English
The senses and limbs of the body are also complete. Since it is made by the body of the wind element among the four elements of earth, water, fire, and wind, the yogi who masters the key to the wind can gain control over the four elements. Thus, the fifth explains the degree of maturity of the body from the differences of body, speech, and mind. Now is the sixth, explaining the pervasiveness of the elements, the three verses of pervasiveness are clearly stated in the text. Seventh, explaining the reason, the reason is also known from the three verses of the text. Now is the eighth, in this way, from the way of taking the body, it explains the differences of the senses of beings, and the differences of beings cannot be separated from the three types of senses. Among them, the superior sense is realized by relying on the oral instructions of the guru. The middle one is understood by grasping the main points of the meaning of the scriptures. The inferior one is realized by relying on the detailed meaning of the words, which is said for those who do not have the three kinds of increasing thoughts of the Hinayana, the Middle Vehicle, and the Lower Vehicle. Thus, the eighth explains the summary of the senses. Ninth, explaining the expansion of the senses, the above-mentioned activities, the inferior of the superior, the middle of the superior, the superior of the superior, similarly, the middle has three types, and the inferior also has three types, thus dividing them in detail, referring to the nine senses. The inferior three refer to the Shravakas, the middle of the inferior refers to the Pratyekabuddhas, and the superior of them refers to the Bodhisattvas. The middle three refer to the Kriya Tantra, the Upa Tantra, and the Yoga Tantra. The superior three refer to the Maha Yoga, the Anu Yoga, and the Ati Yoga, the nine vehicles are the key to the order of the nine senses. Thus, the ninth explains the expansion of the senses. Now is the tenth, explaining in detail the questions and answers of the senses, thus, from the nine types, they are divided into two types: sudden transcendence and gradual progression. From the aspect of manifestation, nine times two, that is, eighteen types, are produced, divided into superior, middle, and inferior three types, in reality, there are twenty-one types. The inferior seven types manifest as Sang Seng, Mar Mer, Yang Yang, Thun Dan, Xia Xia, Chi Chi, Jia Jia, Chi Chi, etc., this is the time to reach the extreme. The middle ones manifest as Ban Ben, Dan Dan, Thun Dan, Zha Zhong, Chang Chang, La Lie, Chang Chang. The superior ones manifest as Zha Zhuo, La Luo, Sang Sen, Zha Zhuo, A Wu, Da Du, Chan Chan. Thus
Chinese
二十一种显现近乎圆满，即是成就达到究竟。如是等等，乃是将身体意义的第八种，众生的业和根基显示为十种而显示。现在是身体的安置第九种，显示词语的用法，以内涵十种显示的第一种，确定地基的所缘简要显示是，词语的用法等等五种词语在下面显示。分支意义的第二种，依靠梵天的声音来显示词语的用法是，又是瑜伽士想要成办智慧的增长，对自己的上师做广大的供养，对上师祈请再三，前往极其寂静的地方，面朝东方，食物吃白食，念诵ཨི་དྷ་ཀྲི་ཧིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）一亿一千万遍，心专注于梵天之位，住在远离珍珠母之处，神梵天，这第一个是，神，从处所和差别，光辉和庄严和应供物和，行和行的事业等等和，以此视作与神相等，念诵这个一千一百遍，即使是以前未曾见过的佛法经文，看了它一半以下的一半，也会完全明白那个经文，因此，因为清楚地了解通达用法的其他位置的经文，所以能掌握两百个四句偈。因为清楚地了解周遍依靠的其他位置所围绕的意义，所以能掌握两千个四句偈。因为清楚地了解所缘境的其他位置的词义，所以能掌握两万个四句偈。因为清楚地了解安住行为的其他位置的所说，所以能掌握两百五十万个四句偈。因为通达了假名名称的其他位置的意义，所以能掌握一百万个四句偈。因为清楚地了解散布心识的其他位置的隐义，所以能掌握两百万个四句偈。因为清楚地了解集合智慧的其他位置的能诠和所诠的次第，所以能掌握一千万个四句偈。因为通达了勇猛行走的相续的其他位置的意义，所以能掌握一亿个四句偈。因此，因为精通梵天的声音，所以能获得其他八个位置。这是第二梵天
English
The twenty-one appearances are nearly complete, which is the ultimate achievement. Thus, these are the eighth meaning of the body, showing the karma and faculties of sentient beings as ten. Now, the ninth arrangement of the body is to show the usage of words. The first of the ten inner meanings is to briefly show the object of determining the ground, which is to show the usage of words and so on, the five words below. The second meaning of the branch is to show the usage of words based on the sound of Brahma. Furthermore, the yogi who wants to accomplish the increase of wisdom makes extensive offerings to his guru, repeatedly prays to the guru, goes to an extremely secluded place, faces east, eats white food, and recites ཨི་དྷ་ཀྲི་ཧིཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) one hundred and ten million times, focuses his mind on the position of Brahma, and dwells in a place away from the mother of pearls. The first of the gods is Brahma, the god from the place and distinction, splendor and adornment and offerings, going and the actions of going and so on, and this is