Chinese
对于初业者而言，先前串习的因，与现在刹那显现为基础的验相相结合，前往任何与验相相符的更高地都不会有妨碍。不需要从头开始。所有的验相，现在在哪个地上出现，此时产生也不会有妨碍。因此，根本续中说：“决定的前兆五种相，因位之时会显现。”以及“各自的地”等先前引用的词语，也如同圣者《宝积经》中所说的，一百零八种梦兆的根本中，支分百千种与高低相结合而成为验相一样，在这里也是合理的。在八根本方面，如果出现习气清净的验相，就会成为希求瑜伽士。如果出现获得地和获得法自在的验相，就会获得辨别大种姓的瑜伽。如果出现压伏地、远离怖畏、见到真实的先兆，就会成为发出大气息者。如果出现获得授记的先兆，就会成为获得大授记的瑜伽士。如果出现佛子之先兆，就会成为圆满大脉的瑜伽士。因此，从最初的征相之地开始，那些各自成为不同的验相，为了和谐而努力消除散乱的意义是，在支分解释方面，如前所示，努力依次与十地相结合。这是因为梦有差别，所以每个支分也应与诸地相结合。因此，对于成就神通的八三摩地，以及随欲的会供等任何因，与初业者稳固的本尊瑜伽相结合，也会同时成为一种方式。就此时的初业者而言，从下地获得上地之后立即成为自己的初业者。因此，梦兆也不会单一产生，仅仅安住于下地，就会出现获得上地的验相，因此解释说会在五地和十地产生。如果说验相会单一产生，那么初业者不会成为显现极高验相之因，如果允许显现，但不从下地经历，而是与验相结合，能够前往更高之上的地，那么次第安立道也变得没有必要了。如果这样
English
For the beginner, there is no obstacle to going to any higher ground that matches the signs, by combining the cause of previous practice with the signs that appear as the basis in the present moment. There is no need to start from scratch. All the signs, wherever they appear on the ground now, there is no obstacle to them arising at this time. Therefore, in the root tantra it says: "The five aspects of definite omens will appear at the time of the cause." And the words "each ground" etc. quoted earlier, are also like the root of the one hundred and eight dream omens in the Holy Jewel Heap Sutra, where the hundreds of thousands of branches are said to be signs combined with high and low, which is also reasonable here. In terms of the eight roots, if the sign of purification of habitual tendencies appears, one will become a yogi of aspiration. If the sign of obtaining the ground and obtaining mastery over the Dharma appears, one will obtain the yoga of distinguishing the great lineage. If the preliminary signs of subduing the ground, being free from fear, and seeing the truth appear, one will become a great breather. If the preliminary sign of obtaining prophecy appears, one will become a yogi of obtaining great prophecy. If the preliminary sign of the Buddha's son appears, one will become a yogi of perfecting the great channels. Therefore, from the first sign of the ground, each of those becomes a different sign, and the meaning of striving to eliminate distractions in order to harmonize is that, in terms of the explanation of the branches, as shown before, one should strive to combine them sequentially with the ten grounds. This is because dreams have differences, so each branch should also be combined with the grounds. Therefore, for the eight samadhis that accomplish miracles, and for any cause of gathering and so on as desired, combining with the deity yoga of the beginner as soon as it is stable will also simultaneously become a way. In the case of the beginner at this time, immediately after obtaining the upper ground from the lower ground, one becomes one's own beginner. Therefore, dream signs do not arise singly, and merely abiding on the lower ground, the signs of obtaining the upper ground will appear, so it is explained that they will arise on the fifth and tenth grounds. If it is said that signs arise singly, then the beginner will not become the cause of the appearance of extremely high signs, and if it is permissible to appear, but without going through the lower ground, but combined with the signs, one is able to go to the ground above the higher, then there is no need to establish the path in stages. If so,
Chinese
如果说次第和同时没有差别，即使那样说确实没错，但如果确定只能次第产生征兆，那么根本续部中说唯有最初者才能产生，这也会成为相违。如同前面所说的意义，他自己的解释是：两种道在智慧上有差别，因此凭借征兆的相来证成，增长也不是相同的。第二有四种：神变的奇迹，随顺教化的奇迹，法显现的奇迹，普遍宣说的奇迹。第一是，从“持明圣者”到“能够以威力显示”之间所阐述的。像这样，通过地行获得持明后，会想产生什么样的神通威力呢？像这样，持明圣者的十地与威力相结合，征兆显现后行进，在获得威力圆满的大瑜伽士大手印持明之际，也会出现加持威力的奇迹。在四种类别中，首先阐述了神变的奇迹：乘坐太阳和月亮行走，从腰部抬起妙高山，将世间界抛向远方，以及摧毁焚烧劫等等，获得二十种神通威力，所有这些都安住于神变差别的威力力量中，能够显示出来。如同那部经中所说：持明安住于地上，于地上修习大威力之时，会出现各种威力的奇迹，乘坐日月行走，从腰部抬起须弥山，将世间抛向远方，以及摧毁焚烧劫等等，所有的奇迹，特别是能够以威力显示。像这些神变，是神变的奇迹。如此说。第二是，从“调伏的众生”到“能够那样显示”之间所阐述的。对于所有堪能调伏的所化众生，以各自不同的语言和与法相应的调伏方法，在各种各样的方法中，以何种方式调伏谁，就能够那样显示，这是语言随顺教化的奇迹。如同前经所说：随顺教化的奇迹是，对于所有调伏的众生，以各自的语言与法相应。
English
If it is said that there is no difference between gradual and simultaneous, even if it is true, but if it is certain that omens can only arise gradually, then it would contradict the statement in the root tantra that only the first one can arise. As explained above, his own interpretation of the meaning is: the two paths differ in wisdom, so they are proven by the signs of omens, and the increase is not the same. The second has four types: the miracle of magical power, the miracle of following teaching, the miracle of the appearance of Dharma, and the miracle of universal proclamation. The first is explained from "the holy Vidyadhara" to "able to show with power." Like this, after obtaining Vidyadhara by walking on the ground, what kind of magical power will arise? Like this, the ten bhumis of the holy Vidyadhara are combined with power, and after the omen appears and progresses, at the time of obtaining the Mahamudra Vidyadhara of the great yogi of perfect power, the miracle of blessing power will also appear. Among the four categories, first the miracle of magical power is explained: riding on the sun and moon and walking, lifting Mount Meru from the waist, throwing the world realm far away, and destroying the burning kalpa, etc., obtaining twenty kinds of magical powers, all of which reside in the power of the difference of magical power, and can be shown. As it is said in that sutra: When the Vidyadhara abides on the ground, and when practicing great power on the ground, various miracles of power will appear, riding on the sun and moon and walking, lifting Mount Sumeru from the waist, throwing the world far away, and destroying the burning kalpa, etc., all the miracles, especially able to show with power. Like these magical powers, are the miracles of magical power. So it is said. The second is explained from "the beings to be tamed" to "able to show that way." For all the beings to be tamed who are suitable vessels for taming, with their own different languages and methods of taming that are in accordance with the Dharma, in various methods, whoever is tamed by what method, can be shown that way, this is the miracle of language following teaching. As the previous sutra says: The miracle of following teaching is, for all the beings to be tamed, in their own languages in accordance with the Dharma.
