English
The root of all dharmas gathered by transcendence is mind itself. Since that mind itself is unborn from the very beginning, it is the nature of the letter A. The sequence of letters arising from the letter A is like a wish-fulfilling jewel, which fulfills desires without moving. Recite "ཨ་སྥ་ར་ན་ཕཊ་（Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning）". "A" emanates countless mothers, pervading the sky. Reciting "སཾ་ཧ་ར་ཧཱུྃ་（Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning）" draws them back. As explained in the fourth chapter of "The Cloud of Letters, the Basis of Mind is Undetermined," meditating in this way is learning the subtle letters. Sixth, meditate on the wheel of the mandala within it. Straightforward. Self-awareness appearing as letters is the fundamental method. From that method, the palace with its seat becomes clear, which is the basic method arising from the method. Arranging the mandala of deities there and meditating is the inconceivable method. These three are learning the gross form of the deity. As previously explained, learning the subtle letters, and as will be explained, becoming familiar with it through meditation, these three places of focus are the yoga of one mudra. Combine it with the "Samadhi of One Mudra" in the fifth chapter of the "Stages of the Path." Thus, since these three methods are unified in the wisdom of self-awareness, because they are not different, the way to meditate alternately for those with little wisdom who proceed gradually, as if they were different, is: as explained in the eighth chapter, the inner deity and the arrangement of the inner outer palace, the mandala with its support and supported, with a hundred thousand clusters, twenty-four thousand, and the inconceivable spontaneously accomplished mandala, deity playing with deity, wisdom playing with wisdom. Such a path has no fear of the precipice of samsara and the precipice of the path of accumulation, and the field of activity is completely pure, it is Samantabhadra, because it does not deviate from the state of the great mudra of the body, it is supreme. On this, the "Small Commentary, Pintartha" also says: "The inner self-consciousness, the inner faculties, and all the forms of outer objects, all play in the inconceivable mandala, the mudra of Samantabhadra." Seventh, demonstrating with an example that it is inherently pure, free from acceptance and rejection. Straightforward. Since those three methods themselves appear as the wisdom of self-aware mind, therefore, the names of letters such as ཧཱུཾ་མཱུཾ་（Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning）, and the words of generation such as བཛྲ་དྷྲིཀ྄་（Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning）, and all the forms of the body such as body color and hand symbols
Chinese
如是圆满之身观修等之三摩地功德者，如如意宝珠生出所需所欲，修习殊胜三摩地之坛城，则一切所欲之事皆得成办。譬如暗室中举起明灯之时，未舍弃任何黑暗而显现光明一般，行者修习此三种方便之时，四十二种分别念未舍弃任何，而自显为四十二尊本尊。又如未舍弃铁而令其变为黄金，如点金药涂于铁上一般，行者修习此三种方便之时，外境显现如境未舍弃，而五部空行母之虚空自性之宫殿及座垫等自显现。此外，又如药力能使毒药未舍弃而变为药物之自性一般，行者修习此三种方便之时，无明之我执，八识聚，或五毒烦恼未舍弃而自显为五种智慧。对此，有些虽作此三譬喻重复之破斥，然无过失者，以刚说之义补充即可知晓。第八、于彼修习纯熟。真实而言，五种密咒支分及一个手印之广大三摩地，若能明晰且不为外境所夺，极稳固，则共同与殊胜之成就，将成办极大稀有之事，于下文将宣说。第九、宣说共同之成就。真实而言，对此若依续部、注释及修法之解说，于有毒之食物上书写阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，仅作消化调伏，即转变为甘露，且生出彼之功德。彼为何耶？能除四百零四种疾病，且从甘露之光芒中生出受用，且能清净“扎巴德”（藏文：ཏྲི་པྲེ་དུཿ，梵文天城体：त्रि प्रे दुः，梵文罗马拟音：tri pre duḥ，汉语字面意思：扎巴德）恶趣之种子等。除此之外，其他任何亦能转变，如从沙砾中变为黄金，从煤炭中变为树木等亦能成办。于虚空中观修金刚梯，则生出坚硬之梯，且于手掌心书写让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字，则从彼中燃起智慧之火，甚至能焚烧普通之火。从空（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）字中化为水流淌，亦如上述之譬喻一般，普通之水