regarded as equal to the god, reciting this one hundred and eleven times, even if it is a Buddhist scripture that has never been seen before, by looking at half of it or less, one will completely understand that scripture, therefore, because one clearly understands the scriptures of other positions of understanding usage, one can master two hundred verses. Because one clearly understands the meaning surrounding the other positions of pervasive dependence, one can master two thousand verses. Because one clearly understands the meaning of the words of other positions of the object, one can master twenty thousand verses. Because one clearly understands the spoken words of other positions of abiding action, one can master two and a half million verses. Because one understands the meaning of other positions of imputed names, one can master one million verses. Because one clearly understands the hidden meanings of other positions of scattered consciousness, one can master two million verses. Because one clearly understands the order of the expressible and inexpressible of other positions of assembled wisdom, one can master ten million verses. Because one understands the meaning of other positions of the continuous courageous walk, one can master one hundred million verses. Therefore, because one is proficient in the sound of Brahma, one will obtain the other eight positions. This is the second Brahma.
Chinese
依靠“伊”音，已经阐述了增进智慧的仪轨。现在是第三个，依靠自在天的声音，阐述增进智慧的仪轨： 瑜伽士应在极其寂静的地方，面向西方而坐。念诵“萨里玛里阿彭”一千一百万遍，食用大量肉类。应用于事业时，以自在天之声： 从业与业之边际中觉悟，以一切行为之摧毁而摧毁，以住立而摧毁住立之差别，以成就而成就其边际。若知空性与事物之边际，则薄伽梵具触即是触。于何者所触而不能知，以有情之形体而知之。现在、吃、行、住、舞、沐浴、说、入、来、明和不明，次第知晓。一切喜悦之初，一切住立聚集，作礼敬，诸天与仙人，若见此一切则喜悦。应示者示现佛陀，示现之殊胜者，身之智慧。除此之外，有何其他方法可示现？当示现何者，应向谁示现？于词与词之思择，以及词之行为具有进入之性质。次第进入，以词之力量，以对词之喜悦而使词欢愉。若说我从我而生，我短、身体、财富，寻获追求。我乃具吉祥护主之主，我名为境。谁能知晓对谁断除，谁寻获，对谁亦无利益。于谁，何者入于谁，从谁之外，不能寻获其他眷属。从持明咒者处，观待种姓，咒之成就由婆罗门所作。彼之咒语祈请于我，我亦是咒之瑜伽士。念诵五百遍后，如是念诵九句偈颂后，以阿啦玛里的汁液沐浴千次后，以该声音之力量，于一瞬间通达十八个章节。如是转变者，为九分之半加五。从彼二者为十八。以彼之变化，三六于二瞬间知晓，以彼之混合转为反向之花瓣。如是，第三个依靠自在天的声音，阐述了增进智慧的仪轨。现在是第四个，依靠遍入天的声音，增进瑜伽士功德的仪轨：
English
Relying on the sound of "i," the ritual for increasing wisdom has been explained. Now, the third is relying on the sound of Ishvara (Shiva), explaining the ritual for increasing wisdom: The yogi should sit facing west in an extremely secluded place. Recite "Sali Mali Apem" twenty-one hundred thousand times, and eat a large amount of meat. When applied to activities, with the voice of the god Ishvara: Understand from action and the end of action. Destroy with the destruction of all actions. Destroy the distinctions of dwelling by dwelling. By accomplishment, also the end of accomplishment. If you know the end of emptiness and things, then the Bhagavan with touch is touch itself. What is touched but not known, know that by the form of beings. Now, eating, going, dwelling, dancing, bathing, speaking, entering, coming, clear and unclear, know in order. Also at the beginning of all joys, all dwellings gathered, make prostrations. Even the gods and sages, if they see all this, are delighted. The one who should show shows the Buddha. The supreme of those who show, the wisdom of the body. What other method is there to show other than this? What should be shown, to whom should it be shown? Thinking about words and words, and the action of words has the nature of entering. Entering in order, by the power of words, make the words joyful with joy in words. If it is said that I come from me, I am short, body, wealth, found and sought. I am the lord of the glorious protector. The place called "I" is also a place. Who knows who to cut off from whom, who finds, who also has no benefit. To whom, what enters whom, from whom, no other retinue is found. From the holder of knowledge mantras, look to the lineage, the accomplishment of mantras is done by Brahmins. Pray to me for those mantras of his. I am also a yogi of mantras. After reciting five hundred times, after reciting nine verses like that, after bathing a thousand times with the juice of Ala Mali, by the power of that sound, in one instant, eighteen sections will be understood. That which has become like that is half of nine plus five. From those two is eighteen. By that change, thirty-six are known in two instants, and by that mixture it turns into inverted petals. Thus, the third, relying on the sound of Ishvara, explained the ritual for increasing wisdom. Now the fourth, relying on the sound of Vishnu, is the ritual for increasing the qualities of a yogi.
