Chinese
呀惹！调伏有情众，此等解释为随示之神变。瑜伽力之差别，此等解释为法显现之神变。秘密字母之行列，此等解释为总说之神变。瑜伽大小次第，从力之差别而生。此说总说等四种因，念诵之伸缩等，由道之智慧大小之差别而生，谓由修习无分别智，初业各别成就相，以显现次第进入而有次第，及顿然进入之差别。其中次第者与顿然者，谓十地之差别之理，如是念者，谓气息之境与感觉等，乃至气息之境以上，至于法界清净以下之次第，是为略说。其修习之理云何？自性转为字，字等谓我之三门，有字母任运成就之自性，从彼阿妈所生者，由三摩地所自在，心性支分之字母，ka kha等各别本尊之根本心要，及以摄集他物之义所生之心要，与念诵之近诵真言及事业等，及因之字母或根本心要，一字种子置于心间莲花座垫中，以念诵围绕之。彼等修习之理，上下之差别者，谓伸缩长短之理，及身印大小，及于多本尊不能遍及，及能遍及者，于组群之数量多少，亦如是次第而有。是故前说会供轮坛之场合，亦仅为主要行用之权宜，是可共通者。如是说此者，谓为初业者次第进入之权宜，次第串习，终令纯熟，是为显示串习。由相出现而说威力神变等之差别，为略示其因，故云：从字母之智慧所生，无义者亦转为手印。谓字母皆从智之体性所生，而为明
English
Yara! To all those who tame beings, these are explained as miracles of subsequent teachings. By the distinction of yogic skill, these are explained as miracles of dharma manifestation. From the rows of secret letters, these are explained as miracles of comprehensive expression. The order of yoga, great and small, arises from the distinctions of skill. This means that the four causes, such as comprehensive expression, the expansion and contraction of recitation, etc., arise from the distinctions of great and small wisdom of the path. It is said that by cultivating non-conceptual wisdom, the initial actions individually accomplish signs, and there is a distinction between gradual entry through appearances and sudden entry. Among them, the gradual and the sudden are said to be the nature of the distinctions of the ten grounds. As it is thought, the order from the realm of breath and feelings, etc., up to the realm of breath and down to the clarity of the dharma realm, is briefly explained. What is the method of meditating on it? "Transforming self-nature into letters, letters, etc." means that the three doors of the self have the nature of spontaneously accomplished letters. From that which is born of Ama, being controlled by samadhi, the letters of the limbs of the mind, ka, kha, etc., are the root essences of the individual deities, and the essences generated by the meaning of gathering other objects, and the recitation of the near-recitation mantras and actions, etc., and the seed letter of the cause or root essence, the single seed syllable, is placed in the lotus seat cushion in the heart, surrounded by recitation. The method of meditating on these, the difference between the upper and lower grounds, is the method of long and short expansion and contraction, and the size of the body mudras, and not being able to pervade many deities with the mind, and those who can pervade, the number of groups, more or less, is also in that order. Therefore, the occasion of the assembly mandala previously spoken of is only a matter of the expediency of the main practice, and it becomes common. As it is said, this is said to be the expediency of the initial practitioners entering in order, gradually becoming familiar, and finally becoming accustomed, which is to show the habituation. The difference between the appearance of signs and the miracles of power that are spoken of is to briefly show the cause, hence it is said: "Born from the wisdom of letters, even the meaningless is transformed into a mudra." It means that all letters are born from the nature of wisdom and are clear.
