English
Having meditated on the consort as Nirati, sending wind from the syllable "Yam" (藏文，梵文：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yam) to other realms, sending emanated messengers to enemies, and sending forth magical displays such as reviving corpses, all these are accomplished. Binding! Meditating on oneself as Avalokiteshvara and the consort as Tirkula, from the heart, with the light of the five wisdoms, binding enemies and obstructing forces, causing them to enter the north. Sealing the mouths of enemies and obstructing forces with a vajra cross, binding their speech. Liberation! Meditating on oneself as Akashagarbha and the consort as Male Trengwa, with light from the heart, touching the sick, those possessed by spirits, those with contracted limbs, and those who have become paralyzed, the spirit possession will be released, and the paralysis will be healed. The teachings of the common father and mother deities. Healing! Meditating on oneself as Maitreya and the consort as Dhushpe incense, meditating on clouds in the sky, one can stop hail. From the heart, refining the syllable "A" (藏文，梵文：अ，梵文罗马拟音：a，汉语字面意思：A) into nectar, one can revive the dead. Scattering the clouds with wind, one can stop hailstorms. Whatever is targeted for healing, such as crops and diseases, all will be healed. Killing! Meditating on oneself as Manjushri and the consort as Ghande scented water, oneself seizing the enemy's effigy and striking it with a sword, one will have the power to kill the enemy's consciousness. Defeating! Meditating on oneself as Nivarana-Vishkambhin and the consort as a flower, thinking of emanations from the heart binding the enemy's limbs, one will defeat the enemy in battle. Victory! Meditating on oneself as Samantabhadra and the consort as a lamp, emanating a precious general from the heart and sending him forth, one will be victorious in the battles of oneself and others. Through this samadhi, one will accomplish everything. Thus, meditating on the samadhi of illusion, one will be able to transform as one envisions. This samadhi of illusion will accomplish all actions and attain all common siddhis. Ga, Cha. That itself is the self-appearance of wisdom. Through samadhi, everything is accomplished as desired. How is it accomplished in this way? Because all phenomena of samsara and nirvana are known and mastered as the self-appearance of wisdom. Name, words, form, accumulation, as desired. Name and words are understood as speech, form is understood as body, and accumulation is understood as mind. From that, all arises.
Chinese
譬如说，如意宝珠无需作意就能自然生出所需之物；同样，当了悟显现即是智慧自显时，所欲便会自然生出。如黑暗转为光明一般，如果在黑暗中举起灯，黑暗本身就会转变为光明；同样，如果了悟显现即是智慧自显，就能随心所欲地转变一切。如点金药使铜变金一般，将一勺点金药汁倒入一千两铜中，铜就会变成金；同样，以微细的等持，此显现便会转变为智慧自显。如在一个装满毒药的瓶子里，滴入一滴嘛吉达药汁，毒药就会变成药；同样，如果通过身语意如是修习而证悟，就能随心所欲地转变显现。功德方面，导师精勤供养，证悟明晰。导师金刚阿阇黎，精勤于外内秘密如是之供养，对自心如实证悟。证悟正见之义，修习寂静本尊，以等持而明晰。誓言、咒语和手印，不违越而知晓，且具足资具。守护根本和支分的誓言不违越，不混淆因的根本咒和生起次第的咒，以及策动的业之咒这三种咒语，以及身的手印本尊，誓言的手印轮涅，业的手印明妃，寂静法的手印四种，如是了知咒语和手印，且具足外内秘密如是等资具。成就方面，如是导师便能成就幻化的意义。过患方面，不具足则无意义而失毁。如果不具足如是之功德，或者不具足菩提心的证悟，即使修习，此生也无修习之意义，来世也无菩提之果而失毁。法身之开示：三世诸佛所证悟的，过去、现在、未来诸佛所证悟的。三世诸佛证悟菩提心后，现证圆满正等觉。所证悟之实为何？乃是殊胜成就之精华。
English
For example, like a wish-fulfilling jewel that effortlessly produces desired objects without any conceptualization; similarly, when one realizes that appearances are the self-manifestation of wisdom, desires arise naturally. Like darkness transforming into light, if a lamp is held in the darkness, the darkness itself transforms into light; similarly, if one realizes that appearances are the self-manifestation of wisdom, one can transform anything at will. Like alchemical medicine turning copper into gold, when a spoonful of alchemical essence is poured into a thousand measures of copper, the copper turns into gold; similarly, with subtle samadhi, this appearance transforms into the self-manifestation of wisdom. Like a drop of the Makita essence turning poison into