English
Nā po. Secondly, there are three: the gradual exposition, the simultaneous explanation, and the explanation of the samādhi for accomplishing magical powers. Firstly, there are three: the concise exposition, the detailed explanation, and the concluding summary. The first is what is taught from "the place of breath" to "the mudrā also arises." In this regard, someone might ask, what is the difference between the gradual and simultaneous ten grounds themselves? The aspiring yogi is only the place of breath, the initial yogi even smells with the nose, the great lineage only hears sounds with the ear, the yogi of signs and symbols only sees forms with the eye, and so on. Gathering with "and so on," the constantly practicing yogi is only filling a continent, the great breath is only pervading the vast environment, the great command is only filling the three thousand worlds, the great power is the place of mind, the great bliss is the realm of the sky, and the spontaneously accomplished one is the limit of the dharmadhātu, pervading without remainder. The concise exposition of the order below the manifestation. What is the method of meditating on that? From the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) which is self-existent and spontaneously accomplished in one's own three doors, the mastery of samādhi arises. After the letters become clear individually, the letters of the mind's limbs, such as ka, kha (Tibetan: ཀ་ཁ་, Devanagari: क ख, Romanized Sanskrit: ka kha, literal meaning: ka kha), etc., become the root mantras of the individual deities. And so on, the root mantra produced by the meaning of gathering other things, and the recitation of the approaching mantra, activities, etc., and the letters of the root or the syllables of the root mantra are placed on a single base in the center of the lotus in the heart, surrounded by the recitation of mantras, rosaries, etc. The difference between the upper and lower methods of meditating on these is that the length of emission and retraction, the size of the body mudrā, and the number of deities that are not accommodated or accommodated in the mind are also the same, there is an order. Therefore, what was said earlier at the time of the assembly mandala is only the mastery of the main practice, becoming common. This explanation is definitely shown to be the mastery of the wisdom sequence for the initial yogi entering the letter mudrā. It is shown to be gradually familiar and accustomed to it.
Chinese
为了简要地说明各种神通变化的差别之因，从明现诸字为一切智慧之自性的状态中，创造手印之神，观想其以文字的形象自然显现。剩余的词句是：由于它能成办自他之义，因此也从它生起具有放光和收摄的身体，并将其创造为手印而修习。第二部分有四：显示第一地的三摩地，讲述第二地的三摩地，共同显示第三地和第四地的三摩地，讲述第五地及以上的的三摩地。第一部分是从下面“因此三摩地的差别”到“范围也仅此而已”之间所讲述的内容。那样的道理是什么呢？“因此”是以前面的道理为依据而提出的论证。要义是，三摩地的差别，即使是观想同一个神或者同一个意义的自性，但由于意义的不同，瑜伽士所显现的三摩地的能力大小和高低也有差别，这是因为不同的人所思惟的对境是多种多样的，并与自己的心意相符而修习的缘故。如果有人认为要清楚地显示这一点，那么，这正是要阐述所承诺的唯一的非共同秘密道。首先，安住于尚未确定变化的自在之地的，努力承担精勤的初业瑜伽士，在欲乐作意瑜伽，以及所谓的造作瑜伽，微细行瑜伽，仪轨相瑜伽，信解瑜伽，善欲瑜伽这六种情况下，事物显现为本尊坛城，并且仅仅是忆念其为自心显现之义的见解，因此智慧的能力低下，所以三摩地的能力也很小。由于不能如实照见其自性，因此无论以自己的想法所信奉和信仰的任何本尊为对境，都要从该本尊的种子字，如嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等根本字出发，以种姓的颜色和形状来区分，并且使放光和收摄的方法与鼻息的运行和字母相一致
English
In order to briefly explain the causes of the differences in miraculous manifestations, one should visualize the letters as being clear in the nature of all-knowing wisdom, and from that, create the deity of the mudra, contemplating it as naturally arising in the form of letters. The remaining words are: Because it accomplishes the benefit of oneself and others, from it also arises the body with radiating and gathering, and one cultivates it by creating it as a mudra. The second part has four: showing the samadhi of the first ground, explaining the samadhi of the second ground, jointly showing the samadhi of the third and fourth grounds, and explaining the samadhi of the fifth ground and above. The first part is what is taught from "Therefore, the difference of samadhi" to "The extent is also just that." What is that reason? "Therefore" is the reasoning based on the previous reason. The main point is that the difference in samadhi is that even though one meditates on the same deity or the nature of the same meaning, the yogi's ability of samadhi appears to be different in terms of size and height due to the difference in meaning. This is because the objects of thought for different people are diverse and correspond to their own minds. If one thinks that this should be clearly shown, then this is precisely to explain the promised unique, uncommon secret path. First, the initial action yogi who dwells on the ground of uncertain change and diligently undertakes effort, in the case of the yoga of desire and intention, and the so-called contrived yoga, subtle action yoga, ritualistic yoga, faith yoga, and the yoga of virtuous intention, these six categories, the objects appear as the mandala of the deity, and merely contemplating the meaning of it appearing as one's own mind is the view. Therefore, because the ability of wisdom is low or inferior, the ability of samadhi is also small. Because one cannot see one's own nature as it is, therefore, whatever deity one focuses on that one believes in and trusts with one's own thoughts, one should distinguish it by the color and shape of the lineage from the seed syllable of that deity, such as oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), etc., and make the method of radiating and gathering consistent with the movement of the breath and the letters.
