English
If one practices, the aggregation and dispersion of letters will appear as desired, and by writing letters on the body of the patient, the aggregation and dispersion can eliminate the four diseases of wind, bile, and phlegm combined, or the four diseases caused by imputed demonic influences, sudden events, the basis of elemental aggregation, and inherent karmic predispositions. Each of these diseases is combined with one hundred and eight repetitions, thereby eliminating all four hundred and forty-four diseases and bringing about well-being. Starting from the letter "ཏྲཾ་" (Tibetan, त्रं, tram, Traṃ), visualizing it as a treasure trove of jewels, the aggregation and dispersion of letters can fulfill all desired enjoyments, and through the aggregation and dispersion of the three letters of "འབྱུང་" (Tibetan, 'byung), one can purify the karma of being born into the lower realms. Whatever appears, its Dharma aspect can also be transformed into other appearances that are not in accordance with it, such as transforming dryness into water, coal into trees, sand into gold, etc., all of which can be achieved. From the five aspects of space, etc.: In space, visualizing "ཧཱུྃ་" (Tibetan, हुं, hūṃ, Hūṃ) as a vajra ladder, a solid ladder will appear. By writing "རཾ་" (Tibetan, रं, raṃ, Raṃ) in the center of the path, it will transform into the burning fire of wisdom, and even ordinary fire will be burned. Similarly, writing "ཁཾ་" (Tibetan, खं, khaṃ, Khaṃ) will transform into the water of wisdom, and it can also purify the descent of ordinary water. Writing "ཡཾ་" (Tibetan, यं, yaṃ, Yaṃ) will transform into wind, which can lift and scatter the world realm. Writing the letter "ཨེ་" (Tibetan, ऐ, ai, Ai), through aggregation and dispersion, can make all world realms empty, and cause them to be thrown up and down, and fall, etc., all of which can be achieved. From "འགུགས་" (Tibetan, summoning), etc., in three aspects: Through the samadhi dharani, one can summon whatever one wants to accomplish, such as enemies and obstacles; one can send things to other places, i.e., expel them; one can bind enemies and thieves, etc., without wavering; one can liberate things bound by witchcraft and demonic influences, etc.; one can heal the sick and ghosts, etc.; one can kill enemies and obstacles; one can defeat the enemy's camp; one can make one's own camp victorious, and all these activities can be accomplished as desired. Second, the supreme accomplishment: In order to accomplish both the common accomplishment and the supreme accomplishment mentioned in the fifth chapter above, there are two stages: The generation stage is: the seed syllable of the cause of peace in the fourth chapter, the mantra of the condition of generation in the seventh chapter, the generation mantra of wrathful deities in the sixteenth chapter, the sealing of the four mudras in the eighth chapter, and the support of the peaceful deity to be generated in the sixth chapter.
Chinese
所依之坛城。 第十七章所说的生起之忿怒尊坛城，如前坛城时所说。 这四种，如下面明咒和手印时所说。 圆满次第由第十三章所说。 也就是经续中所说： 文字幻化集轮，金刚萨埵和药轮，五部和五母意，加持降临修法有两种。 寂忿各自的修法，以及各自支分的修法，主要集轮的修法，在第十一章和第十二章中已如前述。 第八，不动三摩地也有三种。 自性是：不为所修的特殊对境生起次第和圆满次第的三摩地所动，心一缘安住。 定义是：从梵语समाधि (samādhi) 的声音而来，意为等持之心。 以心一缘专注于所修对境之义，故名三摩地。
English
The mandala of support. The two wrathful deity mandalas to be generated in chapter seventeen are as described in the previous mandala section. These four are as explained below in the context of mantras and mudras. The completion stage is explained in chapter thirteen. That is, according to the root text: "The assembly practice of letters and illusions, Vajrasattva and medicine practice, the five families practice and the five mothers' minds, the two kinds of blessing empowerment practice." The practice methods for each of the peaceful and wrathful deities, and the specific practice methods for each branch, especially the assembly practice of the collection, are explained in chapters eleven and twelve, as previously stated. Eighth, unwavering samadhi also has three aspects. Its nature is: not wavering from the specific object of meditation, the samadhi of the generation and completion stages, but abiding with one-pointed mind. The definition is: from the sound of the Sanskrit word समाधि (samādhi), meaning equal mind. Because it holds the mind one-pointedly on the object of meditation, it is called samadhi. The divisions are: the yoga of the imputed generation stage and the yoga of the perfectly established completion stage. The way to explain them in the respective chapters of the generation stage and completion stage of this tantra itself has just been described. The first also has four methods of meditation for purifying the predispositions of the four birth places: the extensive one is egg-born, the intermediate one is womb-born, the concise one is moisture-born, and the very concise one is miraculously born. To purify the predispositions of these four, the extensive one is practiced through the two doors of the mandala self-generation and other-generation. Furthermore, there are the generation of the five manifest enlightenments, and the generation of the four vajra rites. The intermediate one is the three rites of generating body mudra, speech seed syllables, and mind emblems. The concise one is generated like Anuyoga, merely by the cause of the seed syllable and the recitation of the generation mantra. The very concise one is generated by instantaneous recollection completion, like Atiyoga, and these are the four. Second, in terms of the completion stage, learning to generate non-conceptual samadhi by relying on the doors of the means path, above and below, and the yoga of the liberation path, union, is as previously stated. Ninth, offering to the place is as explained in chapter eight, the peaceful mudra offering will be shown below, and from chapter nine.
