English
Specifically, there are four types: pacifying, increasing, magnetizing, and wrathful. In pacifying, there are things like pacifying illness, evil spirits, sins, obscurations, enemies, fears, obstacles, curses, and so on. In increasing, there are things like increasing lifespan, merit, wisdom, splendor, radiance, retinue, wealth, power, glory, happiness, Dharma, and so on. In magnetizing, there are things like controlling kings, ministers, consorts, panditas, and so on, as well as humans, gods, nagas, yakshas, and other non-humans, and also controlling the glory of experiences, realizations, qualities, and the wealth of food, drink, clothing, ornaments, and so on. In wrathful, there are things like summoning, separating, binding, suppressing, repelling, killing, and expelling, as well as destroying what has been done, driving people mad, and other forms of torment, and also causing bad omens, hailstorms, and so on. In terms of qualities, whatever action it may be, there are ordinary and supreme types. Actions motivated by the three poisons, such as attachment to one's own benefit, and whose essence is not grasped by skillful means of view and conduct, and whose result is not connected to the great meaning of temporary and ultimate benefit, although appearing to be mantra actions, are in reality ordinary actions, and should be abandoned in this context. The supreme actions are those that aim at the benefit of others, are rooted in the motivation of great compassion, and whose essence is endowed with the view and conduct of mantra that is distinguished by skillful means and wisdom, and whose result is the effortless accomplishment of the great meaning of temporary and ultimate benefit. Therefore, for the sake of all sentient beings, the vidyadharas who quickly accomplish Buddhahood, in order to eliminate enemies and obstacles that obstruct their path, and to perform pacifying actions such as pacifying their own illnesses, are actually directly for their own benefit and indirectly for the benefit of others, and because they are endowed with profound view and conduct, the cause, essence, and result are not inferior. However, performing actions such as reversing mantras against those who are hostile to the Three Jewels, although appearing to be for a temporary benefit, all three—cause, result, and essence—are in accordance with ordinary actions and should be abandoned. Therefore, knowing the time to begin an action without contradicting the path, knowing how to accomplish the action, and being skilled in transforming the result of accomplishing the action into the path to enlightenment is wisdom. And mantras and mudras, etc., are supremely powerful for accomplishing actions, and these are endowed with the profound view and conduct of mantra, which is skillful means. In this way, being endowed with skillful means and wisdom, whatever action it may be, is easily accomplished.
Chinese
短暂的果实是暂时的利益，而由此逐渐成就的伟大的菩提则是最终的果实。佛陀的事业也是为了众生获得暂时和最终的利益和安乐。这些不仅仅是来世的期望，而是依靠咒语的巧妙方法，在当下就能实现，这就是参与佛陀的事业。例如，对于积累了强烈恶业的众生，以及堕入极其可怕的邪见中的众生，普通的菩萨无法实际利益他们，只能期望在未来给予帮助。但在这里，通过巧妙而强烈的解脱方法，可以直接切断恶业的延续。同样，寂静等事业也能如所愿和祈祷的那样，依靠咒语的方法来实现，这就是密咒的事业。经中说：“彼即是智慧的自显现，名、词、形等随心所欲，如黑暗中出现光明一般，变化如点金术和药的性质。”就像这样。此外，菩萨的愿望是无限的，因为必须根据所有众生的根性、能力和想法，来实现暂时和最终的利益。同样，密咒的事业也是无限的，愿望的差别也能依靠咒语来实现果实，因此也是愿望的圆满。在《经庄严论》中说：“稳固者的愿望，是与心和意愿相连的。”以及“从心中迅速产生果实。”与此相似。第三，这些咒语的道路如何修持的方法有上、中、下三种。第一种是依靠圆满次第来修持。也就是说，对于根器极佳、智慧超群，能够进入无相大圆满意义的解脱道者来说，如果获得了通达一切法皆为自心本初空性的自性觉智的力量，就能自在地转变轮回和涅槃的一切法，因此，任何想要实现的利益，无需特意努力，仅凭意愿就能成就。即使没有达到这种空性状态，如果在一切行为中都以这种见地来摄持，也能达到最高的成就。精进者通过习惯于有相圆满次第，将“命”称为风
