际。十二个引导，虽然可以与九乘次第相联系，但此处与阿努瑜伽相联系。经是十二个进入之门，进入之门从界和智慧之门进入。誓言、三摩地、见，因此誓言是守护慈悲的誓言和法性的誓言。见是见界和智慧二者无别。三摩地是随逐意义和文字，修有相和无相。所缘、念诵、事业等，因此，所缘将一切观为自心的自性大。念诵是如山谷回音般，声空无别地念诵。事业是通过息增怀诛四种方式成办意义。行和所获得的灌顶，因此，行是方便的行，做控制的行。所获得的灌顶是授予三十六尊忿怒尊的灌顶，成为持明者和佛。因此，持明者的地是：安住于声音，安住于道，获得寿命自在，大手印任运成就的持明者。佛的地是：广大法性和，获得文字轮和大会轮。决定支分中宣说，因此，是决定见的支分。通过四法印决定见的意义。秘密咒的十个基础是：基础是十种相，修习如幻。秘密咒人与行，因此，秘密咒的人如阳焰，行如梦。成就如影像，处如乾闼婆城市，念诵如山谷回音。手印、三摩地、见，因此，手印如水中月，三摩地如水泡，见如眼翳。神变等，这些是其意义，因此神变如旋转的火轮。
English
There are two types of limbs: those that accomplish and those that know. Therefore, the limbs that are the means of accomplishing the path and the limbs that are the means of knowing the path. Accomplishment is: the thirty-two limbs of the path, the sutra, the ground, and the limit of learning. Therefore, there are three general meanings: the twelve guiding principles of mantra, the ten foundations of secret mantra, and the ten limits of learning. The twelve guiding principles, although they can be related to all nine vehicles in order, here they are related to Anu Yoga. The sutra is the twelve doors of entry, and the doors of entry enter through the door of space and wisdom. Vows, Samadhi, View, therefore vows are protecting the vow of compassion and the vow of Dharmata. The view is to see space and wisdom as non-dual. Samadhi is to follow the meaning and letters, and meditate on with signs and without signs. Object of meditation, recitation, activity, etc., therefore, the object of meditation is to focus all as the great self-nature of one's own mind. Recitation is to recite like a reverberation, sound and emptiness without distinction. Activity is to accomplish meaning through the four ways of pacifying, increasing, magnetizing, and wrathful. Conduct and the empowerment to be obtained, therefore, conduct is the conduct of means, and performs the conduct of control. The empowerment to be obtained is the empowerment of the thirty-six supreme wrathful deities, becoming a vidyadhara and a Buddha. Therefore, the ground of vidyadhara is: abiding in sound, abiding in the path, having power over life, the spontaneously accomplished vidyadhara of the Great Seal. The ground of Buddha is: vast Dharmata and, obtaining the wheel of letters and the great assembly wheel. It is explained in the definitive limbs, therefore, it is the limb that determines the view. The meaning of the view is determined by the four Dharmamudra. The ten foundations of secret mantra are: the foundation is the ten aspects, practicing as illusion. Secret mantra person and conduct, therefore, the person of secret mantra is like a mirage, conduct is like a dream. Accomplishment is like a reflection, place is like a city of gandharvas, recitation is like a reverberation. Hand gestures, Samadhi, View, therefore, hand gestures are like the moon in water, Samadhi is like a water bubble, view is like an eye disease. Miraculous displays, etc., these are their meanings, therefore miraculous displays are like a rotating fire wheel.
Chinese
哦！ 像这样用十个比喻来象征，从而安住于意义，并且成办真实意义。 十种学处的边际是：学处的边际有十种，即：誓言之基与续解脱，于门诋毁与驱逐于境，于灌顶次第而舍弃享用，决断，以及恢复，口诀义，以及总集等，是瑜伽学处的十种边际。 以“誓言之基”之义，抓住根本誓言，总集而断，仅说其名。 中等抓住根本是誓言，即安住于修持三门之义。 根本、支分等，守护与成办即是彼。 与此等意义结合而说。 广说之后，宣说四四总义。 于学处，如肥沃田地耕作一般。 续由听闻而解脱，如解脱铜铃之声一般。 于一切门总集而学，如蜜蜂寻觅蜂巢一般。 由极度精通而取出，于学处，如登上须弥山顶一般。 由次第灌顶而度脱，如王子执掌王位一般。 由享用而舍弃，于学处，如大象渡河一般。 以见而决断，于学处，如鹏鸟在空中翱翔一般来表示。 于修持，由三摩地而取受，于学处，如商主指示宝珠一般。 由口诀成办意义，于学处，如点金术之药一般，于要义汇集为一而学，如耕作而获利一般，或者如禅定处所一般。 知晓之因的支分有三：开示差别，开示理由，确定。 第一，差别是：续是加持生起和预言传承两种。 由此分为二，即开示加持生起的续，以及开示预言传承的续。 第二，理由是：加持四身之教。 由此，导师四身，所化之器四种，从以四教宣说的角度而言，是加持生起的续。 如释迦牟尼佛所作的预言一般，从金刚手于人间向持明者和非人宣说密咒续部的角度而言，是预言传承的续。 第三，确定分为二，其中加持生起的续又分为三：差别