Chinese
供养大手印是，从“等”到“普遍供养一切坛城”之间，显示了殊胜三摩地的供养。从第十四品开始，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。十方四时圆满，从“等”到“身语意之明点切 诃”之间，显示了歌舞智慧庄严的供养。从第十八品开始，以刀刃斩断自性分别习气，从“等”到“无二斩断”之间，是斩断的供养。交合大供养，从“等”到“供养与我平等之会众”之间，显示了交合的供养。饮食、陈设、饮用和穿着，从“等”到“大坛城将燃烧”之间，显示了欲妙嬉戏的供养。从第二十一品开始，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。猛烈大忿怒时尽，从“等”到“金刚之风，即散风 切 诃”之间，显示了忿怒六歌的赞颂。共有三种。本体是：对成为供养境者恭敬，以供养之心通过身语意三门成办悦意之事。词源是：从供养（Pūjā）之声而来。Purva是“先前”，Jāta是“产生”，因此，为了要先行任何所作之事，有“先前产生”之义。又，Punar Punar是“再三”，Jāta是“产生”，因此，其语缩略为Pūjā，有再三产生喜悦之义，故为再三产生，并且使色等感官在各自的处所稳固，故为供养。分类是：世间和出世间的供养两种。与此二者相同，有观想处所之田地的差别，观想果位的差别，完全回向的差别，供养物品之物质的差别，共有四种。第一种是：观想处所之田地为上师三宝。第二种是：观想获得解脱之果位。第三种是：为了无上菩提而回向。除此之外，即是世间的。第四种是：从物质方面来说，使诸佛欢喜的供养，对圣法进行闻思修三学等，是出世间的供养，以及五欲等是世间的供养。分类是：外在的受用，内在的誓言物甘露，秘密的交合诛杀甚深三种。第一种是
English
The great mudra of offering is, from "etc." to "generously offer to all mandalas," showing the superior samadhi offering. From the fourteenth chapter, Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om). The ten directions and four times are complete, from "etc." to "the bindu of body, speech, and mind, Che Ho!" showing the offering of song, wisdom, and adornment. From the eighteenth chapter, cut off self-nature conceptual habits with a blade, from "etc." to "cut off without duality," is the offering of cutting off. The great offering of embracing is the union, from "etc." to "offering to the assembly equal to myself," showing the offering of union. Food, furnishings, drinks, and clothing, from "etc." to "the great mandala will blaze," showing the offering of sensual pleasures and enjoyment. From the twenty-first chapter, Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). Fierce great wrath at the end of time, from "etc." to "the vajra wind, the scattering wind, Che Ho!" showing the praises of the six wrathful songs. There are three types. The essence is: to honor those who have become the object of offering, and to accomplish pleasing things through the three doors of body, speech, and mind with the thought of offering. The etymology is: from the sound of Pūjā. Purva means "before" and Jāta means "to produce," therefore, in order to precede whatever action is to be accomplished, it has the meaning of "producing beforehand." Also, Punar Punar means "again and again," and Jāta means "to produce," therefore, its word is abbreviated to Pūjā, which has the meaning of producing joy again and again, hence it is producing again and again, and it stabilizes the senses such as form in their respective places, therefore it is an offering. The classification is: two types of offerings, worldly and transcendental. Similar to these two, there is a difference in the field of the object of contemplation, a difference in contemplating the result, a difference in complete dedication, and a difference in the material of the offering substances, there are four types in total. The first is: the field of the object of contemplation is the Lama and the Three Jewels. The second is: contemplating the result of attaining liberation. The third is: dedicating for the sake of unsurpassed enlightenment. Other than that, it is worldly. The fourth is: from the aspect of material, the offering that pleases the Buddhas, studying, contemplating, and meditating on the holy Dharma, etc., is a transcendental offering, and the five desires, etc., are worldly offerings. The classification is: outer enjoyment, inner samaya substances and nectar, secret union and liberation, three profound types. The first is: