Chinese
当成就殊胜智慧之时，显现本身即令不显现，从不显现而示现显现，事物互相显现的那些，也令火变为水，示现地为空等，以及摄为己用，杀而复活等神变成就，故而无论显现为何，诸法之相也从彼变为其他的奇妙幻化得以成就。如《宝积经》云：禅定成就之心之行境与神变，皆不可思议。药物与草药以及咒语和珍宝等的功德，皆不可思议。星宿与星辰以及时节的流逝和缘起的威力，皆不可思议。获得自在的菩萨们以及如来之行境，亦皆不可思议。如是。第二，色蕴于处所清净，以穷尽地之禅定获得之时，虚空如金刚地基般坚固，加持即如是发生。受蕴于处所清净时，获得火之禅定自在，从身上燃火至一切显现皆变为火聚，甚至令地狱众生的极热之火亦被焚烧，并从彼痛苦中解脱。想蕴清净，获得水之禅定自在，一切显现皆变为水，没入地中，并示现一切汇入同一水流，如火之作用般，亦能解除他者之痛苦。因其为无烦恼之禅定神变之故。行蕴清净，于风之禅定获得自在之时，此显现为粗大与微细之世间界，施展散为微尘之奇妙幻化，利益众生。识蕴清净，获得虚空之禅定之时，一切世间界皆空无，甚至日月亦将坠落地面，示现神变。此处有人认为，观想五部之心中生起的五者令其如是转变，与根本意义的真实宣说无关。彼乃个别之修法，此处乃总的开示。第三，作为八识清净之相，八种细微事业的成就方式是
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When the excellent wisdom is accomplished, the appearance itself is made to disappear, and from the disappearance, appearance is shown. Those things that appear to each other are also transformed from fire to water, and the earth is shown as space, and so on. Also, by accomplishing the magical powers of subduing others, reviving the dead, and so on, the appearances of all things, no matter what they appear as, are transformed into other miraculous transformations. As it is said in the Heap of Jewels Sutra: The realm of the mind and the magical powers of those who have attained samadhi are inconceivable. The qualities of substances, medicines, mantras, and jewels are also inconceivable. The power of the movement of planets and stars, the passage of time, and dependent origination are also inconceivable. The realm of activity of bodhisattvas who have attained power and the Tathagatas is also inconceivable. So it is. Secondly, when the skandha of form is purified in its place and the samadhi of the exhaustion of earth is attained, the blessing that the sky becomes as solid as a vajra ground occurs in this way. When the skandha of feeling is purified in its place, and one gains power over the samadhi of fire, from the burning of fire on the body to the transformation of all appearances into a mass of fire, even the extremely hot fire of hell beings is burned, and they are liberated from that suffering. When the skandha of perception is purified, and one gains power over the samadhi of water, all appearances are transformed into water, sinking into the earth, and showing all flowing into one river, just as the action of fire, it also removes the suffering of others. Because it is the magical power of samadhi without defilements. When the skandha of formation is purified, and one gains mastery over the samadhi of wind, this world, which appears gross and subtle, spreads the miraculous transformation of scattering into dust, benefiting sentient beings. When the skandha of consciousness is purified, and one attains the samadhi of space, all the world realms become empty, and even the sun and moon will fall to the ground, manifesting magical powers. Here, some say that meditating on the five that arise from the hearts of the five families transforming in that way is not related to the actual explanation of the fundamental meaning. That is a specific method of accomplishment, but here it is a general teaching. Thirdly, as a sign of the purification of the eight consciousnesses, the way in which the eight minor activities are accomplished is
Chinese
