Chinese
力量相等。 为了迅速成就自他所欲之义利果，诀窍在于知晓。 本尊咒语的分类也有，总的和个别的多种多样。 总的来说有命咒、名咒，誓言咒和事业咒，从事事业的咒语以及，不定诅咒、传递、祈愿咒。 命咒从各自的种子字中，转变的文字具有元音和辅音，是用于把握要点的。 也就是用嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）将，置于开头结尾后念诵。 名咒或者称为“谛瓦”，是神祇的象征，象征的数量，源自梵语。 置于有开头和结尾的起止处。誓言咒是在名咒之后，源自萨玛雅的声音。 事业咒在那些的下面，寂静、增益等等，各自随所愿安立事业咒，反复给予“阿”是关键。 为了从事事业，在咒语结尾加上“布佑”和“惹”等，从要点上催促“赫陵赫陵”、“东东”，加上“觉觉”、“珍珍”等，有结尾的圆满是从事事业的咒语，会迅速成就。 不定诅咒、恶语、传递之语，以及祈愿结尾转变等的咒语，这些属于誓言部分，因为是迅速事业的表示咒语，随所欲 安立是关键，顺序不乱很重要。 总之，心中牢记，没有取舍是关键，如果未从誓言中移动，本尊迅速成就，禅定增长。 个别本尊神之咒语，对于所缘之诸神，根本咒各自没有错乱。 命引和名咒，出生的种子字等等，无论哪个都原样保持，束缚于誓言中。 总之，总集根本和，包括支分是这样的：嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）舍（藏文：ཧྲཱྀཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）班匝格热班玛色德谛瓦达吉尼，菩提吉大，玛哈苏卡，班匝玛哈格热达，夏当嘎，舍玛哈热呢萨，惹匝舍亚，萨瓦色德，嘎雅瓦嘎吉大，嘉那萨埵，阿弥爹瓦，玛玛吉大桑巴瓦阿迪卡那，玛玛阿玉嘉那，色德帕拉吽梭哈。 例如以那样的形式，因为是事业成就的总集，像水流一样努力的意义。 又，圣子生起信心的，增上安乐功德，各自心咒的名
English
The power is equal. In order to quickly accomplish the desired benefits for oneself and others, the key is to know. The classification of Yidam mantras also includes general and specific types. Generally speaking, there are life mantras, name mantras, vow mantras, and action mantras. There are also mantras for engaging in activities, as well as indefinite curses, transmissions, and aspiration mantras. Life mantras, derived from their respective seed syllables, are transformative letters with vowels and consonants, used to grasp the key points. That is, using Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪), placing them at the beginning and end, and then reciting. Name mantras, also known as "Dhiwa," symbolize deities and their numerical representations, derived from Sanskrit. They are placed at the beginning and end. Vow mantras follow the name mantras, derived from the sound of Samaya. Action mantras are placed below those, with Shantam, Pushtim, etc., each assigning action mantras according to one's wishes, repeatedly giving "Ah" is the key. To engage in activities, "Bhayo" and "Ra," etc., are added to the end of the mantra, urging from the key points with "Hring Hring," "Dung Dung," and adding "Jug Jug," "Treng Treng," etc. The complete mantra with an ending is an action mantra, which will quickly accomplish. Indefinite curses, abusive words, transmission words, and mantras with altered endings of aspirations, these belong to the vow section, because they are expressive mantras for quick action, whatever is desired Establishing is the key, and it is important not to reverse the order. In short, keeping it in mind, having no acceptance or rejection is the key, and if one does not move from the vows, the Yidam will quickly be accomplished, and meditation will increase. Individual Yidam deity mantras, for the deities one focuses on, the root mantras are each without error. Life-drawing and name mantras, the seed syllables of birth, etc., whatever they are, keep them as they are, bound by vows. In short, the general collection of root and, including branches, is like this: Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hrih (藏文：ཧྲཱྀཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) Vajra Guru Padma Siddhi Dhiwa Dakini, Bodhicitta, Maha Sukha, Vajra Maha Krodha, Shantem Ka, Hrih Maha Rini Sa, Ra Tsa Hrih Ya, Sarva Siddhi, Kaya Waka Citta, Jnana Sattva, Amideva, Mama Citta Sambhava Adhisthanam, Mama Ayurjnana, Siddhi Pala Hum Svaha. For example, in that way, because it is a general collection of accomplished actions, the meaning of striving like a stream of water. Also, the confidence of the holy sons arises, increasing bliss and qualities, the names of each heart mantra.
