English
The actual method of how to accomplish. The first part has four points: Showing the naturally pure mind itself as the root of accomplishment; from that, the supreme accomplishment is achieved; its branch, the common accomplishment; and examples of those accomplishments. The first point is: The mind itself, like the sky without foundation or root, is the root of all phenomena of samsara and nirvana. Just as fire and water arise from a single crystal ball due to different conditions, although one mind itself appears as samsara and nirvana due to grasping and not grasping, and awareness and non-awareness, in reality, it is not dual. Therefore, the naturally pure mind itself, clear and luminous, like the nature of letters, naturally arises, appearing but existing without inherent existence. The mind itself, the nature of letters, if realized, truly descends like a rain of adornment with the attainment of two benefits; if not realized, it is also a wish-fulfilling jewel cloud, because it is naturally established as the basis for the arising of all desires. The second point is: In the state of the mind itself, clear and luminous, self-arisen and spontaneously accomplished, like an illusory mandala, appearing as the essence of forty-two letters. Because it is already perfectly accomplished in the beginning as the Dharma nature of the wisdom net mandala, free from all extremes of elaboration, therefore, when practicing it in the order of samadhi, the lineage and intention of all Buddhas of the ten directions and four times are completely perfected into one, and all mandalas will be completely accomplished, because the root of the mandala, the letter cloud itself, has been practiced without error. The third part has three points: Showing the four activities spontaneously accomplished as a sign of the accomplishment of wisdom; explaining the way the exhaustion of the five elements is accomplished as a sign of the purification of the five aggregates in their place; and stating how the eight accomplishments are obtained as a sign of the purification of the eight consciousnesses in the expanse. The first point is: When mirror-like wisdom is accomplished, all poisons also turn into nectar medicine that benefits beings, and by that, it eliminates all four hundred and four diseases and brings happiness. When the wisdom of equality is accomplished, the enjoyment of the treasury of space, which transcends the enjoyment of gods and humans, spontaneously arises, desires are fulfilled, and the Dharma realm of
Chinese
当成就智慧时，能净化恶道众生的相续，并将他们安置于天界的安乐之中。当成就各别觉察和事业成就的智慧时，能使显现的变为不显现，也能使不显现的显现等等，能成就任何转变的神变。第二，当色蕴清净于本位时，获得灭尽地定的那时，虚空也被加持得如金刚地般坚硬，如是而生。当受蕴清净于本位时，获得火定自在，身体燃起火焰，也能焚烧地狱众生的火焰，使他们从痛苦中解脱。当想蕴清净于本位时，获得水定自在，一切显现都变为水，示现没入地中和一切汇入同一水流，也如火一样能做利益，能解除他人的痛苦。当行蕴清净于本位时，获得风定自在之时，示现此世间界散为微尘的神变，利益众生。当识蕴，即了别的蕴清净于本位时，获得虚空定之时，示现一切世间界空虚，甚至日月也坠落地面的神变。第三，当阿赖耶识等八识清净，获得智慧的智慧自在时，能将所修之物招至自己面前，也能送往他处，能驱逐，能束缚盗贼等，能从诅咒和邪魔中解脱。能治疗毒药等，能诛杀怨敌和魔障，能使敌方失败，能使我方获胜的一切事业，都能由此文字云之三摩地来成办。第四，成就彼等之譬喻是，成就三摩地的成就，即是本来清净的智慧，显现为自显的幻化，是外境显现的影像。那也是以名和词来表示的，字母阿里的和嘎里的各自的形相不同，颜色和光芒等，各自随顺的串习，三摩地的果，如心中所想一般成就，例如：
English
When wisdom is accomplished, it purifies the continuum of beings in the lower realms and establishes them in the bliss of the higher realms. When the wisdom of individual discernment and accomplishment of actions is achieved, it makes the apparent disappear, and also makes the non-apparent appear, etc., accomplishing any transformation of miraculous powers. Second, when the skandha of form is purified in its place, at the time of obtaining the samadhi of cessation, even the sky is blessed to be as solid as a vajra ground, and thus it arises. When the skandha of feeling is purified in its place, having obtained mastery over the fire samadhi, flames ignite on the body, and even the flames of the hell realms of sentient beings are burned, liberating them from suffering. When the skandha of perception is purified in its place, having obtained mastery over the water samadhi, all appearances transform into water, demonstrating entering into the earth and all flowing into one stream of water, and like fire, it can also do benefit, relieving the suffering of others. When the skandha of volition is purified in its place, at the time of gaining mastery over the wind samadhi, it displays the miraculous power of scattering this world realm into dust particles, benefiting sentient beings. When the skandha of consciousness, that is, the discriminating skandha, is purified in its place, at the time of obtaining the space samadhi, it manifests the miraculous power of all world realms becoming empty, and even the sun and moon falling to the ground. Third, when the eight consciousnesses, such as the alaya-consciousness, are purified, and one gains mastery over the wisdom of awareness, one can summon the object of practice to oneself, and also send it elsewhere, expel it, bind thieves, etc., liberate from curses and demons. One can cure poisons, etc., kill enemies and obstacles, defeat the enemy's side, and accomplish all the activities of making one's own side victorious. All of these can be accomplished by this samadhi of the letter cloud. Fourth, the example of accomplishing these is that the accomplishment of accomplishing samadhi, which is the wisdom of primordial purity, appearing as self-appearing emanation, is an image of external appearances. That is also expressed by names and words, the letters of the Ali and Kali series, each with different shapes, colors, and rays of light, etc., each following the habitual practice, the fruit of the samadhi, accomplished as one thinks in the mind, for example:
Chinese
正如黑暗中出现光明一样，所有想要的东西都能看见；内外之毒未除却能变成甘露，犹如点石成金之药；不想要的东西自然平息，要知道就像滋补药一样。第二，以何修成文字云之自性，分为二：以何人修成，以及本体修成什么。第一，依靠何种特殊之处，能示解脱道之金刚上师和坛城之诸神，努力供养是成就文字的第一个支分。诸神和文字的禅定之现观清晰且不散乱是第二个支分。安住于根本和支分的誓言是第三个支分。念诵咒语也要舍弃太快和太慢以及中断和多余以及声音太大和太小，清净念诵是第四个支分，手印方面，法和业和誓言和大手印等，不损那些支分，如实知晓意义并约束是第五个支分。作为那些的支分，具备修持的处所和时间和用具，因此这个才能成就。不具备那些的补特伽罗即使修持这个也没有意义，也会衰败。第二，过去和未来和现在三时之胜者所领悟的，成就殊胜之精华是文字轮，因此，它的本体就像珍宝一样，如意任运成就，因此没有穷尽之时，因为是如意宝之宝库。那也是法身如虚空般没有增长，报身如彩虹般没有减少的状态中，化身显现为各种各样的游舞，法身无实有之自性中，从色身二者的实有之云中，为了利益有情而做各种各样的事业，各种各样的显现且任运成就的游舞，是文字云的本体。第三，如何修持之方法，真实宣说，有三：总说三摩地，广说它的自性，等持归纳为一个意义。第一，以生起次第显现为文字云来象征显现世间轮回涅槃之法
English
Just as light appears in the darkness, all that is desired can be seen; without removing the poisons of inner and outer, it can be transformed into nectar, like the medicine that turns stone into gold; unwanted things naturally subside, know that it is like a nourishing medicine. Second, by what means is the nature of the letter cloud accomplished, divided into two: by whom is it accomplished, and what is accomplished as the essence. First, relying on what special place, the Vajra Master who shows the path of liberation and the deities of the mandala, striving to make offerings is the first branch of accomplishing the letters. The clear and undistracted realization of the deities and the meditation of the letters is the second branch. Abiding in the vows of the root and branches is the third branch. Reciting mantras should also abandon being too fast and too slow, as well as interruptions and excesses, and sounds that are too loud and too soft, reciting purely is the fourth branch, and in terms of mudras, Dharma, Karma, Samaya, and Mahamudra, etc., without damaging those branches, knowing the meaning as it is and restraining is the fifth branch. As a branch of those, possessing the place and time and implements of practice, therefore this will be accomplished. Even if a person who does not possess those practices this, it is meaningless and will also decline. Second, the essence of the supreme accomplishment realized by the Victorious Ones of the three times, past, future, and present, is the wheel of letters, therefore, its essence is like a jewel, spontaneously accomplishing all desires, therefore there is no time of exhaustion, because it is the treasury of the wish-fulfilling jewel. That is also