。当清净八识聚，获得掌管智慧之智时，将所修之物召至面前，将送往他处之物驱逐，束缚敌人和盗贼等，解除一切诅咒和损害，治疗瘟疫和毒药等，诛杀对方的敌人和障碍，使敌军彻底溃败，以及使己方军队获胜的一切事业，都将由这文字云之三摩地来完成。 第四，这些成就的例子是，三摩地成就的悉地，即是原本清净的智慧显现为自显，是外境显现的影像。也就是，以名和词表示的文字，阿里的母音和嘎里的子音的各自不同的形象，以及从其内部发出的颜色和光芒，随着业力而行，通过习惯，该三摩地的果实如意成就，因此，这个文字轮，例如在黑暗中出现光明一样，能看到任何想要的东西，并且内外之毒在未被舍弃的情况下转化为甘露，如同炼金术的药剂，以及不想要的东西在自身处平息，要知道这与滋养药物的性质相似。 第二，以何修持，文字云之自性有二，即以何人修持，以及修持何物之本体。第一是，依靠何种特殊之处而指示解脱之道，努力供养金刚上师和坛城之诸神，这是文字成就的第一个支分。其中，上师是殊胜的福田，如《意集经》所说：千百万劫之佛陀，应知上师极重要。何故千百万劫之佛，皆依上师而生起。无有上师之先时，我未曾说有佛陀。又如：纵不识一切法，然于殊胜之上师，恭敬承侍若能作，亦能渡越轮回海。何故良田肥沃土，播种其上能滋长，殊胜福田若如是，微少种子亦丰收。又如《网缚律仪经》所说：上师乃是坛城主，若能供养勤承侍，一切坛城
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. When the eight consciousnesses are purified and one gains mastery over the wisdom of awareness, all actions such as summoning the object of practice before oneself, expelling what has been sent elsewhere, binding enemies and thieves, dispelling all curses and harms, healing epidemics and poisons, killing the enemies and obstacles of others, utterly defeating the enemy's forces, and causing one's own forces to triumph, will be accomplished by this samadhi of the cloud of letters. Fourth, the example of the accomplishment of these is that the siddhi of the accomplishment of samadhi itself is the magical display of the self-appearance of the originally pure wisdom appearing outwardly as an image. That is, the letters represented by names and words, the individual forms of the vowels of Āli and the consonants of Kāli, and so forth, from within them, the colors and rays of light that follow after karma, through familiarity, the fruit of that samadhi is spontaneously accomplished, and thus, this wheel of letters, like the appearance of light in darkness, sees whatever one desires, and without abandoning the poisons of inner and outer, they are transformed into nectar, like the elixir of alchemy, and unwanted things are pacified in their own place, know that this is similar to the nature of nourishing medicine. Second, by what is it accomplished? The nature of the cloud of letters has two aspects: by whom is it accomplished, and what is the essence of what is accomplished? The first is: relying on what special place to show the path of liberation, diligently offering to the Vajra Master and the deities of the mandala is the first branch of the accomplishment of letters. Moreover, the Lama is the supreme field of merit, as it is said in the Gongdü (Collected Intentions): "The Buddhas of millions of kalpas, should know the Lama to be most important. Why is it that all the Buddhas of millions of kalpas, arise relying on the Lamas? Before the existence of the Lama, I have not said that Buddhas arise." And also: "Even if one does not know or understand all the teachings, if one reveres and greatly serves the Lama who has become holy, one will cross the ocean of samsara. Why is it that if seeds are planted in a fertile field, they grow and increase? Likewise, in the supreme field of merit, even a small seed will not be wasted, but will grow and ripen." And as it is said in the Net of Vows: "The Lama is the lord of all mandalas, if one offers and serves him diligently, all mandalas
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现在感到高兴。 近处的坛城还用说什么呢？ 是这样说的。 观想本尊和字，显现且不散乱，这是第二。 如《入行论》中所说： “心随它处散，所修诵经等， 一切彼以理，说为无意义。” 正是这样。 安住于根本和支分的誓言是第三。 如《胜乐轮》中所说： “安住誓言咒皆成。” 是这样说的。 念诵秘密真言，也要舍弃太快、太慢、间断、增多、声音太大和太小，清净是第四。 如《誓言胜》中所说： “真言声音词句极清净， 具足六支则成就。” 是这样说的。 佛法、事业、誓言和大手印，也就是手印都要好好了解，并且如实了解那些支分没有缺失的意义并受持，这是第五。 如《胜王经》中所说： “具足四手印则成就。” 是这样说的。 那些支分中，因为具有修持的处所、时间和用具，所以这个才能成就，不具有那些的补特伽罗即使修持这个也没有意义，而且还会堕入恶趣，因此称为毁灭。 如《明点秘密》中所说： “不敬上师未得灌顶， 无有誓言且离真言， 修持支分极缺失， 此世亦不善成就， 来世唯于恶趣中。” 是这样说的。 第二，所要修持的本体是什么呢？是过去、未来、现在三世诸佛所证悟的殊胜果位和共同的殊胜成就的精华就是字轮，因此，它的本体就像如意宝一样，自然成就一切所欲，没有穷尽的时候，因为是如意宝库。 也就是法身如虚空般没有增减，报身如彩虹般没有损益的状态中，化身显现为种种光芒的游舞，本体自性清净。 那个本身也是从法身无实有的状态中，色身显现的二身如实有般显现的云彩中，为了利益有情而做的种种事业与所化众生的根器相适应
