English
Through the power, it is also extremely difficult to bring the mind back to its own place, because the state of samadhi needs to be free from all attachments, concepts, and biases. Only then can the mind be tamed. The complete taming of the mind is Buddhahood. The states below that include transforming one into many, combining many into one, filling the three thousand worlds with mustard seeds, and filling mustard seeds with the three thousand worlds, and so on. Once the steps in equipoise are perfected, all these can be accomplished, and that is the tamability of the mind. That is what Master Padmasambhava meant. A yogi should not call it tamable just because samadhi slightly enters the state in each session; however, it is the appearance of tamability. These are digressions. The higher samadhi is the subtle samadhi, including the samadhi with the deity and retinue, the unfolding of the mandala, and the samadhi that distinguishes appearances, and so on. There are three mantras: the unerring root mantra, the causal mantra of the generation stage, and the activating action mantra. When these three mantras are needed, they must be used without error or confusion. Among them, the causal mantra of the generation stage is particularly important. Among the four mudras, the body mudra, the great body mudra, where the body's color, implements, ornaments, and attire are clearly manifest and not stolen by objects, is called clarity, which means stability. Accomplishments become very wondrous. The supreme and common accomplishments mentioned here will be discussed later. What is called very wondrous is that the two accomplishments arising from awareness, dharmata, and illusion are wondrous because of their self-manifestation. In the very moment of appearance, awareness spontaneously becomes illusion, which is also wondrous. At that time, delusion spontaneously becomes illusion, and accomplishment spontaneously becomes illusion. The illusionary accomplishment spontaneously becomes wisdom illusion, and that is called wondrous. The detailed explanation of accomplishments: Above it says, becoming nectar and arising, and so on. As for what the six distinctions are, arranging palaces in the sky, arranging letters on the cushion, from which the deity manifests, samadhi manifests, dissolving into light, contemplating poison turning into nectar, one can become the medicine of immortality. When practicing these common accomplishments, arranging the forty-two letters.
Chinese
据说，从圆满的明性中转变悉地也是可以转变的。如前所说：“从方便生出方便，方便不可思议。”以及“名句形集合，如意。”因此，很明显可以从大手印身来转变。坛城布置的次第，如前所述，首先要了解，这是解释。所谓“生起”，是指将坛城观想在瑜伽士的身体上，然后融入光中。例如，将热病转为凉爽，将冷病转为温暖等等。将对任何疾病有益的药物转变为药物，然后给病人服用，就会变成对治各种疾病的药物，所以称为“生起”。另一种“生起”是，在像尸体一样的死者上方虚空中，如前一样观想坛城，并反复召回死者的意识，融入坛城。坛城融入光中，然后融入尸体，尸体就会复活。所谓“消除四百零四种疾病”，是指对于四种疾病的任何一种，瑜伽士观想三摩地的本尊坛城，融入光中，观想成为对治该疾病的对治法，疾病就会痊愈。或者，在病人的体内观想坛城，在明晰稳定的状态下融入光中，观想成为对治该疾病的药物，融入其中，就能消除该疾病。所谓“产生受用”，是指在虚空中观想坛城，使其稳固并融入光中，观想色、声等五种，就能如愿产生。此外，对于食物、饮料、衣物等一切 desired things 进行观想，也能如愿产生。所谓“净化恶趣”，是指在地狱中观想幻化的坛城，具有热度，融入光中，观想平息热的痛苦，就能平息热地狱；观想平息冷的痛苦，就能平息寒地狱。因为是道友，由于没有证得佛陀任运成就的智慧，所以二者不能同时成就，必须一个一个地观想。观想坛城，融入光中，观想平息饿鬼的饥渴，融入其中，就能如愿转变。在旁生道中观想坛城，融入光中
English
It is said that even transforming siddhis can be transformed from the perfection of clarity. As mentioned before, "From means, means arise, means are inconceivable." And "Name, words, form aggregates, as desired." Therefore, it is clear that transformation can occur from the great mudra body. The order of arranging the mandala is as explained above, which should be understood first by everyone, this is the explanation. The term "arising" refers to meditating on the mandala on the body of the yogi and then dissolving it into light. For example, transforming a hot disease into coolness and a cold disease into warmth, etc. Transforming whatever disease is beneficial into medicine and then administering it to the patient will transform it into medicine that cures each disease, hence it is called "arising." Another "arising" is to meditate on the mandala as before in the sky above a corpse-like dead body, and repeatedly summon the consciousness of the dead person and dissolve it into the mandala. The mandala dissolves into light and then dissolves into the corpse, and the corpse will be revived. The phrase "eliminating