Chinese
然后，当气息向外呼出时，直到变成外境的程度，观想父尊母尊的字结合在一起，发出光芒，并使其清晰显现，通过光芒的放射和收摄，事情就完成了，然后再次回到原来的位置，融入内在心识的中心，融入根本字中，从而清晰地产生加持。身体也要与自身成熟之身的尺寸相结合，观想成四肘高。也要观想并修习一个本尊的身量也大约是这样。第二，从“在第二地上”到“身量也是这样”之间所讲的是：安住在变成第二地的所依地上的瑜伽士，对于持教事业瑜伽等，以及最初的事业瑜伽、修习瑜伽、决定瑜伽这四种瑜伽的禅定能力的区别是：对于任何种姓的种子字的自性字进行观修时，也要伴随着光芒的放射和照耀来进行观修，那样的放射和收摄也要清晰到能够产生气味的门，即带有气味的鼻子的对境的程度，从而清晰地产生放射和收摄，身体也要变成自身尺寸的两倍，大约八肘高，清楚地观想并修习具有肢体的父尊母尊的身量也是这样。第三，从“在第三地上”到“身量也是这样”之间所讲的是：这里所讲的是第三地和第四地的体性，译师从根本续和释续两方面都领受了教诲的意义，因此，对于安住在变成第三地的，修习重要之地的瑜伽士来说，就像“观修一个区分大种姓”那样，因为只有一个区分大种姓的瑜伽，所以本尊的种子根本字也像水和冰一样，自明本身清晰地显现为字，因此身体的量要增长到四倍左右，伴随着光芒的放射和收摄，要清晰到能够听到声音的对境。就像“安住在第四地上”那样，第四地是修习持续之地的瑜伽士，依靠表示秘密之门的口诀教诲之门，暖相动摇的瑜伽等，以这些意义来概括行为。
English
Then, when the breath is exhaled outwards, up to the point where it becomes an external object, visualize the letters of the father and mother deities united, emitting light, and make it appear clearly. Through the emission and absorption of light, the matter is completed, and then it returns to its original position, merging into the center of the inner mind, merging into the root letter, thereby clearly generating blessings. The body should also be combined with the size of one's own matured body, visualizing it as four cubits high. Also, visualize and practice the size of a single deity's body as being approximately the same. Second, what is taught from "On the second ground" to "the body size is also the same" is: For the yogi who abides on the ground of the basis that has become the second ground, regarding the differences in the meditative abilities of the four yogas of the teaching-abiding action yoga, etc., as well as the initial action yoga, the yoga of application, and the definitive yoga: When meditating on the self-nature letter of the seed syllable of any lineage, it should also be accompanied by the emission and illumination of light. That emission and absorption should also be clear to the extent that it can produce the door of smell, that is, the object of the nose that carries the smell, thereby clearly generating emission and absorption. The body should also become twice its own size, approximately eight cubits high, clearly visualizing and practicing the size of the father and mother deities with limbs as being the same. Third, what is taught from "On the third ground" to "the body size is also the same" is: Here, what is taught is the nature of the third and fourth grounds. The translator received the meaning of the teachings from both the root and explanatory tantras. Therefore, for the yogi who abides on the ground of practicing the important, which has become the third ground, like "meditating on one who distinguishes the great lineage," because there is only one yoga that distinguishes the great lineage, the seed root letter of the deity, like water and ice, self-awareness itself clearly appears as a letter. Therefore, the size of the body should be increased to about four times, accompanied by the emission and absorption of light, and it should be clear to the extent that the object of hearing sound can be heard. Like "abiding on the fourth ground," the fourth ground is the yogi of the ground of continuous practice, relying on the door of the oral instructions that represent the secret door, the yoga of the moving heat sign, etc., summarizing the behavior with these meanings.