English
The temporary fruit is the temporary benefit, and the great enlightenment gradually achieved from it is the ultimate fruit. The deeds of the Buddha are also for sentient beings to achieve temporary and ultimate benefit and happiness. These are not merely hopes for the future, but relying on the skillful means of mantras, they can be accomplished in the present, which is participating in the deeds of the Buddha. For example, for sentient beings who have accumulated strong negative karma, and those who have fallen into extremely terrible wrong views, ordinary Bodhisattvas cannot actually benefit them, but can only hope to provide help in the future. But here, through skillful and powerful methods of liberation, the continuation of negative karma can be directly cut off. Similarly, peaceful and other activities can also be manifested as desired and prayed for, relying on the method of mantras, which is the activity of secret mantras. The tantra says: "That itself is the self-manifestation of wisdom, names, words, forms, etc., are as desired, like light appearing in the darkness, transformation is like the nature of alchemy and medicine." Just like that. Furthermore, the aspirations of Bodhisattvas are limitless, because it is necessary to accomplish temporary and ultimate benefits in accordance with the disposition, ability, and thoughts of all sentient beings. Similarly, the activities of secret mantras are also limitless, and the differences in aspirations can also be realized through mantras, therefore it is also the perfection of aspirations. In the Ornament of the Sutras, it says: "The aspirations of the steadfast are connected with mind and intention." And "From the mind, fruits quickly arise." Similar to this. Third, the methods of how to practice these mantra paths are threefold: superior, intermediate, and inferior. The first is to practice based on the completion stage. That is, for those with excellent faculties and superior wisdom, who are able to enter the meaning of the Great Perfection without characteristics, the path of liberation, if they obtain the power of self-awareness that decisively understands all phenomena as the primordial emptiness of their own mind, they can freely transform all phenomena of samsara and nirvana. Therefore, any benefit they wish to achieve can be accomplished without special effort, simply by wishing. Even if they have not reached this state of emptiness, if they engage in all actions with this view, they can achieve the highest accomplishment. Diligent practitioners, through familiarity with the completion stage with characteristics, call "life" wind.
Chinese
当空性和色相结合，这样的生命体混合，形成风心的身体时，为了任何事业，只要专注于对治之神等，就能以真实显现的方式轻松成就事业。第二种是通过生起次第来成就事业，也就是在生起次第的粗细明相达到究竟时，通过咒语和手印等作为助伴，能够成就从下界到色究竟天之间的所有世间成就。如果成就了这样的生起次第，仅凭专注也能成就各种事业。第三种是通过念诵咒语来成就事业，也就是获得灌顶且不违犯誓言，以具足仪轨和信心的态度念诵密咒，就能以咒语的力量如愿成就各种事业。其中，仪轨是指例如平息疾病等，需要具备某种物质和专注等，按照各续部中所说的那样念诵咒语，如果缺少这样的仪轨，由于因缘不具足，事业就无法成就，或者即使成就，结果也会非常迟缓。《文殊根本续》中说：‘无论是天尊的本尊，还是常时的非天本尊，即使以他们来修持咒语，如果舍弃仪轨，也是没有力量的。’又说：‘以具足仪轨的咒语，能够迅速获得殊胜的成就。’又说：‘咒语在没有仪轨的情况下使用，在漫长的时间里轮回，何时才能期望成就呢？’就像这样。在那里，如果专注清晰，因为具有标准，那自不必说。即使只有意乐修习，但如果有信心，咒语就能成就，如果没有信心，就没有成就的方法。前文中说：‘因为对咒语没有信心，即使付出诸多努力，咒语也不会成就，所以不要向恶劣者展示誓言。’就像这样。而那信心，如果对了知本尊和咒语无二无别等甚深之处没有怀疑的信心，那自不必说。《阎魔敌续》第三品中说：‘对于不可思议的法性，对于没有怀疑的意义，对于智者来说，成就很近。’就像这样。即使不这样了解，也应按照经文所说的那样