Chinese
调伏之门有多种，能够用各自的语言来显示。这些都是随后展示的。第三，从“瑜伽之力量”到“品尝喜悦之味”之间所展示的是：凭借瑜伽至尊的证悟之三摩地的力量的差别，通过方法使广大空性的所有世界内外完全震动，所有应调伏的众生都极度惊奇，从而体验到喜悦和欢喜之味，这便是法显现的神变。正如其中所说：法之门皆显现，所示决定之神变，乃三摩地力之差别，即使世界诸界皆震动，一切众生皆生稀有想，心之所念皆欢喜，各自品尝喜悦味，是法显现之神变。第四，从“秘密文字”到“无非咒语”之间所展示的是：从各种秘密文字的串联中，奇妙的法之声音如海洋般宣扬，所有存在、所见、显现、声响之法都显现为象征秘密真言之门，没有不是揭示深奥秘密的咒语的言说，这就是一切言说的神变。如前所说：从一切到一切的言说，从秘密文字的串联中，奇妙的法之声音宣扬，所有所见、存在、显现、声响之法，一切都因咒语的声音而显现，没有不是咒语的。因此，在力量的差别上，所有功德等都会出现。第四，有相三摩地，观想本尊，有二：略说和广说。第一，从“瑜伽大小”到“渐入与顿入”之间所展示的是：瑜伽士对一切言说等四种原因的念诵之增减等，是从道之智慧大小的次第差别中产生的，这些都是通过修习无分别智慧，从智慧力量的差别中产生的，因为业和各自的相已成立，所以在显现上逐渐进入的地的次第，以及智慧超胜者顿然进入的差别，这两种都已展示。
English
The gates of taming are various, able to show in individual languages. These are shown subsequently. Third, what is shown from "Yoga's power" to "tasting the flavor of joy" is: By means of the difference in the power of the samadhi of the supreme yoga's realization, through methods, all the inner and outer parts of the great emptiness's world realms completely shake, and all the beings to be tamed are extremely amazed, thereby experiencing the flavor of joy and delight, which is the miraculous display of the appearance of Dharma. As it says therein: The Dharma's gates all appear, the shown definitive miraculous display, is by the difference of samadhi's power, even if all the world realms shake, all beings generate wondrous thought, the mind's thoughts are all delighted, each tastes the flavor of joy, it is the miraculous display of the appearance of Dharma. Fourth, what is shown from "Secret letters" to "nothing that is not mantra" is: From the string of various secret letters, the miraculous Dharma's sound proclaims like an ocean, all existing, seen, appearing, sounding Dharmas all appear as the door symbolizing secret mantras, there is no speech that is not a mantra revealing profound secrets, this is the miraculous display of all speech. As it says before: From all to all speech, from the string of secret letters, the miraculous Dharma's sound proclaims, all seen, existing, appearing, sounding Dharmas, all appear because of the sound of mantra, there is nothing that is not mantra. Therefore, on the difference of power, all qualities, etc., will arise. Fourth, the samadhi with signs, contemplating the deity, has two: brief explanation and extensive explanation. First, what is shown from "Yoga great and small" to "gradual entry and sudden entry" is: The yogi's recitation of the four causes such as all speech, the increase and decrease, etc., arise from the difference in the order of the path's wisdom, great and small, these are all produced from the difference in the power of wisdom by practicing non-conceptual wisdom, because the karma and individual signs have been established, so the order of the grounds of gradual entry into appearance, and the difference of the superior of wisdom's sudden entry, these two have been shown.
Chinese
那波。第二，有三：次第的开示，同时的解说，成就神通的等持的解说。第一，有三：总的开示，广的解说，结尾的收摄。第一是，从“气息的处所”到“也出现手印”之间所开示的。对此，有人认为，次第和同时的十地本身的差别的方式是什么呢？希求瑜伽士仅是气息的处所，最初的瑜伽士乃至用鼻子嗅到气味，大种姓者仅是用耳朵听到声音，相和标志的瑜伽士仅是用眼睛看到形象，以及等等，用“等等”来归纳，行为恒常的瑜伽士仅是充满一个洲，大气息者仅是遍布广大的环境，大命者仅是充满三千世界，大力量者是心的处所，大乐者是虚空的界限，任运成就者是法界的边际无余遍布之间，低于显现的次第的总的开示。那样的修习的方式是什么呢？自己的三门有自性任运成就的文字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）产生，从那开始等持的掌握，文字各自明晰后，心性支分的文字嘎卡等（藏文：ཀ་ཁ་，梵文天城体：क ख，梵文罗马拟音：ka kha，汉语字面意思：嘎卡）等成为各个本尊的根本心咒，以及等等，用其他事物归纳的意义所产生的根本咒和念诵的近修咒语事业等，以及根本的文字或根本心咒的字在心间莲花中央放置于一个基座上，用念诵咒语的念珠等围绕。那些修习的方式上下的差别是，之后放出和收回的量长短，身手印的范围大小，众多本尊心中不适应和适应以堆积的数量多少来修习也是同样，有次第的。因此，以前在会众坛城的时候所说也是主要行持的掌握，成为共同的。如此的解说是对于最初的瑜伽士进入文字手印的智慧次第的掌握所开示的，一定是如此逐渐熟悉和习惯的开示。