Chinese
嗡等。首尾头足安立于阶梯。那是真实口诀。彼等何种差别，智者知晓是关键。空行母等之咒语中，命字哈日尼萨拉。（ཧ་རི་ནི་ས་ལ，hari ni sa la，哈日尼萨拉，哈日尼萨拉）事业咒玛拉雅等之，具足降伏即事业咒。如空行母之声音般，从名义要点而催动。具足阶梯而精进者，事业之果将现前。具足诅咒之咒语生起，誓言相连而用于事业。外道与内道之，差别生于首尾二者。啊音与具足重音符，那嘛 达地雅 他中引出。（ན་མཿཏདྱ་ཐཱ，namaḥ tadyathā，那嘛 达地雅 他，敬礼 如是）从种子命字引出亦，出现具足庄严之文字。彼等是内 道之咒语。婆罗门与仙人之，诅咒咒语是共同的。进入共同而非从其他。离啊音之庄严文字与，简略之文字不净等，是错误而非咒语。于事业要点而安立之，咒语搅乱回遮等，显示细微差别之结合。从顺生中显示逆转。彼等之差别亦，于声音与音调清晰义中生。智者应知发出与进入。总而言之共同与差别之，咒语差别不可思议。大多事业之作用为主，为事业成就生果之故。咒语等虚空亦真实，不生果是咒语错误之。相似深奥亦不应说舍弃。以要点摄持之等持与，无有错谬且不入歧途，以咒语而修本尊故，触及无上胜义果。宣说风之生入皆，啊里嘎里之咒语声。庸常语言之声音义，谁能熟悉彼，解脱为受用身。不具足风之要点且，咒语错误声音词句不净，增减歧途入于邪道，果报转为痛苦本身。是故事业与事业之类，稀有无惧之义，世间超越与未超越之，事业皆以咒语而成就。至尊上师本尊空行母一切之语续珍宝龙音中，显示咒语差别之品第四。
English
Om, etc. The beginning, end, head, and feet are placed on the steps. That is the true instruction. Whatever the differences may be, it is essential for the wise to know. In the mantras of the Dakinis, the life syllable is Ha Ri Ni Sa La. The action mantra is Mara Ya, etc., with Shambhu, the action mantra. Like the sound of Dakini, urging from the essential point of name and meaning. Diligence with steps will bring the fruit of action. Since the mantra with curses arises, connect the vows and apply them to action. The difference between outsiders and insiders arises from the beginning and end. The sound 'ah' and the strong tseg are derived from Namaḥ Tadyathā. Drawing from the seed life syllable also appears as a letter with ornaments. These are the mantras of the inner path. The curse mantras of Brahmins and sages are common. Entering into the common and not from others. Letters of ornamentation without the sound 'ah' and abbreviated letters, impure, etc., are mistakes and not mantras. Establishing the essential points of action, mantras that disturb and repel, etc., show the combination of subtle differences. Showing the reversal from the natural occurrence. The differences of these also arise in sound, tone, clarity, and meaning. The wise should know how to emit and enter. In short, the differences of common and specific mantras are inconceivable. Mostly, the action of work is the main thing, for the sake of accomplishing work and producing fruit. Mantras are also truly space, but not producing fruit is a mistake in the mantra. Even if it seems profound, it should not be said to be abandoned. Samadhi held by the essential point, without error and not entering the wrong path, by practicing the deity with mantras, one touches the supreme ultimate fruit. All the arising and entering of speech and wind are the sounds of the mantras of Ali Kali. Who has become familiar with the sound and meaning of ordinary speech? One is liberated into the enjoyment body. Without the essential point of wind, and the mantra is wrong, the sound and words are impure, excess, deficiency, and deviation fall into the wrong path, the result turns into suffering itself. Therefore, actions and types of actions, the meaning of wonderful fearlessness, worldly and unworldly actions are all accomplished by mantras. From the precious dragon sound of the speech lineage of all the venerable Lamas, Yidams, and Dakinis, the fourth chapter, which shows the differences of mantras.