English
The qualities of Samadhi, such as contemplating the perfect form, are like a wish-fulfilling jewel that produces desired things. By meditating on the mandala of supreme Samadhi, all desired purposes will be accomplished. For example, just as when a lamp is lit in a dark room, light appears without abandoning any darkness, when a practitioner meditates on these three methods, the forty-two conceptual thoughts are not abandoned, but self-appear as the forty-two deities. Furthermore, just as the elixir transforms iron into gold without abandoning the iron, when a practitioner meditates on these three methods, the external elements appearing as objects are not abandoned, but the palaces and seats of the five Dakinis, which are the nature of space, self-appear. Moreover, just as the power of the Ma Ghee Ta elixir transforms poison into medicine without abandoning it, when a practitioner meditates on these three methods, the ego-grasping of ignorance, the eight consciousness aggregates, or the five poisons are not abandoned, but self-appear as the five wisdoms. Some may refute these three examples as repetitive, but there is no fault, as it can be understood by adding the meaning just explained. Eighth, training to become familiar with it. Truly, if the five branches of mantra and the vast Samadhi of one mudra are clear and not stolen by objects, and become extremely stable, then common and supreme accomplishments will be achieved in a greatly wondrous way, which will be explained below. Ninth, showing the common attainments. Truly, according to the explanations of the tantras, commentaries, and sadhanas, by writing the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A） on poisonous food, it is transformed into nectar merely by digesting and subduing it, and its qualities arise. What are they? It cures four hundred and four diseases, and enjoyment arises from the rays of nectar, and it purifies the seeds of the lower realms of "Tripeduḥ"（藏文：ཏྲི་པྲེ་དུཿ，梵文天城体：त्रि प्रे दुः，梵文罗马拟音：tri pre duḥ，汉语字面意思：Tripeduḥ）. Other than that, anything else can be transformed, such as turning sand into gold, and turning coal into trees. By meditating on a vajra ladder in the sky, a solid ladder arises, and by writing the letter Ram（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram） on the palm of the hand, the fire of wisdom blazes from it, and even ordinary fire is burned. The flowing of water transformed from Kham（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Kham） is also like the previous example, ordinary water
Chinese
并且使之清净。从यं (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：यं)中生出智慧之风，因此世间的普通之风便会消散。如果观想书写字母ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：अ）并将其聚集，一切皆空，那么世界将会空虚并倾向于堕落。通过三摩地，可以勾召怨敌和邪魔，并将它们送到其他世界。可以用枷锁捆绑，可以解除他人施加的诅咒，可以治疗鬼祟、庄稼和病人等，可以杀死怨敌和邪魔，可以使他人战败，可以使自己战胜等等，这些都是单印三摩地所能做到的，瑜伽士可以做到这些。此外，如果按照续部的口诀来解释，首先结合上门来解释，从“下面坚固生起”开始，观想脐轮化身轮，具有六十四脉瓣的自性，其心髓是短音ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：अ）字，从而获得地的精华。变成水流淌也是如此，观想心轮法轮，具有八脉瓣的自性，其心髓是binduབཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം），从而获得水的精华。“燃烧成火焰”观想喉轮受用轮，具有十六脉瓣的自性，其心髓是字母ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं），从而获得火的精华。“一切皆空”观想头顶大乐轮，具有三十二脉瓣的自性，其心髓是字母ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：हं），从而获得虚空的精华。如果用一箭双雕的方式来解释，“燃烧成火焰”指的是三岔路口的火轮，“世界消散”指的是骨架路口的风轮。修习这些的方法是：通过移动下风，风点燃火，使四个轮的明点融化，从而在相续中生起安乐的智慧，这就是获得风的精华。这些是修习上门。下门是虚空是智慧，金刚是方便。方便和智慧无二无别，通过四印嬉戏，从脉轮处勾召明点，将明点束缚在金刚顶端的宝瓶中，将明点释放到明妃的子宫中，以及所有脉结的分别念。