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Now be pleased. What need is there to mention the nearby mandala? So it is said. The clear and undistracted realization of meditating on the deity and the letters is the second. As it is said in the Bodhicharyavatara: "All recitations and ascetic practices done with a mind distracted elsewhere are said to be meaningless by reason." Just so. Abiding by the root and branch vows is the third. As it is said in the Supreme Wheel: "All mantras abiding in vows are accomplished." So it is said. Reciting the secret mantra should also be free from being too fast, too slow, interrupted, excessive, too loud, and too quiet; purity is the fourth. As it is said in the Supreme Vow: "The mantra is also pure in sound and words, and is accomplished by possessing six limbs." So it is said. Dharma, karma, samaya, and mahamudra, that is, the mudras, should also be well understood, and the meaning of those limbs being undiminished should be understood and upheld as it is, this is the fifth. As it is said in the Supreme King: "Accomplishment comes from possessing the four mudras." So it is said. In those limbs, because of possessing the place, time, and implements of practice, this will be accomplished, and even if a person who does not possess those practices this, it is meaningless, and moreover, they will be tormented in the lower realms, therefore it is called destruction. As it is said in the Secret Drop: "Not honoring the teacher, not receiving empowerment, without vows and separated from mantra, the limbs of practice are extremely deficient, here also it will not be well accomplished, and in the future, only in the lower realms will they be tormented." So it is said. Secondly, what is the essence to be accomplished? It is that the essence of the supreme fruit and the common supreme accomplishment realized by the Buddhas of the three times, past, future, and present, is the wheel of letters, therefore, its essence is like a wish-fulfilling jewel, spontaneously accomplishing all desires, without an end, because it is a sacred wish-fulfilling treasury. That is, the Dharmakaya is like the sky, without increase, and the Sambhogakaya is like a rainbow, without decrease, from which the Nirmanakaya appears as a play of various rays, the essence is naturally pure. That itself is also from the state of the Dharmakaya being without substance, the two bodies of the Rupakaya appearing as if substantial from the clouds, the various activities done for the benefit of beings are in accordance with the minds of those to be tamed.
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自性任运成就之游舞即是文字云之体性。第三，真实宣说如何修持之方便分三：总示三摩地，广说彼之自性，以及将入定归纳为一个意义。初者，以生起次第显现为文字云为喻，当显现轮涅一切诸法为实有之时，诸法之真如自性本不生，故当知无实有之自性本来清净为圆满次第。如是于生起次第之显现，于无执著之状态中，以无实执之方式串习收放，于随顺业力之文字收放之三摩地，再三勤修，调伏觉性之游舞即是文字轮之三摩地。二者分二：以智慧法身修持空性之三摩地，以及以方便色身修持显现之三摩地。初者分二：总示于无所缘之意义上之教导方式，以及分别解说无二之智慧。初者，任何补特伽罗若不了解一切法之自性无所缘且无相，则彼不了知远离戏论之法界实相。如《意集经》云：‘不见不可思议者，以不可思议而安住，彼童蒙乃愚者，将成黑暗之生处。’又如《华严经》云：‘若不了解诸法之法性，则彼不见法界。’是故，观察分析显现于心之所取境各种事物如梦幻般，于内外皆无成立，安住如虚空。并且，分析彼之能知，无颜色且无事物，于内外皆不可得，故于能取无自性之时，除了心及显现于心者之外，无有所缘之法，故以分析执著能取所取之错觉而了知一切法之自性无所缘之真如，如是宣说。如是亦于《入行论》云：若