Chinese
于彼生信是为极长之义。所谓四界等，四面者乃四轮之明点，十二手者乃积聚十二风之转移，二足者乃中脉与善意脉清净之自性。修持彼等，于圆满次第之时，如是成就之缘起作安排也。又或化身等之义，果时化身显现执持粗身之相，与生相同。如是修持，则与先前之清净圆满相同。圆满次第显现分，以本尊之粗身等不净之显现，实则为增长之成熟因。其后，执持法界等之我慢者，乃作菩提胜义之我慢，即法界空性之智慧显现为本尊之身也。是为彼之义。二者近成办者，即三盔甲等。是亦安置盔甲，即盔甲之十二尊之十二处生处加持之。于暂时间，有不入魔障与障碍之特殊必要。于名句中云：本尊以咒之理，能赐予一切悉地。如是说故，若能于此等面容手印广大而明晰，并生信者，则可行之。 若不能者，仅信字母本身为本尊亦可。所谓三盔甲者，即二盔甲与大盔甲身坛城，是为三者。所净之身等生处次第增长，所净之果乃眼等生处，如来化为微尘之自性也。三者成办者，于三处安置咒语，加持身语意也。所净者乃次第身语意三者之能力增长而圆满，所净之果乃自之三门成为一切佛之身语意之自性，加持五处乃此之支分，乃以五部加持之。所净者乃脉与界之能力大增，故烦恼五毒转为粗猛，所净之果乃示现为五如来之自性也。如是生处与身语意三者五处等加持
English
To have faith in that is the most profound meaning. The so-called four spheres, etc., the four faces are the spheres of the four wheels, the twelve hands are the accumulation of the twelve winds' movement, and the two feet are the nature of the pure central channel and the Ida channel. By meditating on these, the interdependent connections for achieving such results are arranged during the completion stage. Alternatively, the meaning of the emanation body, etc., is similar to the appearance of the emanation body holding a coarse form at the time of fruition, which is similar to birth. By meditating in accordance with this, it is similar to the purification and completion mentioned earlier. In the appearance aspect of the completion stage, the deity's coarse body and other impure appearances actually serve as the ripening cause for growth. Then, holding the pride of the Dharmadhatu, etc., is to have the pride of supreme enlightenment, which is the wisdom of emptiness of the Dharmadhatu appearing as the deity's form. That is the meaning of that. The second, the near accomplishment, is the three armors, etc. That is also the placement of armor, which is the blessing of the twelve places of birth of the twelve deities of armor. There is a special need to prevent obstacles and hindrances in the meantime. In the Abhidhanakosa, it is said: "The deity, through the method of mantra, bestows all siddhis." Therefore, if one can clearly and extensively visualize these faces and hand gestures and have faith, then it should be done. If not, it is also acceptable to have faith in the letters themselves as the deity. The so-called three armors are the two armors and the great armor, the body mandala, which are the three. The places of birth, such as the body to be purified, gradually increase, and the result of purification is that the places of birth, such as the eyes, are transformed by the Tathagata into the nature of atoms. The third, the accomplishment, is the blessing of body, speech, and mind by placing mantras in the three places. The object of purification is the gradual increase and completion of the power of body, speech, and mind, and the result of purification is that one's own three doors become the nature of the body, speech, and mind of all Buddhas. The blessing of the five places is a branch of this, which is blessed by the five families. The object of purification is the great increase in the power of the channels and elements, so the five poisons of afflictions become coarse, and the result of purification is to show the nature of the five Tathagatas. Thus, the places of birth and the three of body, speech, and mind, the five places, etc., are blessed.