Chinese
以不执著于地和身体的力量，如老鼠般钻入地下，举起须弥山，将三千世界纳入芥子般大小，摧毁敌军，转移位置，以及收集其他事物，如救助、杀害、战败、胜利，吸引、束缚、解脱等等无量事业，若能从禅定纯熟中运用自如便能成就，因此，为了瑜伽士在持明者的境界中修习禅定的力量，应当修习这些所思之事物。为了共同阐述这些的因和特点，（经文：）“念诵圆满成就”，等等，念诵达到标准，手印结缚修习圆满，禅定运用自如，以见解证悟意义，真实之语成就，利益众生的行为完全清净等阐述的技能出现，也是基于对同一根本所思之事物是否纯熟的力量，而导致境界的差别上下不同。那样的道理是什么呢？（经文：）“因此禅定之差别，于彼一者修习故”，等等，效仿之前的道理是作为论证，主要意义是禅定的差别，也是在那唯一的意义本质上修习，通过不相同的意义，禅定的技能高度具有差别，是修习了各种不同的所思之境的意义。如果想知道如何清晰地阐述它，（经文：）“最初安住于地者，寻求事业之瑜伽士”，等等，这是阐述所承诺的不共秘密之道，最初安住于变化不定的地，寻求精勤事业的瑜伽士，即具有欲望和想法的瑜伽士，以及造作的瑜伽士，和行持微细的瑜伽士，和执持方式和标志的瑜伽士，和具有信心的瑜伽士，和希求善法的瑜伽士等六种瑜伽士，将事物显现为天神的坛城，仅仅忆念那事物是自心显现的意义，由于智慧见解的技能高度较低，因此禅定的技能也较小，因此不能将那事物本身的意义视为自己的特征。以自己的想法信奉和信任的神，根本的那个种子字（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的种姓颜色和形状。
English
Through the power of not clinging to earth and body, like a mouse burrowing into the ground, lifting Mount Meru, encompassing the three thousand worlds into the size of a mustard seed, destroying enemy forces, shifting locations, and collecting other things, such as saving, killing, defeating, winning, attracting, binding, liberating, and so on, countless activities, if one can skillfully utilize them from the mastery of Samadhi, they can be accomplished. Therefore, in order for a yogi to cultivate the power of Samadhi in the realm of Vidyadharas, one should meditate on these thinkable things. In order to commonly explain the cause and characteristics of these, (text:) "Recitation is perfectly accomplished," etc., recitation reaches the standard, Mudra binding and practice are completed, Samadhi is readily usable, meaning is realized through view, the words of truth are accomplished, and the skills of explaining the actions of benefiting beings in complete purity appear, also based on the power of familiarity or unfamiliarity with the same fundamental thinkable thing, resulting in different levels of realms. What is that reason? (Text:) "Therefore, the difference of Samadhi, is meditated upon that one," etc., emulating the previous reason is taken as an argument, the main meaning is that the difference of Samadhi, is also meditated upon that one essential nature of meaning, through dissimilar meanings, the skill level of Samadhi has differences, it is the meaning of meditating on various different objects of thought. If you want to know how to clearly explain it, (text:) "The first one dwelling on the ground, the yogi seeking activity," etc., this is to explain the promised uncommon secret path, the first one dwelling on the ground of impermanence, the yogi seeking diligent activity, that is, the yogi with desire and thought, as well as the contrived yogi, and the yogi practicing subtlety, and the yogi holding methods and signs, and the yogi with faith, and the six yogis such as the yogi who desires virtue, manifesting things as the mandala of deities, merely remembering that the meaning of that thing is the manifestation of one's own mind, because the skill level of wisdom view is low, therefore the skill of Samadhi is also small, therefore one cannot regard the meaning of that thing itself as one's own characteristic. The deity that one believes in and trusts with one's own thoughts, the root of that seed syllable (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) of the lineage color and shape.
Chinese
分开之后，放射和收摄的方法也与鼻息中的字相应地放射，乃至气息向外到达的地方。从光芒闪耀的光明中，将父尊母尊的字双运结合而显现，然后放射收摄回到本处，在内部融入จิต（梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：心）的中心，融入根本字，从而生起加持光明。身体也与自己成熟的身形相合，仅此而已，范围也大致如此。处于第二地时，《安住教敕之业瑜伽》等，是说安住于所依地的瑜伽，安住教敕之业瑜伽，最初之业瑜伽，修习之瑜伽，以及决定的瑜伽这四种。放射和收摄乃至气味所及的鼻之境都显现，一切行为的方法都随之相应地解释。身体则显现为自身形量的两倍左右。处于第三地时，等等，此处所说是第三地和第四地的体性，是译师从根本续和释续两方面接受教敕的意义。第三，在重要的修习地上，以辨别大种姓的瑜伽士，将本尊的种子字，也如水和冰一样，自明本身显现为字，从而将身体的范围扩展到四倍左右。伴随着光芒的放射和收摄，乃至声音所及的境地都显现。第四地，以恒常修习，秘密门风的瑜伽，暖相动摇，行为恒常的瑜伽，暖相获得，以及相之征兆的瑜伽，暖相非常稳固这三种。放射和收摄也乃至所见的境地。身体也显现为形量的八倍。然而，瑜伽三者本身也有显现与不显现的部分，这要结合论述和讲解。同样，瑜伽次第，本尊的差别是什么，按照字的次第进行，放射和收摄的量也同样，按照次第结合，放射和收摄变得明亮。等等。第五地，在福德宝藏地上，以行为恒常的瑜伽士观修本尊身形量十六倍，放射和收摄乃至一由旬。那么，比这更低的见闻就远了。