Chinese
谛听诸位眷属！ 虽咒语之类别无边无际， 然已总集于上师、本尊及， 空行母等之咒语中矣。 故说彼等咒语之类别。 上师咒语之类别中， 有决定者与未决定者， 有数量及真实如是者， 决定者乃从各自之论典中引出， 且具续部义理及要诀者。 未决定者乃各以自之方便智， 从名号中取其根本并修持后， 加入嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）及吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等字， 从同类之清晰音声中转变， 而成为清净之咒语者。 正直义之咒语之相乃， 为具贪欲者之义利故， 以具变化之清净祈愿而作， 乃从信心而发起之咒语。 真实如是性之咒语乃， 由远离戏论之瑜伽士， 彼即具有咒语之要诀， 且圆满了风之功德者， 乃于咒语中善巧之嬉戏者。 纵然无娑婆诃（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：娑婆诃）嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）等声， 然咒语之能力及义果等， 乃不费力而自然产生者。 本尊天众咒语之类别中， 有总集者及个别者， 总集者如谛哇等， 以萨玛地之音声转变。 乃成就一尊即成就诸佛之， 类别总集于一者。 个别产生之天众咒语之， 类别有无量无数之产生， 如金刚部及宝生部， 莲花部及事业部， 如来部等诸部及， 身语意与功德及， 事业之稀有部等， 金刚持之咒语产生， 且具自之要诀及命字者。 任何能赐予成就等之， 咒语加入及结尾转变多生起， 如数量般生起智慧之虚空， 乃基果道之众多正直者。 空行母之咒语类别中， 亦从诸元素之音声中， 产生空行母自之要诀命咒。 以具时之结合之， 方便与智慧行持之力， 一切乃空行母之咒语之数量。 由掌握要诀之咒士， 空行母之命要自咒 等， 从自之本性中自然发出， 乃具风之力量者。 是故咒语之类别乃， 从一切音声之形态中产生， 以自然生起无有间断之大威力， 事业等亦自然产生者， 乃彼与彼之要诀。
English
Listen, all you retinues! Although the types of mantras are limitless, They are all included in the mantras of the guru, the yidam deity, and the dakinis. Therefore, I will speak about the types of mantras. Among the types of guru mantras, There are those that are definite and those that are not definite, Those with a number and those that are exactly as they are. The definite ones are drawn from their respective texts, And possess the meaning of the tantras and the essential points. The non-definite ones are those that, through one's own skillful intelligence, Take the basis from the name and, after accomplishing it, Insert syllables like Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Transforming them from similar, clear sounds, And thus a mantra that purifies arises. The aspect of a mantra with a straightforward meaning is Made for the sake of the benefit of those with desire, Through a pure aspiration that can change. These are all aroused from faith. The mantra of reality just as it is Is spoken by a yogi who is free from elaboration, Who possesses the essential points of that very mantra, And has perfected the qualities of the winds, And is skilled in playing with mantras. Even without sounds like Svaha (藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：娑婆诃) and Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), The power of the mantra, whatever its meaning and result, Arises effortlessly and spontaneously. Among the types of yidam deity mantras, There are general ones and individual ones. The general ones are transformed by sounds like Dhih and Samati. They are types that, by accomplishing one, accomplish all the victorious ones, And are included in one. The types of deity mantras that arise individually Arise immeasurably and countless, Such as the vajra family and the ratna family, The padma family and the karma family, And all the tathagata families, As well as the families of body, speech, mind, qualities, and The miraculous activities. The mantras of Vajradhara arise, And possess their own essential points and seed syllables. Whatever mantras bestow accomplishments and so on, Many transformations of additions and endings occur. The expanse of wisdom arises as numerous as the count, And they are many straight paths of ground, result, and path. Among the types of dakini mantras, Dakini's own essential life-force mantra arises Even from the sounds of the elements. With the power of the practice of skillful means and wisdom, Combined with the union of times, All are the number of dakini mantras. By the mantra practitioner who has grasped the essential points, The dakinis' life-force essential self-mantras Etc., Arise naturally from their own nature, And possess the power of the winds. Therefore, the types of mantras Arise from all forms of sound. With the great power of self-arising and unceasing, The activities also arise spontaneously, And are the essential points of this and that.