English
and purify it. From yaṃ (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: यं) arises the wind of wisdom, therefore the ordinary wind of the world will dissipate. If one contemplates writing the letter a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: अ) and gathering it, thinking that all is empty, then the world will become empty and tend to fall. Through samadhi, one can summon enemies and obstacles and send them to other realms. One can bind with shackles, can undo curses cast by others, can heal ghosts, crops, and the sick, etc., can kill enemies and obstacles, can cause others to be defeated, can cause oneself to be victorious, etc. These are all things that this yogi who is capable of single-mudra samadhi can do. Furthermore, if explained according to the tantric instructions, first explaining in conjunction with the upper gate, starting from "From below, solidity arises," contemplate the navel chakra, the emanation wheel, possessing the nature of sixty-four petals, its essence being the short a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: अ) syllable, thereby obtaining the essence of earth. Becoming water and flowing is also the same, contemplate the heart chakra, the dharma wheel, possessing the nature of eight petals, its essence being the bindu vaṃ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: वं), thereby obtaining the essence of water. "Burning into flames," contemplate the throat chakra, the enjoyment wheel, possessing the nature of sixteen petals, its essence being the letter aṃ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: अं), thereby obtaining the essence of fire. "All is empty," contemplate the crown chakra, the great bliss wheel, possessing the nature of thirty-two petals, its essence being the letter haṃ (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: हं), thereby obtaining the essence of space. If explained in the manner of killing two deer with one arrow, "Burning into flames" refers to the fire wheel at the triple junction, and "The world dissipates" refers to the wind wheel at the skeletal junction. The method of contemplating these is: by moving the lower wind, the wind ignites the fire, causing the bindus of the four wheels to melt, thereby generating the wisdom of bliss in the continuum, which is obtaining the essence of wind. These are the contemplations of the upper gate. The lower gate is that space is wisdom, and the vajra is skillful means. Skillful means and wisdom are non-dual, and by playing with the four mudras, drawing bindus from the root location, binding the bindus in the vase at the head of the vajra, releasing the bindus into the womb of the consort, and all the conceptualizations of the knots of the channels.
Chinese
解脱啊！然后，通过逆转明点的方法进行逆转，秘密金刚向上升起，滋养四个脉轮。以大乐遍满广大之意，身体、头、尾融为一体，俱生智得以增长，这被称为滋养，即明点得到滋养。一旦如此，平凡贪欲的念头之魔就转化为安乐智慧之精华，一切功德生起。如此行持，能消除四百零四种疾病，产生秘密受用无漏之乐。一旦安乐智慧显现，也能净化三恶道的种子。诸如此类，一切都会转变，如明点降下、收回、逆转、散布等得以成就。远离边际、坚不可摧、如虚空般的安乐燃烧，一切衰损和念头障碍都会焚毁。安乐之流源源不断地流淌，同样，通过它，烦恼和分别念得以摧毁，连同世间的一切都将被安乐智慧所摧毁。一切实执的念头都将空虚而堕落，从而体验俱生智。如此在道上修持，安乐智慧能杀死贪欲分别念之敌，使脉界无漏，从而战胜轮回之战。一切念头之聚显现为身和智慧，从而获得涅槃之战的胜利。因此，通过方便道的等持，无需努力就能获得果报。这些是按照口诀所说的。按照续部内部，或者自己对自己所说的那样：转化为甘露并生起，消除四百零四种疾病。这指的是成就殊胜甘露，幻化扩展的第四十章对此有详细阐述。也就是，结界、绘制坛城、药物配置，用八种姓氏的圣物进行净化，进行系缚和压制，用五种姓氏进行净化，装入瓶中，用一种姓氏进行净化等等，都有所阐述。第七十章中，讲述了成就起尸法，共同的甘露。