Chinese
再次，首先对上师进行盛大的供养，然后在极其僻静的地方，不间断他人的言语，念诵“嘎嘎萨德让巴迪尤朗”一千八百万遍。当星宿降临吉星时，进行三次沐浴是誓言。穿上鹿皮，面朝北方，向遍入天顶礼。仅仅这样说，就能在一瞬间掌握一千颂。然后转身面朝东方，仅仅说“遍入天是”，就能以上面的千颂为基础，通达所有佛经的纲要和详细内容。这样就获得了菩萨住地的控制权，然后在一地圆满大圆满的地上成佛。以上是第四个，依靠遍入天的声音，讲述了增长瑜伽士功德的仪轨。现在是第五个，依靠帝释天的声音，讲述增长瑜伽士功德的仪轨。再次，一个具有精进的人，首先要对自己的上师进行供养，并广行积资的仪轨，然后前往极其僻静的地方，或者前往夜叉的住所，用荟供和食子使空行母们欢喜，念诵“嘎嘎吉吉阿阿伊朗”三千万遍，然后进行盛大的供养。关于天神帝释天的偈颂是：如果享受长久的事物，那么他会享受非长久的安乐。谁不知道长远的路，路既非近也非远。运行与不运行的梵天之路，帝释天没有运行。住所是上下运行的，习惯于运行，因此在这里成佛。众生的种类有成百上千，去往何处，去或不去，住在哪里？谁去，谁也不知道。因此应该喜欢去。法对谁都不喜欢，智者们知道这个法。由于法性是共同的行为，因此也应该在这里认识到它的法。即使不住在喜欢天神的地方，梵天神也喜欢去。帝释天拥有金刚杵，能胜喜乐的天神住所。像这样念诵五次九千遍，声音是单独的或者弯曲的颠倒，存在着安住、布置和陈述三种，从中颠倒三种，像这样三种两种，就圆满了六道众生的声音。
English
Again, first make a great offering to the guru, and then in an extremely secluded place, without interruption from the words of others, recite "Gha Gha Sa Tring Bha Dhyu Lam" eighteen million times. When the star descends upon the auspicious star, performing three baths is the samaya. Wearing a deerskin, face north, and prostrate to Vishnu. Just by saying this, one will master a thousand verses in an instant. Then turn around and face east, and just by saying "Vishnu is," based on the thousand verses above, one will understand the essence and details of all the scriptures in the latter two thousand verses. Thus, one obtains control over the bodhisattva's abode, and then attains Buddhahood on the ground of the Great Perfection of the One Ground. This is the fourth, relying on the sound of Vishnu, teaching the ritual for increasing the qualities of the yogi. Now, the fifth, relying on the sound of Indra, teaching the ritual for increasing the qualities of the yogi. Again, one who is diligent should first make offerings to one's own guru and extensively perform the ritual of accumulating merit, and then go to an extremely secluded place, or to the abode of a yaksha, and please the dakinis with tsok and torma, and recite "Ka Ka Ki Ki A A I Lam" thirty million times, and then make a great offering. The verses about the deity Indra are: If one enjoys long-lasting things, then he will enjoy non-long-lasting bliss. Who does not know the long path, the path is neither near nor far. The path of Brahma that moves and does not move, Indra does not move. The abode is moving up and down, accustomed to moving, therefore one attains Buddhahood here. There are hundreds of kinds of beings, where do they go, do they go or not, where do they dwell? Who goes, no one knows. Therefore, one should rejoice in going. Dharma is not pleasing to anyone, the wise know this Dharma. Since the nature of Dharma is a common practice, one should also recognize its Dharma here. Even if one does not dwell in a place pleasing to the gods, the Brahma gods like to go. Indra possesses the vajra, the abode of the deity who delights in the able one. Like this, reciting five times nine thousand times, the sound is single or the reverse of curved, there are three: abiding, arranging, and stating. From these, reverse three. Like this, three and two, the sound of the six realms of beings is complete.