English
For example, just as light appears when a lamp is lit in the darkness, similarly, without abandoning any conceptual thoughts, relying on them, one is liberated into the appearance of a deity. Just as alchemy transforms iron into gold in an instant, without abandoning the five elements, they are liberated into the nature of the five mothers, as the appearance of the supporting palace. Just as alchemy transforms poison into medicine, similarly, the eight consciousnesses or the five poisons are liberated into the five wisdoms. That is to say, merely being liberated, the impure dharmas do not disappear, so it should not be thought that they need to be newly transformed into a pure essence. Sixth, mantra and so on, two lines. In the context of the single unfolding of the mudra, by training to become familiar with the mahamudra samadhi of the deity body endowed with the five limbs of mantra, when one becomes thoroughly stable and accustomed to the unobstructable clarity, one will obtain the great and wonderful siddhis that will arise below. Third, the characteristics of the manifest fruition are twofold: common siddhi and supreme siddhi. First, the common siddhi: Regarding the classification of the path, means, and liberation, there appear to be two traditions of explanation, internal and external. Here, for the time being, I will explain according to the external path of liberation. There are three: six siddhis that produce qualities, five siddhis of mastery over the five elements, and eight minor activities. First is: Ambrosia, etc., one verse. If explained according to the tantra, commentary, and sadhana, it is accomplished by relying on the adornment of letters. By writing the letter "A" (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: none) on poisonous food, which is the basis of transformation, through the action of digestion and absorption, it is transformed into the supreme medicine, ambrosia, and merely by eating it, one's desires are accomplished, and all the remaining five qualities, such as the pacification of disease, are accomplished. If one practices these five qualities separately, then through the adornment of letters, other goals will appear as desired. By writing the adornment of letters on the body of a patient, one can eliminate the four diseases of wind, bile, and phlegm, or separately eliminate the four diseases of conceptual imputation, temporarily arising conditions, the basis of the aggregation of the elements, and the nature of past karma, each of which is combined with one hundred and one methods, thereby eliminating all four hundred and four diseases and bringing them to well-being. Or contemplate the syllable “ཏྲཾ་” (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, tram, Chinese literal meaning: zha) as a treasure of jewels, or through the adornment of letters, enjoy through offerings.
Chinese
能实现一切愿望，并且通过三个种子字（藏文：ཡི་གེ་གསུམ་，梵文天城体：त्रय अक्षर，梵文罗马拟音：traya akṣara，汉语字面意思：三字）的散布和聚集，可以净化投生于恶道的业障。任何显现的事物，都可以转变成与之不同的其他显现，例如使旱地涌出水，煤炭长出树木，沙子变成黄金等等。如果结合广释续部来解释这些，那么前两句指的是第四十章中修持殊胜甘露和第七十章中修持共同甘露的起尸法。获得受用指的是第四十一章中修持大臣诺尔芒等。净化恶道指的是第四十一章中金刚部修法，通过将心从阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）观修到吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），从而净化自身等。将任何事物转变成其他事物，指的是第三十八章中的快速行走和隐身术，第四十四章中的长寿术，第四十五章中的卜卦术等。第二部分有五句，分别是关于天空等。按照注释仪轨，在天空中观想吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，想象成金刚的阶梯，就能出现坚固的阶梯。在手掌中布置让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字，就能变成燃烧的智慧之火，甚至能烧毁普通火焰。同样，布置康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）字，就能变成智慧之水，甚至能净化普通的水流。布置扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字，就能变成风，能举起和吹散世间的万物。布置埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）字，通过散布和聚集，能使整个世界空虚，并能将其抛向上下，使其坠落等等。如果结合释续来解释，就能展现对四大元素无碍的奇迹。在广释的第三十八章中说：“不住虚空无边际，欲常行走于彼者，如于水上如陆行，可居焚烧火焰中，梵天之风抬举后，亦能周遍至十方。”第三部分有三句，分别是勾招等。按照注释仪轨，通过三摩地，可以勾招本尊、怨敌等任何想要成就的事物，可以将之送到其他地方，即驱逐，可以毫不费力地束缚敌人和盗贼，可以解脱邪祟的束缚，可以治疗病人和鬼魂，可以杀死怨敌等。
English
It can fulfill all wishes, and through the dispersion and gathering of the three seed syllables (Tibetan: ཡི་གེ་གསུམ་, Sanskrit Devanagari: त्रय अक्षर, Sanskrit Romanization: traya akṣara, Chinese literal meaning: three syllables), it can purify the obscurations of being born in the lower realms. Any phenomena that appear can be transformed into other phenomena that are different from them, such as causing water to spring forth from dry land, trees to grow from coal, sand to turn into gold, and so on. If we explain these in conjunction with the Extensive Explanatory Tantra, the first two lines refer to the practice of attaining the supreme nectar in the fortieth chapter and the practice of the common nectar of the corpse-raising method in the seventieth chapter. Obtaining enjoyment refers to the practice of Minister Nor-mang in the forty-first chapter, and so on. Purifying the lower realms refers to the practice of the Vajra family in the forty-first chapter, by meditating on the mind from A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) to Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), thereby purifying oneself, and so on. Transforming anything into something else refers to the swift walking and invisibility in the thirty-eighth chapter, the longevity practice in the forty-fourth chapter, the divination practice in the forty-fifth chapter, and so on. The second part has five lines, which are about the sky, and so on. According to the commentary ritual, if one imagines the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) in the sky as a vajra ladder, a solid ladder will appear. By placing the syllable Raṃ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: Raṃ) in the palm of the hand, it will transform into the blazing fire of wisdom, and even ordinary fire can be burned. Similarly, by placing the syllable Khaṃ (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Chinese literal meaning: Khaṃ) , it will transform into the water of wisdom, and even ordinary water can be purified. By placing the syllable Yaṃ (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Chinese literal meaning: Yaṃ), it will transform into wind, which can lift and scatter all things in the world. By placing the syllable E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: E), through dispersion and gathering, it can empty the entire world and throw it up and down, causing it to fall, and so on. If we explain it in conjunction with the Explanatory Tantra, it can demonstrate the unobstructed miracles of the four elements. In the thirty-eighth chapter of the Extensive Explanation, it says: "Not abiding in the boundless sky, those who wish to constantly walk there, can walk on water as on land, can dwell in the midst of burning flames, and after being lifted by the wind of Brahma, can also travel to all ten directions." The third part has three lines, which are about summoning, and so on. According to the commentary ritual, through samadhi, one can summon any object to be accomplished, such as deities and enemies, can send them to other places, that is, expel them, can effortlessly bind enemies and thieves, can liberate from the bondage of evil spirits, can heal the sick and ghosts, and can kill enemies, and so on.
