English
The self-nature, spontaneously accomplished play, is the essence of the cloud of letters. Third, the actual method of how to accomplish this is threefold: a brief explanation of samadhi, a detailed explanation of its nature, and a summary of the meaning of absorption into one. First, by illustrating the generation stage as appearing as a cloud of letters, when all phenomena of existence, samsara, and nirvana appear as entities, the suchness of all phenomena is unborn in nature, so it should be understood that the nature of non-entity is primordially pure as the completion stage. Thus, in the appearance of the generation stage, without grasping at characteristics, practice the expanding and contracting in a way that is free from clinging to reality. The play of mastering awareness by repeatedly training in the samadhi of understanding the expanding and contracting of letters in accordance with karma is the samadhi of the wheel of letters. The second has two parts: the samadhi of cultivating emptiness, the wisdom dharmakaya, and the samadhi of cultivating appearance, the skillful means rupakaya. The first has two parts: a general explanation of the method of instruction on the meaning of non-objectification, and a specific explanation of non-dual wisdom. First, any individual who does not understand that the nature of all phenomena is without objectification and without characteristics does not understand the reality of the dharmadhatu, which is free from elaboration. As it is said in the Gongdu: 'Without seeing the inconceivable, abiding in the inconceivable, that child is a fool, and will become a source of darkness.' Also, as it is said in the Avatamsaka Sutra: 'If one does not understand the dharmata of all phenomena, then one does not see the dharmadhatu.' Therefore, if one examines and analyzes the various objects of perception that appear to the mind, like dreams, they are not established in either the outer or inner, but abide like the sky. And if one examines the consciousness that realizes this, which is without color or entity, it cannot be found in either the outer or inner. Therefore, when the grasping is without inherent existence, there is no object of focus other than the mind and what appears to the mind. Therefore, by examining the way in which the mistaken thoughts of clinging to the grasped and the grasper are destroyed, one should know the suchness of the nature of all phenomena, which is without objectification. Thus it is taught. As it is also said in the Bodhicharyavatara: If
Chinese
彼实有与非实有，不存于心识之前，尔时无有他种相，无所缘而得寂灭。如是说。第二，分别宣说无二之智慧，本来无有基础与根本之心性，犹如虚空，不成立任何事物与相状，因此，此既不能安立为男，亦非为女，亦非为雌雄同体，因此，心性无有轮涅与善恶，当下即已成立。如是之自性，虽无相状，然亦非可缘之境，因其已超越有无之边。如是，心性中亦不成立如佛与有情等之种姓，亦不成立如国王与贱民等之各种姓之传承，亦不成立如白色等之颜色，亦不成立如四方形等之形状，因其本体空性且无相状之故。又，心性中亦不成立如佛之刹土与有情之住处，亦不成立任何可指为“此”之法，如《三摩地王经》云：心无所缘亦非有，自性清净体性空，本来无我法性深，如虚空般深寂离戏论。如是。如是之心性，即是法性，亦是如是性之界，乃极清净之智慧，以其安住之方式，能成办一切方便之手印之因，亦是智慧之因，且能成办一切圆满之界与缘起，以及一切殊胜之果，因心性自性清净之义，此外，别无他异之基道果之法。第二，修习方便有相之三摩地有二，总义与正文之义。初者有二，修习字轮与修习彼之事业。初者，以先行之三种三摩地，如前修习由阿字生起与收摄之后，无有根本之心性，即使是字之舒卷，亦安住于离戏之状态中，尽其所能安住，此乃智慧之体性。其后，
English
Those real and unreal, do not abide before the mind. At that time, there is no other aspect, and it is completely pacified without an object of focus. Thus it is said. Secondly, the specific explanation of non-dual wisdom is that the nature of mind, which is originally without basis or root, is like the sky. Because it is not established in any object or characteristic, it cannot be designated as male, nor is it female, nor is it hermaphrodite. Therefore, the nature of mind has no samsara or nirvana, no good or bad, and is established from the very beginning. Such a nature is not an object of focus even without characteristics, because it transcends the extremes of existence and non-existence. Thus, in the nature of mind, there is no establishment of lineages such as Buddhas and sentient beings, nor is there establishment of the lineages of kings and outcasts, nor is it established as colors such as white, nor is it established as shapes such as squares, because its essence is emptiness and it is without characteristics. Furthermore, in the nature of mind, there is no establishment of Buddha-fields or the abodes of sentient beings, nor is there establishment of any dharma that can be pointed to as "this." As it is said in the Samadhiraja Sutra: "The mind is without object and is not existent, its nature is pure and its essence is empty, it is originally without self and its dharma nature is profound, like the sky it is deep, peaceful, and free from elaboration." Thus it is. Such a nature of mind is the dharmata, the realm of suchness, the perfectly pure wisdom. By its abiding state, it is the cause for accomplishing all mudras of skillful