English
Having separated, the method of radiating and withdrawing also radiates in accordance with the letters in the breath of the nose, even up to the place where the breath goes out. From the clear radiance of blazing light, the letters of the father and mother are manifested in union, and then the radiation and withdrawal return to their place, and inwardly dissolve into the center of the citta (Sanskrit Devanagari: चित्त, Sanskrit Romanization: citta, Literal Chinese meaning: mind), dissolving into the root letter, thereby generating the light of blessing. The body is also combined with the measure of one's own matured body, just this much, and the scope is roughly like this. When abiding on the second ground, the "Yoga of Action Abiding by the Command," etc., refers to the yoga abiding on the basis of the ground, the yoga of action abiding by the command, the initial yoga of action, the yoga of cultivation, and the four certain yogas. Radiation and withdrawal are clear even up to the realm of the nose where odors are smelled, and all methods of action are explained accordingly. The body appears to be about twice the size of oneself. When abiding on the third ground, etc., what is shown here as the nature of the third and fourth grounds is the meaning of the command received by the translator from both the root and explanatory tantras. Third, on the ground of important practice, the yogi who distinguishes the great family, the seed letter of the deity, also like water and ice, self-awareness itself appears as a letter, thereby expanding the scope of the body to about four times its size. Radiation and withdrawal accompanied by light rays are clear even up to the realm where sound is heard. The fourth ground, with constant practice, the yoga of the secret door wind, the sign of heat moving, the yoga of constant conduct, the sign of heat being obtained, and the yoga of the sign of characteristics, the sign of heat being very stable, these three. Radiation and withdrawal also extend to the realm of sight. The body also appears to be eight times its size. However, the three yogas themselves also have aspects of clarity and non-clarity, which should be combined with discussion and explanation. Similarly, the order of yogas, whatever the difference of the deity, is done according to the order of the letters, and the measure of radiation and withdrawal is also the same, combined according to the order, radiation and withdrawal become clear. And so on. On the fifth ground, the ground of the treasure of merit, the yogi of constant conduct meditates on the deity's body sixteen times its size, radiation and withdrawal even up to one yojana. Then, the seeing and hearing below that are far away.
Chinese
如果这样说，那不是高位和巨大声音的加持，而是被称为真实的加持。第六地是依靠而显出差别的地，有七种瑜伽士：发出大气息的瑜伽士、辨别大种姓的瑜伽士、俱生圆满的瑜伽士、决定修行的瑜伽士、勤奋修习技艺的瑜伽士、进入境的瑜伽士、与明相结合的瑜伽士。身体的尺度清晰地显现为三十二倍，辐射在一由旬之内清晰显现。第七地是以目标而生出果位的地，有成就的瑜伽士、大瑜伽士、决定出离的瑜伽士这三种，辐射在一赡部洲之内。总的尺度清晰地显现为六十四倍。第八地是不变安住的地，有奇妙嬉戏的瑜伽士、大会聚集的瑜伽士、大技艺圆满的瑜伽士这三种，辐射成熟到心所能及的程度，例如，一轮围之内也清晰显现。总的尺度也成熟到心的境地，清晰地显现为一百二十八倍。第九地是扩展法性的地，有嬉戏庄严的瑜伽士、大乐的瑜伽士、明点圆满的瑜伽士这三种，辐射的长短，乃至充满虚空界，显现为无边无际，从一个三千世界到一百个三千世界，再到千和百万等等，没有间断地清晰显现。身体的范围也观想为虚空界被身体充满的自性，自身的尺度为二百五十六倍。因为此地修行的对境清晰地显现为智慧幻化的自性。如根本续部所说：幻化也是幻化，是修行。因此。第十地是圆满总持的地，有大自在的瑜伽士、任运成就的瑜伽士、空阔通达的瑜伽士这三种。心的界限是无边无际的，身体的范围的差别也是，观想身体的范围充满法界的边际。这是辐射和范围两者都是从第九地修习的力量中产生的。