Chinese
的地区用什么语言，就应与那语言相符而说。现在听我说各种真言的真言的特征：之前，我曾请世尊开示各种真言的特征，现在我来说，你们听着。这里不说“各种真言的特征”，而说“各种真言的真言的特征”，是因为各种真言的特征，即真言的本尊和真言的意义，已在前面说过。现在，这里要说各种真言的真言的特征，即秘密宣说的自性之语，你们听着。普遍成佛的真言，即使只言一词，也能知晓其名和相，如念诵“ཛིན་ཛིཀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等词语， 这就是佛的名号的相，能知晓是佛的真言。这些词语具有力量，能成办真言的一切意义。念诵普遍成佛的真言之语，也是大自在的等持之相，能成就一切广大之义。有些是劝勉之语，有些是加上自己的名字。意思是说，在真言的词语中，念诵真言本尊的神力和功德，以及念诵“息灭吧”等劝勉之语，还有念诵“ཛིན་ཛིཀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等本尊的名号，就能知道这是哪位本尊的真言。念诵具有“ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”、“ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等词语的真言，要知道这是上面所说的八部顶髻等的真言。有些顶髻真言在其他经典中没有“ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”和“ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。有些非顶髻本尊的真言也具有“ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”和“ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。因此，要知道这些具有“ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”和“ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”的顶髻真言，是在这部经典中宣说的。“ཟུང་ཆོམས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等，以及“སྣུན་ཅིག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”、“སོད་ཅིག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”、“ཁོས་ཤིག་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”和“忿怒尊，我该怎么办”等词语，这些具有猛烈之势的词语，要知道是忿怒尊等的真言。从具有“ན་མཿསྭཱ་ཧཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等，到“怙主菩提萨埵”之间，是指安住于十地的菩提萨埵佛，以及其他菩提萨埵的
English
It is said that one should speak in accordance with whatever language is used in that region. Now listen to me about the characteristics of the mantras of various mantras: Before, I had asked the Blessed One to explain the characteristics of various mantras, now I will speak, and you listen. Here, instead of saying "the characteristics of various mantras," it says "the characteristics of the mantras of various mantras," because the characteristics of various mantras, that is, the deity of the mantra and the meaning of the mantra, have been mentioned earlier. Now, here, I will speak about the characteristics of the mantras of various mantras, that is, the words of the nature of secret proclamation, you listen. The mantras of universal enlightenment, even if it is only one word, can also know its name and form, such as reciting the words "ཛིན་ཛིཀ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" etc., This is the form of the Buddha's name, which can know that it is the Buddha's mantra. These words have power and can accomplish all the meanings of the mantra. Reciting the words of the mantra of universal enlightenment is also a sign of the samadhi of great freedom, which can accomplish all great meanings. Some are words of exhortation, and some are added with one's own name. It means that in the words of the mantra, reciting the power and merits of the mantra deity, as well as reciting the words of exhortation such as "be pacified," and reciting the name of the deity such as "ཛིན་ཛིཀ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)," one can know which deity's mantra it is. Reciting mantras with words such as "ཧཱུཾ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" and "ཕཊ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)," one should know that these are the mantras of the eight crowns mentioned above. Some crown mantras do not have "ཧཱུཾ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" and "ཕཊ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" in other scriptures. Some mantras of non-crown deities also have "ཧཱུཾ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" and "ཕཊ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)." Therefore, one should know that these crown mantras with "ཧཱུཾ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" and "ཕཊ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" are proclaimed in this scripture. "ཟུང་ཆོམས་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" etc., as well as the words "སྣུན་ཅིག་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)," "སོད་ཅིག་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)," "ཁོས་ཤིག་པ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" and "Wrathful One, what should I do," these words with fierce power, one should know that they are the mantras of the Wrathful Ones etc. From having "ན་མཿསྭཱ་ཧཱ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning)" etc., to "Protector Bodhisattva," it refers to the Bodhisattva Buddha who abides in the ten bhumis, as well as other Bodhisattvas.
Chinese
赞颂道：具有顶礼怙主，以及词尾带娑婆诃（藏文：སྭཱ་ཧཱ།，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：善说）等，并宣说各个菩萨的等持自性之词，以及没有“降伏”、“摧毁”等猛烈之词，具有寂静之词、极清净之特性的咒语，应当了知是佛和菩萨的咒语。声闻的咒语是每个词都适用的，即是说，圣声闻的咒语没有头顶和发髻等支分咒语，所以是唯一的。不像菩萨那样变成各种形象，而是仅仅持有比丘的形象，或者仅仅领悟到人无我，这就是所谓的“独自安住”。缘觉也是如此。说明其差别是，应当分别运用可以识别的特殊等持。也就是说，缘觉的咒语的其他特性与声闻的相同，但特别的是，应当了知其具有破除因果，领悟到诸法皆空的等持。在此，在说明普贤等特性时，为什么没有直接说明如来咒语的特性呢？普贤的咒语就是如来的咒语。为什么呢？因为普贤等是从行持波罗蜜多中产生的，所以是如来的因，与如来无别。或者，即使是智慧有情，其本身也是如来的果，因此无别，所以是如来的咒语。究竟而言，菩萨也是如来咒语的每个字母的等持之门，因为显示空性之自性是相同的，所以没有差别。或者，如来的咒语是心咒字母阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）的四种形态，这将在后面解释。然而，秘密主，咒语的特性是诸佛未曾做过，未曾使人做过，也未曾随喜赞叹过，从“咒语的仪轨全部善加阐述”之间，是说明咒语的自性，从词语到名称。
English
Praised be: Having prostrations to the protector, and with the final words including Svāhā (藏文：སྭཱ་ཧཱ།，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Well said), and proclaiming the words of the self-nature of the samādhi of each Bodhisattva, and without violent words such as "subjugate" and "destroy," the mantra possessing the characteristics of peaceful words and utterly pure words, should be known as the mantras of the Buddhas and Bodhisattvas. The mantras of the Śrāvakas apply to each word individually, that is to say, the mantras of the noble Śrāvakas are singular because they lack the limb mantras such as the crown of the head and the topknot. Unlike Bodhisattvas who transform into various forms, but only hold the form of a Bhikṣu, or only comprehend the selflessness of a person, this is what is called "dwelling alone." The Pratyekabuddhas are also the same. Explaining their difference is that one should separately apply the specific samādhi that can be recognized. That is to say, the other characteristics of the mantras of the Pratyekabuddhas are the same as those of the Śrāvakas, but especially, one should know that they possess the samādhi of breaking down cause and effect and comprehending that all dharmas are empty. Here, when explaining the characteristics of Samantabhadra and others, why are the characteristics of the Tathāgata's mantra not directly mentioned? The mantra of Samantabhadra is the mantra of the Tathāgata. Why? Because Samantabhadra and others arise from practicing the pāramitās, so they are the cause of the Tathāgata and are inseparable from the Tathāgata. Or, even if it is a Jñānasattva, it itself is the fruit of the Tathāgata, so it is inseparable, therefore it is the mantra of the Tathāgata. Ultimately, the Bodhisattva is also the door of samādhi of each letter of the Tathāgata's mantra, because the nature of showing emptiness is the same, so there is no difference. Or, the mantras of the Tathāgata are the four forms of the heart mantra letter A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Without), which will be explained later. However, the characteristics of the mantras of the Lord of Secrets are that they have not been done by all the Buddhas, have not caused others to do them, and have not been rejoiced in and praised. From "all the rituals of the mantra are well explained" onwards, it is explaining the self-nature of the mantras, from words to names.