medicine when poured into a jar full of poison; similarly, if one realizes through practicing body, speech, and mind in this way, one can transform appearances as one wishes. In terms of qualities, the teacher diligently makes offerings, and realization is clear. The Vajra Acharya diligently engages in outer, inner, and secret suchness offerings, and realizes one's own mind without error. Realizes the meaning of the correct view, meditates on peaceful deities, and is clear through samadhi. Vows, mantras, and mudras, are known without transgression, and are endowed with resources. Protects the root and branch vows without transgression, does not confuse the root mantra of the cause and the mantra of the generation stage, as well as the three mantras of action that propel, and the mudra of the body deity, the mudra of the samaya wheel and nirvana, the mudra of the action consort, the four mudras of the peaceful dharma, thus knowing mantras and mudras, and endowed with outer, inner, and secret suchness and other resources. In terms of accomplishment, such a teacher will accomplish the meaning of illusion. In terms of faults, lacking it is meaningless and ruined. If one does not possess such qualities, or does not possess the realization of bodhicitta, even if one practices, there is no meaning to practice in this life, and there is no fruit of bodhi in the next life and it is ruined. The teaching of the Dharmakaya: that which is realized by the Buddhas of the three times, that which is realized by the Buddhas of the past, present, and future. The Buddhas of the three times, having realized bodhicitta, attain complete perfect enlightenment. What is the reality that is realized? It is the essence of supreme accomplishment.
Chinese
因此，成就分两种：共同成就和殊胜成就。殊胜成就中，最重要的是证悟菩提心。因此，殊胜成就是法身。穷尽之时无有，是智慧宝藏。其他的共同成就，有穷尽和终结的时候。而对于证悟菩提心来说，没有穷尽和衰减，因为是智慧的宝藏。示现色身，是无有增减地显现。其他的成就，有时有有时无。而证悟菩提心的成就，没有穷尽和空虚，没有衰减和消失地显现。从无有事物中，云聚事物。意思是说，对于事物和相状什么也不成立的法性，如同虚空一般，从中，智慧自显现的身语意的成就，会像云一样地显现。以各种各样的形式显现和变化。也就是说，它也会以各种各样的形式显现，而且可以随心所欲地转变，转变成美好的功德。示现见解：诸事物自身中无有事物。意思是说，在世俗中显现为事物自身中，在胜义中没有事物，是显现方面的空性自性。空性方面的空性自性。以分别念来掌控，即是禅定。意思是说，像这样以智慧证悟无二之后，以禅定来掌控，就是禅定。在证悟显空无二的自性之后，以它来掌控自己的分别念的禅定。示现见解的歧途：谁若不知无所缘。意思是说，任何瑜伽士，对于一切法的自性本来就是无所缘这件事，如果不知道本来就是无所缘的意义。他因此不知法的界限。意思是说，像这样不知道一切法无所缘，那他怎么可能知道深广的法界呢？就是因为不知道的缘故。指示断除歧途的理由：因此有与无，以破灭知无所缘。意思是说，因为不知道法界的缘故，对于有事物的法和无事物的法，以各自进行分别的智慧的
English
Thus, accomplishments are of two types: common and supreme. Among the supreme accomplishments, the most important is the realization of Bodhicitta. Therefore, the supreme accomplishment is the Dharmakaya. There is no end when exhausted, it is a treasure of wisdom. Other common accomplishments have an end and a conclusion. But for the realization of Bodhicitta, there is no exhaustion or diminution, because it is a treasure of wisdom. Showing the Rupakaya is appearing without increase or decrease. Other accomplishments sometimes appear and sometimes do not. But the accomplishment of realizing Bodhicitta appears without exhaustion or emptiness, without decline or disappearance. From the absence of things, clouds of things gather. This means that for the Dharma-nature in which things and characteristics are not established in any way, like the sky, from it, the accomplishments of the self-manifested wisdom of body, speech, and mind will appear like clouds. Manifesting and changing in various ways. That is to say, it also appears in various forms, and it can be transformed as desired, transforming into good qualities. Showing the view: In things themselves, there are no things. This means that in what appears as things in the conventional, there are no things in the ultimate, it is the emptiness nature of the appearing aspect. The emptiness nature of the emptiness aspect. To control with discrimination is Samadhi. This means that after realizing non-duality with wisdom in this way, to control with Samadhi is Samadhi. After realizing the nature of non-duality