the four hundred and four diseases" means that for any of the four diseases, the yogi meditates on the deity mandala of samadhi, dissolves it into light, and meditates on it becoming the antidote to that disease, and the disease will be cured. Alternatively, meditating on the mandala inside the patient's body, dissolving it into light during the clear and stable state, and meditating on it becoming the medicine that cures the disease, dissolving into it, will eliminate the disease. The phrase "producing enjoyment" means that meditating on the mandala in the sky, making it stable and dissolving it into light, meditating on the five senses such as form and sound, will produce them as desired. Furthermore, meditating on all desired things such as food, drink, and clothing will also produce them as desired. The phrase "purifying the lower realms" means meditating on the illusory mandala in the hell realm, having heat, dissolving it into light, and meditating on pacifying the suffering of heat will pacify the hot hell; meditating on pacifying the suffering of cold will pacify the cold hell. Because one is a practitioner on the path, due to not having realized the spontaneously accomplished wisdom of the Buddha, the two cannot be accomplished simultaneously, and one must meditate on them one by one. Meditating on the mandala, dissolving it into light, and meditating on pacifying the hunger and thirst of the pretas, dissolving into it, will transform it as desired. Meditating on the mandala in the animal realm, dissolving into light
Chinese
融化后融入，观修愚昧等痛苦平息，因其为智慧坛城的加持，痛苦平息而转生善趣相同。任何事物皆可转变。所谓“任何”即指一切事物。转变是指水变为火，火变为水等。事物本身转变为非彼之物，即观修幻化坛城，融化为光，融入水中，观想变为火，则变为火为他人所见，上下一切成就皆为他显。如是等等，观修幻化坛城后融入，是从协调处，地变为水，变为火等。譬如檀木森林变为珍宝森林，又如煤炭变为树木，沙子变为黄金等，皆可掌握并成就。虚空金刚坚固生。意为于虚空观修幻化坛城，升温融化为光，观想金刚岩石充满虚空，则鸟亦无法逃脱，风亦无法流动。又，坛城融化为光，观想为金刚磐石，则一切所作皆化为灰烬。燃烧火焰亦可焚。意为于虚空观修幻化坛城，融化为光，观想虚空充满火焰，则虚空界中一切所住皆被火焰燃烧，智慧之火亦可焚烧凡火，使其不存。水变流动亦如是。意为于虚空观修幻化，融化为光，观想变为水，则虚空充满水而流动，冰雹与雨水等降临。如是，如火焚烧火焰一般，智慧之水亦可带走凡水。世界界则散乱。意为幻化融化为光，观想为风之坛城，观想携带一切世界界而散乱，如狂风摧毁棉絮一般摧毁，一切皆空寂，意为观修幻化坛城
English
Having melted and absorbed, if one meditates on pacifying the suffering of foolishness, etc., because it is the blessing of the mandala of wisdom, the suffering is pacified and it is the same as being born in higher realms. Anything can be transformed. "Anything" means all things. Transformation is like water turning into fire, fire turning into water, etc. The thing itself transforms into something other than itself. Having meditated on the mandala of illusion, melting into light, absorbing into water, and meditating on becoming fire, then others see it as fire. All the accomplishments above and below are merely other appearances. Like that and so on, having meditated on the mandala of illusion and absorbed it, from the harmonious place, earth turns into water, turns into fire, etc. For example, a sandalwood forest turns into a precious forest, and also coal turns into trees, sand turns into gold, etc., all can be grasped and accomplished. The sky, vajra, solid arises. It means meditating on the mandala of illusion in the sky, heating up and melting into light, meditating on the sky being filled with vajra rocks, then even birds cannot escape and wind cannot flow. Also, the mandala melts into light and is meditated upon as a vajra rock, then everything that is done will be reduced to dust. Burning, even fire can be burned. It means meditating on the mandala of illusion in the sky, melting into light, meditating on the sky being filled with fire, then everything that dwells in the realm of the sky is burned by the fire, and the fire of wisdom also burns the ordinary fire, so that it does not remain. Water transforming and flowing is also the same. It means meditating on illusion in the sky, melting into light, meditating on becoming water, then the sky is filled with water and flows, and hail and rain, etc., come. Likewise, just as fire burns fire, the water of wisdom also carries away ordinary water. The world realm is scattered. It means illusion melts into light, meditating on it as the mandala of wind, and meditating on carrying all the world realms and scattering them, like a whirlwind destroying cotton, and everything is empty. It means meditating on the mandala of illusion.