the Dharmakaya, like the sky, without increase, and the Sambhogakaya, like a rainbow, without decrease, from which the Nirmanakaya appears as various displays, from the self-nature of the Dharmakaya without substance, from the cloud of substance of the two Rupakayas, for the benefit of beings, performing various activities, various manifestations and spontaneously accomplishing displays, is the essence of the letter cloud. Third, how to practice the method, truly explained, there are three: briefly stating Samadhi, extensively explaining its nature, and summarizing the meaning into one of equipoise. First, symbolizing the appearance of the generation stage as a cloud of letters, the phenomena of samsara and nirvana
Chinese
当一切显现为实有的时候，就应当知晓诸法的真如是无实有，本来清净的圆满次第；并且在生起次第显现而无执著的状态中，对于与业相应的文字开展和收摄的等持，要反复勤修，而调伏明觉的游舞就是文字轮的等持。第二部分分为两个方面：以智慧修持法身空性的等持，以及以方便修持色身显现的等持。第一部分又分为两个方面： общей демонстрации об обучении смыслу не имеющего цели, и конкретном объяснении изначальной мудрости недвойственности. 第一部分是：无论哪个补特伽罗，如果不了解一切法的自性是无目标和无相的，那么他就不了解法界离戏的实相。因此，如果分析和观察显现在心中的所取境，各种事物如梦幻一般，无论内外都无成立，安住如虚空；并且如果考察证悟它的觉知，无颜色和事物，无论内外都不可得，因此当能取无自性的时候，除了心和显现于心的事物之外，没有其他可以作为目标的法。因此，通过分析执著于能取所取的错觉破灭的方式，要知道一切法的自性是无目标的真如。第二部分是：本来无基础和根本的心性如虚空，未成立任何事物和相状，因此不能称之为男或女，也不是可以指定为非男非女。也不是无相，不属于国王等的种姓，也不是成立为白色等的颜色，也不是成立为四方形等的形状。此心性不是指定为佛的刹土和有情之处，总之什么也不是。如圣者等持王经中说：心是无目标，不可思议的，自性清净，本体空性，本来无我，法性深奥，如虚空般深寂离戏。如是所说。这样的心性是法性，如是性的界
English
When everything appears as real, one should know that the suchness of all dharmas is without reality, the perfection stage that is primordially pure. And in the state of the arising stage appearing without grasping, one should repeatedly practice the samadhi of understanding the unfolding and gathering of letters that are in accordance with karma, and the play of mastering awareness is the samadhi of the wheel of letters. The second part has two aspects: the samadhi of cultivating the emptiness of the wisdom dharmakaya, and the samadhi of gathering the appearance of the means rupakaya. The first part has two aspects: a general demonstration of the method of instruction on the meaning of having no object, and a specific explanation of the primordial wisdom of non-duality. The first part is: Whichever individual does not understand that the nature of all dharmas is without object and without characteristics, then he does not understand the reality of the dharmadhatu, which is free from elaboration. Therefore, if one analyzes and examines the various objects of perception that appear in the mind, which are like dreams, they are not established in either the outer or inner, and abide like the sky. And if one examines the awareness that realizes it, which has no color or substance, it cannot be found in either the outer or inner, so when the grasper is without essence, there is no other dharma that can be objectified other than the mind and what appears to the mind. Therefore, by analyzing the way in which the illusion of clinging to the grasper and the grasped is destroyed, one should know that the nature of all dharmas is the suchness of having no object. The second part is: The nature of mind, which is primordially without basis or root, is like the sky. Since it is not established as any object or characteristic, it cannot be designated as male or female, nor can it be specified as neuter. It is also not without characteristics, it does not belong to the lineage of kings, etc., nor is it established as white, etc., in color, nor is it established as a square, etc., in shape. This mind nature is not specified as the Buddha's field or the realm of sentient beings, in short, it is nothing at all. As it says in the Noble Samadhiraja Sutra: The mind is without object, it cannot be thought of. It is pure in nature and empty in essence. It is primordially without self, the profound nature of reality. Like the sky, it is profound, peaceful, and free from elaboration. As it is said. Such a mind nature is the dharmata, the realm of suchness.