of appearance and emptiness, the Samadhi that controls one's own discrimination with it. Showing the wrong path of the view: Whoever does not know the unconditioned. This means that any yogi, regarding the fact that the nature of all dharmas is originally unconditioned, if he does not know the meaning of what is originally unconditioned. He therefore does not know the realm of Dharma. This means that since he does not know that all dharmas are unconditioned in this way, how can he know the profound and vast Dharmadhatu? It is because he does not know. Indicating the reason for cutting off the wrong path: Therefore, with existence and non-existence, know the unconditioned by destruction. This means that because he does not know the Dharmadhatu, for the Dharma with things and the Dharma without things, with the wisdom of separately discriminating
Chinese
以理证摧毁有无二边，一切事物都坏灭为非事物，因此，以智慧了知一切皆无所缘，如是作结。此处所示的见与修结合，以及四种菩提心。四种菩提心是：坏灭菩提心、生起菩提心、安住菩提心、发愿菩提心。坏灭菩提心是指：以各别观察的智慧的理证，将一切事物和相的法，坏灭为非事物和无相的状态。生起是指：事物和相坏灭后，在无相的状态中生起，称为生起菩提心。安住是指：如是事物和相坏灭，在无相上生起后，安住在无相上，称为安住菩提心。发愿是指：如是事物和相坏灭为无有后，发愿究竟圆满，自然成就，是为发愿菩提心。与见结合，仅以心为基础而证悟即是见。仅将见混合即是修。无根的心性是，没有依靠的基础，没有安住的根本，离一与多，无边与中，那是什么呢？是自证智菩提心。非男非女亦非雌雄，是指自己的觉性，非男，非女，亦非雌雄同体。或者说，觉性菩提心，显现为男性的形象，但成立却并非男性的形象，女性和雌雄同体也与此类似。无相非种姓，是指非男女的相也非种姓，也非婆罗门或国王等种姓。或者说，显现为无相或具有种姓，但成立却并非无相或种姓的形象。非颜色非形状，是指非从一种血统延续到另一种血统，也非白色等五种颜色，也非四方形等形状。或者说，显现为颜色和形状的体性，但成立却并非颜色和形状的体性。非处所亦非任何，是指内外处所，身语意三
English
Having destroyed the two extremes of existence and non-existence with reasoning, since all things are destroyed into non-things, therefore, it is concluded that one should know with wisdom that all are without an object of focus. Here, the combination of view and practice, and the four Bodhicittas are shown. The four Bodhicittas are: the Bodhicitta of destruction, the Bodhicitta of arising, the Bodhicitta of abiding, and the Bodhicitta of aspiration. The Bodhicitta of destruction refers to the destruction of all things and characteristics of phenomena into a state of non-things and without characteristics by the reasoning of the wisdom of individual discernment. Arising refers to arising in a state without characteristics after things and characteristics have been destroyed, which is called the Bodhicitta of arising. Abiding refers to abiding in the state without characteristics after things and characteristics have been destroyed and arisen in the state without characteristics, which is called the Bodhicitta of abiding. Aspiration refers to the spontaneous accomplishment of the ultimate fulfillment of aspiration after things and characteristics have been destroyed into non-existence, which is the Bodhicitta of aspiration. Combined with the view, merely realizing the mind as the basis is the view. Merely mixing the view is meditation. The nature of mind without a root is, without a basis to rely on, without a root to abide in, separate from one and many, without beginning and middle, what is that? It is self-awareness, the Bodhicitta. Not male, not female, nor hermaphrodite, refers to one's own awareness, not male, not female, nor hermaphrodite. Alternatively, the awareness Bodhicitta, appears in the form of a male, but its establishment is not in the form of a male. The female and hermaphrodite are also similar to this. Without characteristics, not a lineage, refers to not being the characteristics of male and female, nor a lineage, nor a Brahmin or royal lineage, etc. Alternatively, it appears as without characteristics or with a lineage, but its establishment is not in the form of without characteristics or a lineage. Not a color, not a shape, refers to not being transmitted from one lineage to another, nor the five colors such as white, nor a shape such as a square. Alternatively, it appears as the nature of color and shape, but its establishment is not the nature of color and shape. Not a place, nor anything, refers to the external and internal places, body, speech, and mind