Chinese
观想融入光中，唯修空性，若能彻底断绝空性，则一切皆为空性。所谓“堕落”，即从空性之中，鸟儿也因无力飞翔而堕落，一切皆转为空性之本质。所谓“勾招”，即观想幻化之坛城，融入光中，观想勾招佛之智慧，则能成就。以“拉”字重复之语，如云：“若能勾招金刚萨埵，何须赘言其他？”故无论欲勾招何种世间成就，皆观想以光芒铁钩之形勾招，则如是勾招。所谓“放”，即观想以幻化之光芒抛向其他世界，刹那间将驱逐之事转移至他处。所谓“缚”，即观想以幻化之光芒束缚众生，使其不得动摇，则其将无法动弹。所谓“解脱”，即若其他众生因非人或元素之障碍而无法动摇，以幻化之光触之，则将恢复如初。所谓“复原”，即一切皆为心之显现，若觉性通达，则无远近之别，如前所示，死者亦可复生。所谓“杀”，乃是猛厉之事业，若以幻化之光触及任何事物，观想其身心俱灭，则将如是成就。所谓“战败”，即若欲使自身之外的敌对势力战败，以幻化之光芒触及军队等，观想以光之力量削弱对方之力量，则军队将战败。所谓“胜利”，即若欲使己方军队等获胜，观想融入幻化光中的光芒，使军队等之力量增长，则将如是成就。此乃真正具力之士，如莲师之意，以能自在掌控觉性，随心所欲显现之力量，不依赖坛城，仅于觉性之中亦能成就彼等。然前已述及文字之轮，于文字上坚定修心，为调伏自心而宣说禅定，从方便生出方便
English
Meditate on dissolving into light, solely cultivating emptiness. If emptiness is completely severed, then everything becomes emptiness. The term 'fall' means that from within emptiness, even a bird lacks the ability to fly and falls, and everything transforms into the essence of emptiness. The term 'hook' means to meditate on the mandala of illusion, dissolve into light, and meditate on hooking the wisdom of the Buddha, and it will be accomplished. By repeating the word 'la,' as it is said, 'If Vajrasattva can be hooked, what need is there to mention others?' Therefore, whatever worldly accomplishments one wishes to hook, meditate on hooking with a ray of light in the shape of an iron hook, and it will be hooked accordingly. The term 'send' means to meditate on projecting the illusory rays of light to other realms, instantly transferring the act of expulsion to another place. The term 'bind' means to meditate on binding any being with the illusory rays of light, making them unable to move, and they will become unable to move. The term 'liberate' means that if other beings are unable to move due to obstacles from non-humans or elements, touching them with the illusory light will restore them to their original state. The term 'restore' means that since everything is a manifestation of the mind, if awareness is mastered, there is no distance, and as shown above, even the dead can be revived. The term 'kill' is a wrathful action. If the illusory light touches anything, meditate on destroying its body and mind, and it will be accomplished accordingly. The term 'defeat' means that if one wishes to defeat opposing forces other than oneself, touching armies, etc., with the illusory rays of light, and meditating on weakening the power of the opponent with the power of light, the army will be defeated. The term 'victory' means that if one wishes to make one's own army, etc., victorious, meditate on the light dissolving into illusory light, increasing the power of the army, etc., and it will be accomplished accordingly. These are accomplished by those who truly have power. According to the intention of Guru Padmasambhava, with the power to freely control awareness and manifest whatever one wishes, without relying on the mandala, one can accomplish these things within the state of awareness. However, the wheel of letters has already been mentioned above. Steadfastly train the mind on the letters. Samadhi is taught as a method for taming the mind. From method, method arises.