Chinese
我，使他方失败和使自方胜利的事业，如所期望的那样成就。如果将这些与解释续部相结合，那么勾招和束缚是：在广大的第三十八品中，是为了掌控地域。在第四十二和四十三两品中，是超越的五部佛母和心母的明咒。在第四十五品中，是勾招世间的明咒，国王和其它大神的妃子。从第五十六品开始，是勾招邪魔。在第六十五品中，是帕赛纳。在第六十六品中，是勾招和束缚大神和国王等等所阐述的。遣送是：在第三十八品中，是将邪魔驱逐到其它洲界。在第四十六品中，是将自己居处的龙驱逐等等所阐述的。解脱和医治是：在那一品中，是将明咒置于龙的诅咒中，解脱的方法和医治眷属龙被疾病缠绕。在第四十七品中，是通过四种终结的方式来对治僵尸。在第七十品中，是成就省份。在第六十四品中，是医治寿命等等所阐述的医治。诛杀是：在第五十六品中，是诛杀邪魔等等所阐述的。胜败的两种事业是：在第四十一品中，是军队众多力量强大。在第六十六品中，是成就大神和国王四部等等相结合。事业和共同的成就，所有这些都依靠于在这个唯一手印的入定中获得稳固，才能做到。像这样，这个共同成就的阐述，以及先前所说的观修坛城之轮，以及那本身清净而以比喻显示远离取舍，这三者显示了具有手印的瑜伽。与道次第第六品相结合。第二，殊胜的成就分为指示和解释两种。第一，简略指示是：幻化坛城等等。显现为思绪集合的幻化本尊坛城四十二尊，在方便智慧双运的网络坛城中，在自明本觉的境界中圆满显现。所要成就的是，十方四时的所有佛陀的功德圆满，从一和多的边际中解脱出来，因此自性果的究竟坛城全部都能圆满成就。这是究竟的果位，与道次第第九品相结合。第二，详细解释是：三时等等的偈颂
English
I, the activities of defeating the other side and making one's own side victorious, are accomplished as intended. If these are combined with the explanatory tantras, then attracting and binding are: In the vast thirty-eighth chapter, it is to control the territory. In the forty-second and forty-third chapters, it is the mantra of the five transcendent Buddha mothers and mind mothers. In the forty-fifth chapter, it is attracting worldly mantras, kings, and the consorts of other great gods. Starting from the fifty-sixth chapter, it is attracting demons. In the sixty-fifth chapter, it is Prasena. In the sixty-sixth chapter, it is taught by attracting and binding great gods and kings, and so on. Sending away is: In the thirty-eighth chapter, it is expelling demons to other continents. In the forty-sixth chapter, it is expelling the nagas from one's own place, and so on. Liberation and healing are: In that chapter, it is the method of liberating the mantra placed in the curse of the nagas and healing the retinue nagas afflicted by disease. In the forty-seventh chapter, it is dealing with zombies through the four methods of termination. In the seventieth chapter, it is accomplishing provinces. In the sixty-fourth chapter, it is healing life, and so on, which are taught as healing. Killing is: In the fifty-sixth chapter, it is killing demons, and so on. The two activities of victory and defeat are: In the forty-first chapter, it is the large and powerful army. In the sixty-sixth chapter, it is combining with the accomplishment of great gods and the four classes of kings, and so on. All of these activities and common accomplishments can be achieved by gaining stability in the samadhi of this single mudra. In this way, this explanation of common accomplishments, as well as the previously mentioned contemplation of the wheel of the mandala, and the example showing that it is free from acceptance and rejection due to its own purity, these three show the yoga with mudra. Combine with the sixth chapter of the Stages of the Path. Second, the supreme accomplishment is divided into two parts: instruction and explanation. First, the brief instruction is: Illusory mandala, and so on. The illusory deity mandala of the assembly of thoughts, appearing as forty-two victorious ones, is completely clear in the realm of self-awareness, the mandala of the union of skillful means and wisdom. What is to be accomplished is that the qualities of all the Buddhas of the ten directions and four times are complete, and because they are liberated from the extremes of one and many, all the ultimate mandalas of the self-nature result will be completely accomplished. This is the ultimate result, combined with the ninth chapter of the Stages of the Path. Second, the detailed explanation is: The verses of the three times, and so on.