Chinese
获得暖相的拙火瑜伽，以及表相瑜伽的暖相非常稳固，共有这三种。对于这三种瑜伽，如此期望修持专注的禅定：将诸佛的种子字转化为本性的字母，观想其与光芒一同燃烧，以此成办二利。如“所闻之境至此为止”，这是第三地的延伸。因此，在此地，从所见之物的极限到所见之境的极限，清晰地进行延伸。在第三地，观想自身四倍大小的同族眷属。在此第四地，将三族眷属的诸佛观想为八倍大小，并清晰地观想其身形也达到同样的大小。然而，这三种瑜伽本身也有清晰与不清晰的差别，应结合讲解进行理解。第四，从“如是瑜伽”到“被范围所充满”之间进行了阐述。同样，在第五地等瑜伽的次第中，诸佛的差别也应按照字母的次第进行结合，并同样观想延伸的程度。因此，在第五地，即福德藏地，常行瑜伽者应观想佛身增大十六倍，延伸至一由旬的范围。那么，难道下面的见闻比这更远吗？这并非高处和巨大声音的力量，而是真实力量的表达。第六地，依靠而变得特殊的地上，有大呼气瑜伽、大种姓分别瑜伽、大圆满瑜伽、决定行瑜伽、大技巧结合瑜伽、入境瑜伽、与明结合瑜伽这七种。身形的大小清晰地增大三十二倍，延伸至一踰缮那的范围。第七地，以目标产生果实的地，以成就瑜伽、大瑜伽、决定生起瑜伽这三种，延伸至一个赡部洲的范围。大小清晰地增大六十四倍。第八，安住
English
There are three types: the heat sign of the Kuṇḍalinī yoga, and the very stable heat sign of the sign yoga. For these three types of yoga, it is desired to meditate on concentration in this way: transform the seed syllables of the deities into the letters of their own nature, and meditate clearly with blazing light rays, thereby accomplishing the two benefits. As in "the field of hearing is up to here," this is the extension of the third ground. Therefore, in this ground, from the limit of what is seen to the limit of the field of vision, the extension is made clear. In the third ground, one meditates on one's own lineage retinue, about four times one's own size. In this fourth ground, the deities of the three lineages with their retinues are generated to be about eight times larger, and the extent of their bodies is also clearly meditated to be the same size. However, even in the three yogas themselves, there are differences in clarity and obscurity, which should be understood in conjunction with the explanation. Fourth, from "Likewise, yoga" to "filled with the scope" is shown. Similarly, in the order of yogas such as the fifth ground, the differences of the deities should also be combined according to the order of the letters, and the extent of the extension should be meditated on in the same way. Therefore, in the fifth ground, the ground of the treasury of merit, the constant practitioner of yoga should meditate on the body of the deity increased sixteen times, extending to the extent of one krosha. Then, is the seeing and hearing below farther than that? This is not due to the power of height and great sound, but is spoken of as the power of reality. On the sixth ground, the ground that becomes special by relying, there are seven yogas: the yoga of emitting great breath, the yoga of distinguishing great lineages, the yoga of great perfect completion, the yoga of definite conduct, the yoga of combining great skills, the yoga of entering the field, and the yoga of combining with knowledge. The size of the body is clearly increased thirty-two times, and the extension is clear up to one yojana. On the seventh ground, the ground where the fruit is born from the object, with the three yogas of accomplished yoga, great yoga, and definite arising yoga, the extension is up to one continent. The size is clearly increased sixty-four times. Eighth, abiding