means, and it is the cause of all wisdoms, and it accomplishes all perfections, the realm, the dependent origination, and all supreme fruits, because from the meaning of the self-purified nature of mind, there is no other separate dharma of the basis, path, and fruit. Secondly, the samadhi of meditating on the appearance of forms as skillful means has two aspects: the general meaning and the meaning of the text. The first has two aspects: accomplishing the wheel of letters and accomplishing its activities. The first is that, having preceded by the three samadhis, after meditating on the emanation and absorption from the letter A as before, the rootless nature of mind, even the expansion and contraction of letters, is kept in equipoise in a state free from elaboration for as long as possible, which is the essence of wisdom. Then,
Chinese
在天尊坛城中观修，以咒语光芒，调伏自心于成办四种事业及殊胜三摩地的嬉戏中。之后回向善根。若能稳固，念诵累积至一亿三千万遍，则会出现成就的征兆。如何成办事业之法：观想从字云中自身化为天尊之相，以光芒和天尊的加持，平息疾病、邪魔、罪业，增延寿命与福报，怀柔，驱逐，诛杀，僵直，禁锢等等，乃是各种三摩地的加持，若能持续七日等时间，即可成就。同样地，观想自身明观为毗卢遮那佛，从其心间观想通往虚空的金刚阶梯和地面，即可获得地之三摩地，不沉于水，并能于虚空中结跏趺坐。观想自身为无量光佛，从其心间生出རྃ་（藏文，रं，ram，火），火焰燃烧显现世间一切，平息地狱之火，由此成就火之三摩地，并能降下火雨。观想自身为宝生佛，从其心间生出ཁྃ་（藏文，खं，kham，空），观想智慧之水流淌充满世界，由此成就水之三摩地，能入地中，平息恶趣之火。观想自身为不空成就佛，从其心间生出ཡྃ་（藏文，यं，yam，风），观想世间粗重之物被吹散，由此获得无碍神通，并能于虚空中行走。观想自身为不动佛，从其心间生出ཨེ་（藏文，ए，e，无分别智），观想虚空融为一体，由此一切显现皆为空性，能束缚和坠落日月。同样地，观想一切显现为白色、黄色、红色、绿色、蓝色，由此能成就五大光明和各种显现。以上所述仅为举例，随心所欲地观修各种三摩地，以无数的幻化仪轨，由此生起种种功德，此乃殊胜的三摩地之网。第二，关于正文的内容分为两部分：阐述生起次第和圆满次第的天尊三摩地，以及宣说显现世间一切为普贤王如来的手印。第一部分是：自心显现为光明文字，是方便的自性。
English
Meditating in the celestial mandala, with the radiance of the mantra garland, purify the mind in the play of accomplishing the four activities and the supreme samadhi. Afterwards, dedicate the merit. If that is stable and the accumulation of recitations reaches one hundred and thirty million, then signs of accomplishment will arise. How to accomplish the activities: By visualizing oneself transforming into a deity from a cloud of letters, the radiance and the deity's emanation pacify diseases, evil spirits, and sins; increase life and prosperity; and accomplish subjugation, expulsion, killing, stiffening, binding, and so forth. These are the emanations of various samadhis, and they are accomplished in seven days or so. Similarly, by visualizing oneself clearly as Vairochana and visualizing a vajra staircase to the sky and the ground from his heart, one obtains the earth samadhi, does not sink in water, and remains in the sky in the lotus position. By visualizing oneself as Amitabha and visualizing fire arising from the syllable raṃ (藏文，रं，ram，fire) from his heart, all phenomena and existence blaze and the fire of hell is pacified, thereby accomplishing the fire samadhi and causing fire rain to fall. By visualizing oneself as Ratnasambhava and visualizing the water of wisdom flowing from the syllable khaṃ (藏文，खं，kham，space) from his heart, filling the world, one accomplishes the water samadhi, can enter the earth, and pacifies the fire of the lower realms. By visualizing oneself as Amoghasiddhi and visualizing wind arising from the syllable yaṃ (藏文，यं，yam，wind) from his heart, scattering the gross objects of the world, one obtains unobstructed miraculous powers and can also walk in the sky. By visualizing oneself as Akshobhya and visualizing the sky becoming one from the syllable e (藏文，ए，e，non-dual wisdom) from his heart, all appearances become emptiness, and the activities of seizing and falling of the sun and moon are accomplished. Similarly, by visualizing all appearances as white, yellow, red, green, and blue, one accomplishes the five great lights and those appearances. These are examples; by meditating on whatever samadhi one desires, with countless illusion-like rituals, those qualities arise, and this is the sacred net of samadhi. Secondly, the meaning of the text is divided into two parts: explaining the deity samadhi of the generation and completion stages, and explaining all phenomena and existence as the mudra of Samantabhadra. The first part is: one's own mind appearing as luminous letters is the nature of skillful means.
Chinese
此外，从显现本身产生方便的方法，是从光芒的顶端出现文字。而且，由于无量光芒的放射，方便是不可思议且无法估量的。虽然从那圆满转变中，在意义上没有其他的差别，但在心中观想自己是本尊和本尊母的嬉戏，并且从那之中生起不同于它的器皿宫殿和净土，这是心的嬉戏。像这样观想时，内在自己显现为本尊和文字的放射与收摄，以及内在之外由心所生的宫殿和净土，以及收放的基础，通过心将之布置为佛和有情等，对所有这些坛城观想无量不可思议的放射与收摄，自显的智慧所布置的嬉戏，是心性本初清净而证悟的自性，对任何事物都不畏惧，因为业和烦恼本来就没有，是安住于实相意义上的普贤王如来的殊胜手印所印持的缘故。生起次第也自然成就为无自性的圆满次第，因此安住于那样的状态，不加造作，从而安住于意义之中。第二，解释了万有普贤王如来手印印持的方式：从光明的心性显现为文字的方便中，产生了自己本然如是显现为对境心的方法。并且，显现为各种万有的方便无量显现，那些也是，虽然在意义上存在差别，但显现为各种不同的显现，是内在的心和内在之外显现为各种白色红色等的法界坛城，显现为不可思议的智慧嬉戏，因此称为无畏普贤王如来本来成佛的殊胜手印所印持。此外，从方便文字轮中，放射方便的文字的方法，无量放射，虽然与心没有差别，但通过心将放射处和放射之境作为不同的法，内在自己的心和，内在之外显现于心的所有法，观想转变为文字的放射与收摄而自在的坛城，不可思议的智慧嬉戏，这就是无畏普贤王如来的殊胜手印，这也适用于观想文字。第三，总结意义：像这样，任何通达文字蔓延的瑜伽士，其心如同大象被酒灌醉一般