English
When emptiness and form combine, and such life forms mix, forming the body of wind and mind, then for whatever purpose, simply focusing on an antidote deity, etc., one can easily accomplish the task through the means of actual manifestation. The second is to accomplish tasks based on the generation stage. That is, when the clear appearance of the coarse and subtle aspects of the generation stage is perfected, one can accomplish all worldly siddhis from the lower realms up to Akanishta with the help of mantras and mudras, etc. If such a generation stage is accomplished, then even with mere focus, various tasks will be accomplished. The third is to accomplish tasks through mantra recitation. That is, if one has received empowerment and has not broken samaya, and recites secret mantras with faith and in accordance with the ritual, then through the power of the mantra, various tasks can be accomplished as desired. In this regard, the ritual, for example, in the case of pacifying illnesses, etc., involves reciting the mantra with certain substances and focus, etc., as stated in the respective tantras. If one lacks such a ritual, the task will not be accomplished due to incomplete causes and conditions, or even if it is accomplished, the result will be very delayed. The Root Tantra of Manjushri states: 'Whether it is the guru of the deities, or the constant guru of the non-gods, even if mantras are practiced with them, if the ritual is abandoned, it is powerless.' And: 'With mantras that possess the ritual, one quickly obtains excellent accomplishment.' And: 'Mantras are practiced without the ritual, wandering for a long time, when will one expect accomplishment?' Just like that. There, if the focus is clear, it goes without saying that it is perfect. Even if there is only intentional practice, but if there is faith, the mantra will be accomplished, and if there is no faith, there is no way to accomplish it. The former states: 'Because there is no faith in the mantra, even if many efforts are made, the mantras will not be accomplished, so do not show the samaya to the wicked.' Just like that. And that faith, if there is faith without doubt in the profound points such as knowing that the deity and mantra are inseparable, it goes without saying. The third chapter of the Yamari Tantra states: 'For the inconceivable nature of reality, for the meaning without doubt, accomplishment is near for the wise.' Just like that. Even if one does not understand in this way, one should act according to what is stated in the scriptures.
Chinese
即使没有疑惑，以“是”的想法，一心一意地念诵，也能成就。如前所说：或者愚者信心坚，于彼修持成就近。如是说。没有如实见到咒语深奥意义的智慧，却因阻碍成就的顽固分别念生起，对咒语和咒语的仪轨等，以“是或不是”等各种方式进行分析，从而失去信心的人，不会获得成就。如前所说：思虑分辨之智者，于彼修持成就远。上师已作口诀教，若学人有二心，则说于彼成就远。上师已作口诀藏，若学人不生二疑，以上师口诀为殊胜，珍重爱惜则必定成就。如是说。对于咒语和物质的结合，如果分析则不会获得成就。如果生起怀疑，或者想法改变，或者信心减退，那么即使接近成就，也无疑会退转改变。如是说。因此，念诵咒语信心非常重要。以信心念诵则咒语能成就，咒语成就后，身体能获得如意身的持明，从而不死；语言真实，话语成就；心中生起证悟，逐渐与超凡之神分享命运。因此，必须努力以信心念诵咒语。如前所说：以坚定信心修持时，即使虚空消失，咒语的成就也不可能没有。诸神和仙人所说的明咒不可能欺骗，无欲者所说的密咒修持不可能欺骗，未曾发生，将来也不会发生。如是说。信心是佛，信心是法，信心是僧伽，信心是母，信心是上师，信心是父，信心是大道，信心是舟，信心是如意宝，信心是密咒，是成就本身，信心是福德之财。因此，咒师为了生起自己的信心，应以恭敬之心极度尊敬他人。如是说。也就是说，观想稳固等咒语仪轨的因缘越好，咒语越快成就，力量越大。但至少要知道，仅仅以信心念诵的咒语也能完成各种事业。